of divine providence which manifests it self in the motions and courses of the heavenly bodies concerning which the Psalmist speaketh much from v. 1. to the 7. Saint Austine upon the place is of a quite different opinion who conjectures that Christ is the whole subject of this Psalme whose person is compared to the Sunne for excellency and beauty and the course of whose doctrine was dispersed round about the world by his Apostles to which Saint Paul alludes Rom. 10. 18. Have they not heard yes verily their sound went into all the earth c. and the efficacy of whose Gospel is like the heat of the Sunne which pierceth into the very heart of the earth so that into the secrets of the soul I confesse this allegorical exposition is not altogether impertinent neither is that literal Exposition of Saint Chrysostom to be blamed for it hath its weight But to omit all variety of conjectures this Psalm containes in it The contents of the Psalm A double knowledge of God by the book of the creature A double kinde of the knowledge of God of which one is by the book of the Creature and this Divines call a natural knowledge there is not any one creature but it is a leaf written all over with the description of God his Eternal power and God-head may be understood by the things that are seen saith the Apostle Rom. 1. 20. And as every creature so especially the Heavens do lead us to the knowledge of a God so v. 1. of this Psalm The Heavens declare the glory of God and the firmament sheweth his handy work they are the Theatres as it were of his wisdom and power and glory Another is by the book of Scripture And this knowledge The book of the Scripture is far more distinct and explicite with the other even the Heathens do grope after a Deity but with this Christians do behold God as it were with open face The Characters here are now fresh spiritual compleat and lively The Word of God is the singular means to know God aright Look as the light which comes from the Sunne so that Word of God which is light is the clearest way to know God who is light it self Hence it is that the Psalmist stands much upon this from v. 7. to v. 12. where he sets open the words in its several encomiums and operations viz. in its perfection its certainties and firmnesse its righteousness and purity and truth and then in its efficacy That it is a converting word an illightning word an instructing word a rejoycing word a desirable word a warning word and a rewarding word 2. A singular and experimental knowledge of himself so it The experimental knowledge of himself seemeth that that word which David did so much commend he did commend it from an experimental efficacy he had found it to be a righteous and holy and pure and discovering word laying open not only visible and gross transgressions but also like the light of the Sunne Those otherwise inobserved and secret atomes of senses flying within the house I mean in the secret Chambers of the soul Now in this there are two things which the Psalmist sets The parts of the Text. down 1. A sad complaint of his ignorance who can understand his A sad complaint of his ignorance errors As Paul in his case spake the Law is holy and just and good and spiritual but I am sold under sin Rom. 7. 12 14. so David here the Law of the Lord is pure and righteous and perfect but I am very sinful many sins I see in my self and more there are which I cannot espy I cannot find them out nay I think saith he every mans sins do arise beyond his accounts he cannot give a full and entire list of them who can undâ—rstand his errors 2. An earnest request and that for three things An earnest request To be cleansed from secret sinnes One is to be cleansed from secret sins which words some expound that he desires to be pardoned not only his known but also his unknown sin Yet others conjecture that his desire reacheth to sanctification which might prevaile not only against open but the private and closer methods of sinning 2. Another is to be kept from presumptuous sins v. 13. Saint To be kept from presumptuous sins Austin and others read it a superbiis contine servum tuum keep back thy servant from prides I think their reason is because 1. Pride is a bold and presuming sinne 2. And it is that which is the maine ingredient of a presumptuous kinde of sinning even good men have the root of high transgressions within them into which they may fall If corruption might have its swinge and if they do not fall into them it is not because they are able alone to keep themselves but because God doth by his spirit of grace keep them back 3. A third is the ordering of his words and thoughts which he The ordering of his words and thoughts desires might be so composed that they might be always acceptable in the sight of God v. 14. as if he had said O Lord I do not only desire to be kept from the viler wayes of sin but from all whatsoever I would not only not be wicked but I pray thee that I may be good As I would not do evil so I would not speak evil nay as I would not speak so I would not thinke evil I desire to be soe as that I may be acceptable before thee I desire to do as that I may be acceptable with thee I desire to speake so as that I may be accepted yea and I desire to thinke so that I may be acceptable in thy sight In my poore Conjecture you have in David here a lively copy of an upright heart which is truly plain all over and pitcheth upon this that it may be acceptable with God and that it may be so it would be wrinsed of all sins not only notorious and visible but invisible and secret and it would have not only an outward decency of religion in pious actions but also an inward conformity even of the very thoughts and Meditations of the heart I shall not speak of Davids complaint v. 13. who can understand his errors only a word and a way By errors he meanes his unwitting and inconsiderate mistakes What is meant by errors There are sins some which are committed when the Sun shines i. with light and knowledge and then as it is with colours when the Sunne shines you may see them so these a man can see and know and confess them particularly to be transgressions there are other sins which are committed either in the times of ignorance or else if there be knowledge yet with inobservance either of these may be so heaped up in the particular number of them that as a man did when he did Commit them take no notice of them so now after the commission
work no sinning wounds so deep as such which have more Mercy and goodness to control them and these only good persons do most taste of much grace received and much kindness conferred will in case of great transgressions make the conscience eagerly to arise and sting the Offender Such as profess more interest in God should walk more exactly with him Vse What should this teach us who profess more Interest in God more Title to Christ more purity of Religion then others Why if we be light then to walk as Children of the light if we do profess the Gospel then to walk as becomes the Gospel if we be the Children of God then to walk as dear Children cleansing our selves from all filthiness of the flesh and spirit None needs to be more circumspect then he who is called to holiness his very relation is of a tender though high nature he cannot sin but he grieves a father yet this is as true that none of our relations exempt us from temptations and assaults which call upon us to be watchfull and prayerfull If temptations drive thee not to thy knees they will drive thee easily to the groundâ— no more but this no man should sin and no man should be more carefull then he who is most good for if he offends then God suffers Christ suffers the Gospel suffers Religion Profession Christians and all O then let us improve our interest in our God Should such a man as I flee said Nehemiah so then should such a man as I sin thus walk thus live do thus Why God is my God he is my Father I am his child his servant If I should sin sin would not only be my own wound but his dishonour I may not so abuse his love his mercies his Calling his honouring of me Others look on me but I must look on my God and on his honour Thus have you the general observations of the Text now I come to a more punctual and intimate view of them both in the petition and in the conclusion of them consider the words as a Petition they yield unto us two main considerations 1. One of sin in presumption Keep back thy servant from presumptuous sins 2. Another of sin in Dominion Let them not have dominion over me First For presumptuous sins there are divers expositions of these words 1. Keep me Ab alienis scilicet peccatis from those sins which by the suggestion or temptation of others I am inticed to or as others Ab alienis i falsis diis from another or false gods that I do not serve them and be not captivated by them these think the Word to be Zurim from Zur which signifies Alienari 2. Keep me a superbiis Mizedim a verbo zud which signifies superbire aut superbie temere agere the word in Hiphel signifies to do a thing de industria per presumptionem Before David prays to be kept from sinnes of ignorance and here from prides from such sins as are done insolently and knowingly Some translate it keep me from proud sinnes others from insolent sins by which are meant manifest sinnes open transgressions committed with contumacy and with a high hand but to hold to the expression in the Text Presumptuous sinnes And the Observation is this CHAP. III. Doct. EVen the servants of God should pray to be kept The servants of God should pray to be kept from presumptuous sins from presumptuous sins Touching this I shall enquire into these particulars 1. What presumptuous sins are 2. Of that strength which keeps regenerate persons from presumptuous sinnings and what difference 'twixt the with-holdings and restrainings of evil men and this keeping back of good men 3. What reasons or causes of this desire to be kept back from presumptuous sins 4. Then some useful applications of all this to our selves SECT I. Quest 1. WHat presumptuous sins are What presumptuous sins are Sol. Sinne in the general is any transgression of the Law the Law of God is his revealed will for doing or forbearing and it is the rule of nature and actions whatsoever things stands in conformity to its good and whatsoever varies or swarves from it that same is sin Sins diversly distinguished Now sins are diversly distinguished for all sins are not equal either for matter or manner For matter some sins of themselves For Matter are more deep transgressions then others as some diseases in their own nature are worse then other some to blaspheme and curse God is a sin naturally more vile then an idle thought or an empty word and to commit Idolatry is naturally more vile then to steale a Shilling to shed innocent blood is worse then to steale Againe sins may be distinguished in restect of the manner of For Manner committing and thus it may fall out that even a sin in its own nature lesse then another may yet for the manner of commission be more hainous and a sin in its own nature greater then another may yet for the manner of commission be lesse guilting then a lesser sin which is more intensively raised by circumstances as to gather a few sticks on the Sabbath was in it selfe not so great a sin as deflouring of a virgin yet because the person did commit the sinne with a contempt of Gods expresse prohibition it became more hainous and guilty Now here falls in that distinction of sin into sins of infirmity Sins of infirmity and sins of presumption and into sins of presumption which distinction is made not from the different quallities of sin but from the divers qualification of sinning the same sin may be committed through presumption which is committed through Infirmity yet the commiting of it through infirmity is still much less and extenuating then the commiting of it through presumption for as much as all passive failings which arise from unevennesse of strength are not so high as the active trespassings which arise more from the readie contributions and concurrent assistances and furtherances of our own hearts now to the thing in particular Presumptuous sinnes are the bold darings and proud adventurings of the heart upon things or wayes known to be unlawful against expresse Presumptuous sins described threatnings either upon a false confidence or upon contemptuous slighting or desperate wilfulnesse I have in this description not only expressed the nature of presumptuous sinnings but also concluded in it the several degrees and risings thereof all which give mee now liberty to open and explaine consider therefore 1. That presumptuous sinnings are proud adventurings of the heart upon sinne there is a large difference 'twixt foilings Presumptuous sinnings are proud adventurings upon sin by temptation and adventurings by presumption Temptation beats down that actual strength of grace resisting but presumption tramples down the light of the word opposing therefore presumptuous sinners are said to sinne with an exalted or high hand the sinner doth put aside Gods will and prefers his
other servant looseth his liberty by his service but libertty is then got when we become servants to God As soon as we enter the service we obtain our freedom Every other servant in strictness of Rule is below a son a child but every servant of God is a son of God and shall have not gifts as a meer servant may have but the inheritance which the son who serveth his Father shall have There are two sorts of servants under God 1. Some stubborn who are Servi victi as St. Aust in speaks The Law of Creation is upon them and so will they nill they they are in some obediential and serviceable Relation 2. Others are servants not of force but of affection not of compulsion but of election they have chosen God to be their Lord and have willinglly resigned up themselves in the purpose of their hearts to an universal observance and love of him and obedience unto him impartially and constantly to do his work Such a servant to God was David but this observation is very general therefore I pass unto another viz. SECT IV. Doct. 4 EVen this That we are Gods servants should be used to move the Lord to help us against sins you know that in all relations That we are Gods servants should be a plea for help against sinnes there are mutual bonds and duties the wife owes much of subjection to the husband and the husband owes also much of love respect and care to the wife The Child owes much attendance reverence and affectionate duty to the Parents and the Parents owe much of instruction reproof correction nurture provision of Estate for the child again so is it betwixt the Lord and his servant though to a mear slave there be no mutual obligation or else it is in that which is weak yet to a servant who stands in that relation which they call Ingenuous as much is due from him to his Lord so something his Lord ought to do for him to feed him to cloth him to house and lodge him to defend him against wrong and injuries This is it in the case of David Keep back thy servant from presumptuous sins as if he had said O God thou art my Lord I have chosen thee to whom I will give obedience thou art he whom I will follow I bestow all that I am on thee Now a Lord will help his servant his servant against an enemy against an enemy who for the Lords service is the servants enemy O my Lord help me I am not able by my own strength to uphold my self but thou art All-sufficiency Keep back thy servant from presumptuous sins Note I observe in Scripture many singular Methods to prevail in request upon God sometimes he hath been urged from something in himself to do things for his Mercies sake and for his truth sake and for his goodness sake and for his holiness sake sometimes he hath been urged from something which he was very tender of and at which he aims in all his dealings viz. for his own glory and for his names sake sometimes he hath been urged from some word or other which he hath let fall at which the believing soul doth catch as did Benhadab servants from Ahab thy brother Benhadab Remember thy word saith David upon which thou hast caused me to hope Psalm 119. Thou saidst thou wouldst do me good said Jacob Gen. 32. Sometimes he hath been urged from the special relations twixt him and his people as from that of a Father Isa 64. 8. But now O Lord thou art our Father and this of a Lord. Isa 63. 18. The people of thy holiness have possessed it but a little while verse 19. We are thine and in many other places Remember thy servant and remember thy servants Beloved It is a great thing to stand in near relations to God and then it is a good thing to plead by them with God forasmuch as nearer relations have strongest force with all the servant can do more then a stranger and the Child then a servant and the wife then a Child but though this urging of God by vertue of our relation be an excellent point yet because it is not the main intention of the place I likewise pass it over Another observable Proposition may be this SECT V. Doct. 5 THat our special Relations to God should be special Reasons to work a care not to sin against God Keep thy servant Our special relation to God should make us carefull not to sin against God from c. Thy servant there be many reasons against sinning the very nature of sin carries along with it a condemnation of sinning because sin formerly is a transgression an Anomy and a Rebellion which alone is an inglorious thing Again The Laws and threatnings of God should be as forcible cords to draw off the heart from sin And again All the Mercies and goodness of God should exasperate the heart against sin Again All the Attributes of God might hold us Now with these this also may come in viz. The specialty of our Relation to God that we are his Children and he is our Father we are his servants and he is our Lord though the common obligations are many and sufficienr yet the special Relations are also a further tie the more near a person comes to God the more carefull he should be not to sin against God Let us who are of the day be sober let us not sleep as do others 1 Thes 5. 6 8. God hath not called us unto uncleanness but unto holiness 2 Thes 3. 7. If you call him father pass the time of your so journing here in fear 1 Pet. 1. 17. If I then be a father where is my honor If I be a Master where is my fear Mal. 1. 6. I will be sanctified saith God of all them that draw near unto me There is a double drawing near unto God 1. One in respect of Office as the Priests of whom he there spake who because their Calling and Office is more high and heavenly they therefore should be more religious and holy 2. Another in respect of Nature and change by vertue of which our Relation comes closer to God even this nearness should occasion more care against sinfulness Reasons Reasons whereof are these First Admissions of sinnings here do diffuse a greater ingloriousness Their sinnings are most dishonourable to God to God sin is most darkning in a white cloud then in a black as a spot is more eminently disgracefull in a fair then in a foul cloth Though the sins of evil men do prejudice Gods Glory yet the great sinnings of good men do occasion much more for not only the particular sinnings send up a cloud but other men by reason of them form out of them a smoak of blaspheming and reproaching of the wayes of God and the profession of Grace Secondly Their great sinnings do make them the sorer wounds Their sinnings make the greater wounds and
soul doth as it were shut its eyes and stop its ears it doth break away to the sin against all the discoveries and clear impleadings of knowledg gainsaying and withstanding it the presumptuous person goes not to sin ignorantly but he doth it by imprinted light so the sin as Gods enemy which yet he will embrace as his friend yea the more Inexcusable that a sin is the worse it is when little or nothing can be said in behalf of the siner thus is it in presumptuous sinings the man cannot say I did not know it I was not warned 2. The more pride of heart accompanies any kind of sinning The more pride of heart in any sinning the viler it is this makes it the more vile for pride lifts up the point of the sword it shakes the speare against God when the will of God and the will of a sinner come into a competition about sining then pride growes high Who is the Lord saith Pharaoh that I should let Israel goe Exod. 3. Who is Lord over us said they in Psalme 12. when the heart goes proudly to sin it will acknowledge noe Lord but it s own pleasure and no rule but it s own resolution it can slight a precept and scorne a threatning Now presumptuous sinnings are filled with pride I think St. Austine had an aime at this in his exposition of this v. when he rendered the reading of it thus contine servum tuum a superbiis keep back thy servant from prides as if pride were knotted and folded doubled in presumptuous sinnings there was pride and pride again in that heart which durst thus to sinne and verily so there is in presumptuous sinnings a manifold pride a pride of judgement to approve that which God hath branded and condemned a pride of will to rise up to that which God would have the sinner forbear A pride of security to make a Sanctuary for the soul when God hath threatned wrath c. 3. The more impudency and boldnesse attends a sinning the worse it is There is a double impudency about sinning One of defence when the sinne hath been committed of which I am not now to speak which is no more but to paint The more impudency in sinning the worse it is a whore or to cover a plain sore to make that seeme good which really is stark nauâ—ht Another of entrance when the sinful soul layes aside all shame and fear and modesty and restraints and arguments said he whatsoever may be said come of it whatsoever may come yet I wiâ—l on let God take it well or take it ill let him beseech by mercy or warne by threatnings nothing moves neither my peace nor comfort nor soul prevail nor my shame nor trouble nor misery keep back But thus it is in presumptuous sinnings the heart is bold and impudent which can look so much mercy in the face and yet will dare to sinne which can look so many threatnings in the face yet wil dare to sin which can look its own great misery in respect of the issue Note and end of the sinnin in the face and yet will dare to sinne nay which can perhaps look many former experiences of bitteâ—ness and anguish for the same sinful adventurings in the face and yet will dare to sin puttinâ— the hand into the fire agâ—in which hath burned it and venturnig to swim in those waters where had not Gods mercy stept in the soul had long since been drowned 4. The more abuse of mercy concurs to the sinning the more hainous it raiseth the sinne for mercy is the sweetest stop of a The more Mercy is abused the more hainous the sin sinner and the kindness of it should smooth off the soule from offending what is mercy but that unspeakable readinesse in God to forgive a sinner a gracious willingnesse to sit down with wrong offered if yet the sinner will come in and the abusings of it are affronts to the highest love But now in presumptuous sinnings mercy is extreamly abused First in that it hath not its dirâ—ct end the direct end of mercy is to awe and to keep off the heart from sinne There is mercy with thee therefore shalt thou be feare Psal 130. But the presumptuous sinner is lesse fearful because God is so merciful and the mercies of God should lead to repentance Rom. 2. But the presumptuous sinner yet dares to hold on the sinful trade Secondly when it is made to serve and to encourage sinne O this is the imbasing of that high and tender attribute of God when we draw out from his goodnesse to embolden the heart to wickednesse as if that God whose soul abhorres sinne would let fall any expression to hearten a sinner yet thus it is with the presuming sinner the very mercy of God makes him bold to sin against God the confidence of that easiness in God to forgive occasions him therefore to adventure and multiply transgressions In respect of others 3. In respect of others David had good reasons to pray to be kept from presumptuous sinnes in respect of others as well as in respect of himself whither you consider his general calling a man of goodness or his particular calling a man of dignity and place but I will fold them both together thus then 2. Reasons His sins would be exemplary 1. Such sinnes would be exemplary and noted There are three things which set a man upon the stage which lift up his actions on high to the eye of the word One is his powerful and active sanctity a very holy man is a kinde of a wondrous sight after which many eyes are gazing Godlinesse is a very rare thing and therefore men look much upon him who professeth it Another is his singular dignity lift a man out of the croud advance him to a place and seat of honour above others how busie is the multitude to eye and judge and imitate him The wayes and actions of great persons are usually the present copies of the most A third is his notorious miscarriages which are like the tayle of a blazing comet the great sinning of good orgreat men fall instantly into common discourse and perhaps also easily into common practice Therefore great cause had David to pray against presumptuous sinnes which by his practice might prove a common snare for who will not confidently write after that sinful copy which both goodnesse and greatnesse have begun that which the great man dotâ— the inferior person will do and that which the good man doth that the evil man thinks he may now lawfully do if knowledge will venture ignorance supposeth that it may safely follow and if holinesse will adventure why should profaneness be so nice as to stop The way or fact is credited either as not bad or else not so dangerous where either authority or profession are leaders Now this might be some cause to move good David to pray to be kept back from presumptuous sins
for presumption is usually confident of Note longer life and therefore imboldens it self to stronger sins a foolish error and vain for were it true that in a natural probability thou mightest yet live long yet in a judicial course this is most true that great sinnings shorten the life the thief goes to the Gallows in his youth because of his theft and the sinner is suddenly laid in his grave by reason of his sinnings And then â—wo unto thee better that thou hadst never been born if thou lives and dies in thy sins to the Judgement-seat of God must thou be brought with sin in thy bones and presumptuous iniquity in thy heart thou who now darest to out-face the Ministers of God shall not then dare to look the holy and just and terrible God in the face but he will fill thy breast with confusion and all the veins of thy soul with flames of hottest vengeance and indignation Eightly Get knowledge sanctified Knowledg is like a sword it Get knowledge sanctified may defend a man and it may hurt a man it may both arm him and kil him or like the light of a Candle which may both direct and also burn and so accidentally even knowledge it self may prove a great addition to our sinnings That which serves to give us light against them may yet improve the guilt of them upon us There is a two-fold knowledge 1. One naked which shews the evil 2. Another sanctified which keeps from evil the former is good at the Object but the latter is good with the subject that looks upon what is to be done or not to be done this looks down to the heart and inclines it strongly to embrace the good and to resist and abhor the evil This is certain that not all the spirits of speculation are a sufficient rescue of thy soul from presumptuous sinnings Object Why saith a man I will not sin so I know better then so Sol. Alas The bullet strikes down the souldier for all his head-piece naked knowledge is at best but an head-piece and that not of proof neither but sanctified knowledge is a breast-plate and that keeps off the dart Lastly Renounce thine own strength of nature of parts of Renounce thy own strength gifts yea of graces yea of services he shall be brought far in sin who goes far upon his own strength thy own strength will deceive thee it is not enough to keep thee good nor preserve thee from being bad if thou couldest get a trembling heart and a bended knee and a believing eye and an humble spirit then thy Castle were impregnable c. PSAL. 19. 13. Keep back thy servant also from presumptuous sinnes let them not have dominion over me CHAP. IV. HAving handled Davids prayer against sin as lying in presumption now I shall touch on it as it doth respect sin in Dominion Let them not have dominion over me There may be divers conjectures about the connexion and depending sense of these words Two Expositions of the words First As if they were a distant petition q. d. Lord I pray unto thee against high kinds of sinning and perhaps I may sometimes be laid flat by them but then I desire of thee that though they strike me down yet they 1. As a distinct petition may not rule over me though I stoop yet I may not serve though I fall yet I may not lie and rest though they may be sometimes so strong as to over-come yet never so full as to reign let them not have Dominion over me Secondly As if they are but the same petitions greatly inforced q. d. O Lord I beseech thee to keep back thy servant 2. As the same petition inforced from presumptuous sins all sins are bad and inglorious and foul but none so as they they are high transgressions therefore I beseech thee let them not have Dominion i. never suffer them to prevail over me never let them enter into my soul or life let them never over-come me let them not over-take me let me never commit them Now which way of these you conjecture the sense of the words may be aimed at it requires accurateness to determine and cut the thred For my part I think that both may be commodious and are pious though the latter to me doth seem more genuine yet in this I easily submit to better Judgements FOR the words themselves this is evident that they express the spirit of holy David as vehemently carried against presumptuous sins in Dominion for the better discussing of them I shall inquire these particulars 1. What Dominion of sin here may import Four things wherein it consists 2. Whether sins in Dominion may befall a David 3. Why David prayes so against it 4. Then some usefull applications SECT I. Quest 1. FOR the first of these What Dominion of sin doth What Dominion of sin imports import Sol. Dominion is given sometimes to God sometimes to Christ as Mediator sometimes to man over man sometimes to Satan over man sometimes to death which is said to rule and sometimes to sin when it is betwixt sinne and the sinner as betwixt a King and his Subjects As a raigning King hath dominion so sin it acts in all things like a King 1. It hath possession original sin of our hearts actual sin of our lives 2. Hath a title our forsaking of God and voluntary election and compact 3. Hath a throne our souls 4. Hath servants our Members 5. Hath a councel our carnal wisdom and corrupt reasonings 6. Hath power to give Laws and see them executed Paul speaks of the Law in his members and the Law of sin Rom. 7. 21 22. But more distinctly for the better understanding this Four things observe these particulars 1. That Dominion properly is the Right and Power of a What is dominion properly Lord over a servant it is a word implying Superiority and Subjection one who hath Authority to command and another whose condition is obeâ—iential and to serve so that in the dominion there is one who doth rule and another who is ruled one who doth command and another who yeelds at least virtute â—uris he is to yeeld and obey and ratione facti where dominion is exercised there is actual command and actual obedience as the Centurion who had authority and dominion over his servants he said to one go and he did go to one come and he did come to another do this and he did it Secondly observe that Dominion is twofold it is either Dominion is either 1. Original and absolute and this is when the Lord hath a Original and Absolute natural and prime and irrespective title it belongs to him as so to command and impose obedience meerly from his absolute right and accoâ—ding to his own pleasure such a dominion belongs only to â—od who made all the world and is Lord of all All the creatures are his servants and are set by the Law
humbled and renew our repentance we shall never see a smile in Gods countenance nor heare a good word from conscience Now this is a dolefull case that a man shall heare the same promises from which he suckt much comfort and yet he may not taste now he cannot rejoyce and that God whose communion was so sweet now through his sinning becomes so bitter and heavy c. 4. Because actuall dominion especially of great sins and over Actuall dominion is accompanied with great prejudice to divine glory a David is accompanied with great prejudice to Divine glory As they say of Fevers that they are usually worst in the strongest constitutions and of spots that they are usually the greatest blemishes in the fairest garments that we may say of sinnings the better the man is the more dishonorably foule his offendings are God loseth more honour in the eyes of the world by the slips of the good then by the wallowings of the bad evill men are hardned good men derided Satan and sin advanced and by all these God is infinitely dishonoured Therefore good reason hath David to pray Let them not have dominion over me Secondly Habituall Dominion But then in the Second place if we interpret the dominion Reasons of praying against habituall dominion here of an Habituall dominion of sin the reasons of prayer against sinne as in such a dominion are very strong and urgent 1. Habituall dominion decides the estate the question of a mans soul is whose servant he is whether he belong to God and Habituall dominion decides the estate Christ or to sin and Satan Now particular failings doe not determine this but the dominion of sin doth his servants we are whom we obey you know what the Apostle hath said Rom 6. 16. know ye not that to whom ye yield your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or if obedience unto righteousnesse if sin doth rule and the sinner yields up his heart to the love and obedience of it he professeth thus much that Christ is not his Lord and the Law of Christ is not the law which he will obey as these Rebells spake of David what portion have we in the sonne of Jesse soe here the sinner I doe not belong to Christ sin is my Lord The servant of sin am I that is the thing which I have Chosen and that is it which I will serve Soe that on may without any scruple conclude that if sin hath dominion the man hath yet noe interest in Christ noe one degree of true grace he is a most wretched sinner sin is his Lord God is his enemy Hell is his portion unlesse he get from under this Dominion Secondly there is no Dominion in all the world so vile whither you consider it First In the commands of sin or Secondly Noe dominion so vile In the service of the sinner First The Commands The commands of sin are the vilest commands For The commands of sin are Illegall 1. They are Illegal any command which findes ground and title may be defended but sin hath no reason to command A condemned man loseth all command sin is the only thing which Gods law hath condemned And again it hath no title to the soul the soul owes not it self to it either by a natural or by a purchased subjection we owe a natural subjection to God because he made us A purchased subjection to Christ because he redeemed and bought us but sins commands are meerly usurped and Insolent 2. They are purely sinful all its edicts and desires are but Rebellions that a man should trangresse a righteous and supreme Purelly sinfull and good and holy law there is not any one thing which sin at any time commands but it is that which God forbids and which God will Judge the sinner for 3. They are extreamly unreasonable a command may be esteemed unreasonable either when one service runs contradictory Extremely unreasonable against another as to command aman to run and yet to stand so is it with sin it commands a man to such a service as is opposite in particulars for as all sin is opposite to grace soe some sins are opposite to others though not in the fountaine yet in the actings or a command may be estemed unreasonable when any service tends to the ruine of the obedient it were an unreasonable thing and unjust to command a man to run into the fire and burne himselfe but the commands of sin tend directly and intentionally to the destruction of the sinner sin injoynes a man much service and paines and all this is to dishonour God and to damne his owne soule Secondly the service The service of sin The service of sin it is the most disloyall service in respect of God renouncing him denying him his due and conferring it on his only enemy Is a disloyall service 2. It is the most injurious service to our souls 3. It is the basest service if a man did serve a dog or a toad An injurious service The basest service this were a vile abasing of himselfe but it is far baser to serve sin for those creatures have some goodnesse in them but sin is naturally bad Nay though we doe cry out at the devill as vile and base yet the Devil himself is better then sin for it is his sin only which makes him so base and he hath an absolute being which he owes to God but sin hath noe relation to God and it is that which imbaseth all beings 4. It is the drudgingest service A man who is a servant to sin he is at the command of every lust and is taken captive at its pleasure The most drudging service and there is noe hoe nor measure nor end all the day will not serve nor will the night satisfie an age of yeares is spent and when a mans strength doth faile him yet sin sets him to work still The cruelest Tyrant wearies himselfe sometimes by his unwearied commands but sin never relents nor spares Nay that which shewes the extremity of this vasilladge the sinner continues service there and then where he sees and knowes his misery he hath felt the fruites the bitter fruites of sinning yet sin still commandes and easily puts him upon the same service afresh soe that he often tyers his thoughts and spends his estate and consumes his strength and breakes his sleep and loseth his friends his God his soule his all to drudge at the Commandes of his owne base lusts 5. It is a most unprofitable service Though in some service there The most unprofitable service may be but an uncertain gaine yet in the service of sin there is a most certaine and greâ—t loss what profit had ye in those things whereof ye are now ashamed Rom. 6. 21. therefore sinnes are said to sowe the winde and to reap the whirl-winde they deale in vanities which shall not profit
sinner may after their sinnings partake of great anguishes and troubles of conscience I refer you to Ahab and to Judas and to those of whom he speaks in Job that the terrors of God did drive them to their feet 2. By Argument for trouble for sin in respect of the conscience By argument only it is but a judicial act it is but a part of the wages of sin Indeed trouble in the affections which Divines call godly sorrow that is an act or effect of grace but meer trouble in the conscience which consists in sense and accusation that God brings upon the sinner for his transgressions he awakens the conscience after sin to accuse for sinning whose directions and checks could not availe to keep off from sinning so that a person whose heart is in no measure changed by grace and therefore of necessity is under sins dominion he may be filled with extreame wrath and bitterness yea the very terrors of Hell may shake and amaze and confound his soul why the reason is because though grace be required to raise godly sorrow yet conscience only awakened and actuated by light and divine command is abundantly sufficient to accuse condemn vex and trouble the sinner 5. A fifth deceit may be in the vacancies or spaces or interimes From the vacancies and intrimes of sinning of sinning because a man doth not every moment or every day lie at his sin but there are oft-times some pauses and distances of time 'twixt sinning and sinning he therefore conjectures that sin hath not dominion over him why because where sin hath dominion there a man sells himself to sinne and wallows himself in sinning and makes it his trade at which he spends his life and strength To this I also answer that yet sin may have dominion though there be some respites and breathings 'twixt sinning and sinning For 1. Some respites do not arise from a nature which will not subject it self to sinne but only from the defect of occasions and opportunities of sinning A thief doth not always steal because Simile he may be sometimes sick and there is not always an open conveniency for his hand the like may be said of any sinnes which are capable of visible and corporeal actings 2. Again the dominion of sin doth not absolutely consist in an uninterrupted propagation or service of sinful acts i. that a man doth not other particular acts but sin sin the drunkard is under the power of drunkenness though he be diverse times sober and the filâ—hy person is under the power of uncleannesse though he doth not every day see and embrace his harlot But the dominion of sin is to be judged by the disposition of the heart and the maine part of the course if sinne be the main thing which a man intends and the singular things to which he resignes and yeelds up his heart whether he be alwayes or sometimes in the actings this is not material 3. Nay for a man to give no respite to sinful actings this were against that wisdom of the flesh which concurs to make up the dominion of sinne though the propension to sin may be and is constant though the love of the sin may be and is great yet the actings of sin may often vary and be suspended upon private reasons and respects either of safety or From the practice of some actions contrary to ourward sinnings quiet or profit or pleasure c. 6. A sixth deceit may be from the practice of some actions which are contrary to all outward sinnings at least in respect of exercise because a man is perhaps a constant Church-man and hath a course of duties such as they are in his family and he is much in vowings and can condemn sin to purpose now surely sin hath lost its dominion I answer that notwithstanding all this yet sin may be in dominion For 1. The dominion of sin is within 2. It may consist with many visible acts of piety I will clear this unto you by propounding one case what think you of an hypocrite hath no sin dominion in him you will confesse it hath and verily it hath but now even an hypocrite may step forth into all outward conformities I know no visible act of impiety which an hypocrite either doth not or may not perform Secondly though those material good acts be formally opposite to sinful acts as acts yet as the denomination of a Christian so that of a sinner is more from the affections then from the actions and indeed this defines and decides the dominion or indominion of sin immediately viz. the disposition of the heart which may be really rotten and false and the true harbour of a sin though the person doth get out to the acting of some visible duties of piety There must be more then externals in duty to evince that sinne hath not Dominion Having delivered unto in the useful application of the point already the naturall community of sins dominion and the difficulty of release from it and the probability of its rule in many mens hearts and the erroneous grounds by which men couzen and flatter themselves as free and exempted persons I now proceed to set down some instances by which it may Five tryals That sin hath not dominion appear that a man is not under the dominion of sin or that sin hath not dominion over him 1. If Christ bâ— his Lord the Apostle hath a sweet passage If Christ be hiâ— his Lord in Rom. 6. 17. But God be thanked that ye were the servants of sinne but you have obeyed from the heart that form of doctrine which was delivered you ver 18. Being then made free from sinne ye become the servants of righteousness i. you chose Christ to be your Lord and resigned up your selves to his service This is a most undoubted truth if Christ be my Lord I am not then a servant to sin sinne is not my Master Christs Dominion is destructive to and inconsistent with sins dominion It ever stands alone Obj. But you will say how may a man know that Christ How this may be known is his Lord. Sol. This is a great point and much depends on it I will touch it a little One may be a Lord in Respect of Title and Right Of Authority and acknowledgement You know that one may be a Lord in a double respect one in respect of title and right another in respect of authority and acknowledgement it is certain that Christ is the Lord of all the world all the Nations of the earth are given unto him and are in respect of his title and right to stoop and bow down themselves but he is not acknowledged as a Lord he is not embraced as so by his enemies yet some there are in whose heart Christ sets up his authority and rule and who do acknowledge him who do make choice of him to be the Lord of their hearts and lives i. they prefer the
holiness as a man may be a Traitor when he yet doth seeme to do something of the service to a Prince So sinne may be a mans Lord though he doth do many things which seem good Herod loved Herodias though he heard John Baptist and did many things gladly there is scarce any man where Christ is professed that is so universally bad but he may now and then do something which may be particularly good at least materially considered 4. But yet fourthly the Dominion of sin cannot consist with But it cannot consist with the love of holinesse the love of holiness for where sin is in dominion there sinne hath the love of the soul Now it is impossible for a man to love sin and to love holinesse I grant it that many things may be the object of love though there be a numerical variety of them yet there may be an objective unity they may all meet in one common reason and natural course of love and therefore may be loved But then opposite and contradictory things cannot be both loved at once the reason is because you cannot reconcile them into an objective unity that which is a reason of the love in one is a reason of hatred in the other Now sin and holinesse are opposite they are at the greatest distance in spiritual contradictions their natures and courses and effects all are opposite so that a man cannot at once possibly love them both And therefore if holinesse and grace hath thy love verily sin hath not dominion I must not insist at large on this only observe whether thou lovest holinesse preciselie and purely for it self what is it which thou esteemest most which thou desirest most is the want of it thy greatest grief is the prosperity of it either in thy self or others a true and singular joy unto thee at what paines art thou to purchase and encrease it what are thy thoughts of them who are holy and of those Ministries which edge and work on thy heart most unto holinesse these and such like things will shew whither thou lovest holiness which if thou doest thy sin is not thy Lord. 4. Whose Laws doest thou approve and delight in according Whose Laws doest thou approve and delight in as a mans Lord is so are his Laws and according as the man is so is his minde and affections towards those Laws of that Lord you shall finde that when sinne hath dominion there sin hath several Laws several commands the obedience of which is delightful to the sinner And therefore such a one is said to fulfill the lusts of the flesh and to commit sin with greediness Ephes 4. 19. and to yeeld himself over unto sin Thus it is on the contrary where sin is broken off from its dominion and Christ doth rule the heart his Lawes have a marvellous sutablenesse with the spirit of that man his Law is written in the heart i. there is a powerful and answerable inclination stamped in the heart which gives way to the command In the volume of thy book it is written of me that I should do thy will loe I come Psalm 40. 7. I delight to do thy will O my God yea thy Law is in my heart v. 8. Thou saidest seek ye my face my heart said unto me Thy face Lord will I seek Psal 27. 8. Lord what wilt thou have me to do Act. 9. 6. Obj. It is true that sinful corruption yet abiding in the best will make head against the holy commands of Christ it will be backward enough cross enough unwilling enough resisting and striving Sol. But yet three things will more habitually appear in a Three things appeare in a person governed by Christ and not by sin Approbation person whose soule is governed by Christ and not by sinne 1. One is Approbation i. this judgement doth highly esteeme of the commands of Christ Paul counted the commandment holy and righteous and good and tending to life Rom. 7. 12. 2. Another is consent i. his will yeelds unto it as to a rule Consent most sit to be obeyed I consent unto the Law that it is good Rom. 7. 16. and therefore would obey it 3. A third is inward delight Rom. 7. 22. I delight in the Inward delight Law of God after the inward man The Apostle from this though he found a contrary Law in his members warring against the Law of his minde and much evil present when he would do any good yet concludes against sins dominion Rom. 7. 25. so then with the mind I my self serve the Law of God but with the flesh the Law of sin Why brethren this is a great matter and a great discovery of our hearts to observe what Law that is with which we take part which we set up as our rule whose authority we do justifie sinne will command in him which hates it i. it will be prescribing to our affection and our actions but then if Christ doth rule us we war against those commands we resist them we defie them we pray against them we take not part with them We acquit that Law of Christ which we would follow but sometimes cannot so fully as we should we justifie it as a most righteous command and strive to conform our hearts to that and to order our lives by that 5. A fifth tryal may be this what is the disposition and What is the disposition of our hearts under the passive captivities of our soul by sin course of our hearts under the passive captivities of our souls by particular sinnings There is a twofold captivity of the soul to sin One is active wherein a man doth as Ahab sell himself to wickednesse or as Judas offer himself to betray Christ he went to the high-Priest what will you give me and I will betray him c. Another is passive wherein as Paul complained he is sold under sinne like a souldier over-powered and by strength taken captive and led away prisoner I confesse that this is most true a good man may sin nay he doth sin sin may have many particular victories where yet it hath not a Kingdom or Dominion As there may be antecedent differences before sin is committed and as there may be concomitant differences when sin is committing which may be as so many lively testimonies against dominion so there are consequent differences there are some things afterward which shew that yet sin hath not dominion though it did prevaile and overcome Three things Three things discover this Hearty grief 1. One is hearty grief though a good man hath not alwayes sufficient strength to conquer a temptation yet he hath sufficient grace to bewaile his sinnings though he cannot always rejoyce that he stands yet he can heartily grieve that he falls either sin is his conquest or else it is his sorrow Though you see not David cast down by his pleasures yet you shortly see him cast down himselfe by his mournings Though you see
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
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
upon the account and seeme to be reckoned not so much when they are done as when they are done with a sinful heart And they lose upon the account they are struck off God passeth over them when the bent of their heart is against them see that place and passage of David Blessed is he whose transgression is forgiven and whose sin is covered ver 2. Blessed is the man to whom the Lord imputeth no iniquity verily brethren that mans estate is blessed whose sins are pardoned O! if the Lord be reconciled to a man if the Lord covers his sinne i. will not look upon them in a judicial way so as to account and reckon with the sinner for them if the Lord will not impute iniquity to him i. though he hath iniquity yet the Lord will forgive it it shall not redound unto him in punishment but it shall be blotted out and be as if it had never been tell me seriously is not this a blessed thing tell me now you whose hearts are ready to break asunder with the sense of guilt whither pardoning mercy be not a most blessed and desirable thing You will freely confesse it is but then the question is who is that man that is so blessed what is his temper how is he qualified See on in that ver 2. he is one in whose spirit is no guile what 's that that is he is the upright person whose spirit is really and plainly for God who in truth desires to please him who in truth hates all sin This is that blessed man and in this is a great part of his blessednesse that the Lord will not impute his iniquities unto him but will forgive and cover them i. so forgive them that they shall not rise upon the account any more Paul did upon this conclude by way of testimony to himself and for others that there was no condemnation unto them Rom. 8. 1. why what was Paul what was his temper verily it was upright Obj. Upright why he complains of sin that he was sold under it he complaines of the Law of his members warring against the Law of his mind he complains that he was brought into captivity he complaines that when he would do good yet evill was present with him How then can be say that there was no condemnation for him how was he upright Sol. Thus his being upright did not consist in this that he had no sin in him nor in this that he did no sin nor in this that he did all the good which he saw should be done But in this that he hated the sin which dwelt in him that he resisted the evil working in him that his inward man approved the good and condemned the evil that his inward man hated the evil and was delighted in the Law of God This was his uprightness and upon this he concludes that there was no condemnation i. his sinne should not sink his soul to hell they should not separate him from the love of God in Christ they should not be imputed to him but Christ would take them off An upright person the Lord is his God in covenant 3. A third comfort to an upright person is this that the Lord is his God in Covenant You are not Ignorant of the Covenant which God did stipulate with Abraham Gen. 17. 1. I am the Almighty al-sufficient walk before me and be thou perfect what is the meaning of that In a Covenant you know there are two parties and they mutually undertake and agree so here is God on the one part and here is Abraham on the other part and God promiseth and Abraham promiseth God promiseth to be All-sufficient unto him and engageth himself in an everlasting Covenant to be his God ver 7. now Abraham promiseth to walk uprightly before the Lord and this is all that the Lord agrees with him for walke before me and be upright and then I am thy God and I will be thy All-sufficiency Obj. Why you will say this is granted it is cleare that God Covenants to be a God to an upright person But what so great comfort in that Sol. Nay then I have done if yet you understand not If yet you think it so poore so meane a thing for God to be your God in Covenant I tell you brethren when God becomes your God in Covenant when he saith to a person I will be a God unto thee it is infinitely more then if the Lord should say to a man I will give unto the all the world O for God to be my God what is it but this I am thine and all that I am or have or can do shall be thine and for thee I am an holy God and that shall be to make thee holy I am a mercifull God and that shall be to pardon thy sins I am a powerfull God and that shal be to help thee to deliver thee to conquer for thee I am a faithfull God and that shall be to make every promise good which I have made unto thee I am a wise God and that shall be to bring in thy comforts thy deliverances thy helps in the most desirable season When sins trouble thee I will pardon them when they are too strong for thee I will subdue them when thy heart is sorrowful I will comfort it when thy graces are weak I will strengthen them when men disgrace thee I will honour thee when dangers arise I will preserve thee what thou needest that I will give thee what thou hast that I will blesse to thee all this and far more then this it is for God to be our God in covenant Nay and all this is ours by covenant that is it is not a faire and empty pretext it is not a glorious and vaine complement but really so and firmly so the Lord if he be our God in covenant doth bind himselfe to be all this unto us by the fidelity of his nature by the truth of all his promises by the seale of the blood of the Lord Jesus Christ Now what think you do you now not think that the people happy who are in such a case whose God is the Lord Psal 144. 15. I tell you we are not able to Imagine the height and depth and breadth of this one comfort that God is my God in covenant and yet whatsoever you apprehend of it whatsoever you feel of it whatsoever it is it is the portion of the upright persons thou art my portion O Lord for ever said upright David Psal 119. 4. Uprightnesse intitles the person to all blessings of heaven and Uprightnesse intitles to all the blessings of heaven and earth of earth as David spake of Jerusalem that I may say of the upright person all my springs are in thee or what Iacob said of Ioseph that he was A fruitful branch or bough uprightnesse is like Arons Rod full of blosomes you know that place Psal 84. The Lord God is a sun and shield the Lord will
THE ANATOMY Of Secret Sins Presumptuous Sins Sins in Dominion Vprightness WHEREIN Divers weighty Cases are resolved in Relation to all those Particulars Delivered in divers SERMONS preached at Mildreds in Bread-street London on PSALM 19. 12 13. TOGETHER With the Remissibleness of All Sin and the Irremissibleness of the SIN against the HOLY GHOST Preached before an Honourable AUDITORY By that Reverend and Faithfull MINISTER of the Gospel Mr. Obadiah Sedgwick B. D. Perfected by Himself and published by those whom he intrusted with his NOTES LONDON Printed by T. R. for Adoniram Byfeild at the sign of the three Bibles in Corn-Hill near Popes-head Alley Anno 1660. TO THE CHRISTIAN READER THE Name of the Reverend Author of this Work will commend it to the Acceptance of them all who were either acquainted with his Ministry or have attentively perused his Treatises formerly published He was a Work man who needed not to be ashamed As the matter of his Discourses was solid and profitable so his language was pregnant and delightfull both which took much upon his gracious and ingenuous Auditors This is to be acknowledged a great abatement of the Churches loss by his death that though he be dead he yet speaketh from the Press by the usefull Treatises left written by his own hand which through Gods Mercy may prove rich blessings unto posterity by edifying Christians in Grace and Comfort As the reasonable immortal soul is the more noble part of man so supernatural Grace doth truly ennoble it by introducing the likeness and life of God This Grace which is The good work p Phil. 1. 6. The good and perfect gift of God o Jam. 1. 17. may be promoted both in its habit and exercise by such helps as this which Divine Providence putteth into thy hand And therefore since sanctifying Grace which is the strength beauty riches of the soul and the best thing on this side Christ himself From whose fulness we all do receive Grace for Grace n John 1. 16. is wrought preserved enlarged and quickned by these means they should be gladly welcomed and diligently improved by all serious sincere Christians And whereas Humility and Sincerity are Graces eminently excellent and useful throughout the whole course of Christianity rendring every other grace and every duty the more lovely and acceptable Helps in both these thou mayest expect from this ensuing Treatise The Text here handled doth hold forth at the first view both Sinfulness and Uprightness of Gods servants Their sinfulness bitterly bewailed and their uprightness seriously designed whence we have The Anatomy of secret sins Presumptuous sins Sins in Dominion and of Uprightness Every self considering Christian doth see so much sin in his heart and life that he is abased under the Burden b Psal 38. 4. of it how heavy then is this thought upon his heart that there are many thousands of secret unseen Errors chargeable upon him by the All-knowing heart-searching God And yet this adds further load unto the burdned Spirit that besides his former guiltiness of and inclination to presumptuous sins things heinous and horrid the seeds also of that unpardonable sin the thoughts whereof are amazing and dreadful to every Gracious heart do lie and live in his depraved nature These particulars are here largely and convincingly discoursed of by means whereof the secure sinner may be well awakened and the proud heart deeply humbled What examples of Bitter Mourning e 1 Sam. 7. 6. self-loathing f Ezek. 36. 31. and lamentable outcries g Rom. 7. 24. upon this account are recorded in the holy Scriptures How needfull and seasonable this too much neglected Indeavour would be in these loose luke-warm times might easily be manifested The manifold precious Benefits of this practise may perswade it Besides Divine Acceptance h Psal 51. 17 and familiar Communion d Isa 57. 16. 66. 2. together with many rich Promises hereby possessed By meanes hereof the soul will patiently submit to Gods Afflicting hand e 1 Pet. 5. 5 6 7. Job 22. 29. Lev 26. 41. Mic. 7. 9. and seriously set upon real Reformation g 2 Cor. 7. 10 11. Thus Christ will become much more precious and sweet unto the soul a 1 Tim. 1 12 13 15. Rom. 7 24 25. And as we shall be made more Meek in our deportment towards all so more peculiarly compassionate towards Bleeding Repenting sinners h Tit. 3. 2 3. viewing the number and heinousness of our own Irregularities considering how much we our selves do still lie under Sins Dominion o Rom 7. 18 19 21 23 with the guilt of some presumptuous Iniquities e Mat. 26. 75 Good Reader thou shalt not only be thus edified in Humility his Product of sins discovery but in Sincerity also by that which followeth in the Anatomy of Uprightness Vnexpressible are the Comforts which come into the soul by clearing up its Sincerity from Scripture evidence If there be a Messenger an Interpreter one of a thousand to shew unto man his Uprightness c John 33 23 then he is gracious unto him and saith Deliver him from going down to the pit I have found a Ransom his flesh shall be fresher then a Child And for the Enjoyment of satisfaction out of Gods All-sufficiency is assured in the Covenant of Grace unto upright walking with his Majesty f Gen. 17. 1. Herein consists Gods image in man d Eccl. 7. 26 which is his fairest beauty and his greatest Glory The imperfect performances of the Sincere do not only find Acceptance c 2 Chro. 30. 28 19. 20. but Delight in the Lord d Pro. 15. 8. unto them he will not deny either Grace or Glory or any thing may be truly Good p Psal 84. 11 and notwithstanding the saddest dispensations imaginable God will be constantly and superlatively good unto them c Psal 73. 1. How bad soever they be in their own eyes yet they are perfect in Gods Account d Ps 37. 37. and they may alwayes rejoyce with Thanksgiving before the Lord and with gladsome Boldness h Psal 33. 1. look Pale death it self in the face when it doth approach t 2 Cor. 1. 22 But we will not enlarge our selves in these matters contenting our selves with these short hints suggested to give thee a tast of that sweet fruit which thou mayest expect to reap by the carefull perusal of this very savory usefull Book which we commend to thy Improvement and thy self therein to the Blessing of the Almighty through Iesus Christ in whom and for whom we are Septemb. 1. 1659. Thy faithfull friends and servants Humphrey Chambers Edmund Calamy Simeon Ash Adoniram Byfeild THE Anatomy OF SECRET SINNES PSALM 19. 12. Who can understand his Errors Cleanse thou me from secrets or from secret sins or faults SAint Chrysostom conjectures that the maine intention of the greatest part of this Psalm consists in the discovery
cure or else the patient will relapse the disease will prevaile no not the created Grace in the soule is hard enough to keep down sinne much less to put it out unless a divine new assistance comes to the soul Therefore David though an Holy man prayes to God to cleanse him 3. Lastly persons Truly Holy and sensible desire yet further Persons truly holy desire more holinesse measures of Holiness David was cleansed before and yet he desires to be cleansed why because though he had a radicall purity yet he had not the graduall purity The whole man was cleansed but it was not cleansed wholly some grace he had but more he did want some sins he was prety well rid off but others he felt yet stirring and working Though no man saw them yet he felt them Noe combat serves the Christian but that which Lookes to victory and he thinks the day is not yet won if he hath not yet the conquest of every sin as well as any one SECT III. 3. BUt why should we desire to be cleansed from secret sinnes Why we should desire to be cleansed from secret sins Secret sins will becom Publike sins if not cleansed Either from secret acting or secret motions I will give you diverse reasons of it 1. Because secret sins will become publike sins if they be not cleansed It is with the soule as it is with the body wherein diseases are first bred and then manifested and if you suppress them not in their root you shall shortly see them to break out in the fruit or as it is with fire catching the inside of the house first and there if you doe not surprise it it will make way for its selfe to get to the outside Lust when it hath conceived it bringeth forth sin Jam. 1. 15. Beloved remember this that though the first ground of sin be within the heart yet the propension of sin is to come forth into publicke the Child in the wombe hath not stronger throwes to get out of its private lodging then sin secretly wrought to fly into open and manifest action Ammon is sick with the sinful Conceptions of incestuous lust and what ado was there till he had committed that villany let a man set up any sin in delightful Contemplation and meditations that same inward acting of his sin Either doth actually Cast him upon the outward adventures or invites them This is the least that it doth it doth strangly ripen his naturall inclination and besides that it doth prepare him for a temptation that suits that way Satan shall not need to tempt him much who hath already tempted himself and he who will work sin in his heart a weak occasion will draw it out into his life thirty pieces of silver will prevaile with a covetous Judas who had already sold his Master in his heart Object But what of that will you say suppose that secret sins uncleansed do become publicke I say therefore should we the rather labour to cleanse them for as much as the more publick sin becomes the worse it is you know that if the word or letter of the minde be written in paper now it becomes a copy for others to write after whilst secret sins are confined the house i. to the soule only and break not out into visible act though they be very damnable yet they are but of personal and proper danger they indanger him only who maintaines them as poyson doth him who takes the poyson But when they come to publick and visible actings then they are a copy they are exemplary sins like the Plague infecting other persons others are capable to imitate them and soe more souls are tainted and God now receives a common dishonour 2. Secret sins are apt to deceive us most therefore cleanse there Secret sins are apt to deceive us most there is a deceitfulnesse in all sinnings whatsoever the soule is cousened by sin whensoever it doth sin but now secret sins deceive us most they are most apt to prevaile with us partly 1. Because we have not that strict and spirituall judgement of the inwards of sin as of the outwards many times we conceive of them as no sins at all or else as slight and veniall to draw a sword and run a man thorow the heart O this is a fearful murder to draw a false word and slanderously to pierce thorow his good name we likewise imagine that this may be bad but to kill a man with malicious thoughts with revengeful plots and desires nay this is scarce thought as a matter culpable or at least very excusable Beloved it is the ingenium of sin to come off easily in the soule without stir and debate and no sins come off so easily as those with we scarce imagine to be sins Now we are apt to think that secret sinnes are scarce sinnes 2. And because Most men decline sinne upon outward respects which doe not reach the actings of secret sins shame and fear and observance are great and the only restraints to many They doe not live in and visibly commit such sins because they like not shame and are afraid of punishment but what are those to secret sinnings where no Law of man can reach and no ey of man can search It is true that God hath set some one or other to watch the sinner al over as his law for inward outward actings his conscience principally for the inward and the eyes and mouths and hands of men for the outward but now for secret sinning it being invisible it doth therefore escape all the outward restraints by the seeing and speaking and judging of men and it hath mainly to attend what conscience wil say which perhaps is ignorant or drousy if it doth speak yet it is not regarded Now mark of all sins eye them most which do most easily deceive you these a man commits most affects most and continues in longest since therefore secret sins come under that form is it not necessary to labour to be cleansed from them 3. The strength of sin is inward therefore labour to be cleansed The strengâ—h of sin is inward from secret sins if a man hath a fever so that his tongue doth even fry in his mouth and his flesh is even rosted with burning heat yet the strength of that fever is in his spirits and inward parts which are set on fire by some humorous distemper so is it with sinne though the outward actings be bad enough yet the strong holds are within the soule The strength of a sin 1. Lies in its nearnesse to the fountaine from whence it can take a quick immediate and continual supply and so doe our secret sins they are as neare to Originall sin as the first droppings are to the springe head they are indeed Originall sin immediatly acting it selfe which sin is a full sin a feeding sin a sinning sin and never weary 2. It Lies in the acceptance of the
every man The motions of sinning are not like the motions of a bowle which runs only by the vertue of an imprinted strength they are not violent motions whose cause is only extrinsecal but they are natural motions whose principle is within the subject out of the heart saith Christ proceed evil thoughts adulteries fornications murders thefts covetousnesse malice deceit lasciviousnesse an evil eye blasphemy pride foolishnesse all these evil things come from within and defile the man Mark 7. 21 22 23. the nature which tempts thee that nature is in thee it is the womb of many and infinite sinful corruptions and imaginations it casts out wickedness as the fountain casts forth water so the Prophet Jer. 5. 7. it is very true that outward occasions and Satan by his suggestions may assist and quicken original corruption as the bellows may enflame the fire yet the fire hath heat and an aptness naturally to burne So original corruption though it may grow monstrously active by temptations from abroad yet it can and doth incline us and can beget private actings of horrible sinnes from its own native strength it can send out several forms of sinning and incline us to contemplate upon them yea to contrive the singular methods of transgression yea it can feed the soul with wonderful delights in them so that in the eye of God the sinnings are formed and fashioned and ripened with most of odious perfections There is an high depth of hypocrisie in the the souls of men There is a depth of hypocrisie in every man whose proper work is to have a secret way contrary to an open profession as a player who takes on him to act the part of a King yet in his private and absolute way he may be a person of most ignoble birth and unworthy qualities so it is with Divines distinguish of three sorts of hypocrisie the hypocrite 1. One is natural and hath footing in every man even the most upright heart hath in it some hypocrisie and he doth sometimes seem to be that which he is not he may be sometimes more full in his profession then he is indeed in his actions 2. Another is foule and grosse which is when a mans heart is not at all what it seemes to be unto the world Christ compares persons guilty of it to whited Sepulchres which within are full of dead and rotten bones as when a man shall profess he loves God and Christ and his wayes and yet secretly contemns and hates holiness and resists the motions of Gods spirit and is at defiance with all the heavenly rules of life and powerful obedience 3. A third is formal when a man not only deceives others with a shew of what is not in him but also cozens and cheates his own heart with a false perswasion of his own happiness partly from some specials which he findes in himself above others and partly from the pride of his own spirit joyned with an affectation of happinesse yet all this while his heart keeps an haunt of some private lust and ungodliness there is som sweet morsel under his tongue from which he will not part 4. Outward occasions can encline to secret sinnings Beloved Outward occasions can incline to secret sinnings there lies a snare almost against us in all society we have such vile natures that as a spark of fire will easily kindle a box of tinder so but a word spoken doth many times kindle a world of passion of malice of revenge within us yea the misplacing of a look begets in us secret disdaine and discontent yea the casting of an eye may inflame the heart with excess of lust need we not then putting all these things together to search our inward frame to see what care we have about and against secret sinnings but you will say how may a man know whether he doth or no desire truly to be cleansed How a man may know he doth desire to be cleansed from secret sins Negative trials from secret sinnes I will give unto you some observations for this 1. Negatively then 2. Positively 1. The Negative discoveries i. those by which a man may know that he doth not desire to be cleansed from secret sins are these 1. When the principal restraint of his sinnings is terminated When the principal re-restraint of sin is terminated only in man only in man Beloved really our conversing is either with God or with our selves oâ— with men and answerable to these there are three several reasons of forbearing sin either because of God whose will and holinesse is injured or else because of our conscience because our secret quiet and ease shall be interupted or else because if we should adventuâ—e to sin we should hazard our estimations and estates and safeties and incur ignominy blame shame punishment and loss with men Now mark it when respect to man is the only reason why I forbear sin I am all this while loose and unconscionable in the inward frame all my care is taken up about those actions and carriages which fall under the eye and judgement of man and none but the visible and open actings of sinne break out that way If I forbear sin for mans sake that men may esteeme well of me and not censure or punish me I therefore so far restraine sin as it may not be visible but I do not strive against it because it is sinful I say not because the thing is sinful before God but only because it is culpable before man now try your selves in this what is the restraint of your sinning suppose all men in the world were in a dead sleep suppose that no eye did see thee suppose that no tongue of humane justice would call thee to account would not thy heart then with full sail spread out it self wouldst thou not now like the lions in the night wander about for thy preys would not thy heart turn out it self let go it self drive out its secret inclinations wouldst thou not do that in any place which now thou committest in secret corners 2. When the hindrances of secret sinnings are a burden they are crosses A man doth not desire to go out of the way of When the hindrances of secret sins are burdens his delight he is not weary of his affection for delight is endlesse and unsatisfied though the body may be wearied yet the affection of delight is never wearied now brethren a man may know his delights by his crosses if I attain not that which I respect not I am not moved but if my spirit rise and swell and rage or if I grieve and complain and am sad because of an impediment of something which hath clapt in it self 'twixt me and my desires this shews that I had a delight in it that I would faine have had it Now let me apply this to our business in hand God doth many times hinder the sinner he doth step in by his providence and prevents him
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
be rid of a bad nature the vertue of the effect alwayes lurks in the cause and therefore it is the cause which gives life and death to it If thou couldest once get an holy nature which might be at defiance with sinne in its throne know this that a new nature and daily combat would much help against secret sinnings That sinne is least of all acted with life which is most of all combated within the heart for sinne hath least practise where it hath most opposition And of all oppositions those that are inward are most weakning of sin 4. Get an hatred of sinne which will oppose sin in all kindes and all times and in all places 5. Get the feare of God planted in thy heart There are three sorts of sinnes which this fear will preserve a man Get the feare of God against First Pleasant sinnes which take the sense with delight Secondly Profitable sinnes which take the heart with gaine but what shall it profit me to winne the whole world and to lose my soul Thirdly secret sinnes of either sort Joseph did not dare to sinne that great sinne of uncleannesse though the acting of it might have beene secret and thouâ—h perhaps the consequence of it miâ—ht have been his preferment why the fear of God kept him off he had an awful regard to God he knew the greatnesse of his holinesse of his power How can I do this great wickednesse and â—â—nne against God Gen. 39. 9. Why brethren if we feare the Lord it is not the night which the thief doth take nor the twilight which the adulterer doth take nor the seasons of secrecy or places of obscurity that will prevaile with us c. Yea but God sees me the great judge of heaven and earth the holy one the God who hates all sinne whose eyes are brighter then the Sunne and purer then to behold sin and who is mighty in power and just in his threatnings he sees and beholds therefore I dare not 6. Believe Gods omniscience and omnipresence that the Believed Gods omniscience Lord is every where and all things are naked and open to his eye with whom thou hast to deal thou canst not intend to think thou canst not whisper out thy thouâ—hts thou canst not finger the closest bribes thou canst not encline thy self to the most abstracted kinde of secrecy in the world but God sees thee clearly perfectly now if a man could believe that God is still with us and there are two which evermore goe with us the Judge and the Register God and conscience that he is acquainted with all his thoughts paths wayes this would put an awe upon him would the wife be so impudent to commit folly and prostitute her whorish body in the sight and presence of her husband would the servant be filching out of the box if he saw his Masters eye upon his hand 7. Get thy heart to be upright uprightnesse is an inward temper and hypocrisie is an outward complection Psalme Get thy heart to be upright 119. 3. They do no iniquity c. The inward man is the businesse of sincerity to the forming and fashioning of that doth it improve and imploy it selfe it knowes that God delights in truth and this too in the inward parts It endeavours to please God in all things and there to be most to God where man can be least in observation and that is in the secret and hidden frame PSAL. 19. 13. Keep back thy servant also from presumptuous sinnes let them not have dominion over me then shall I be upright and shall be innocent from that great transgression CHAP. II. THese words containe in them Davids second Petition and request sinnes do not only differ in respect of opennesse and secretness but also in respect of the degree of hainousness and greatness now because secret sins sticks closest and are of a more easie and adventrous commission therefore David prays much against them Lord cleanse thou me from secret sinnes And because presumptuous sinnes are of a more fearful efficacy and consequently they being usually the bravings of God even to his face therefore David prays as vehemently against them in this verse This verse may be considered two ways The words considered 1. Respectively as in connection with the former by that In conjunction with the former word also keep back thy servant also as if David had said O Lord I have prayed unto thee to be cleansed from secret sinnes and I beseech thee let me be answered but yet this is not all that I have to request I have yet another request besides that keep me also from presumptuous sins 2. Absolutely in regard of their proper matter so they In their proper matter comprehend 1. The Petitioner thy servant 2. The Petition which respects sins 1. Presumption from presumptuous sins 2. Dominion let them not have Dominion over me 3. The Petitioner who is implyed and that is God yet expressed by what he should do keep back c. 4. The Conclusion or inference which he makes from the grant of all this which is his uprightness and innocency innocency not absolute but limitted innocent from that great transgression There is more matter in these words then you yet well conceive of I will touch some Propositions which might challenge a further prosecution and then I will set down at large upon the main intentions and conclusions from the words considered as a connexion of a new request with the former request these things might be observable viz. SECT I. Doct. 1 FIrst There may and should be a conjunction even of great There may and should be a conjunction of great requests at once to God Petitions and requests at once unto God As they say of graces and duties that they are connexed and like so many pearls upon one and the same string for we may say of requests to God though they be many for kindes and number and matter yet they may be put up in the same prayer to God David ends not at that request keep me from secret sinnes but goes on also O Lord keep me from presumptuous sinnes he multiplies his suits according to the multiplicity of his necessity and exigence Note There be divers qualities about our prayers viz. Our prayers must be with 1. One is an urgent fervency when the soul doth not nakedly commence the suit propound it to God and say Lord 1. urgent fervency hear me but it doth inforce as it were an audience and acceptance it doth strive with God and wrestle with him I will not let thee go unless thou blesse me Gen. 32. 26. as Jacob And O Lord hear O Lord hearken and consiâ—er do and deferre not for thy name sake as Dan. 9. this is a following of the suit with God as the woman did Christ 2. Importunity when a person renews the same suit comes 2. Importunity often to the door of grace and knocks 3.
Patient perseverance I will hearken saith David Ps 85. 3. Patient perseverance I will wait saith the Church Mica 7. 4. A variety or multiplicity of matter like as a patient who comes to the Physician Sir saith he such an ach in my 4. Variety of matter head and such crudity in my stomack and such a stitch in my side so when we come to the Lord in prayer we may and should open not only one want but all our wants and crave help not in one thing but in every thing we should multiply requests O Lord saith David in Psal 51. I was conceived in sinne but do thou cleanse that and I shed the blood of Uriah do thou pardon that and I defiled his wife do thou wash that and I lost thy spirit for these but do thou restore that and I weakned and wounded my graces but do thou renew them As Paul spake Phil. 4. 6. In every thing by prayer and supplication with thanksgiving let your request be made known to God so I say for every thing let your manifold requests go up to God by prayer And I think that phrase in Eph. 6. 18. Praying with all prayer will reach the point in hand All prayer extending it self not only to all the kinds and forms of praying but also to all the matters or things for which we do pray Reasons Reasons hereof are these 1. God can heare every request as well as any one A multiplied 1. God hears every Request as well as any one request as well as a single request for he takes not nor observes things by discourse where one notion may be an impediment to the apprehension of another but all things by reason of his omniscence are equally at once present unto him 2. Nay he can grant many and great requests as easily as 2. God can grant many and great Petitions as well as single and little ones the single and smallest Petition The greatest gift comes as freely and readily out of his hand as the most common mercy even Jesus Christ and pardon of many sinnes are of the same price with our daily bread Though the former gifts be in comparison with the other of a much more elevated nature and dignity yet in respect of the fountaine of them all of them come from the freenesse of his goodness and love 3. Christ by whom we are to put up all our requests for he 3. Christ is as able to implead many and great Requests as few and small is our advocate and intercessor is as ready and able to implead many and great requests as well as some and inferior As he is our mighty Redeemer so he is our mighty Intercessor And his blood is as efficacious and meritorious for many sins as for some 4. God hath for this end made manifold promises therefore 4 God hath made manifold Promises we may put up many and great requests at once the promises are called the wells of salvation and the breasts of consolation Now the living wells will afford a plenty as well as a scanting measure of water the child may move from breast to breast and draw enough of either if one alone will not serve If one promise comprehends not all thy wants yet all of them do And as God graciously comprehends all our supplies in all of his promises so he hath propounded them all unto us that we might then there urge him for the supply of all our necessities 5. Lastly God is rich in mercy and plenteous in compassion 5. God is rich in Mercy his mercies are often stiled manifold mercies and his goodness is called an abundant goodnesse and his redemption a plenteous redemption and his kindness a great kindnesse Now mercy is a ready inclination to pity and help and multitudes of mercies are as a compounded and doubled and redoubled opening as it were of Gods tenderness to do a sinner good Uses of this might be many I will briefly touch a few Then conceale no one of thy distresses from God the heart and Conceale no one of thy distresses from God life of man are full of sinne and as full of want there is not any branch of the soul nor limb of the body nor turning of the life but is replenished with some necessity or other Thou hast a minde which yet needs to be inâ—ightned a judgement which yet needs to be captivated an heart which yet needs to be converted and humbled how many sinful commissions are there which need to be bewailed how many particular and vile inclinations which need yet to be subdued besides all this every grace which thou hast and there are manifold graces in an holy soul every one of them is in exigence and needs a more spiritual filling both for the habit and acts and degrees Yea and all our duties are but lame handed motions which needs more strengthning or as mixt rivers which should runne more clearly In this case what should we do to whom should we go should we divide the principles of our helps and go for some to God and for the most to the creatures O in no wise for all our help is only in him who alone can help all or should we branch out our helps and present them as a beggar doth his supplies one day open one want and some distance of time hereafter open another O no come with all and with all at once to God who is as able and as willing for many sinners as well as for one sinner and for many sinnes in one man as well as for one in any As they did with the impotent and sick man they bâ—ought all of him bed and all and laid him before Christ so should we bring body and soul and every distresse of either and present the whole bulk root and branches all before the Lord at once for a manifold supply we should presse upon him for manifold mercies for abundant strength for God is able to do exceeding abundantly above all that we are able to ask or think Eph. 3. Beloved as a mans own unworthinesse should not prejudice him from being a Petitioner to the Throne of grace so the variety of a mans necessities should not discourage him to commense his suits at the Throne of rich mercies forasmuch as there is reason in God which will dis-hearten us and there is reason in our selves to crave as earnestly and as simmultaniously for all our helps as for some thou doest equally need the pardon of this sin as that and Mercy is as ready and able for both as for either And if that corruption were more subdued and yet this remained altogether untouched thou wouldst have as many and more forcible suspitions of the truth of thy estate from this division and inequallity of thy victory Wherefore as Abraham in his suit for those of Sodom and Gommorrah took up request upon request descending from high to low from many to few so should we in our
requests ascend from one sin to more from more to many from many to all you know that confession of sins should not be particular only but universal and our sorrow for sin should respect the kinds as well as the particular acts all which import an Amplitude of grants so much Mercy and supply answerable to the required latitude of confessions and sorrow Object Object 'T is true some one sin may upon special reason either of some guilt or present insolency be more insisted on then another as one clause in the plea may be more urged then any other yet not with the exception of the rest Sol. O that sin Lord by which I have dishonoured thee so much and yet which rageth so much pardon it subdue it out with it and not that only but such sins and not them only but all my sins blot them out cleanse me from them Another Proposition which I will briefly touch on shall be this viz. SECT II. Doct. 2 THat even a good Christian should have a fear of great sins A good Christian should fear gâ—eat â—â—ns as well as less Reasons from The latitude of original sin as well as a care of secret sins Keep me also from presumptuous sins Reasons whereof may be these The latitude of original sin which as it is yet remaining in the best so it iâ— in them an universal fountain naturally apt to any vile inclination though actual sins may be divided in the life yet they are all united in their spring i they are all of them virtually as so many potential effects involved and lurking in original sin as their cause which how far it may work both from its own strength and the assistance of temptions and occasions if God doth not actually prevent and interpose if we put not forth our fear and watch we may with miserable experience both know and bewail 2. The instances of great transgressions even those Saints 2. The best Saints have been guilty of great Transgressions who have been as the highest stars have left behind them their twinklings and sad Eclipses Noah his actual distempers by wine Lot his unnatural defilements by incest David his wounds and bleeding by whoredom and blood Peter his unkind and troubled denial of Christ against his knowledge Now when Cedars fall should not the tender plants tremble if the sins of others be not our fear they may be our practise what the best have done the weakest may imitate if they do not hear and fear there being scarce any notorious sin into which self-confidence will not plunge us and from which an holy and watchfull fear may not happily preserve us Vse An Instruction from this and so on Blessed is the man that Blessed is he that feareth alwayes feareth alwayes Prov. 28. 14. When we read of great sinners in the Scripture and see great falls and sins in others as we should thereupon seek to recover them who are thus fallen by our Counsel and prayers so we that stand should take heed lest we also fall 1 Cor. 10. 12. If that Satan who would deal with us could be procured to shape out only mean and vulgar assaults and suggestions to common and unavoidable infirmities and sinnings this might somewhat abate the vigour and intension of our holy fear and circumspection yet not altogether forasmuch as he being a subtile enemy trains and facilitates the heart by the frequency of small commissions at length to the boldness of great Impieties or if Satans suggestions were artificially and extreamly laid and pressing to great sins as well as small yet if we had natures no way capable to receive the greatest impressions of sin but were naturally averse and stifly indisposed to such temptations then our carefull fear were not so requisite But we are not shot-proof Temptations even to the greatest sinnes have within our breast some principles which would presently shake hands with them The actual light and acting grace do sometimes happily turn them aside from closing though they keep them at the door as the Prophet caused the Messengers who came from the King to take away his life Yet there is another Principle of corruption which would let them in and which would co-operate with those temptations even to Contemplation and inclination and acting both inward and outward nay this corrupt nature of ours alone though it doth learn somewhat by temptations and occasions yet it alone from it self can cast forth most sore temptations to most abhorred sinnings Therefore this we must do fore-past sins must be eyed with grief present inclinations with combat and future with fear we must not in our War imitate the Syrians who were to fight neither with small nor great but with the King of Israel No but we must oppose all sins small sins as well as great and great as well as small those sins which do encounter us we should force some out and keep the rest off He is a wise and sincere Christian who resists the smallest and fears the greatest sins Keep back thy servant from presumptuous sins SECT III. Doct. 3 ANother Proposition which I might observe from the words absolutely considered is this That a good man A good man is Gods servant is Gods sâ—rvant Thy servant from c. We read of divers servants in the Scriptures some are the servants of men who apply all their gifts and parts and sacrifice the whole method of their beings and expressings to claw and humour the itch and pleasure of others All flatterers are such who are a people of slavish-bondage having sold themselves from themselves to some persons Some are the servants of the world whose hearts and labors are bestowed upon earthly things and they make even those noble souls of theirs to weary themselves for very vanity and to increase only in that with the least toe is too excellent to tread upon Some are the Servants of Satan mentioned in an instrumental Activity and readiness to entertain and execute his base and hellish inspirations and motions Some are the servants of sin who quales quanti all that they are and can do is to fulfill the lusts of their flesh there is no servant so obedientially attending the Command of his Lord as they to receive and act the pleasure of their sinfull hearts Some are servants to themselves who as if they were born neither for God nor man apply all their will and strength and abilities only to their own ends without any real effectual consideration to publique good of Church or Country And some are servants to God Moses was so Simeon was so Moses my servant is deal said God Now letest thou thy servant depart in peace said Simeon and David here Keep back thy servant Gods servants disters from all servants in the world every other servant looseth himself by service Note he is not sui juris in the Law but the only way to find a mans self is to be Gods servant Every
own Our tongues are our own said they who is Lord over us Psal 12. yea they are said to set their Note mouths against heaven q. d. what tell you us of the Lord of his displeasure or pleasure As for the word which thou hast spoken in the name of the Lord we will not do it said they in Jeremiah 44. A man doth even try it out with God and provokes him to his face and maintaines the devises of his heart against the purity and equity of Gods will 2. In presumptuous sinnings a man knows the thing and way to In them a man knows the thing to be unlawfull be unlawful and therefore the presumptuous sinner is opposed to the ignorant sinner Numb 15. not that every sinning against knowledge absolutely whatsoever is a presumptuous sinning is against knowledge and without grosse ignorance the presumptuous sinner holds a candle in one hand and draws out the sword with the other my meaning is this that he breaks through the light of knowledge discerning the way to be sinful yea and flaming upon his breast working in and checking his conscience notwithstanding all which yet he will presume to offend and proceed in transgressings 'T is true even a good man in many particulars Object may and doth sin not only against habitual but against actual knowledge but this is through infirmity not through Sol. contumacy he approves that light against the sinne and doth not maintaine the sinne against his light yea he yeelds not only by approbation of judgement but also by resolution and desire of will to imitate the light yet through the weaknesse of his power and from the force of an hasty temptation he may fall down even at noon-day but the presumptuous sinner sees light as an enemy and therefore willingly breaks through it to the way of his sinne yea he makes his heart to uphold the sin against the force of his knowledge and drives back the arguments with a resolution that however he will have his sin 3. The presumptuous sinner in that kinde of sinning adventures He adventures against express threatnings against express threaâ—nings thus it stands with a man his heart and Satan incline and egge him to sinne but God and Conscience stand in the way against him as he said of Note the sword to Joab Knowest thou not that it will be bitternesse in the end so God saith to him thou shalt not have peace in this way it is the thing which I hate and abhorre and I have revealed wrath from heaven against it but in presumption the sinning soul steps over the threatning to the committing of the sin that sword of God which may keep back another man yet though God sets the point of it to the breast of a presumptuous sinner it will not stave him off from adventuring therefore the presumptuous sinner is said to blesse himself in his heart though God threatens a curse Deut. 29. this is a truth that a presumptuous sinner is not changed by mercies nor affrighted by threats but as the Leviathan in Job laughs at the shaking of the speare so the heart of a presumptuous sinners puffs at all divine warnings and menaces come said they let it come that we may see him As there is not a love to the goodness of God so there is not a fear of the greatness of God in presumption 4. Presumptuous sins do arise from a false confidence there are two They arise from a false confidence Of the facility of mercy things upon which the presuming sinner doth imbolden himself 1. One is the facility of mercy when a man sets mercy against sinne he doth well because Gods mercies should draw our hearts off from sinne but when a man sets mercy against Justice now he offends yet thus doth the presumtuous sinner perhaps there is not in every presumptuous sinner such a spirit of Atheistical madnesse that he is absolutely carelesse of all that God threatens nor is he so miserably prodigal of his soul that he rejoyceth to have it damned no he may and sometimes doth apprehend threatnings yea so that his heart is caused to demurre it may be a stopping apprehension i. such as may make him study how to pursue his sinne and yet to wave and decline the edge of the sharp threatning and this he doth by opposing mercy to justice 't is true this is a sinne and divine justice will not take it well but I will adventure on it hoping that divine mercy will pacifie the rigor of the threatning I will sin and offend Justice but then I will decline that Court by flying to the Mercy-seat God is of a gentle heart easie to be entreated and will be presently satisfied and appeased Just like a man who will break his bones because he trusts to have them quickly set by a skilful Chirurgion or like a lewd child who adventures to outrages upon the scope and allowance of his fathers good nature This ground of presumption God fully intimates in Deut. 29. 19. when he heareth the words of the curse that he blesse himself in his heart saying I shall have peace though I walk in the imagination of mine heart to adde drunkenness to thirst c. Beloved this is certain that presumption disposeth of mercy beyond all allowance and writes a pardon which God will never allow nor seal it will dare to runne in debt upon a conceit of a discharge and clearing however as if Divine mercy were nothing else but a present untwining of all the knots which we make and a crossing of debts as soon as entred and served for no other end but that men should be bold to sinne and cheerful after the commission of it But verily mercy is more precious then so 2. Another is the self possibility and strength of future repentance Of the self possibility of future repentance he is one of the worst patients in a way of sinning who is confident that he can be his own Physician no soul wounds it self more then that which vainly thinks that it can presently cure them presumption is not alwayes carried upon an absolute hope of mercy but the sinner being more piercingly understanding knows that mercy is a special Charter and such a balme as is spread only upon a returning and humbling soule here it is that this presumptuous person will adventure to sinne upon a confidence that he will notwithstanding all this fashion and polish his soul to a meet capacity of mercy by hereafter repentings and humblings he doth foolishly delude his soul with a fancy of such things which exceed his power There are two things which the sinner cannot assure himself of One is the lengthning of his life for this candle is lighted and put out not according to our desires but according to divine pleasure all life hath its limits from the Lord of life and death he who sinnes to day cannot be assured that he shall live till to morrow Now
Corruption is in us all and it is with it as with a Child in the womb which would be breaking out into the world or as with fire kindled within which would be flaming abroad such an aptness is there in our sinfull inclinations to secret and then to open actings Now the Cohibition the inclosing the locking of them in is properly Restraint 4. All Restraint of sin is from God That God whom David here desires to hold or keep him back did also All restraint of sin is from God with-hold Abimelech keep in Laban keep up Esau keep off Saul and it is granted that there are several means and ways of restraint natural moral spiritual as you shall hear anon but it is God in them which causeth restraint he imprints Note such a vigour into those Arguments into those Apprehensions that they shall bind and chain and hold in the nature which else would not judge so seriously nor submit so easily to impedition or hinderance as the horse rusheth into the battle if left to his own swing and violence so the heart of man if left to it self it would put no periods to wickedness but would grow from evil to worse and fill up all the measures of iniquity There should not be one righteous Abel but every Cain would kill him not a Jacob but Esau would pursue him not a David but Saul would hunt him not an Apostle but Herod would be-head him All Christian Religion would lie in blood yea and the very order of nature would sink into confusion by the efficacy of that sinfull corruption which is equally divided amongst all if God did not look down from heaven and restrain the rage of sin in all 5. All evil men are not equally restrained by God which All evil men are not equally restrained appears both in the matter and in the measures of sinning some evill men do not break out into all horrible kinds of sin some though they be at the same school of particular sinning are not yet in the same form and height or degree of sin though they be at the same trade yet their skill and thriving in the same sin is different Every Drunkard is not the mighty man to drink and every swearer lets not his tongue loose to the highest blast of Blasphemy There is no man so high in sin but if God should cease to restrain him he would yet plunge himself into a deeper guilt 6. The restraining of any sinner is an Act of a mercifull Providence unto him Gods Justice begins already to smoak against Restraining of the sinner is an act of merciful Providence a man when he totally leaves the rains unto him when he gives him up to himself to his own vile affections reprobate mind to his own Counsels and wayes and will no more strive with him but cast him off to himself But it is a great Mercy when he restrains though renewing grace be the saving Mercy yet restraining grace is a great Mercy when God will not let a mans sinfull corruption take its full walk for restraint diminisheth guilt whereas if this bridle were off a man would increase his sinfull accounts by infinite iterations and multiplications of sinning Now he is kept from inlarging his debts yea and it diminisheth sin whereas a man let loose would diffuse sin cast his fire-brands about draw others to a consociation of evil and so set up the trade now by restraint sinning is more contracted and narrowed yea and it diminisheth wrath and judgement for according to the number and measures of sinning there shall be an equal proportion of vengeance and punishment the greater sinner shall have and feel the sharper flames of hell but now restraint keeps in the sin and at least makes it less sinfull for as sin sticking in the inclination is not so deep as that which flies out of that into actings and consummations and so consequently is a means to lessen the heat of future torment 7. God doth restrain the good and the bad from sin The evil man God doth restrain both the good and the bad from sin is so wholly carried by a sinfull nature that if God did not keep him back he would bring all to confusion The good man is so weakly good that if God did not prevent and interpose and with-hold he could not with-stand so much evil as now he doth How great a Mercy did David acknowledge a Restraint from sin to be you may see in his own words 1 Sam. 25. 32. Blessed be the Lord God of Israel which hath sent thee this day to meet me Verse 33. And blessed be thy advice and blessed be thou which hast kept me this day from shedding innocent blood The Father hath two Children one young and the other old if he doth not keep in the elder he will be like the Prodigal sell all and be riotous if he doth not hold in the other he will fall and be like Mephibosheth lame on both feet Evil men have strong corruptions which God is pleased many times many wayes to keep within door he will not suffer all their intentions desires projects to see the light Good men have weak graces their own legs are not able to bear them up and strong temptations and occasions may soon lay flat a weak defendant and therefore God is pleased yet to bridle in that remaining corruption to keep off the soul or something off from the soul lest it should sin we see it in experience that grace alone is not able to keep off sin Grace can keep us whiles God keeps the grace but if God leaves us to the assayes of our own best strength we are unequal Combatants in the field 8. God doth diversly keep back or restrain men from particular God doth diversly restrain men from sin By enlivening of Conscience sins and sinnings sometimes 1. By inlivâ—ning the conâ—cience which being stâ—ictly awakened riseth to such an height of impatience and choler and rage that the sinner is willing to let go the sinning rather then to answer the scourging inditements and threats of conscience for it As the luxurious patient though he likes the sparkling wine yet he dares not drink it lest his spirit should be thereby inflamed and burn him up even an evil man though he be not afâ—aid of sin yet he may be afraid of conscience and may therefore be kept back from his sinning as the Colliar from handling his coals not because they are coals By self-reflecting apprehensions but because they are burning hot 2. By self-reflecting apprehensions the love that a man hath to himself may be a means to keep him off from some sinfull actings for some sinning have such infamy and charge and envy and loss and danger indorsed on them that the very present arrearages of sin do prevail and keep off the man from adventuring he will not strike the bargain for payment so sharp and sure and present 3. By lâ—gal
imprintings God is pleased many times to set By legal imprintings up the flaming sword and the shadows of hell before the eyes of a daring sinner tells him plainly that he will call him to an account and wrath shall be his portion if he will not forbear thus to provoke him whereupon he forbears 4. By denying and crossing opportunities when a man hath By denying opportunities prepared himself for a sin then God doth so secretly direct the wayes and the eyes and the presence of other creatures that the sinner must keep in the cup which he hath tempered and dares not draw the sword with which he is girded nor act the evil which he did before earnestly intend to prosecute and finish The sinner doth not always sin not that he wants an heart but because he hath not a conveniency as the ship ridged may be wind-bound though the greediness of sin thrusts on the sinner yet the wisdom of the flesh will keep it in till the season of sinning may sutably match with the former contrivances of sin Esau deferred to slay his brother Jacob till Isaac died 5. By denying or with-holding of temptations Beloved By with-holding temptations Though evil men are under the power of the Prince of the Air yet I conjecture not in this sense that they may tempt them when and how he pleaseth or that they must necessarily act every sin to which he tempts them But as God is pleased when Satan doth many times tempt them yet sometimes to restrain them so he is pleased when Satan would tempt them many times to restrain them well knowing that his temptations would easily draw out matter already prepared An heart which hath won it self to a sin may without any more ado by the very presence of a temptation and occasion be instantly wrought unto it 6. By causing Diversions which may call aside the imployment By causing diversions of the sinner another way As when Saul in malice raised a persecution against David and had hemmed him in God yet restrained Saul by letting in the Philistines upon his County with-drew back the execution of his ragefull intention against David at that time 7. Lastly By beginning and supporting and inlarging the By a principle of sanctification principle of sanctification which is the sweetest restraint of the heart from sin drawing it off inabling it against inclinations and temptations and such a kind of holding back doth David pray for in this place viz. a sanctifying restraint a renewing restraint a subduing Restraint 9. The restraining of good men are exceeding different from The restraints of good men are different from those of evil men They differ those of evil men though the sins from which either are restrained may be common yet the keeping back of one by renewing Grace and of the other by meer restraining grace are very different v. g. 1. They differ in the fountain for keeping off by meer restrainings proceed from the care of universal providence but In the fountain keeping back by renewings comes from a special affection of God in Christ God hath an eye over all his works and a mercy over them too he doth not totally leave no not the sinfull Creature but expresseth a Providence in permissions of somethings contradiction of many things restriction of many things and ordination of all things though men be desperately evil and as it were the lords of sin yet God will be known for ever to be the Lord of nature by circumscribing and abridging and commanding it in its propensions But the keeping back by renewing grace this doth arise from a tender love a most gracious affection which God bears to his servanrs like the Father with-holding of his dear Child from a sword which might hurt him or meat which might make him sick The restrainings of evil men are from the Wisdome of divine In the form of impression power and the cohibitions of good men are from the goodness of special favour They differ again in the form of Impression for restraint of evil men arise only from argument but those of good men depend upon nature as well as argument In the former it is argument alone which makes the stop In the latter it is argument and nature both as Abner said ro Asahel 2 Sam. 2. 22. If I should smite thee how should I look thy brother Joab in the face there was naked argument How can I do this grâ—at evil and sin against God as Josâ—ph said to his Mistriss Genesis 39. 9. there was a divine Argument and an holy nature bid a man to grasp a toad his very nature shrinks back from this bid him climb by a little rope to the top of an high mast in the midst of the sea and here Argument or reason may withhold him it is one thing for a new Argument to keep off an old heart it is another thing for a new nature to keep back from an opposite corruption 3. They differ in their entrance and seizure The Restrainings of evil men are but as locks upon the out-door and In their entrance and seizure the keeping back of good men is as the lock upon the Closet one is an impedite to the actions the other is an impedite to the inclinations one is a bridle upon the lips and hands the other is a bond upon the heart and disposition the one may seal up the lips that a man doth not swear the other tempers the heart that a man fears an oath 4. They differ in their Efficacy Restrainings of evil men do In their Efficacy not impair the state of sin no more then chains and prisons do the nature of the thief or Lyons Look as it was with the fire into which the three Children was cast the restraining of its burning Act did no way prejudice either the nature of the fire or the faculty of it to burn only it did suspend the act so it is with meer Restraints about moral things though it doth give a Supersedeas to the evil act for the present yet it grants not a Capias corpus the body of sin is all one as before But in the keeping back of a good man there is not only an inter-let of the Act but some measure of diminution to the sinfull inclination 5. They differ in the fairness of equality Meer Restraints In the fairness of equality do not deal justly with sins they make a stop in one and leave open a gap for other sins like a vessel of many holes though the water break not out in one place because it is stopt yet it freely flies out in the rest so where a man is restrained only though that sin cannot find a way in that vein yet it will find a course like the water which is hindred under ground another way But the holdings back by renewing grace do indispose generally and evenly 6. They differ in the fulness of duration for
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
heads viz. 1. In respect of himself 2. In respect of the sins themselves 3. In respect of others 4. In respect of God 1. In respect of himself 1. If he considered himself there were sufficient grounds In respect of himself for such a petition because 1. His aptnesse by vertue of original corruptions even to His aptness to presumptuous sins presumptuous sinnes Beâ—oved I dare not traverse the extent and compasse of sinne in respect of aptitude and possibility even for a good man of this I am sure the least sin is farther then he should go and the higher he mounts in sin the deeper are his own wounds no man can be safely bad or comfortably sinful Nevertheless this may be said that though there be some top-sins which perhaps a good man doth not commit yet there is scarce any sinne for kinde or degree which might not lay him flat if God did not hold him up and keep him back The reason whereof is this because original sinne which cleaves to the best is not only a corrupt but also an universal corrupt inclination what the Phylosophers conceit of the capacity and disposition in their first matter that it is illimited unbounded infinite not restrained to this or that forme onely but in a general way lies open to all impressions That is most true of original corruption even in all that it is for its part a capacity an aptnesse to any actual villany and wickednesse a womb of all uncleannesse a seed of all iniquity not distinguishing 'twixt the vilest and the fairest transgressions Paul complained in Rom. 7. 18. I know that in me that is in my flesh dwelleth no good thing the flesh i. the corruption of sinful nature is an utter vacancy of any good that is the privative nature of it and then the flesh i. e. sinful corruption is a diseased inclination a filthy fountaine a lewd womb a sinning sin impelling intising egging on the soule to consents and acts unlawful and that upon all occasions without any distinctions of great or little and that is the positive nature of it Though inherent grace doth much abate and keep under that sinful nature as a naughty servant may be held down by a good and stronger Master yet it is of a false deceitful and capable nature for the vilest impressions of actual sins 2. His impotency and self inability to keep off himself from His impotency to keep himself from such sins such sinnes Beloved it is true that grace is a sweet and enabling quality he who receives grace doth with it receive a measure of strength proportioned to the degree of grace received and no man is so vaine to conceive that a person receiving grace can do no more against sin then he who Note was never armed with such heavenly power But then Divines have well distinguished that as there must be a first grace which they call gratia operans to change the nature within so there must be a second grace which they call gratia co-operans to assist the soul and the first grace against the insolency of corruption and of actual temptations grace can do much but of it self not alwayes enough to keep off a sin it is true that the distance of the soul and sin depends Note on grace but that the soul keeps a distance from such a sin i. that such a sin doth not engage and lay flat the soul this doth not owe it self to the meer and natural strength of the the first created grace but to that grace as assisted and supported by an higher hand from heaven so far as I yet conjecture that principally effectual strength of created grace is more in its dependance then in its self As an arme is strong and able to do much service and to put off several assaults but principally by reason of its communion with the head from which if it were separated it can do nothing but fall down oâ— as the beame of light from the Sunne moves irradiates pierceth and perhaps heates and melts none of which could it do if there were an eclipse an intercision a cutting of it off from its dependance on the Sunne so grace doth most and more as it is most and more assisted from above from its head which is Christ and from God who is the father of lights Suppose grace left intirely and solely to it self a person would be exposed to many and foul miscarriages though the water be well heated yet remove the fire and the natural cold will return and prevaile over that accidental heat The natural habits of sin would easily have the better of the extrinsecal habits of grace were not these held up and backed by an higher arme then that of it self or then that in corruption working against it you know that all Adams strength was not Canon proof against Satans temptations he assaulted and entred his Castle and laid him flat and all the world with him Peter though a very good man and a very forward Disciple one qualified with much grace and high affections yet was beaten down in plaine field he could not preserve and keep back himself though armed before-hand with a warning from his Master but denied him thrice and that with some high qualifications too Nay the great falls of the best men we ever heard of in Scripture shew thus much that it was not their sword and their own spear that it was not their own strength which could keep them intirely back and point unto us not only the impotency of our own guard but also the name by which we stand and therefore is it that David prays Keep back thy servant from presumptuous sins 2. In respect of the sins themselves In respect of the sinnes themselves The meere consideration of sins as presumptions afford strong causes why David should pray to be kept back from them for though every sin containes a natural reason of dislike and forsakement every sin carrying a foule quality in it and a condemning inconformity yet some sinnes are of a deeper dye and of a more crying guilt and of a darker blacknesse and of a more wounding sharpness and of a louder vilenesse then other some are Amongst which higher ranks of iniquity are presumptuous sins Presumptuous sins are amongst the higher rank of iniquity The more shining light we sin against the viler the sin and sinnings which may appear thus 1. The more shining light of grace is trampled over for to act the sin the viler is the sinning for if naked light makes the spot the broader the sinner ever sinnes the more by how much the more clearly he sees his way to sin then shining light makes it much more hainous i. when knowledge doth as it were wrestle in the conscience when it doth contend strongly with the soul by force of evidence and plain reasonnings to stay it But now presumptuous sins and sinnings they are the laying flat as it were of shining light the
knowing how his actions were capital copies wrote in Text Letters And that the sinnings of great men are like the fallings of Cedars which bring downe with them to the ground many lower shrubs And that the sinnings of good men are easily snares whereby other men would encourage and deceive themselves 2. Such sinnings from him would be trophies to evil men His sins would be trophies to evil men There are three things which flash evil hearts One is the accomplishing of their own projects and lusts Another is the distresses of the Church Aha so would we have it A third is the great falls of good men now like the dog they will bark and insult over the wounded Lion A good mans sins which are his wound and Gods dishonour is their day of mirth and sport I observe that there are three mouths which the higher sinnings of good men do open The mouth of God O how his word thunders his displeasure against the soul of such an one who is come so neere unto him and yet hath adventured thus to sin against him doest thou thus requite the Lord. The mouth of conscience if we do well and keep uprightly with God then the mouth of conscience yeelds words of oyle and peace it exceedingly excuseth comforteth acquitteth upholdeth c. but if we wickedly transgress and exceed infirmities O then the mouth of conscience proves like the mouth of the sword it speaks with sharpnesse and woundings â—nd terrible amazement c. breaks the bones of David Psal 51. makes him roar Psal 32. The mouth of evil men Now their voice is set on high the trumpet is set to their mouth O what Ragings Raylings Girdings Scoffings Obloquies and Blasphemies are instantly heaped upon Religion and Profession yea these are they this is their holiness this their profession this their niceness this the hypocrisie of them all Now perhaps this also might move David to pray to be kept back from presumptuous sins though not the immediate yet the colateral reason viz. because he might not give occasion to the Adversary that God might not suffer by him nor Religion by him that he might not sad the hearts of the righteous nor weaken the Glory of holiness nor stretch the mouths of them who can bless themselves in a course of vileness and yet curse and accuse the godly for particular facts only In respect of God 4. In respect of God Here also might David frame strong and singular reasons to be kept back from presumptuous sins I know there is nothing in God which a good heart might not urge as a sufficient 2. Reasons argument against any sin but I will contract my thoughts and matter 1. What God had been to him might cause him to pray What God hath been to him against presumptuous sins For his temporal kindness that was exceeding great he raised him from the crook to the Scepter from the Shepherds tent to the Kings Throne and now after all this to answer so great goodness with great sinfulness this would be a high degree of odious unthankfulness His spiritual kindness that was more then the former he did set his love upon him and made him a person after his own heart gave unto him his good Spirit of grace and joy comforted his soul in many adversities compassed him about with favour as with a shield heard his prayers granted him the desires of his soul O then how should David do such great wickedness and sin against his God! God forbid that David should put forth an hand to such an high kind of sinning who had received from the hand of his God such high kinds of mercy and goodness Mercy should make the greatest distance twixt us and sin and cause the purer walking twixt us and God What he was to God 2. What he was to God Why David was his servant see the Text and presumptuous sinnings are high oppositions to our service of God David was his child his son and presumptuous sinnings are great at least incongruities to the way of filial obedience Should such a man as I flee said Nehemiah so here should such a man as David one to whom God was so near one who was so near to God should he break out into the ways of Rebellions into the acts of an enemy into the paths of hostility not only sin which may befall the best but sin presumptuously which befals the worst nor only to be surprised by temptation but also to dare one in a sin by a proud presumption What for a child to take arms against his Father for a holy David to sin with so high a hand against so good a God and so professed a Father no marvel that he fears and prayes and that earnestly Lord Keep back thy servant from presumptuous sins No other might be expected from men professing themselves haters of God and Lover of sin but for a friend for a servant for a child how can my God take such vile dishonors from me and who will honour him if his own should adventure and presume thus to dis-glory his name and wrong his and their relation SECT IV. NOW I shall descend to the usefull Applications of this Vse 1 point unto our selves there are four general uses which may flow from this prayer of David 1. Of Instruction 2. Of Examination 3. Of Exhortation 4. Direction 1. For Instruction It may instruct and inform us in divers particulars viz. Instruction 1. To see our own danger as the prayers of holy men for good things should learn us faith and hope so their prayers See our own danger against great sins should teach us fear and watchfulness There is a story of an heathen man who prayed to Jupiter to be saved from his enemies one who heard him so petitioning willed him to mend his suit and to desire Jupiter to save him from his friend for he trusted them more and therefore they might do him most hurt I would add one thing more to have mended that petition also He should have prayed to have been saved from himself for there is more danger in our selves then in all enemies or friends O Brethren we carry about with us vile natures and treacherous hearts Even those abominations which sometimes we could have trembled at unto them will our wicked selves deliver our selves if God keep us not back Natural corruptions will bid fair foâ— the foulest commissions and that the match is not finished and acted it is not because we want hearts but because God restrains and hinders My soul is even among Lyons said David In another case assuredly our soul dwels with such a nature as will not distinguish twixt small and great but is then most like it self when it is boyling in the vilest degrees of sinning The temptations cannot be so black and foul but our corrupt hearts would easily kindle by them and we should embrace them unless there were a God to stay and stop us
that When the soul suppresseth When the soul suppresseth truth truth and holds back the light for unrighteousness sake when it knows the fact or way to be sinfull and yet will not be held back 4. What is it for a person to bless himself in his way and to When a man blesseth himself in a sinfull way protect himself when God hath cursed his facts to say none of this evil shall befall me but to morrow shall be as to day The Prophet is a fool and the spiritual man is mad God will not do as he reports therefore soul take thine ease thy course let us eat and drink and to our sins still 5. What is that When men will not repent till they be old When men wil not repent till they be old or ready to die and till then will continue upon that score of sinning upon a presumption that sin will be easily discharged and Mercy presently had When men return to those sins they have found bitter 6. What is that Returning of the soul to a fact or way which it hath found to be bitter already and though it hath found Hell in the conscience for the same sinning yet it will break out again upon a hope of great mercy Object Yea But alas The best have their infirmities and escapes we think no hurt and God knows our hearts sin we do and who doth not but it is not through presumption but through infirmity The spirit is ready but the flesh is weak we still carry flesh and blood about us it is our weakness and God we trust is mercifull Sol. It is most true that the best are sick and the strongest are weak but then it is as true that the heart is deceitfull and sin is subtile and men are apt to raise themselves in a false opinion of their safeties and to extenuate the height and parts of their sinning But to the objection I will briefly discover unto you whether Four things Whether our sinnings be from infirmity or presumption your sinnings fall from Infirmity or else proceed from Presumption This must be granted in the general 1. There are sins of Infirmity as well as of Presumption 2. Infirmities are of two sorts 1. Meer Infirmities sins arising from meer weakness without any deliberation of the mind or choice of the Will as suddain evil thoughts words deeds dulnesses defects shortness in good c. 2. Mixt which have a tange of presumption but not enough to make the sin to be presumptuous A knowledge but not a practical Judgement pro hic nunc some apprehension but not a perfect deliberation suddain passions perplexing the Judgement and dazling of it Inadvertencies Inconsiderations But more particularly 1. Acts owning themselves to infirmitie depend most Infirmities depend most upon outward strength upon outward strength they have not such an entire causality from the subject but are produced from unequal power It is granted that even a good heart may yet be found in the dirt it may be overtaken with some particular facts which are stark naught but this irregular action ariseth principally from a strength of temptation which exceeds the actual strength of the renewed heart like a man in a crowd though he strives another way yet is over-born he is over-set he is carried down for all his strength cannot shoulder off the crowd he is too weak So when a man sins through infirmity there is a nature which resists as Paul had a Law in his mind warring against the Law of his members Rom. 7. yet the strength of that sinfull Law did over-bear the resisting strength of his renewed mind in respect of particular facts therefore the acts were acts of infirmity But what is this to him whose heart is set on wickedness who imagineth sinfull devices who shapes and contrives his way of sinning who tempts even sin it self to sin whose sinnings arise from affection not from temptation who provokes his corruption to get out who is a devil to his own heart inclining and stirring it to sinfull commissions were our sinnings springing from a full principle from a nature giving out it self and that alone I cannot judge them to be infirmities 2. Acts of infirmity are not habitual but particular they Infirmities are not habitual but particular are rather transient then permanent acts they are acts but not continued acts like a land-flood not like a river and the reasons of it are these 1. Partly because they spring from Temptation which though Note it may now and then over-reach the soul yet the renewed heart observing the slight of Satan and the imbecillity of it self provides therefore for stronger defence and strength to resist And 2. Partly because They flow from passion and sudden distemper which is not a constant inclination but only a fit a present violence David in a sudden Passion will kill Nabal and every mothers child but when Abâ—gail met and asswaged him and made him understand reason he was quit from his projects But now where things fall into a habit into a course into a common practise when a man is every day at his sin when it proves an haunt this cannot be called a business of infirmity when our actions run and fall into a kind of naturalness and custom that a man is always sliping and alwayes swearing and alwayes filching and alwayes lying when the way of his sin is a Trade why this is no more to be reputed an infirmity then for a Mariner to be in his ship or a Trades-man to be in his shop Thirdly acts of infirmity are involuntary acts the man doth Infirmities are involuntary acts them but the will is against them the evil which I would not do that do I said Paul in Rom. 7. As the fact opposeth the Law so that will opposeth the fact it is that which a mans judgment disapproves and which his will is averse from The traveller his will is to go the right way and in that to stand yet he may stumble and fall down and this may be called an infirmity But if he be himself and should put off his cloaths and lay himself down in the dirt this were an act of a voluntary madnesse so when a man sets himself to sin when he will go and wallow in the mire when with Ahab he sells himself to work wickednesse that he doth bargaine away his soul for a sin when he gives up himself to uncleanness with greediness this is no infirmity it is a height of proud presumption But through infirmity of prevalent resistance a good man may be sold under sin as Paul he may be led captive being over-surprized he may be led with Peter that way or to that fact which yet he would not willingly do Fourthly acts of infirmity is not a state of quietnesse or consistence i. if a man sins from a weaknesse of withstanding Infirmities are not a state of quietnesse grace Though the
Thus the presumptuous sinner Note makes way to the despairing sinner for what is it which causeth despaire when the soul sees justice to be exceeding great and a cloud over the mercy-seat now it sinks a pace and what darkens the mercy-seat more then the greatnesse of sinning and why doth divine justice seem so terrible but because the person hath been so audaciously sinful Now he saith with Cain my iniquity is greater then can be forgiven Gen. 4. No no there is not balm for such wounds there is not mercy for such great transgressions as I stand guilty of SECT VII 4. Of Direction THe last Use of the point shall be for direction guiding us Direction Nine Rules How to be kept from presumptuous sins Beware of a course of little sins to the observation of some particular Rules that so we may be kept from presumptuous sinnings 1. Beware of a course of little sins The stirrop though it be low and small yet it doth serve a man to mount the great flames of fire took their beginning from a cole or a spark And men usually have been first wading in lesser sins who are now swimming in great transgressions sinnings supposed as little or inconsiderable have not only this happinesse that they are not so much regarded but this unhappiness that they are more often committed And then this is certain That the frequent commission of small sins is great in it self and doth also dispose and prepare to greater commissions many drops make a currant he who makes no conscience of acting many little sins will shortly take the boldness to assay and act some great sin For 1. The more any sin is committed the more is the Note judgement blinded and corrupted 2. The more are the affections inclined and seduced 3. The more is conscience benumbed and seared 4. The lesser force have divine arguments with the soul being surfeited with the pleasures of former sinnes and then it must well follow that the heart being thus qualified may easily be wrought upon to a foul commission this I finde that the way to be kept from an high sin is to fear the least sin For little sinnings are not like a little inch of candle which goes off in an absolute period but they are like a traine of powder which takes fire from corn to corne till at length the barrel is burst asunder or like a little sicknesse which is an humour disposing to a stronger distemper or like a little circle in a pond which begets greater and greater I observe three things 1. That Satan hath a strange hand over that soul which can Satan hath a strong hand over the soul which can bear with any sin bear with any sin he may by lesser things maintain his command as it was said that the little childe did command the land for the childe prevailed with the Queen and the Queen with the King and he over the land Satan can prevail for a little sin and a little sin can prevail with the heart and the heart with the whole man 2. That little sinnes are breeding sinnes Now sinne will keep its bounds but naturally would greaten it self though Little sins are breeding sins it seeme modest at first yet will it by degrees become familiar and impudent 3. They are entisings sinnes they are the advocates in the They are inticing sins bosome for greater they do not onely labour for their own lodging but will deale strongly with the heart to embrace greater as occasion and temptations present themselves Therefore this do give the water leave no not a little little streames makes way to the ocean And thou studiest the present way to become a great transgressor to rise to presumptuous sinnings who wilt allow thy selfe to be an habitually immoderate sinner Secondly take heed of the iterations of any sinne viz. do not go a sinne over and over of all transgressions Take heed of the Iterations of any sin which dispose the soule towards presumption the repeated have a special influence and I will give you a reason for it Because presumptuous sinnings depend much upon the boldness of the heart when the heart becomes bold and fearlesse Note it will then venture thorough thick and thin it will presume far they were men who sinned with both hands and as high as Sodom who came to this passe that they knew no shame Now sinnes of iteration or repeated sinnes they frame a boldnesse in the heart as repeated blows do the anvile and the more hardened the heart is the more bold it growes partly because they delude the heart they work false principles in the minde forasmuch as we have gone on in these courses again and againe and no evil befals us therefore to morrow shall be as to day let us eat and drink and sinne It was a sweet advise that of Elihu Job 34. 32. That which I see not teach thou me if I have done iniquity I will do no more for all sinne grows strong by practise and the often going over it is like the motion of the feet from one round of the ladder to the other still rising or like the manifold turnings of the wheel which mounts the weight still to an higher pitch what Job therefore spake in another case Once have I spoken but I will not answer yea twice but I will proceed no further Job 40. 5. that I say unto thee once thou hast sinned thus and thus yea twise and yet conscience is tender there is yet fear and sorrow but proceed no further least that become mighty to sinne This is certaine that the stronger sin grows the more easily will a sinner presume Now repeated sinnings do wedge in the sin with strength as the more often the Schollar writes after the copy the fairer he writes and the more he is enabled to write so often sinnings makes the soul more strong in that kind and then more fit for a worser Thirdly do not stifle or reject the frequent checks of conscience Do not stifle the frequent checks of conscience God hath appointed several things to give the sinner a touch like cords to twine him in to keep him from sinnings viz. the voice of the word and the voice of judgement and the voice of men and the voice of his own conscience Now mark it there are two of these voices more especially which if a man will neglect and slight a thousand to one but he will fall to be a presumptuous sinner viz. 1. The voice of the Word Prov. 29. 1. He that being often reproved hardened his neck shall suddenly be destroyed and that without remedy 2. The voice of conscience when the conscience shall concurre with the word in its informing acts and in its directing acts and in its warning acts and in its restrictive acts and in its corrective and judicial acts i. it shall point the way or fact in the evil and unlawful quality of it and strive and reason
if we will not return iniquity shall be our ruine Object O! but God is mercifull though we be sinfull Sol. Yea But he is mercifull only to the penitent and if thou wilt be impenitent thou forsakest thy metcies and treasurest wrath unto thy self against the day of wrath Rom. 2. 4 5. Nay more Mercy doth so infinitely upbraid thee that the very Devils will hiss at thee in the day of Judgement they may cry out against thee for the abominablest wretch living yea in this respecâ— worse then they Lord may they say we have sinned exceedingly against thee why what should we do we had never any hope or proposition of mercy it was never offered to us nor assured us but here 's a wretch that though he were a sinner yet thou didst beseech him by thy mercies to leave his sins thou assuredst him of free pardon if he would return and he not only refused the pardon but because of thy goodness in it therefore grew more proudly bold and presuming to sin against thee 6. Sixthly Consider this That it is a difficult thing to repent It is a difficult thing to repent and that the more a man doth sin the more hard it is to repent of his sins Object Why will you say what of this to the prevention of presumptuous sinnings Sol. I answer this conduceth much because the presuming sinner leads on his soul to sin upon this ground and confidence that if the worst come to the worst he will yet at last put off his sins and repent whereupon his heart adventures far Now if a man were throughly convinced of two things this ground would sink and perhaps his heart might be taken off from presuming 1. One is That it is a difficult thing to repent Why Repentance is the new setting of the heart and life it is the very contradiction of a mans former love and practise it is the undoing of all his doings it is the shifting as it were of his nature and the transplanting of himself the divorcing of the affections the new bent and edge of the soul for all holy and pious obedience and is this an easie thing Is it easie for a man to become an enemy to himself to lay down his sweet delight his precious profits his closer nature to judge and condemn his heart and wayes for ever to forsake his own counsels his own inclinations his own courses Know you not that to sneath up but an idle word and form of language is not so facile an act how much more then to put off root and branch Do we not stick in the same sins after many threatnings of wrath after many executions of Judgement after many invitations by mercies after dayly counsels and directions by thy Word after instances and examples of punishment nay after particular and personal experiences of the deceitfulness and bitterness of our sinnings Doth not this shew that it is a difficult thing to repent Nay Take an Assay of thy heart begin the study of thy self remember thy doings which have not been good thy wayes that have been evil summon up all the matter of Repentance for if Repentance be true it must be an universal turning and then set upon the work of Repentance and tell me whether former sins cannot plead hard for future and constant possession whether they cannot work mightily and deceitfully tell me how willing and ready thou shalt find thy heart which comes to this duty as a Thief to the Executioner Tell me whether Satan will easily give up his Title and interest and will give Christ possession quietly without many fervent suits to heaven yea without bitter and strong conflicts yea unless the Almighty God himself come in and turn him out of thy heart and turn thy heart to him 2. Another things is this That the more a man doth sin the more he disables himself to repent Tell me seriously Doth not the Debt weaken his ability of payment by greater engagements Doth not the disease consume the powers of nature by its encrease Why what is that which spoils us and disarms us of strength is it not sin then the more sinning still the less strength to return from sin Nay sin doth not only corrupt our strength by multiplied sinnings but withal increaseth its own strength the more a man doth sin the weaker and weaker he becomes and sin thereby becomes stronger and stronger Now tell me if it be hard for thee in strength to turn from sin will it not be harder for thee in weakness to conquer strength if thou canst not step over the brook why dost imagine it easie to stride over the Ocean If thou canst nor stand before the child thinks thou in a moment to cast down the strong man surely by thy continued and multiplied course of sinning thy mind is more blinded and thy Judgement is more corrupted and thy love is more inflamed and thy heart is more hardned and art not thou then more disabled Once again by thy more sinnings the Counsels of God are more despised by thee and the Spirit of God is more grieved and resisted by thee and the Mercies of God are more abused by thee and the patience of God is more profaned and injured by thee so that God in Justice may forsake thee and deny his hand for ever unto thee and then thou what wilt thou do what canst thou do I beseech you lay these things to heart they may check and hold off your hearts from presuming why thinks the soul here is a temptation to sin yea but I must repent and it is not so easie that to do if it be let me try about my former sins without a new addition now and then this I am sure of that the more sinnings will make the work of Repentance more hard forasmuch as they wedge in the sin more into the affections and provoke God more c. therefore it shall suffice me to have sinned already I will adventure no more nor no further Seventhly Consider That thy life is short and thy account Thy life is short and thy account sure is sure Thou sinnest this moment and art not sure to live till the next day and hast not assurance of life till to morrow for what is our life but a lease of time which God lets to man the date of which is only known to God and commanded by him Saint James would not have us talk of to morrow and Christ would not have us think of any more then for two days and Paul saith That the present time is the acceptable time and the day of salvation Thou fool said Christ this night shall they take away thy soul death attends thee every moment it is even laying hands on thee in the womb and thou art never going to sin but death saith Lord shall I now strike him arrest him in his very rebellion Now if a man were effectually perswaded of this perhaps he would not presume to sin
particular for this and that time as a true subject suppose one of Davids not understanding all thing aright not pawsing was drawn to the conspiracy on Absolons side so a Christian in whom sin hath not a proper dominion he may on a sudden be so ensnared by sin and temptation that he gives way unto it yet afterwards he returnes to himself and condemns his own act by sound repentance Therefore know that the assent which sets up sin in dominion it is double Twofold assent that sets up sin in dominion 1. Antecedent One is Antecedent and this assent is such a work of the minde wherein sin is not only not rejected and condemned but yeelded unto and approved what Abraham answered in another case to Isaac calling out my father he presently answered here am I my sonne so when sinfull corruption thrusts out the sinful inclination or motion the sinner presently answers here am I I am ready to do thy will I like it I allow it The other is Consequent this is an assent not only when a Consequent sin is to be committed but after it is committed and that too not whiles the heat of sinful deceit or temptation remaines and lies upon the soul but when that is gone off when matters grow quiet and sober and calme then a man he likes his fact he likes his course he doth not only antecedently devise mischief on his bed and abhorres not evil and sets himself in a way that is not good as David speaks Psal 36. 4. But he rejoyceth when he hath done evil and delights in the frowardness of the wicked as Solomon speaks Prov. 2. 14. Even a godly man by temptation and by infirmity may yeeld an antecedent assent but then as soon as he comes to himself again as soon as he recovers his judgement to be cleare and his affections to be calme he will then set upon himself and reverse his own acts he will judge and condemn both his deed and his assent such a fool was I said David and he will hate himself and his sinful yeeldings such a beast was I said David again and he will not rest in such an estate Peter goes out and weeps bitterly so that even his underhanding will condemn his understanding his understanding by a subsequent act of judiciary sentence will condemn and dis-allow yea and dis-avow the antecedent act of the understanding in assenting and yeelding the serious judgment will condemn the rash judgement As a man who hath foolishly yeelded to the bond if he can get it into his hands he will now blot out his name and tear off his seal so it will be in this case But where sin is in dominion there is not only antecedently permissio i. a free and favourable leave given to the committing of sin but consequently there is adhesio and defensio the man approves and upholds that which was committed there is not a revocation of the fact a man doth not put in and sue out a Writ of Error against himself i. that he was circumvented by deceit and mistake nor doth he make protestation against his sinful commissions but still owns them as being ready to proceed and advance on forward he gave his band before that sin should be done and now the sin being drawn out as it were into a deed of his own approbation he further confirms the same by adding thereto his Seal he approves it still and saith To morrow shall be as to day and much more abundant Secondly In respect of the consent of the will when the In respect of the consent of the will will declares it selfe expresly as a party for sinne Beloved the disposition of the will is the fairest throne of sinnes dominion and as we judge of the dominion of grace farre better by the will and affections then by the workings and reaches of the understanding so on the contrary we may more safely judge and determine of the dominion of sin by the frame and bent of the will then by any other faculty whatsoever may be discoursed about natural actions for their prime and principal causation whether by the will or by the understanding yet this is most true in morals that the greatest denomination is from the will either for good or evil and this holds in the case of sinnes dominion the will hath in a sort the casting voice it is one of the chief of the Royal Armes and supporters of the sinful Throne sin is strong indeed when it hath taken seisure and possession of the will the more corrupt a mans will is the more strong is corruption in the man sinne is high when the sinner will sin and Note will go on Three things appertain to the will The School-men observe three things which do appertaine to the will and they do all of them demonstrate sinnes dominion 1. Consensus you know that the consent of the will is Consent that which makes the match 'twixt person and person in Law the Canon Law consensus non concubitus facit matrimonium so here the consenting of the will it is the espousing and contracting of the soul and sinne together I will be a Lord to thee saith sinne and I will be a servant to thee saith the sinner I will give thee pleasure and profit saith sinne and I will give thee my heart and obedience saith the sinner 2. Electio this is such an act or work of the will in which Election a man prefers one thing before another or one way before another And where sinne is in dominion the sinner would rather be sinful then godly he would rather go on in his sins then forsake them They love darkness rather then light Joh. 3. 19. Thou lovest evil more then good and lying rather then to speak righteousness Psal 52. 3. as it was with the Hebrew servant when the year of Jubilee was come liberty was propounded unto him he might go free if he would it did depend upon his own choice but the servant somtimes he loved his Master he would not go free So when the Lord comes to a man in whom sinne doth exercise dominion and propounds unto him several things and several ways here is Heaven and here is Hell here is Life and here is Death here is Holinesse and here is Sin here is the way of Duty and here is the way of Disobedience why as Esau made choice of the poore messe of pottage or as the Jews of Barabbas so the sinner he makes choice of his sins and sinful ways I had rather keep my drunkennesse still my uncleanness still my covetousness still c. 3. Imperium or propositum the will is the chief wheel of the Command and Rule soul it is that which in a sort commands all the faculties and all their acts now where the will is chief in sin if sinning be the fruits of its lustful commands a man hath set up his resolution it is the purpose of
his heart to be as he hath been and to do as he hath done he will not learn to do good he will hold fast his wickedness here sin is in dominion Nevertheless for the clear discovery of this part of sins dominion in respect of the will be pleased to observe several things 1. That there is a twosold will There is a twofold will Single 1. One is altogether single in its workings it doth not partly incline to good and partly to evil but either only to good or only to evil v. g. where the created nature which is reasonable was never morally deformed or where the rational nature is gloriously reformed there the will inclines only to good as in the Angels and blessed souls so again where the nature is totally deformed I mean in respect of spirituals where it is intirely corrupted there the Bias of the will draws the soul only to evil the whole ponde weight and strength of the will is for sin and the sinner without any intrinsecal opposition of another nature in the will will yeeld and surrender up himself unto sin Now such a will as this plainly argues dominion of sin where the will what it is and can do that it is and will do for sin when we may say of the will as Saint John of the world the whole world lies in wickedness 1 Joh. 5. 19. so the whole will the whole frame and bent of it is universally obediential or serviceable where the whole nature of the will vents it self into an habitual and plenary consent This is of it self manifest that sin hath dominion Another is mixt and compounded when the will is divided Mixt and compounded within it self and consequently its consents and dissents embracings and refusing are likewise opposed one to another and opposing each the other in the same man you must know that original sin which yet in part remaines is diffused through the whole man and into every faculty and so renuing grace which is oppositite thereto is an universal temper dispersed into every faculty too Neither is it able utterly to dis-lodge sin in respect of being on some actings So that a regenerate man as Saint Austinâ— spake hath in him an old man and a new man his flesh is like a dead man and his spirit like a living man the living man moves up the dead man hangs down the living mans breath is sweet the dead mans savour is loathsome so far forth as the will is renewed by grace so far doth it reject and deny sinnes consent but so far as it is affected and distuâ—bed by remaining and working corruption so far forth it is willing and ready enough to consent to sinful actings Now when we say that the dominion of sin depends upon the will this is not to be understood of the compounded will or of the assent and actions which do arise from a nature and will imperfectly renewed and cleansed in respect of degrees But of the single and corrupt and so compleat will wherein the consent is total and plenary Now the plenary consent of the will consists properly in the full and natural and longing inclination of the will after sin when the will embraceth an evil sets the heart upon it bends after it and that without any resistance or striving so that it is the embracing of sin with an unstriving consent of the will which sets up the dominion Quest 1. Here now falls in a subtle and deep enquiry whether Whether all resistance impairs dominion and no resistance argueth it All resistance doth not prejudice dominion all resistance impairs dominion and no resistance doth always infallibly argue it Sol. I answer briefly to the first 1. That all resistance doth not prejudice dominion A man may hold a firme league with sin in his heart he may be a servant to it though sometimes in some particulars he may skirmish and quarrel There is therefore a double resistance or denying or disputing A twofold resistance with sin One is Collateral and accidental which doth not arise Collateral and Accidental from an immediate contrariety of nature but from a contrariety of effects As now a man in whom sin hath dominion his sinnings may be sent back with such bitter Writs of attachment that he may stand at defiance and be at some forbearance a while from sin or he may have such affected apprehensions of death and hell and shame and terror whereupon he may resist sin as penal and painful as a thing so bitterly vexing and galling and this grieves him too Another is natural and immediate which depends on an Natural and immediate holy nature implanted in the soul which opposeth sinne as a thing formally evil and displeasing to God This resistance doth I confess prejudice sin in its dominion but the former doth not Secondly No restraint doth imply the consent to be plenary No resistance doth imply a plenary consent and therefore sinne to be in dominion when the estate of the soul is such that no contrary quality stands twixt the command of sin and the obedience of a sinner it is easie to point who is Lord of the House and indeed what doth more palpably demonstrate dominion then a quiet subjection Note It is not all the commandings of sin alone which argue dominion infallibly an enemy may command much and highly as Sennacherib and yet not be obeyed but it is consent and the more full and quiet kinde of consent which is that where no resistance is made this shews that the strong man possesseth the house Quest 2. But yet another question is raised and to be removed Whether a good man may not yeeld a plenary consent in whom sin hath not dominion whether a good man in whom sinne hath not dominion may not yeeld a plenary consent of will which if then plenary consent argues not dominion I will tell you what I conjecture about it in a few propositions 1. It is possible that he may sinne willingly two Intensive A good man may sin willingly aggravations of sin in respect of particulars may befall a good man viz. he may sin knowingly and he may sin willingly the cause whereof is this because his will is but in part renued and therefore may be a willing principle neither doth this set up sin in dominion though it greatens sin in the commission for as much as not every particular willingness but an habitual a compleat willingness assures sin of its dominion Secondly observe that there is a double concourse of the wills There is a double concourse of the will to sin Reall consent to sin One is real when in truth the whole composition and all the inclination of the will is for sin the bent of it and Bias all runs that way and where it is thus there sin is in dominion Another is sensible which is an observed acting of the will Sensible as embracing and leaguing it
sin in dominion cannot happen to the Regenerate Why then doth David pray against it Reasons of it why doth David pray c. Sol. Three things may be said of this 1. If David or any regenerate person should be left unto himself sin would have dominion over him therefore he prays acknowledging that it must be a strength greater then his own c. 2. Prayers are a means to fetch us out of the Dominion of sin and keep off sin from having dominion over us upon Pauls prayer the answer was my grace is sufficient for thee 3. Although habitual and universal and final dominion of sin be incompetible or inconsistent with the state of grace yet actual and particular dominion is possible and there are great reasons for a regenerate person to pray if it were no more then against particular and temporary dominion of sin but of this more distinctly in the next Section SECT III. Quest 3. WHy David prayes against sin in dominion Why David prays against sin in dominion Sol. Remember that precedent distinction of actual dominion which comprehended a particular prevalency over the soul for particular acts of sinning and of habitual dominion which intimated the full resignation of the heart to the commands of corruption In both respects there may be great reasons why any man should pray against the dominion of sin Reasons of praying against actual dominion Actual dominion of sin is very bad 1. Against actual dominion 1. Because though actual dominion doth not infallibly testifie the person to be bad yet it is ever a breaking forth of what is very bad for as much as the action in this case is but sinne acted Now consider 1. That every sin as acted is therefore the worse you know Note that sin though it be a vile thing yet it tends towards a perfection Every sin as acted is therefore the worse in its kinde lusâ— when it hath conceived bringeâ—h forth sin and sin when it is finished c. Jam. 1. 15. He alludes to a childe in the womb which in the conception is not so perfect and compleat as in the birth and life sin is naturally bad if it be at all it is evil if in inclination it is evil if in thought evil if in acting then much worse when it is brought forth then it is more ripened and therefore the more sinful now where sin hath but actual dominion there it prevails thouâ—h not alwayes to a full consent yet to a sinful service or act the person doth the thing which is evil 2. That the acting of the greater sin is always a greater kinde The acting of the greater sin is a greater kinde of sinning of sinning I mean caeteris paribus if things be equally set together A high sin a presumptuous sin in temptation is not so guilty as the same presumptuous sin in dominion for all sin in service is ever worse then any sinne in conflict though sinne may trouble a man more when it inclines and tempts yet it wounds a man more when it prevailes and overcomes Secondly actuall dominion though it doth not alwayes conclud Actuall Dominion weakens the strength of grace sin prevailing doth not infer Privation of grace the absence of grace yet it alwayes impaires and weakens the strength of grace There are two things which sin prevailing to act doth not necessarily inferre One is Privation of grace for even a good man may stoop and fall a good man may yet do that evill which he would not an honest traveller may be struck down and a faithful souldier may be taken captive though to sin be the evill mans worke yet it may possible be the good mans action 2. Another is Annihilation of grace There is a great difference Annihilation of grace twixt sicknesse and death sicknesse though it removes health yet it doth not remove life it is death which doth that particular dominion or prevalence it may lay flat wound deeply leave a man in a swoon as ye shall hear presently yet it is the habituall dominion which denies life Neverthelesse particular dominion doth even weaken grace i. any sin much more a presumptuous sin at which David seems Yet it may weaken grace here to touch prevails and winnes ground on the soule to yeeld to act there the Corrupt nature improves it selfe it hath the better And this is certaine that sin is never improved but grace is weakned weakned much in its measure and in its strength as all health by the prevalency of sickness and all heat by the victoriousnesse of cold sinful actings doe abate the vitality of grace the edge and the spirit of it and lay it in a swoone so that a man may now have little heart to pray Infinite distrust toward God and which is as bad as the rest if he takes not heed actuall prevalencies at the least incline and tempt him shrewdly to habituall actings so a man shall hardly doe sin any one service but sin to recompence him will impose the reupon many Commands for more 3. Because actuall dominion though it doth not alwayes cut off Actuall dominion doth check the comforts the union yet it may and doth disperse and check the comforts It is an eclipse though it be not a night He who made the Leprosie though he lost not right to his tent or house yet he was interdicted the use and benefit of either A Child who offends his father though he doth not therefore presently cease to be a childe yet his offence doth turne and change the countenance of his father Though it doth not break off the relation yet iâ— doth the respect he shall not easily be admitted into his fathers presenâ—â— and then he shall see bended browes instead of smiles anâ— sharp rebukes and upbraidings instead of kinde and wonted wel-comes so shall even David himselfe finde if that great sins get dominion over him if they doe prevaile if he doth act them though God doth not cast off his person yet he will draw off his Countenance why hidest thou thy face He shall quickly finde the difference twixt the service of God and the service of sin when he goes to pray his sin shall meet him and when he goes to heare the Ordinances shall cast his sinne into his face As Sampson when he lost his haire he could not doe as formerly as at other times so even actuall dominion of sin though it doth not nullify the relations yet it wonderfully varies the condition The Sun seemes to be darkned at noon-day the Ayre is filled with tempest and thunders which lately was overspread with beautifull light God lookes in terror and displeasure and the conscience wounds with closest bitterness all former comforts seem to take leave of us somtimes we are so distressed that we fear we are lost for ever one such sinning may cost us many yeares of cruell vexation and of this we may be sure that till we are soundly
and every sin is a lye let it pretend much yet it advantageth nothing Suppose a man had an estate worth 10000 li. and he should receive a baby for it tell me what he got O that precious soule of man which is more worth then a world is uttelry lost by sin what then doth the service of it profit him for what is a man profited saith our Saviour though he gaine the whole world if he lose his own soule thou Gets a little credit by thy sinning yea but whith whom And what is that whiles the great God doth disgrace thee and thine own conscience doth often shame thee Thou gets a little wealth by thy sinning yea but what is that Treasure of wickednesse but a Treasury of wrath against the day of wrath Thou gets a little pleasure by thy sinning yea but what are these short minutes of joy to those eternall nights of darknesse in which they must end and be swallowed up one fall breaks all the glasse to pieces and one anguish of conscience or peal of death blasts and sinkes all the vaine triumphings of a sinfull heart sin may pretend faire and promise much but the wages thereof i. that which thou must expect for thy service is death yea that death which is opposed to eternall life Rom. 6. vlt. 6. It is a most uncomfortable service How oft is the servant of A most uncomfortable service sin in the depths of feare and in the heights of trouble his very sinnings are more his torments then his joyes he is many times vexed with thoughts how to sin and afterwards he is hewed in his conscience for his sinning though he hath not grace to make him grieve yet he hath a conscience which can make him tremble the very surfeits of his sins do distaste his soul and make him of times weary of his very life he is ashamed of Company and dares not yet to be solitary The night is many times a terror unto him and the day renewes his anguish though the servant of sin in the transient flash of his spirit out-braves al counsell yet he doth ordinarily feel infinite gripes within either he is utterly unsensible of his misery which is one of the greatest judgements or he his sensible and then he feeles a Hell of horror for his lewd obedience Nay so exceedingly high do the distresses sometimes prevaile that he his forced to disparie of all mercy and thinking to ease himselfe of some flames greedily throwes away himselfe into the very gulfe of Hell-fire what shall I say more where sin hath the dominion over a person a man is a slave to the Devill and a servant to that which will vex him and wound him and damne him he never enjoyes himselfe nor shall he ever enjoy God unless that yoke of service be broken and therefore good reason hath any man to pray against the habituall dominion of sin SECT IV. THus for the explication now somthing for the Application Vses thereof unto our selves where first let me begin with inquirie Inquire whether sin have Dominion over us what thinke we of the dominion of sin within our soules You will say we trust there is noe such thing I Remember Object the Jewes said as much to Christ in a case not much unlike Sol. we are Abrahams seed said they we were never in Bondage Joh. 8. 33. But Christ replied verily verily I say unto you whosoever committeth sin is the servant of sin v. 34. I will premise a few things at this time 1. No man living but he is borne a servant to sin sin is his Some things premised Noe man but is borne a servant to sin Lord before he can tell who is his Master sin requires not age to set on the crown but even in the very wombe doth it begin its reign and poysons and impaireth our whole nature therefore the Apostle saith that by nature we are the children of disobedience and wrath as well as others Ephesians 2. 2. it is the disposition and sway and bent of us to sin and to walke on in sin 2. It is an hard thing to get off the dominion of sinne Sin is a It is a hard thing to get off the dominion of sin strong man It hath possession and goes not out by entreaty or bribe but it must be by force by one that his stronger I assure you that the almighty God must reveal his own arme and he must cast down strong holds he must worke a kinde of a miracle or else sin will still be a Lord and the sinner will be a servant to his lusts A man may change any Master soever and with more ease then sin Thirdly it is very manifest that sin hath the dominion in many It is manifest that sin hath dominion in many as In those whom noe kind of arguments can turne from sin persons I will present unto you such instances which you shall confesse do evince so much 1. What thinke you hath not sin the dominion where noe kinde of arguments and dealings are able to disengage the heart and to turn it when no kindes of merciful Arguments and no kinds of just threatnings and no sense of bitternesse can yet discovenant and diservice the soul but still it holds the league keeps the agreement with sin now then how often hath God come to many persons and offered unto them his pardoning mercies the blood of Christ and eternal life if they would leave such a sin of drunkennesse such a sin of filthinesse such a sin of worldlinesse but unrighteous they were and unrighteous still they are and will be How often hath God set the point of the sword upon the breast of a sinner revealing his wrath threatning death and Hell if he will not leave the service of his sin nay scourged his estate for his sinning nay scourged his body nay his soul conscience and all this to renounce his sinfull Lord yet men hold fast their wickedness they yet give over themselves to sin with greediness they study how to fulfill their lusts and rejoyce when they have done evil doth not this shew that the heart is indeed indeared and totally emancipated by a strong and elective subjection unto sin What think you of such whose hearts cannot endure the Dominion In those who cannot endure the dominion of Jesus Christ of Jesus Christ and the service of righteousnesse it is even a tormenting slavery unto them even the imaginations thereof are so The Soule of a man cannot serve two Masters and there are but two of them upon which our service can be bestowed either sin or Christ the Apostle intimated as much Rom. 6. 16. Know ye not that to whom ye yeeld your selves servants to obey his servants â—â— are to whom you obey whither of sin unto death or of obedience unto righteousness so that these divide the soul if a man doth yield obedience unto righteousness he is then no servant of sin
if he yields obedience unto sin he is then noe servant of righteousnesse if he be an enemy to sin he is then a servant to righteousnesse If he be an enemy to righteousnesse he is then a servant of sin Yet many persons are enemies to righteousnesse we will not have this man to reigne over us said they in the Gospell they cannot endure the dominion of Christ either in his word or in his spirit The rules and precepts of the word are the cords which they will break asunder Psal 2. 3. They cast the laws of Christ behinde their backs and hate to be reformed Psal 50. 17. There is nothing more unacceptable to them then to serve the Lord Jesus Christ in holiness of heart and newnesse of spirit and righteousnesse of obedience In those who are still overcome of their lusts 3. What thinke you of those who are still overcome of their lusts and are willingly intangled The Apostle Peter Conjectures that sin hath dominion in such while they promise them liberty they themâ—elves are the servants of Corruption for of whom a man is overcome of the same is he brought in bondage 2. Peter 2. 19. There is a twofold overcoming of a person on is only in respect of the action Another is also in respect of the affection It cannot be denied but that even an holy man who is heartily the servant of Jesus Christ may be overcome in respect of particular action relapses are not impossible to him who is truly good and they may consist with though they do weaken and disconsolate the service of grace there is the same natural principle of sin in the best after repentance as before there is the same Satan to suggest and incline there may be the same occasions and provocations But then there is an overcoming in respect of assertion and this shews the dominion of sinne Now this overcoming is either when a man through policy forbears or else in passion seemes to bid defiance to his sin being either in sicknesse and apprehension of death or in pangs and distresse of conscience to which the Apostle seems to allude 2 Pet. 2. 22. the dogge is turned to his vomit again Now he cries out against sin and thinks he doth detest it heartily and will not for a world act the sin now yet when this tempest is off when the water growâ—â—ool when circumstances are free when the bitternesse either of death or cross or conscience is over and sin tempts and wooes him again he yeelds up himself he gives over his heart and affections he loves the sin and wallows in it as much â—s ever he turns from the holy Commandment as the Apostle speaks ver 21. all his good moods of holy profession and purpose are gone off and he is more entangled and renews his bondage with ardent and excessive delight even with greedinesse as the Apostle Paul speaks Eph. 4. Now if this be an argument of sins dominion viz. the willing and affectionate re-entring of our hearts to the service of sin then certainly many of us have just cause to feare and to suspect our selves who return with the dogge to the vomit and with the sow to the wallowing in the mire who not only are surprized in action but in affection nay and our affections are more eagerly carried to the sinning now then heretofore our mindes are more on them and our desires yea and the measures of sinning in the same kinde rise in an higher strength we are more mighty to drink more inglorious in swearing more unsatiable in earthliness more vaine in conversation more obstinate in our sinful courses against the reproofs of the Word the checks of our conscience the shame of men the fear of Hell and the hope of hâ—â—â—en we grow worse and worse c. Fourthly what think you of such who make choice of sin to be In those who makes choice of sin to be their Lord. the Lord whom they will serve There are but two sorts of people in the world viz. good and bad and both of them do chuse their Lords The good they choose the Lord to be their God Josh 24. And they choose the things which please him Esay 56. 4. And choose the way of truth Psal 119. 3. and choose the good part Luke 10. 42. The bad they also are said to choose their own ways Isa 66. 3. and evil Isa 65. 12. That in which God delights not yea and they are said not to choose the fear of the Lord when several things are propounded a man prefers this before that this is called an election or choice There is Christ and his way laid before the sinner and sin and its lusts laid before him now when he prefers the latter before the former he is said to make a choice which many do they do prefer their sinful lusts before the commands of Christ as appears in all the times of competition and in the courses of action yea and when they may go free yet with that Hebrew servant they will not for they love their Master Lastly what think you of many who love their sins love is that which bestows the soul and the service thereof the In those who love their sins whole strength of a man goes that way which his love goes for it is of a constraining and most serviceable nature Now there are many who do love sin there is as it were a conjugal match and union 'twixt their hearts and their sins and be sure of this that sin hath the whole man if it hath won the love of the heart A man may deceive himself about the dominion of sin 4. A person may possibly delude his own heart and deceive himself about the dominion of sin and therefore it is convenient to try our selves whether sinne hath not Dominion indeed There are many erroneous deceits Six deceits from The unsensiblenesse of its power 1. One is the unsensibleness of its power when a man feels no violence of sinful inclination no stirrings no opposition no commands but there is a calme and quietness in his spirit and in hiâ—â—ay which could not be as he thinks if sin had dominion anâ—â—â—e in him Now this is a deceit For 1. It is most probable that sin hath the strongest dominion where the heart is most unsensible of the Law and commands of sinne when the strong man keeps the house all is quiet said our Saviour where subjection is peaceable there dominion is in all likelihood most absolute and compleat Nay this is certain that where Christ sets up his Scepter which cast down the dominion of sin there is the greatest stirre the Law of the minde will warre against the Law of the members Rom. 7. 23. And the spirit will lust against the flesh Gal. 5. 17. 2. This unsensibleness and quietnesse may arise partly from the oneliness of sin and partly from the ignorance of a sinful condition and partly from the habitual custome
government of Christ they do consent unto him that he only shall rule them and they do resigne up themselves to his will they do bestow their hearts and service on him Beloved when a person makes choice of Christ to be his Lord he doth consider the several kinds of dominion of sin of the World of the Devil of Christ he considers them seriously and compares them and then he findes that no dominion for a mans soul is like Christs none so righteous and just none so holy and heavenly none so sweet and profitable Christ hath the only right to the soul and his government is infinitely best Now the person hereupon makes choice of Christ and comes unto him with humble tears and beseecheth him to reigne over him O blessed Jesus saith the soul thou art the only Lord and there is none like thee or besides thee I have been a rebel an enemy unto thee I have been disobedient and have served divers lusts and pleasures I have served the world and the Prince of darknesse but now I renounce their service and condemne my slavery and come unto thee to be my Lord. Thy title is just and proper to my soul it is thy purchase and therefore the service of it belongs to thee Thy precepts and commands are righteous and holy therefore doth thy servant make choice of thee and love them thou wouldst have my heart my will my affections my life and who should have them but thy self upon thee do I bestow my self and most gladly do I consent to thy holy wil and resigne up all the strength and powers of all that I am or have or can do to the service and honor of thee though sin rage yet I will serve thee though the world frown or fawne yet I will serve thee though Satan tempt yet I wiâ—l serve thee My heart I bestow on thee as well as my safeties my service I bestow on thee as well as my hopes thy honour I desire sincerely to intend my love I set on thee my fear is of thee my greatest care shall be to obey thy will and my only joy to bring thee glory such a choice of Christ to be our Lord infallibly argues that sin hath not dominion forasmuch as this cannot be without the change of the heart and whole man which change cannot consist with sinnes dominion 2. If sin and we be enemies then sinne is not our Lord. If sin and we be enemies Sin is an enemy Really Sin is an enemy two ways Either Really thus it is an enemy to him who yet dearly loves and faithfully serves it thouâ—h it gives unto a man the wages of unriâ—hteousnesse many sinful pleasures and many sinful profits yet in all these sin is an enemy to the person it woâ—ks his soul off from God and happinesse and holiness and exposeth it to death and hell Practically thus sin is an enemy when a man looks upon Practically it and deals with it as with an enemy he judgeth of it as of a viâ—e thinâ— and hates it and abhors it as the only evill thing and enemy to his soul Beloved when sin hath dominion there is then a confederacy 'twixt it and the soul the Prophet calls it a Covenant and the Apostle calls it a contract or espousâ—lâ— or marriage i. such an agreement and conjunction where the soul bestows its choicest love on sin But when the dominion of sinne goes off then the Covenant is broken the knot is dissolved the affection of love is displaced As it was in another case Amons love turned to the cruelest hatred so here though a man did love his sins yet now his love is changed into hatred and this hatred infallibly argues the indominion of sin for 1. Hatred includes separation It is such a quality as draws off Hatred includes separation the sou love is that which draws on the soul towards its object and hatred is that which draws it off Get thee hence said they in Esay 30. 22. and what have I to do any more with idol said Ephraim Hos 14. 8. Now sinnes dominion consists in the cleaving and united subjection of the affections the soul makes sin its centre unto which it wholly inclines it and the soul are one when sin reignes and therefore the separation of the affections which is done by hatred argues that the yoke is broken asunder 2. Again hatred includes perfect opposition the greatest defiance Hatred includes perfect opposition and contradictions and warrings arise from hatred we oppose and crosse most where we hate most And this cannot be where sinne hath dominion for there our weapons are edged for our lusts we love them much and defend them most and are careful to preserve and keepe them Thirdly hatred inclines to destruction Ruine is the scope Hatred inclines to destruction of hatred we seek the death of him whom we hate and all the evil which befals a person hated is the joy of him that hates So is it where sin is hated a man seeks the death of sin and therefore such persons as hate sinne are said in Scripture to mortifie the flesh and to crucifie â—heir lusts i. the killing and subduing and rooting out of sinne is that which they desire and endeavour Now this cannot stand with sin in dominion where a man is so far from offering any deadly violence to his reigning sins that he reputes him as the greatest enemy who drawes forth any crucifying weapons and applies them to the casting downe of his strong holds 3. If holiness or grace hath our love then sin hath not dominion over us If holinesse here our love Beloved it is granted that 1. The Dominion of sin may consist with the naked profession The dominion of sin may consist with the naked profession of holinesâ— of holinesse An hypocrite whose heart is in the deepest and most affectionate and elaborate service of some one particular lust he may yet wear the livery and garb and profession of greatest sanctity Nay he doth therefore seem good that he may the more inobservably and fully follow his sinne 2. The Dominion of sin may consist with the knowledge of holiness great parts and intellectual speculations of holinesse And with the knowledge of holinesse as they may depend upon forraigne causes without grace viz. upon meer study and frequent hearings and a natural desire of knowing and looking into all intelligible objects and also on an humour of pride that a man will be accounted able to say something in every thing I say as those intellectual parts may depend upon weak and vain causes so they may consist with an ardent love of reigning corruptions for learning alters not the nature nor doth more knowledge overthrow sin a man may be a learned sinner and by his knowledge grow more accurately and inexcusably sinfull 3. The Dominion of sin may consist with some visible actings And with some visible actings of holinesse of
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
seeme a mercy if of a cruell Tyrant that would seem a mercy if of a desperate enemy if of bonds if of a sickness what then is it to be rid of the rule of sin which is infinitely worse then all these Fourthly no Lord so bad and no command soe vile as those of sin in dominion Therefore blesse God for your deliverance No Lord so bad or commandes so vile as those of sin in dominion you whose soules are through the mighty graciousnesse of a good God rescued from the powers of darknesse Tell me what are your thoughts what your judgements what your troubles for the workings of your vanquished enemy if the weakned corruptions appeare yet so vile what were your raigning corruptions If sin be so monstrous unto you now only in remptation what was it heretofore in dominion if the finger be so heavy what were the loynes if a particular action doth as you imagine expose you so dangerously what did the service of sin do under what displeasures of wrath lay your soules when sin had fullest affection and compleat to obedience Rebekah seemed weary of her life because of the presence of the Daughters of Heth If the presence created such an affliction what might the conjunction and union have done verily if sin be as it is bad and troublesome in combate O it is infinitely worse in the throne and absolute Empire over the soule wherein every faculty serves it with all its strength and madly strives how to dishonour God breaks his law resists his spirit to fulfill lusts and please the devill and to damne the soule O blesse the Lord for his goodnesse to thee that yet the dominion of sin is off T is true corruption yet remaines but yet it remaines not as a Lord but as a Tyrant not as a king but as an enemy time was that sin had thy love but now thou hatest it time was that sin had thy minde to devise for it but now those imaginations are cast down time was that thy will was espoused to sin but now a divorce is sued out time was that thy members were ready enough to fullfil the lusts of the flesh but now they are made servants of righteousnesse time was that thou didest sell thy selfe to wickednesse and was never so joyfull as when thou wast sinfull but now it is not so thou art a drudge a slave a vassall no longer thy former wayes amaze thee and the present Commands of sin are an affliction to thee O blesse the Lord c. 5. Again if the dominion of sin be off then assuredly the scepter If dominion of sin be off then the septer of Christ is set up in thy soul of Christ is set up in thy soul Beloved the soule stands not abides not in a middle estate it must have some one Lord or other it is necessarily under some one dominion either of sin or of Christ and this know that the dominion of sin cannot be taken off in the soul but by a contrary by a better by a stronger dominion by that of Christ who dispossesseth the strong man It is he who hath changed thy heart who hath made thy heart to chang its Master who hath drawn off thy love thy service c. Now no dominion in the world like that of Christ No dominion like Christs None so holy 1. None so holy hee is holy love holinesse and all his commands are righteous 2. None so Gracious he doth not exact beyond what he gives So gracious and will yet mercifully pardon our true endeavors of service wherein they fall short 3. None so peaceable his very service is a kind of wages to the obedient a vassal to sin is like a man labouring all day about Soe peaceable thornes and nettles the more abundance of them grasped Simile by him galls him with the more wounds and paines no man can be long cheerfully sinfull either Terrour or feare accompanies most sinnings but the service of Christ hath warrant from the word and peace from conscience 4. None so afflicted his commands are accompanied with So afflicted strength and spirit he bids us to do the worke and gives us his owne hand thereto imposeth duty and Imprinteth ability writes the law to the eare and writes it also in the heart 5. None so rewarded no man serves Christ too much or for Soe rewarded nought Though all our work be but duty yet he payes us rich wages we owe unto Christ all our strength and the use of all our graces neither doe we bring in so much of these in full service as we should yet our good Lord and Master will give us if we be faithfull servants at night our penny and at the last our crowne 6. Lastly be thankfull for if dominion be off then damnation is off There is no condemnation saith Paul to them that are in If dominon of sin be off damnation is off Christ Jesus who walk not after the flesh but after the spirit Rom 8. 1. A man is not damned meerly because he hath sin for then no man could be saved for who is the man that sinneth not but because sin is his Lord and he is the servant of sin Not so much because he is bad but because he will be bad not only for the act but for the love T is confessed that guilt is as naturall to sin as the shaddow is to the body no man can sin at any time in any thing and yet be Innocent But meritorious guilt is one thing and redounding guilt is another thing If the dominion of sin be broken off that a man loves not sin but hates it yeelds not up himselfe unto it but resists it is not in league but in conflict with it then the estate of guilt is taken off so that it shall not effectually redound to the condemnation of the person where God doth powerfully subdue the sinfull nature there he will mercifully pardon and discharge the unwillingly sinning and offending person if sin be not thy Lord then Hell shall not be thy portion He who is become an enemy to his sins grace rules in his heart now and glory shall crowne his soule hereafter Obj. But will some troubled and therefore unably discerning soule reply we doubt it not But that it is a most singular Doubts of troubled soules fearing they are still under the Dominion of sin mercy A rich grace worthy of greatest acceptance and heartiest thankes where the dominion of sin is broken off but alas we feare it is not so with us heavy cause have we to suspect that we are captives yet under sins dominion so that though others who can happily observe the yoke broken off and therefore can be chearfully thankfull we finde it yet strong O very strong and therefore more reason have we of griefe and sorrow Beloved it is granted that if a man findes himselfe indeed Sol. under the dominion of any sin assuredly
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
never go off without some after inclinations or dispositions that way Another because the new resistances of a converted heart and its cares and studies are most against the particular sinne of its special inclinations there it deals most opposeth most humbles most Now sin doth usually stickle and stirre most where it is most pursued that particular sin whose death thou layest at most that will strive to assaile and perplex and intangle thee most the more humble thou labourest to be the more shalt thou finde proud thoughts to assault though not to conquer thee and the more meek thou labours to be the more ado shalt thou have with thy passions for as much as no sin will be executed quietly and every nature stirs busily in its own defence we are weakest there and God drawes our greatest watch and strength thither a man sooner falls under lesser conflicts when a sinne hath been beaten upon by much temptation and conflict the heart grows hereby more ready resolute and you shall finde it that after frequent and long exercise with a particular corruption that it shall not easily get within the soul but upon a pause and cessation Fourthly observe that there is a difference twixt the life of motion and the life of affection its true thy special inclination There is a difference betwixt a life of mâ—tion and a life of affection lives in thee stiâ—l by way of motion but doth it live in thee still by way of affection it did incline heretofore and thou lovedst it it inclines now and thou hates it the inclination is the same for the matter but thy heart is not the same for the disposition toward it when the iron is hot you may bring a figure and put it on and the iron will take the stamp and impression bring the same figure and seal to it when it is colâ— now it will not receive it the seale and the figure of the seal is the same but the temper and the disposition of the iron as hot and as cold is not the same Saint Ambrose relates of the young traveller who went out an uncleane person but returned a chast person and his old quean met with him after his râ—turn and began her wanton salutes unto him from whom and which he angerly turned aside and neglects her why said she Ego sum ego yea but saith he Ego non sum ego I am not so is it here in this case the inclination is the same to the same sin yea but the affection is not now to that inclination as it hath been But where sin hath dominion affections do concur with the special inclination Take all that I shall say to this in a few words 1. It is certain that in an evil man there is a frequency in a particular inclination and so there may be in a good man but There is a difference betwixt frequent inclinations in an evill and a good man thus they differ In an evil man the frequent inclination is the frequent progress of a King In a good man it is the fervent egresse or attempt of an enemy In an evil man the frequency of inclination is to maintain possession In a good man it is but a malicious endeavour Though the Assault be frequent yet the Resistance is constant Not the frequency of inclination but the Ardency of subjection shewes dominion by force if it were possible to regaine an entrance 2. This is some comfort that though the assault be frequent yet the resistance is constant and that concludes against sinnes dominion 3. Not the frequency of inclination but the ardency of subjection evidenceth sinnes dominion not who quarrels with me most but who effectually commands me he is my Lord not he who makes the most motions but on whom the woman casts her heart that is the husband 't is my love and service which infallibly concludes dominion Obj. 3. But yet the soul sticks I am sold under sinne and Doubt from the prevailing of sinne taken captive sinne hath inclined and prevailed what surer argument of dominion then victory There are three things which I would say to this scruple Answered 1. One is this that it is a very sad scruple any particular victory of any great sin for to that I intend the case makes a wonderful change 2. Another is this comfort cannot be applied neither will the conscience receive it till repentance be renewed 3. Yet there is a difference twixt a particular victory and the dominion of sin there may be a surprisal where yet a Kingdom is not established 1. For the first of these all particular victories are sad things Particular victories are sad things I do no not now speak of victories in respect of inward motion or of passion or distemper through dulness and melancholy but of victory in respect of action and that not by meer omission not by imperfection in best services but by grosse commissions suppose it Davids case or Noahs case the one for uncleanness the other for drunkennesse These acted wickednesses are sore evils very abominable to the Lord very inglorious to religion very wounding to conscience extreamly quenching of the spirit of grace For as much as the more grosse any sin is the worse is it in the commission every acting of sin receiving some intention and aggravation from the immediate kinde and quality of the sin Again the better the man is the worse is a lewd kinde of sinning in him the quality of the person ever contributing more exceedingnesse to the sin for he sins against more light against more mercy against more help and strength against more active corrections of conscience with more advantage to the corruption of other men with more advantage to the beauty and credit of holinesse yea besides these formal vilenesses O what strange effects break in upon the soul what horror what fear what mis-givings what despair oft-times with the fruits thereof 2. Comfort will never be applyed to a person in this condition Comfort will not be applied to such a one till repentance be renued untill repentance be renewed Beloved there is a difference of persons and a difference of actions and a difference of times and a difference of applications Do I finde an evil man brought to the sight of his sinnes to saddest humbling for them to sincere desire to come off from them to pantings after grace and mercy I now come in with the blood of Christ with the tender and gracious promises refreshing such a soul with assurance of freest and fullest mercy Do I finde a good man weak in duty strong in affection hearty against all sin yet troubled with the insolent motions of many corruptions would not do evil and yet is not rid of it would do good but then findes evil is present with him I labour to raise and hold up such an heart to look on God through Christ for acceptance to lay hold on Christ for strength
for life for power for victory Do I finde a good man weakning himselfe bowing under the actual power of some viler lust O beloved comfort is not his medicine but repentance comfort is not his first help but godly sorrow sorrow is the work which belongs to a sinner and comfort that which belongs to a penitent sinner until that thou doest throughly humble thy soul till thou doest bewaile mightily thy wickednesse till thy heart be turned into extreame loathing of thy sin and thy self for so sinning thou shalt not get a good look from God a good word from Conscience any favourable encouragement from the Ordinance Yea well it is if after many years that ever thou seest God in that way of graciousnesse and free communion as thou didst formerly find him however be sure of it that without repentance thou shalt not at all meet with any solid Yet there is a difference twixt particular victories and dominion comfort 3. Neverthelesse there may be some differences twixt particular victories and twixt dominion though dominion be a victory yet every victory concludes not dominion they may be thus distinguished in respect of their subjects viz. Good men in whom sin hath sometimes a victory and evil men in whom sin hath at all times a dominion Five differences betwixt them Particular victory depends on inequality of actual strength but dominion depends upon the fulnesse of corrupt nature Five differences twixt dominion and victory First particular victory depends upon inequality of actuall strength but dominion depends upon the fulness of a corrupt nature There is in all holy men an habitual strength which is seated in the new nature of grace or holinesse by which they are inclined to all good and their hearts made averse to all evil it is the natural temper of true grace thus to work And then there is an actual strength by which when any particular good is proposed they incline unto the obedience of it and when any particular evil is objected they strive against it and resist Now it may fall out that when a temptation presents it self and inward corruption works with that temptation I say it may so fall out that the strength of grace may be insufficient it may not actually equal or exceed that vehement actual strength of inclination and temptation though it doth resist as a weak man may a strong enemy yet it may not be able to conquer but is surprised and led captive and here the fall depends not on the disposition of the will or heart but upon the impotency of resistance the person doth not fall down but is beaten down the sinne is acted not through choice but through weakness not because the person loves it but because he is not able to conquer the temptation But where sinne hath dominion there the sinning comes from the heart as a streame from the fountaine it is natural and not violent It is acted not because a man is not able to make sufficient resistance but because the heart is wholly set that way with fullest complacence Secondly particular victory is a sudden act but dominion is Particular victory is a sudden act but dominion is a more sober work a more sober work In the one the soul is surprised it is hurried it is precipitated it is in a flame on a moment a man hath not space to weigh to judge to consider but sinne hath with marvellous quicknesse seized on the understanding wrought upon the memory struck into the affections and is driven on in a rash and passionate way In the other the work is more sober not only actively devised but affectionately adhered unto a natural strength of corrupt and living affection makes the one and in-advertency and rashnesse may be sufficient to cause the other that ariseth for want of watchfulnesse as a Camp may be so surprised by an enemy this ariseth out of a sworn obedience as the souldier follows his Captaine Thirdly Where the sinning owes it self not to Dominion Where there is no dominion but victory the person feels the yoke and would shake it off but to particular victory or tyranny there the person when he comes to himself feeles the yoke and would shake it off It is true that while the heat of corruption remains and the force of temptation yet disables the heart to recollect it self it is most difficult for any person to distinguish neither is he then come to scruple and question But when things grow clearer in the judgement and more calme in the affections when the hurry and tempest is off that a man beholds his own face and wayes and actions in a right glasse again Now it will quickly appeare whether it be tyranny or Dominion If it be but a tyrannical victory Ah! how the soul loathes it self how it abominates the sinner like a man captivated and rowing as a forced slave in the Gally he would cut the throat of the Master or like a man in Prison he would make his escape with the death of him who was too strong to keep him But if it be Dominion then a man will not only serve his Master but plead for him he desires not to escape he loves his Master and would dwell with him for ever 4. Therefore in the fourth place if it be but victory the If it be but a victory the person is working to recover himself person is not only troubled at his fall not only loathing of the actions but he is actively working he is using his victorious weapons to raise up himselfe to free himself again he is grieved at the bondage desires liberty and will fight hard for it O the humblings and prayings and workings and applications of the soul to the sword of the spirit the declination of the helps of sinne the contentions with the motions of lust the watchings the meditations c. which such an heart will use But where it is dominion the sinne is committed with joy and the sinner would continue with it in peace It is granted that there may be sometimes some distemper in such a heart both before the sinning and after the sinning but that before the sinning is raised only upon carnal grounds because of subsequent shame losse prejudice and that after the sinning is only judicial just throwes of an accusing conscience of which when the vile slave of sin hath got free when the cry of the world is off and when the cry of his conscience is down he prepares his heart again for the sinne is sad and heavy untill he returnes to his vomit and mire the work goes on againe as freely and as heartily as ever Lastly if it be but particular victory the soul will rise again In particular victory the soul will rise again and not without revenge and it will not rise without revenge Though the enemy hath got the battel yet he shal loose the battel before the vanquished soul hath done it will not
that Ignorance it Sol. There are four things which do it 1. One is ignorance The blindnesse of the understanding is a principal guard of reigning sinne you reade that they in Eph. 4. 19. Gave themselves over unto lasciviousnesse to work all uncleannesse with greediness like a souldier who gives himself up and takes pay or like a servant who passeth away himself to service so these resigned up their hearts and lives to all uncleanness it was their delight it was their work this shewed the dominion of sin But what was the cause of this See v. 18. Their understandings were darkned through the ignorance that was in them because of the blindness of their hearts The ignorance of sinne kept up their earnestnesse and practice of sinning If ignorance rules the minde then sinne will easily rule the heart all sinful dominion is enabled by ignorance The Devil is a Prince of darknesse and takes speciall care to keep men blinde Antichrist is a sonne of darkness and therefore above all sets up his kingdome by ignorance So is it with sin it selfe its dominion is mantained by blindnesse in the minde and therefore sin in unconverted men makes the mighty opposition against the word and the meanes of knowledge it knows well that no man turnes from sin who doth not discerne it nor hates it who knowes it not The prisoner is sure enough under a locke and in the dungeon Now then if ever you would get off this natural dominion of sinne you must get knowledge a double knowledge in the minde 1. One direct and that is a distinct and true apprehension of sin just as the Lord reveals it to be both for its proper nature and genuine affects 2. Another is Reflexive that is sinfulnesse which God hath revealed to be so vile so abominable so fearfull It is in you and it is working in you you are under the powers of darknesse you must come to your selves you must fetch your souls unto your souls if you wiâ—l not get a sensibleness of sin and that is begun by knowledge you will live and die in your sins A Second thing which keeps up the naturall dominion of sin is a violent love of sin Love is the sinew of the heart yea it is the chaire of state whatsoever sits in it that is the King of the Violent love of sin soule whether grace or sin For love doth bestow the heart what our love is that our heart is it makes all to stoop and yield There is no talke of parting while love remaines I will not goe free said the Hebrew servant for I love my master Why the soule and sin are in a sworne covenant like David and Jonathan if the soule doth love sin untill you take off the love you shall never be able to take downe the dominion Therefore this shall be another direction break downe the love of sin Ob. But how should that be done Sol. First convince the heart that sin is no lovely thing There be three things which should not fall under our love 1. That which is the object of Gods hatred No man may love that which God hates 2. That which is the object of Gods curse that cannot be good which he curseth and therefore not lovely 3. That which is the cause of mans damnation and misery for no man is to love the cause of his undoing Now sin is the only thing which God hates and which God curseth and which will damn a man 2. Give to thy soule a solid and full object of love finde out something which thou shouldest love Is there not a God a Christ an Holy spirit His word heaven c. There is no loveliness in sin and all loveliness in these things 3. Another thing which keeps up the dominion of sin is error Error and deceit and deceit there is a lye in every sin and the judgement is deceived where the sin is retained either a man thinkes he sins not but is escaped out of the hands of lust or that his condition is sound and good or if it be bad yet not so bad as others or if very bad yet he can at pleasure release himselfe and thus through a vaine fancy he continues under the bondage of his corruptions And so for the actions of sin he deceives his soul he doth not behold them in a comparison to the rule he doth not judge of them by the word but in a reference to his owne corrupt desires and delights which swallow downe infinite sins sugared over by pleasure and profit Now if ever you would get free from sin get your judgements to be cured a sound judgement may be a good meanes Note to breed a sound heart thou wilt never be perswaded to be good untill the erroneous confidence that thou art not bad be removed convince thy minde of these truths against all errors that indeed thou art sinfull And that no sin is little in its merit and it is not what is least wicked but he who is really good shall be saved Do not judge of acceptance or disacceptance by sensible pleasures or profits but beyond these look what that is which is so coloured and disguised it is even a snare for thy life and that which hunts for the precious soule 4. A fourth thing which keeps up dominion is custome the heart by customary sinning grows strong in sin and resolute and Custome is by often committings made more naturally sinful and more apt for further sinfull actions Now observe a little Give some checks to the ordinary Ob. course of sin why you will say It is impossible nay but it is not Though it be Impossible for a man alone to change his sinful Sol. heart yet it is not to check an outward sinfull act a man may chuse whether he will go and be drunke whither he will speake and sweare c. Ob. But if it were done this were vaine and fruitlesse for the dominion of sin Subsists in the nature Though manifested in the acts Sol. I grant it yet first If the heart be brought to set against the sinfull acts it may be brought to set against the sinfull nature secondly The abating of the acts may virtually conduce to the abating of that sinfull nature What may demolish the naturall dominion of sin Qu. 2. What may demolish and breake down the naturall dominion of sin Sol. I will Tell you a few things for this and I pray you to remember them That which doth this must have a greater power then sin 1. That which doth this it must have a greater power then sin for naturall dominion goes not of but by a stronger hand Satan is not dispossessed but by a stronger then Satan And we are not translated from the powers of darknesse but by an hand of omnipotency It must be of a contrary nature unto sin 2. That which doth this it must be a contrary nature unto sin for no kingdome can subsist by
against them that he might secure and maintain this Q. D. O Lord above all things in the world I desire to be upright and this I shall never be unlesse my heart be cleansed of secret sinnes and my life of presumptuous and reigning sins for thy mercies sake cleanse my heart let me not love and work wickednesse there and for thy goodness sake keep my life let me not act transgressions there O that thou wouldest do this for me then then should I be that which above all I desire to be then should I be upright I will stand no longer about the words only they afford unto us this proposition Doct. THat it should be the great bent aime desire and endeavour of a man to be upright Gen. 17. 1. It should be the desire and endeavour of a man to be upright I am the Almighty God walk before me and be thou upright q. d. this all in all which concerns thee which I esteeme and which thou must study Deut. 10. 12. And now Israel what doth thy Lord thy God require of thee but to fear the Lord thy God to walk in all his wayes and to love him and to serve the Lord thy God with all thy heart and with all thy soul Q. D. I have done you much good thought on you in your afflictions brought you out of Egypt preserved you through the sea and in the wildernesse vanquished all your enemies for you presented you into a land flowing with milk and honey Now all that I require and that you are to look too is that your hearts be upright that you bestow your love on none but me your service on none but me that I have all your heart and all your soule Josh 24. 14. Now therefore fear the Lord and serve him in sincerity and truth q. d. this is the thing that doth concern you nearly this is the end of all your mercies and the utmost of all your returnes if you will be any thing or returne any thing to God who hath done all for you then be sincere and true be upright 1 Sam. 12. 23. I will teach you the good and the right way ver 24. Only fear the Lord and serve him in truth with all your heart Q. D. You have shewed false hearts towards your God in that you would put off his government and you may perceive by the thunder and raine how he takes this at your hands but repent and forsake him no more but get you upright hearts to walk with him and cleave unto him Phil. 1. 9. This I pray c. ver 10. That you may approve things that are excellent that you may be sincere I need not quote more places from the Scripture which abundantly delivers this truth unto us onely for the farther Explication of it I shall enquire these particulars Four things 1. What it is to be upright 2. Why we should so studiously aime at and labour for uprightnesse 3. What useful applications in all kindes of this to our selves 4. Then the resolutions of some Cases of Conscience for the stay of those who suspect their own uprightnesse SECT I. Quest 1. VVHat it is to be upright What it is to be upright The Logicians observe a double quid 1. Quid nominis 2. Quid Rei I will briefly therefore open the several words and phrases which are used in the Scriptures to The several phrases that import uprightnesse opened import uprightnesse and then I shall with more ease and better satisfaction Couch out unto you the lively nature of it For the first of these know that uprightnesse is sometimes Uprightness applied applied 1. To God Psalme 25. 8. Good and upright is the Lord To God Psalm 92. 15. to shew that the Lord is upright Esay 26. 7. Thou most upright doest weigh the path of the just In this respect it notes that just and equal nature of God which is as an answering rule Righteously disposing of all his acts and dealings 2. To man And thus it may be applied both to good men To Man and bad men for uprightness may be considered either as arising out of a renued disposition or as appearing in the course of a renued conversation in which respects it is proper to good men only or as manifesting it self in a particular fact and so Abimelech might say in the uprightnesse of mine heart I have done this Gen. 20. 5. Now uprightnesse or to be upright as applied to good men is delivered unto us both in the Old and in the New Testament by sundry words and phrases Sometimes it is called sincerity as Josh 24. 14. serve the Lord in sincerity that is said to be sincere which is without mixture a metaphor from honey which is then reputed pure and right when it hath none of the wax commixed with it The heart is upright when it is sincere and then it is sincere when it is unmingled Beloved there 's a difference 'twixt Adherence and Commixture To the purest lana there may adhere some thred or spot uncomely but in commixture the qualities or substances are in a sort mutually confounded sin adheres or cleaves to the nature of the most upright person but yet it mingles not it is a thing which the renued heart is thrusting off it would be rid of it the new nature like a spring is working it off so that a man may be said to be upright whose heart will not suffer any sinne to incorporate or settle it self Search me said David see whether there be any way of wickedness in me Psalme 139. 23 24. If a man hath an heart upon which sinful wayes do not only fall but with which they close if his heart knows it and allows it and will walk in it that mans heart is not upright in him Sometime it is called one-ness or singleness so Jer. 32. 39. I will give them one heart and one way that they may fear me for ever Act. 2. 46. They did eat their bread with gladness and sing lenesse of heart There are two sorts of persons hypocrites and upright persons and the Scripture opens them by their hearts Hypocrites are said to have an heart and an heart Psal 12. 2. with a double heart do they speak in the original it is with an heart and an heart So Hos 10. 2. their heart is divided now shall they be found faulty and therefore James 1. 8. they are called men of two mindes double-minded men they are in some things for God and in most things for themselves now for his service and anon for their lusts look as hypocrisie mingles sinne and the affection together so it mingles God and sin and the world together it doth not look on God for Gods sake but for profits sake or pleasures sake or honours sake On the contrary upright persons are persons of one heart or of a single heart as the Zebulonites are said not to be of a double heart 1 Chron. 12.
single or transient act or motion I thinke that even an Hypocrite whose heart is rotten corrupt false abominable may yet as step out into actions materially good so feel motions within him both against what is evill and unto what is good he may either through the force and power of evidence and conviction in his judgement or through the unresistable actions of his inlighted and stirred conscience or through the great desire of a glorious blessednesse have many fits and inward humours of being good and doing good But all this is passion and not temper the Philosopher In his Rhetoricks accurately distinguish twixt the readinesse which springes out of a naturall complexion and that which ariseth out of a violent Anger and passion which soone fades off being not rooted in nature but in distemper so is it whith the Hypocrite But uprightnesse is a temper and frame like an instrument well tuned or if that hit not full like a complexion which is a uniform if not principle yet instrument of actions It is like that leaven of which Christ spake which invades the whole lump it sweetly seasons and disposes the whole man for God as the bent of the stone is to the center and of the fire to ascend Another that uprightness is rather a generall Influence in It is rather a general influence in the graces then any distinct grace the graces then any distinct grace I will not make this point a controversy only so far as I yet apprehend uprightnesse is rather the temper of a grace then the grace it selfe It is not feare but feare rightly tempered and ordered it is not love but love rightly set it is not desire but this orderly carried 3. It is a sound and incorrupt and heavenly frame of The qualities of it heart 1. A thing may be termed sound or solid either when it is Sound reall not light slight superficiall or when it can abide triall as true gold is Really so and not in colour only and if you reduce it to the touchstone you shall finde it so if you cast it into the fire c. Thus it is with the heart that is upright and it hath not a forme of Godlinesse but the power and not a name that it lives but the life it selfe it is indeed holy humble meeke believing loving of God and his servants desirous to walke with God Psal 116. 160. Lord truly I am thy servant c. q. d. I am so indeed this is not a complement a garb a pretence but a reallity soe is it with the man indeed an Israelite indeed said Christ of Nathaniell Joh. 1. 47. Yea so reall that if you bring the heart either to the examination of the word which being truth can finde out all truth or to God himself who can search the heart and reines or to conscience that heareth witnesse 2 Cor. 1. 12. or to afflictions yet even there can upriâ—htnesse find approbation and testimony that the person doth love and serve and feare him Job 1. 8. the Lord said unto Satan hast thou not considered my servant job that there is none like him in the earth a perfect and an upright man one that feareth God and escheweth evil 2. Againe it is an Inccorrupt frame though the extreme parts may sometimes be faulty yet if the vitalls be sound if the Incorrupt heart if the lungs if the liver be so we say that man is a sound man In morals it holds soe that if the heart be void of all obliquity the person is upright Many infirmities in action may consist with uprightnesse but not in affection the very bent of the heart is set against sin without distinction of great or lesse advantagious or incommodious honourable or dishonorable if it be not so then the heart is corrupt it mingles it is not sincere and upright but of this more anon 4. Given by God so the Prophet Jerem. 32. 39. I will give them one heart and one way Every man naturally is an Hypocrite Given by God would seem to be that which he is not and so likewise misdirects all his actions to a wrong end God hath set a certaine beauty in goodnesse and left a notion of vilenesse upon sin so that most men though they hate goodness yet would be thought good they think it a moâ—e Creditable title and though they love and act sinne yet would not be thought or reputed evill Besides this if we did but seriously observe and confesse how it is in our own spirits we should finde in all our pious pretences take us in our naturalls we are all of us most formall and Artificiall hypocrites Draw neare to God with our lips but our hearts are far from him and come to Church when we minde neither prayer nor Sermon and listen oftimes and God knows not to obey but to censure or but to get matter to talk of and the like and when we have got ability to speake of any good the Lord be mercifull unto us we do it not minding Gods glory but our owne vaine applause and estimation Soe then the hypocricall heart is from our selves but the upright heart is from God Every good and perfect gift is from above James 1. 18. The perfect heart is from the perfect God the true heart from the God of truth It is he who teacheth truth and makes upright and writes his law in the inward parts 5. The fifth thing which I would observe in uprightnesse is its office of administration it is such a thing as deales 1. about graces It s office and administration 2. about sins 3. duties 1. For our graces uprightnesse lookes to them that they be rightly acted Beloved uprightnesse doth not give grace It deals about graces but orders and directs the acts and operations thereof Two things I grant that all the habits of grace are in themselves intrinsecally considered really true and though imperfection may be in them yet no morall falsity or counterfeitness and that the actions of those holy habits considered intirely as streaming from them only as so are likewise truly holy and good But then these acts or actions of gracious habits as working in a subject which hath some falsnesse and bynesse yet remaining may by reason of that corruption be misdirected misguided 3. For hypocrisie doth not only consist in the putting of a good shape upon an evill action as a faire colour upon a rotten thred but also in the ill intention or application even of an act in it selfe truly good Charity without all doubt is a gracious quallity yet if uprightnesse attends not some of it acts they may be referred to a private and vaine glorious end the like may be said of some other graces as of the love of God and the feare of God c. 2 For sins here also uprightnesse comes into act it selfe holinesse which is nothing else but the newnesse of Nature that makes opposition to sin But
and the bad may go hand in hand both may hear both may read both may pray both may preach both may receive the Sacrament both may give almes but God judgeth not as man iudgeth by outward appearance he is a spirit and truth it self and therefore judgeth of actions by the spirit and as done in truth he searcheth the heart and reines and notwithstanding all the outward appearances of the strict and pompous Pharisees yet he reputeth them as hypocrites and so condemns them Matth. 23. 28. mettals you know are not judged and valued to be gold by the guilt put upon them but by that power and excellent substance which is in them And the natural gold though it look sometimes pale if yet it hath the true nature of gold is judged and reckoned above all counterfeit and gilted pieces so even pompous services which seem fair and glorious to the eyes of men may be rejected of God and the pretenders severely censured because their hearts under these are false and rotten like a dead man cloathed with a faire robe or a Sepulchre garnished outwardly yet within filled with dead and loathsome carcases And the upright Christian whose works are not so specious to the sight whose prayers may be sparing in words yet filled up with sighs and gâ—oanes and whose services may be interrupted with many distractions by him resisted and bewailed may be graciously accepted and rewarded because his sincerity is observed by Gods eye The poore widow could cast in but a mite a very small doit yet of great account was it it was more in Christs exposition then the treasure cast in by others why because she did it in uprightnesse her heart laid down the mite and only their hands put in their gifts her gift was to succour the poor the end of their bounty was to flame their own praise The Church of Philadelphia hath more praise then all the other Churches and yet we read she had but a little strength Rev. 3. 8. A little strength yea but it was upright for she held fast the truth and God judged of her by that Thus for the explication of the proposition now I proceed to the Application of it to our selves which I shall reduce to these heads 1. Of Trial and Examination 2. Of Consolation 3. Of Caution 4. Of Exhortation SECT III. THe first Use shall be to reflect upon upon our own hearts Use 1 and to feel their temper Beloved this is it which To reflect upon our own hearts God looks on and which gives unto us our denomination It is not naked action which make us or marres us our affections are in a sort all in all God complaines many times of the Israelites that they brought him no incense no sacrifice no service why was there none of these at all perhaps somtimes many of these yet God accounts them none It is not what we do but with what heart which makes God to reckon of our services They are but as ciphers which makes no number without uprightnesse God you know is truly good and infinitely wise and searching and spiritually holy that must be brought to him which is like to him or else it is not approved Would you be paid with counterfeit gold doth the shew please you without the substance will the complements of men satisfie you without a real friendship will a gaudy rotten house content you which hath no solidity and goodnesse would you take the words of your servants and their legs as sufficient while their hearts are false in their callings Nay would you be content that God should make a shew only a pretence that he would pardon you and help and comfort and save you and yet deny you real love real mercy real comfort real help and salvation then think how God should take shews from you without uprightnesse of heart Therefore I pray you take some paines with your hearts bring them to the ballance of the Sanctuary weigh them there reduce them to the rule try them there whether they be upright or no. Let me premise a few particulars which may prepare and To quicken you to this trial Consider quicken you to this tryal for uprightnesse of heart Eight things First There is no deceit or errour in the world of more dangerous There is no deceit of so dangerous consequence consequence then for a man to deceive himself and to erre about the right temper of his soul A man may mistake himself in the depth of his riches or the altitude of worldly friendship or latitude of his intellectual qualifications and abilities he may think himself rich and favoured and learned when perhaps he is not so but these mistakes are about nostra not about nos ours but not our selves and the danger may be only a tempest but not a shipwrack But for a man to deceive himself about his heart about his soule why what hath he more what hath he like them they are fundamental errors if a man lays a rotten foundation instead of a sound all his building at length sinks to the ground If a man sets forth in a fair ship whose bottom is unsound and leaking he loseth himselfe in the voyage Why upon the right and solid frame of the soul depends the eternity of our happinesse and therefore the error here is great and irrecoverable when a man hath past over many years in a form of godlinesse in an ingenuity of a civil carriage in a courting of God by some external and naked performances and comes to die and then his conscience riseth up and opens the secrets of his heart and life and makes him to know and feel that notwithstanding all his pretences and conceits that his heart hath continually harboured many known lusts and he did not minde God but himsâ—lf basely in all that he did what a fearful day will this be hoâ— will it make the soul to tremble when it hath no more time now but to see and eternally bewaile its own errours and deceits O Lord saith that oppressed man I have deceived my own soul I thought my self thus and thus but my heart hath deceived and beguiled me 2. Yet secondly consider that Hypocrisie which is apt Hypocrisie is a very common thing to beguile and deceive us is a very naturall and common thing There are three sorts of persons in the world Openly profane who faile in the matter and in the manner they are neither really good nor seeme so to be they are really wicked and declare themselves so to be the plague of their heart breakes out into Carbuncles and Botches Closely hypocritical who faile not so â—â—ch in the matter as in the manner who are wicked but seeâ—â—â— good who act some good but love more wickednesse Truly upright who are so in the matter and manner of Gods worship Now I say that hypocrisie is very natural it hath been and is a very common sinne Job 15. 34. speaks of a Congregation of
revealed and known duty to which his very heart doth not strive to obey yea and the ground of all this must be spirituall and not carnal from God and for God Assuredly these things are impossible to an evill man and he who is most good shall confesse it to be most hard to be plaine with God and to walke evenly before him 8. Lastly to be upright is a possible thing a man may attaine to be upright is a possible thing unto it Nay every good man doth attaine unto it Noah was upright and walked with God Abraham was upright before him David kept him from his sin and he did serve the Lord in uprightnesse of heart Hezekiah did so likewise Remember Lord that I have walked before thee in truth and with an upright heart Paul served God in all good conscience willing to live honestly in all things Though no man can say that he doth all that Gods commands require yet he may say he hath respect unto them all and though none can say he hath nothing in him or nothing is done by him which the law of God doth forbid yet he may say I hate every false way and search me O Lord if there be any way of wickednesse within me and this is uprightnesse Ob. But you will say if the case be so how may one know that he is indeed upright Sol. There are many discoveries of it I pray you to observe Discourses of uprightnesse them and try your selves by them let your consciences testify for you before the lord this day 1. If a man be upright he will mostly strive for an inward reformation of his heart There are two things which the upright person doth most look The upright man most strives for the inward reformation at his God and his heart The Hypocrites as our saviour testifies they are for the outside they wash the platters and the cups and beautifie the tombes like an adulteresse whose care is to paint and to set a faire face upon the matter all their care is to the eye of man how to be seen and hard how to be well thought on Now uprightnesse is mostly for the heart and spirit not that an upright person should or doth neglect the wel-ordering his life O no! as to neglect our hearts argues hypocrisie so to neglect our lives argues profanesse But the principle care of uprightnesse is the reformation of the heart though it lookes to the cleansing of the hand yet principally of the heart according to that of the Apostle Jam. 4. 8. Why brethren it well knowes that the heart is it which God looks for and lookes at the heart is it which God delights in if that be right and true he is pleased thou lovest truth in the inward parts Psa 51. the upright in heart are his delight David is full in this concerning his heart Psal 119. 10. with my whole heart have I sought thee v. 11. Thy word have I hid within my heart that I might not sinne against thee incline my heart unto thy testimonies and not unto covetousness Rom. 1. 9. God is my witness whom I serve with my spirit the heart of man is the fountaine of life or death and every thing is strongest in the heart and most dangerous sinne in the heart is worse then in the life i. when a mans heart is set upon his sin now Try your selves in this particular what care have you of your hearts what paines do you take with them you many times have humble looks yea but have you not still proud hearts you have many times contented words yea but have you not still impatient and discontented hearts you have many times heavenly discourse yea but have you not stil earthly and worldly hearts what doe you with them doe you not let your hearts still loose do you not give them way to be filled with wicked contemplations vaine imaginations filthy inclinations with envy malice unbeliefe or do you mourne under these do you strive to cleanse within is it not sufficient that your outward actions look well unlesse your hearts be made better O if this heart were holy If this heart were humble If this heart were heavenly If the heart were believing The hypocrite cares not though the thread be rotten if the colour or glosse be faire but the upright person he is more at substance then shew and hath more to doe with his heart then any thing he would have the law written not upon his tongue but upon his heart cleansed as well as his life beautified 2. If a man be upright then a little holiness will not serve his If a man be upright then a little holinesse will not serve his turne turne he is not contented with some measures but strives after perfection see this clearly delivered by the Apostle in Phil. 3. 12. Not as though I had already attained or were already perfect but I follow after if that I may apprehend that for which also I am apprehended of Jesus Christ v. 13. I count not my self to have apprehended but this one thing I doe forgetting those things which are behind and reaching forth unto those things which are before v. 14. I press then toward the mark for the price of the high calling of God in Christ Jesus v. 15. Let us therefore as many as be perfect be thus minded q. d. If you be upright thus will it be with you you will not be satisfied with small beginnings with received measures but you will reach on for farther conformity to Christ There is a difference twixt desires of holiness for it selfe and God and for our selves and ends An hypocrite could be content to have as much holinesse as would serve his turne his owne turne his owne ends as a tradesmen is willing to be at cost that his apprentice learne to writ and cipher so much and so long as he may be enabled to keep the accounts but he will not be at cost to teach him the excellency of writing or ciphering But now the upright person desires grace and holiness for God that glory may be brought unto him and out of an intrinsecall love of the beauties of holinesse and for the farther rooting out of sin And for the better Inabling to holy services his ends are publike and therefore a little serves not 3. If a man be upright then a man will walke by a right rule an upright man walks by an upright rule he orders his conversation and wayes according to the word of God A right ordering of all our actions by a right rule in a right way by right persons out of right principles for right ends this is uprightnesse 3. A person may know whither he be upright or no by the An upright person hath a conformable disposition of heart about all sins conscionable disposition of his heart about all sinnes Dâ—vid speaking of such who were undefiled Psal 119. 1. And sought the Lord with their
whole heart v. 2. he addeth v. 3. They alsoe do no iniquity q. d. this is not their worke this is not the thing which they do approve or allow in which they live and walke sinne is not the upriâ—ht mans worke it is a strang work and a stranger work and David being to manifest his own uprightnesse saith Psal 18. 23. I was also upright before him and I kept my self from iniquity yea Psal 119. 101. I have refrained my feet from every evill way Iob was an upright man one that feared God and â—schewed evill Iob 1. 1. There was never any hypocrite living but his heart was false it did never condemn all sin in him peruse the scriptures and you shall read of none of them but they had some one way of wickednesse or other Jehu had his calves notwithstanding all his zeale for God Herod kept his Herodias notwithstanding all his forwardnesse and gladnesse and reverrence to Iohn Baptist The Pharisees kept their covetousnesse notwithstanding all their formall strictnesse and rigour The young man would not sel all notwithstanding all his profession of former obedience and Questionings what yet lack I Soe on the contrary there was never any person upright but his heart made conscience of all sin what is that that is he would be rid of all he would not allow himselfe in any one he would not keep up the covenant with sinne by being dispensed with in any one particular Ob. But you will say this may be hard for who can say my heart is cleane even the just man doth sinne seaven times a day Sol. Beloved you mistake me I do not say that this is a sign of uprightnesse that a man hath not sin in him or that he doth never act sin Indeed this were hard No man living should be upright by this But I say that the upright person makes conscience of all sin he sets against all sin he opposeth he condemneth he disalloweth all sin he will not be in covenant with any sinne Ob. Yet you may object but how may I know that I make conscience of all sin Sol. I will not insist on all which may be spoken onely take He that makes conâ—cience of all sin three things which will shew your uprightnesse in a conscience of all sin 1. if you be upright you will make conscience of secret as well You will make conscience of secret as well as open sins as open sins Why the feare of man the regard of our own credit the love of our own advantages may prevaile with an eviâ—l man with an hypocrite to keep in to worke craftiâ—y Not to sin at noon-day to hold off in publike and yet the love of sin prevailes upon him with ease to work wickeâ—nesse in the dark in private in secret for he saith none doâ—h see me an hypocrite is a secret sinner q. restraints are then taâ—en off But the upright person he hates sin because it is sâ—n â—nd therefore he doth not act it because it is secret or declinâ— it because it is open but he shuns both the one and the other because they are both sinfull Jobes heart was not secretly intised Iob. 31. 26 27. Is David in his family there will he wâ—lke with an upright heart Psal 101. 2. Is â—oâ—eph alone yet he dares not to do so great a wickedness and sin against God â—en â—9 Nay David hates all vain thoughts Psal 119. And Solomon saith that the thoughts of the righteous are right Prov. 12. 5. the upright person strives against secret inclinations and would have even the imaginations cast downe which are seen only by God 2. You will make conscience of the least sins sin we do usually divide into gross and foule and into little and small not that any sin is small in a relation to the rule but that one is not so great of the least sins and hainous in comparison of one sin with another Now where sins are reputed gross and foule and palpable even the civil man and the formal hypocrite may bevery precise very conscionable verytender but for lesser oaths for usual omissions for triffles for sinful atires for sinful associating with lewd and vile persons c alas these are poor thins small things why should we stand upon them Nay be not deceived God is not mocked the mote must be plucked out as well as the beam Davids heart smote him for cutting of the lap of Sauls garment as well as it rose against the vile counsell to cut of Sauls life he that is not faithful in the least will not be faithfull in the greatest And that man who will dispense with himselfe in small sins if occasion serve will likewise give himselfe a commission for great transgressions uprightnesse knows no such distinction in respect of approbation and allowance twixt great and small it is probable that Ananias layd down a great part of his estate yet herein was the falsenesse of his heart that he kept back some of the estate Hypocrisie doth not consist in this that a man doth wallow in all sins but in this that a man will allow himselfe in some sins Now try your selves in this conscionablenesse about small sins even lesser sins to upright persons are objects of great hatred and causes of great trouble 3. you will make conscience of sins which are in a sort more connatural Though every sin in respect of the original principle of sin be naturall to man in his corrupt estate yet their are of sins which are in a sort more connaturall special sins which have in respect of their actings and course more immediate favour and countenance from a sinner v. g. Those of particular inclination and those of custome and frequent practise and those of a mans particular condition and calling and those of present profit and pleasure I doe conjecture that there is scarce any one man living unlesse he hath intirely given up himselfe to Satan who doth cast away himselfe upon the service of every sin whatsoever and that their is scarce a person who is not more haunted with some particular sinful inclination more then another Now where the heart is Hypocriticall though it will proclaime defiance against many kindes of sinning yet as Naaman spake in another case so doth the hypocrite concerning some particular lusts onely herein the Lord be mercifull unto me In this I must be spared therefore Zophar speaking of the wicked and the hypocrite Iob. 20. 5. he saith that wickednesse is sweet in his mouth he hides it under his tongue v. 12. and v. 13. that he spares it and forsakes it not but keeps it still with in his mouth he is besotted and intangled and sets himselfe unto the power of some pleasant and profitable lust or other and no word of command or threatning no passage of affliction and trouble no experience or sense no inward accusation and rebukes of conscience will ever be able to draw of his heart from
I mean the soul in its principle faculties as the mind or understanding and the will with the affections If God hath these then assuredly the man is upright when a man can say in respect of his minde with Paul Rom. 7. 12. The Law is holy and the Commandment holy just and good ver 16. I consent unto the Law that it is good or with David Psal 119. 1â—8 I esteem all thy precepts concerning all things to be upright when he can say in respect of his will and affections with Paul willing to live honestly in all things Heb. 13. with him again Rom. 7. 18. to will is present with me ver 19. the good that I would do v. 22. I delight in the Law of the Lord after the inward man or with David I desire to do thy will O my God yea thy Law is within my heart Psal 40. 8. And thou art my God I have determined to keep thy word Psal 119. This in Scripture is sometimes stiled a preparing of the heart to seek God as Jehoshapâ—at 1 Chron. 19. 31. and a cleaning to God with purpose of heart Act. 11. 23. all which intimated uprightness But you may reply if uprightnesse may be truly discovered by the bent of the heart then the vilest person may be upright for they confidently affirm that they meane no hurt their desires are good they would know more they would believe and repent and leave their sins yea they do strive to enter in at the strait gate To this I answer First if any man who hath been wicked doth now finde the purpose and bent of his heart set for God that the desires of his soul are unfeignedly to please God I should not doubt but God had changed this man and his heart were now made upright But secondly I conjecture that no wicked man doth or can have this bent and purpose of heart to please God to obey God in all things for it imports these things 1. An inward desire joyned with love Psal 119. O that my wayes were so directed that I might keep thy statutes But then afterward thy Law is my delight 2. An habitual inclination not a pang of the soul not a mood not a fit of an ague not a flash of lightning not as the morning dew But my soule breaketh for the longing that it hath unto thy judgements at all times Psalm 119. 20. Thirdly an active purpose Herein I do exercise or endeavour my self said Paul Acts 24. 16. though the purpose in an upright man doth exceed his actions yet there is some active and working ability with his purpose he will be doing service to all to God It is with evil men in their purposes as with Pilate he was purposed to let Christ go but yet he gave sentence so they pretend a purpose to please God but still live in their sinnes and do not stirre up themselves at all to all the means by which they may get grace and strength 6. There are many other tryals which I shall but mention unto you v. g. 1. The upright person will not baulk the greatest duty nor the least sins 2. He will serve God though alone Josh 24. 15. 3. His care is to order his conversation by the word that 's his rule 4. His motives which sets him to work are direct not the breath of the people praise of man love of himselfe It is a great matter to observe what sets the soule on work 5. His dearest communions are secret SECT IV. A Second Use of this point shall be for comfort to such as are upright There are many sweet comforts which may greatly revive and chear up such as are upright I will touch For comfort to such as are upright some of them at this time 1. One comfort is this that there is a gracious acceptance of their weak services The King of Persia did lovingly accept the poor mans handful of water and put it into a golden vessel There is a gracious acceptance of their weake services and gave him that vessel of gold To set this on Consider First that all our holy services they are the tithes as it were of our graces the rents of our helps a certain homage which we bring in to God they are such expressions or actions by which we strive to bring God glory and to please him Secondly that the best services are imperfect as no man doth so much as he should so the best Christian doth not so well as he should Look as the highest grace is still in defect so the most solemn duties are still in default It is with the best man in duty as with the Moon though it be at the full and shineth most clearly yet even then it hath its spots so when the heart is most enlarged with intentions and heavenly affections there is yet some contrary twange or some shortnesse some blemishablenesse notwithstanding Therefore Aaron was not only to bear the iniquities of the people but he was also to bear the iniquity of the holy offerings Exod. 28. 38. For as it was with Jacob after his earnest strugling with the Angel he arose with a lame and halting thigh so is it with all of us both in and after our most affectionate performances we are weak in our feet that is not good which is done by a good man and though he doth much which God doth reward yet he doth nothing so compleatly but God needs in something or other of it to pardon and cover Not only our sinnes can accuse us but some sinfulnesse in our best actions no man prays or heares or reades or acts any service of piety or charity in that full and ample eminency or integrity of degrees but that he may with the Elders in the Revelations cast these Crowns down to the ground Thirdly that by reason of these imperfections in duties there is more reason in a strict way of Justice that God should reject all then that he should accept of any thing Beloved it is granted that God doth not reject the services of his servants nay as he doth requite them so he will accept of them and reward them but this is not for the dignity of the servant but from the graciousnesse of the Master For if God should answer any imperfect service yea that which hath but a very little and particular imperfection suppose them to be some contrary transient thoughts or some thinner indispositions hanging about us in our duties I say if God should answer them from the court of pure Justice you should finde that the mixture of a little sin would easily cry down the acceptance of much good The most good which I bring in my services it is but duty and the least evil which I bring is besides the duty and the evil in duty be not able to make that part which is good to be bad yet it is able to shut out the service from acceptance because by reason of that evil the
constraine him 2. Cor. 5. 11 14. Both had an influence upon the Apostle Terror and love Simile judgement and mercy as we read of the woman who departed from the sepulchre that it was with feare and joy with the one and with the other so may our services come out and our sins be held of both out of love and out of feare For these two are not opposite one to another as grace and sin but may mingle together as severall ingredients in the same Physicke Yet one word more must be added by way of distinction that there is a twofold feare A twofold fear Servile One is servile which depends intirely on compelling arguments without any naturall inclination or disposition of the person The acts here are drawen out not from any aptnesse of the will or private approbation of the judgement nay these absolutely considered sway and incline a man a quite contrary way contrary to the acts of abstaining oâ— acting if a man who workes onely with servil feare might do what he liked and might chose his owne way and service he had rather A thousand times be at his sins and lay aside his worke of duty Now I said if a man doth abstaine from sinne or act duty meerly out of a servile feare he is not upright why because in uprightnesse the heart is carried against sin and the will is inclined to duty both which are wanting where feare is only servile Fillial Another is ingenious filial which is an enlarging feare such a feare as is not only not against the holy bent and inclination of the heart but it is likewise a furtherance an adiument it is as it were a farther strength imprinted into the Bowl which is rightly framed to runne and draw with a true by as This fear doth consist with uprightnesse and is necessary to every good Christian who ought to set up all the arguments which God is pleased to propound to the soul either to keep it off from sin or to draw it out to duty yet so as love acts its part too Ob. But now there will fall in one scruple with all this how How shall I know my abstainings from sin and acting duty springs out of naked feare or a feare commixt with love Where they proceed out of meer feare may I know whither my abstainings from sin or acting of duty springs out of naked feare or else out of a feare commixt with love And rather out of love then feare Sol. To resolve you in this and let me tell you this conduceth much to the discovery of uprightnesse consider 1. That where they proceed out of naked and meer feare Two Things 1. There is a contrary annd full regreeting of the heart against There is a contrary regreet of the heart against them them the bent of the heart is otherwise set for all acts of meer feare I speake of morall acts are reputed violent and involuntary they arise from a constraint and all constraints urge out acts which the nature if it were it selfe would not incline to nay the nature drawes against what it doth if it doth do any thing out of meer feare 2. Acts depending upon naked and meer feare doe cease when Acts depending upon feare cease when the motives of the feare ceaseth the motives or causes of that feare do cease and are still As the fable hath it of the frogs that though naturally they are inclined to croke yet when Jupiter threw downe the tree amongst them they were all husht and silent yet at length seeing no harme to ensue they set up their ugly note againe so evill men whose hearts are bent to sin may yet in the time of feare draw in hold off from sinning the beastly drunkard will not call for a cup to carouse nor the filthy wanton for his Queane to embrace on his death-bed he feares the flames of hell instantly to claspe him But let the motives of feare cease why he is as averse to that reformation which he professed and he is as facill and forward to that evill which he seemed to defie as the water is to fly out and run in its course which hath been for a while violently barred up and stoped As the Israelites who came off from sinning and into obedience upon the meer call of the stroke either of the sword or of the plague they did start aside Like a broken bowe Psal 78. 57. they served under the rod but when that was off they returned to the accustomed bent of sinning presently 2. That where they proceed out of feare mixt with love and Where they proceed out of fear mixt with love A man hath an eye to divine glory more then to his own safty rather out of love Foure Things 1. If love is mixt with feare in the obedience there a man hath an eye to divine glory as much if not more then to his owne safety Where meer feare prevailes to the worke there it satiâ—fies the man if he may after all sleep in a whole skin if he may be preserved and be secure what glory God may have he cares not nor mindes it directly But now if service spring out of love to God here my safety satisfies me not I do aime at Gods glory for I love him and love his praise as on the contrary where a man abstaines from sin out of meer feare he doth it not because else God shall have dishonor dishonor to God is not it which prevailes but his own quiet and personall exemption from paine and wrath and infamy these only sway with him and. 2. where love and feare concurres to set out the obedient acts there acceptance is propounded by the soule as well as recompence it will not suffice me that I shall have my pay but it Acceptance is propounded by him as well as recompence more affects me that God will be pleased to accept of me This is a truth that nothing but love will satisfie love the love of acceptance exceedingly answers all the acts which come from the love of obedience that I shall decline vengeance by such duties alas that is not all Nay but I bend and strive to finde acceptance with my God and Father love is the most predominant cause 3. Love is not only commixt with feare but is a more predominant cause in abstaining from sins where the contrariety of the act to God swayes and workes more upon the soule then the contrariety of the punishment to the man what 's that that is the offence by the vilenesse of sinning is far more grievous to my soule then the sense of punishment for sinning nay when the soule in a free and able estate to judge can utter from a sound conscience that were it to make its choices it had rather a thousand times submit to the punishment of sin then to the acting of sin verily if such a person abstaine from sin the abstaining is not out
of meer feare but out of love joyned with feare nay rather out of love then feare 4. Lastly much may be guessed by the strong and habitual Much may beguessed by the actâ—ngs of soule in times of security and of perplextity actings of the soule in times of security and in times of perplexity when a man dares not yet to breake out to sinne when all his quiet and full of peace but desires to keep ever lasting friendship with his God and communion with his God when a man will not fail in duty though God failes in courtesie i. seem to deale hardy and harshly with him yet he will serve him this argues a predominancy of love in our obedience that case in Pâ—â—l 44. 18 19. I feare I am not upright because of my particular sining A Second case in which a man may feare that he is not upright may be this viz. his particular sinnings the case goes thus uprightnesse is an even carriage of the heart and life and every sin is an unevennesse in motion it is a wrinesse a crookednesse a derivation from the right rule and path yet this is my condition saith a person and therefore just cause have I to question whither I be upright or no for the upright do no iniquity Psal 119. 2. he walkes according to the rule he departs from sinne though the line may be strait which hath many blurs yet it cannot be so which hath many or any windings and turnings I will speake something to this case And it is worth the while to open unto you whither and in what respects any How far any sinnings may consist with or contradict the frame of uprightnesse Particular sinnings may consist with a gracious frame but not with a gracious condition sinnings may consist with or else contradict the frame of uprightnesse for the assoyling of which observe the propositions viz. 1. That particular sinnings are compatible with a gracious frame though none are with a glorious condition Though no darkness no cloudes can be mixt with the sunne in heaven yet both may be in the ayre which is inlightned below our best estate on earth is mixt and not absolute glory annihilates all sinfull principles but grace only weakens them an upright man is an imperfect good man and hath reason daily to bewail his failings as well as cause to bless God for his performances You never read of any upright person in Scripture but you finde some scarres on his ways Like Iacob halting one time or other David very good yet not upright in the matter of Uriah Noah one that walked with God yet overtaken with excess of wine c. Such twinklings do and will accompany the highest and fairest starres as he who footes it best may be found sometimes all along so the most even Christian may be surprised with many unevennesses 2. There are some kindes of sinning which do contradict uprightnesse Some kindes of sinning do contradict uprightnesse There is a double uprightnesse give me leave briefly to distinguish There is a double uprightnesse One is habituall which is the constant frame of the heart and the general course of the life bent and inclination to God in duty and for God against all sin Another is actuall which is the even carriage of the heart or life in respect of this or that particular act or motion There are two sorts of sinning Some are particular and by way of fact when this or There are two sorts of sinning that fact is inconsonant to the rule and by it condemned Others are Generall and by way of course when the frame and tenor of the life is either notoriously vile or in some private path of wickednesse constantly drawen out and followed Out of these distinctions observe these particular conclusions viz. 1. That particular sinnings or sinnings in respect of particular The distinctions applied fact though they cannot stand with actual uprightnesse yet they may consist with habituall uprightnesse Look as tripping or falling though they be opposite to standing or moving on in the particular yet they are not so opposite to the course of motion in a journey that a man by reason of them should be said not to be going on in his journey Or Looke as every particular staine doth not blemish the universall finenesse of the cloth so neither doth this or that particular fact disprove and deny the generall bent of the heart particulars may not decide the estate either way t is true a man by a particular sinning is denominated guilty but by no one particular can a mans estate be challenged either for good and bad Asa in some particulars was very faulty as you heard heretofore yet the scripture saith he was perfect all his days and David though some grievous sins fell from him which did not stand with actuall uprightnesse hence that clause except the matter of Uriah yet his epitaph is written by God himselfe from the general bent of his heart and course that he walked before him with an upright heart 2. That Courses of sin knowen and allowed courses do directly contradict uprightnesse you must distinguish twixt frequently temptations and dayly inclinations and twixt courses of sin even the most upright heart may be frequently assaulted by Satan and daily molested with inward corruption tempting and entising but all this may be with resistance detestation sorrow and griefe so that the heart may be very upright notwithstanding all these disquietments But if the heart hath a way of wickednesse if it hath a path of sinning in which it will walke assuredly such kindes infallibly testifie that the heart is false and not upright He who knowes sin and yet will sin he that doth sin and allowes himselfe in sinning whither the kinde of sinning be single or multiplied one or many as the Prophet spake of the proud man Hab. 2. that I say of this man his heart is not upright in him There be two things which shew great rottennesse of heart One when any sin hath our warrant sealed with secret allowance Another when we drive on the sin with a customary trade and continuances It may befall the most upright heart as it doth the pest mettall blade it may be made to bow and bend yet there it stands not but returnes to its straitnesse againe so even an upright person may step into an uneven path but there he walkes not he quickly returnes to the Kings high-way into the wayes of obedience and righteousnesse but it is with a base heart as it is with base mettall it will easily bow and stedfastly keep its crooked figure the bias drawes that way the heart is set on sin and regardes it doth sin and allowes it will sin and loves it Now this is an infallible signe of a false and hypocritical heart that it regards any known iniquity as David spake Psal 66. 28. or that it hath a wickednesse as he spake Psal 139. 24. Doubts
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
to walk with him he would be careful to please him fearful to offend him ready to obey him would be kept in for God he would not make so many strayings he would minde Gods glory more Thirdly get to hate sin A secret love of sin after all restraints and pauses will draw the soule aside It will like a covered Get to hate sin disease break out againe There are three things in hatred which contribute to uprightnesse 1. It is an inward aversation the very heart is drawen off from an object and the heart is filled with a loathing and a detestation of the evill not the tongue and looks onely but the very inclination of the will is turned aside 2. It is universall for hatred is of the kinde the will in the whole latitude of it is the object of hatred I hate every false way said David Psal 119. 3. It is permanent and durable passion is a storme which will quickly off but hatred is a setled quality arguments allay it not nor doth time remove it what have I to do any more with Idols said Ephraim Hosea 14. 8. They shall defile their coverings and say unto them get thee hence Esa 30. 22. So that if a man could get the hatred of sin he should quickly finde an even uprightnesse The cause why a man is not even in his walking is either because 1. His heart is not bent against sinne but gives a delightful way unto it it doth not resist and loath it but harbours and favours it 2. Some one particular lust winnes and gaines upon the soule though some are unacted yet one speciall lust is retained which hath power to command and rule the life 3. He is carried against sin upon mutable and decaying grounds which being removed the heart then returnes to its proper and naturall bent But now if spiritual hatred of sinne were implanted then the combat twixt sin and the person would be inward the very heart would loath the nature and inclinations of it and it would be universall and constant so that here would arise a generall evennesse in a mans coversation Unevenness though it appear without yet it begins within the heart is the maine wheele of a mans course and therefore if love gets the heart for God and hatred rules the heart against sin you may very well believe that these two will yeeld out a very upright endeavour and course of holinesse In spirituals that which keeps the fountaine doth keep the streame and that which betters the heart doth likwise well order the life 2. For the second which respect the preserving meanes take Directions for preserving it these directions 1. First if you would preserve uprightnesse you must preserve Preserving aâ— holy feare of God an holy feare of God you know the promise I will put my feare into their hearts and they shall not depart from me Jere. 32. Sinning is the only departing from God He never leaves us but for sin our departing is our unevenness and we never leave him but by sinne and our unupright walkings but that now which keeps us from departing is feare The feare of the Lord is a fountaine of life to depart from the snares of death Prov. 24. 27. If a man could alwayes keep an awful and powerfull regard to God that he stood in awe of his attributes and of his word he would keep plaine with God he would not transgresse for a morsel nor thinke that it may be safe for him to sin An Holy feare of God hath these two Properties 1. It puts the soule and actions in Gods presence one saith that God is all eye to see every thing and all eare to heare every thing so doth holy feare represent God as one who is now beholding all that I do and as one who understands my thoughts afar off from whom no not the whisperings of the minde nor the imaginations of my heart nor the closest and most secret actings can be concealed Its stands in awe of this all discovering God how can I do this great wickednesse and sinne against God saide Joseph when there were none but he and his mistresse and his God together Gen. 39. 9. I feare his justice that it will breake out upon me if I should dare to sin and I feare his mercy that it will draw off if I presume to offend Psal 4. 4. Stand in awe and sinne not Psal 119. 161. Princes also have persecuted me without a cause Why this might stirre up strange qualities in David O no but my heart standeth in awe of thy word q. d. I dirst not breake out to sin for all that thy word which I feared kept me in 2. Faith breeds and preserves uprightnesse and evennesse I â—aith preserves uprightnesse remember the Apostles caution Heb. 3. 12. Take heed brethren least their be in any of you an evill heart of unbeliefe in departing from the living God unbeliefe it is the root of all hypocrisie and appostacy that men are but halfe in duties it is because they do not indeed believe the extent of obedience to God and that they keep some private lust it is because they do not indeed believe the truth of Gods justice power wrath But saith causeth evennesse forasmuch 1. As it sets up prevailing arguâ—ents the soul never doubtes in the way but by the strength of false arguments either false pleasures or false profits is forcible with the heart insnares it we step aside alwaies by the cunning of error But faith not only discovers false inducements but also bringes better and stronger motives it knowes and teacheth where the soule will be at a losse and holds it off by the goodnesse and kindnesse and loving favour of God who would venture his comfortable aspect of God and sweet communion with Christ for a morsel of stollen bread or for one draught of unlawful pleasure 2. It constraines the heart to singular love of God and Christ the more faith the more love all true faith is inflaming for it sees and feels much love and therefore kindles much now much love raiseth much evennesse in walking whiles the love is kept up close to God the heart and life ordinarily are kept in an upright motion for all true love is tender and careful and pleasing 3. It purifies the heart Faith is like fire which hath one quality to ascend and another to burne so faith it negotiates for us at heaven and likewise it breeds more intrinsecall renovation of the heart by holinesse faith is the best friend to our graces the surest helpe to our affections the strongest prop to our duties and the sorest enemy to our sinnes No grace doth so much for the heart as faith our assistance for good and our resistance of evil depends most on it we finde experimentally that many sinnes then breake out when we loose the sight of God as long as we can eye God the soule is safe see God in his promises
is to it as a medicine to a disease or as water to spots or as health to sickness gradually altering healing cleansing Another is the Guilt which binds over the sinner to punishment wrath and damnation this is the object of forgiveness in it sin is not healed but pardoned the disposition of the sinner is not altered but his condition When the King pardons a thief his theft now shall not prejudice him so in Gods mercifull forgiveness sinfull guilt is so effectually removed that finally and redundantly it shall never prejudice the eternal life and salvation of the person much more might be said of this subject but I am unwilling to insist on any more then serves to inlighten the point in hand 2. Of this Forgiveness there is a Possibility you must distingush twixt the Of this forgiveness there is a possibility Infallibility of forgiveness which is not to every sin whatsoever or to any sin whatsoever without some condition A grant of actual pardon issues not out of the Court of Mercy unless persons believe and repent It is true there is an infiniteness of Divine mercy considered in it self but in the dispensation and exercise of it it is pleased to bound and confine it self to some sinners only namely to such as forsake their sins Possibility of forgiveness Though perhaps the sinner never comes actually to partake of mercy but perhaps refuseth his pardon yet is there a possibility and that in a twofold respect One In respect of God who doth not in his Word shut the door of Mercy against him nor exclude him nay so far is he from that as that he offers freely the blood of Christ which was shed for the Remission of sins Another In respect of the sinner there is except he sin the sin against the Holy Ghost a Receptivity he is not utterly uncapable he hath not such absolute contradictions to the Tenor of Divine Mercy but that God may without violation of his Glory confirm mercy on him my meaning is his condition is not peremptorily sealed up for wrath but there is a space and away for mercy and some pleas may be made for it 3. Though the sins of a person may be for their nature For what sins great for their kind gross vile abominable for their circumstances high and crying dyed over with many intensive aggravations not only surrepstitious but flagirious enormities as well as infirmities iterated as well as acted Before Conversion and after Conversion all these are capable of pardon 2. The Demonstration of the truth The Extent of Mercy The truth demonstrated from the Records of heaven in whereupon ariseth the possible pardon of all manner of sin is most evident to any considerable apprehension which can or will seriously weigh 1. The volumns and records of heaven I mean the sacred Word revealing and testifying this 1. In the commands of the vilest sinners to repent They in 1. Commands Esa 1. who for the fouleness of their wickedness are stiled Rulers of Sodom and people of Gomorrah verse 10. and their sins are called scarlet and crimson sins verse 18. yet verse 16. are called upon to repent Wash you make you clean put away the evil of you doings from before mine eyes Cease to do evil learn to do well So in Jer. 3. 1. Though their sin was spiritual Adultery they had forsaken the true God yet are they called upon to Return Now this is a truth that though the Precepts of Repentance do not imply an infallibility of the practise of Repentance yet they do imply a possibility of it and consequently of Mercy 2. In the vastness of pardoning promises the promise of 2. pardoning promises pardon is equal to Repentance Isa 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy on him and to our God for he will abundantly pardon Here he speaks to the wicked and to the unrighteous person and indefinitely to any and every one of them and assures them if they do repent God will have mercy on them Object And whereas they might object yea but our sins are many and great Sol. He replies that God will abundantly pardon he will multiply pardon as if he had said do but repent and fear not Mercy whatever your former sins have been So in Ezek. 18. 21. If the wicked will turn from all his sins that he hath committed and keep all my statutes verse 22. All his transgressions which he hath committed they shall not be mentioned unto him Mark that phrase All the sins which he hath committed The actual grants of pardon 2. The actual grants of mercy and pardon to the greatest sinners to instance only in a few Adam was one of the greatest sinners that ever lived though not in this respect that he continued long in the practise of sin yet in a causal sence he not only committed a most high sin himself but was also the cause and occasion of all the horrible sins and dishonours against God that ever was or all the sons of men have done or will commit yet God pardoned him when he made a Covenant with him in Christ Gen. 3. Manasseh seems to be a volumn bound up with all kinds of notorious sins and with every kind of sinfull aggravation view his description in 2 Chron. 33. 3. 3. He reared up Altars for Baalim and made groves and worshipped all the hoast of heaven and served them 4. Yea In the house of God he built Altars 5 For all the hoast of heaven did he build Altars in the courts of the Multiplied Idolatry Audatious Idolatry Unnatural Idolatry house of God A most audacious Idolater who durst provoke God to his very face in bringing of the Ark and Dagon together 6. And he caused his Children to pass through the fire in the valley of the son of Hinnom 7. He offered his own Children in sacrifice to the devil 8. Also he observed times and used inchantments and witchcrafts and dealt with a familiar spirit and with Wizards and Sorcery wrought much evil in the sight of the Lord to provoke to Anger Deliberate and intentional provocation 9. He made Judah and Jerusalem to err and to do worse then the Heathens 10. And the Lord spake unto Manasseh but he would not Diffusive Idolatry hearken One would scarcely imagine that the heart of man could be Intensive Idolatry Convicted and yet obstnate the womb of such hideous villanies or that Mercy would ever respect such a sinner yet verse 12. He humbled himself greatly before the Lord. verse 13. And prayed unto him and God was intreated of him and heard his supplication Who would have risen so high in sin but a Manasseh and what mercy would have so exceedingly condescended to forgive but that of God Paul before his Conversion his sins were very high so high that as Theophilact
and others well observe they had but one ingredient to stave them off from being the sin against the Holy Ghost viz. Ignorance 1 Tim. 1. 13. he presents a brief survey of his great transgressions He was a Blasphemer i. one who did cast contumely and reproach on God and Christ whose nature was Divine and therefore every way venerable but he scoffed and mocked at Christ and his Truths He was a Persecutor too he did not only deride Châ—ist but endeavoured to exile and banish him out of the world to thrust him away from the society of sinners who in so great mercy came to save sinners Whereupon St. Austin judged well Nemo acrior Paulo inter Persecutores nemo ergo pejor inter peccatores Paul was the quickest persecutor and therefore the vilest sinner Nay and he was injurious he did not only exercise his thoughts and heart his tongue and invectives against Christ but his hand and strength he did consent to the death of persons for Christ To have a hand in blood is a crying sin but how heinous is it to have a hand in the blood of Christ to crucifie him afresh in his members yet saith he I obtained mercy A blasphemer yet I obtained mercy A Persecutor yet I obtained mercy Injurious yet I obtained mercy I will give you but one instance more out of 1 Cor. 6. 9. Neither fornicators nor Idolaters nor Adulterers not effeminate nor Abusers of themselves with mankind verse 10. Nor thieves nor covetous nor Drunkards nor Revilers nor Extortioners shall inherit the kingdom of God Here are some sinners which have destroyed a whole world and others which have started up hell on earth to devour sinners and all of them such as meritoriously shut the gate of happiness yet mercy hath stretched out the Scepter to some persons guilty of them Verse 11. And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God 3. The essential and natural disposition of God The Essential and natural disposition of God Mercy is not a quality extrinsecally imposed or acquired but intrinsecal and most natural and therefore exerciseable with freest facility and readiest constancy The eye is not weary with seeing nor God with pardoning because that is natural to the eye and this is to God This you know the power of any thing is answerable to the nature The nature of God is infinite and so is his power Omnipotente Medico nullus insanabilis occurrit languor saith Isidore Pelusiota And St. Austin Grave est quod habeo sed ad Omnipotentem fugio In Psal 51. Therefore is it that his Mercies are stiled Riches of mercies and multitudes of mercies and great mercies and compared to the depths of the sea Mic. 7. and to the strength of the sun Isa 44. and to the vastness of the heavens in comparison of the earth Isa 55. As Mercifulness is natural in him so is it gracious The Lord mercifull and gracious Exod. 34. If mercy were to be bought there were no hope for any sinner but being free now there is a possibility for any A sinner may plead for mercy even out of the goodness of mercy As it is dispâ—nsed graciously without desert on our part so likewise delightfully without repining on Gods part He delighteth in Mercy saith the Prophet Mic. 7. 18. It is a work that God would do Two things God delights in Our Conversion and our Remission 4. The vertue and sufficiency of the blood of Christ which was shed for the remission of sins Mat. 26. 28. that was The vertue and sufficiency of the blood of Christ one end to procure our pardon but for what sins that is not expressed because no sin is excluded you cannot say that Christ dyed only for small sins or only for great sins nay the offer of Christ to all sinners doth confirm it How can this offer be indefinite How can it be said Whosoever believes shall be saved unless you grant a possibility of mercy 5. The effects of mercy in the Creature which point to an infinite fulness in the Creator The vertue in the cause ever The effects of Mercy in the Creature exceeds that in the effect and according to the generality in the cause is the intention of the vertue in that cause If I discern any light in the beams I apprehend much more in the Sun If I feel any moisture in smaller drops I know there is much more in the large ocean All the mercy in the Creature is derivative and as so many beams and drops lead us to the infinite fulness of mercy in God the universal and prime fountain of all compassion God himself reasons from the compassion of a mother to her own and Christ tells us If we forgive those that trespass against us our heavenly Father will also forgive us our trespasses Surely if we must forgive seventy times God doth much more multiply forgivenesses 6. It is all one to the Lord to forgive great sins as well as small It is all one to God to forgive great as well as small sins Luke 7. 41. There was a Creditor which had two Debtors the one ought him 500. pence and the other 50. pence and when they had nothing to pay he frankly forgave them both There was a difference of the debt 50. and 500. one of them many hundred times exceeding the other the debts were different but the forgiveness was equal and the manner of forgiveness the easiness was alike both of them was frankly i freely readily forgiven Now I proceed to the application of all this Is there a Use possibility for the pardon of any sin Information 1. An impenitent sinner is utterly inexcusable who will continue in sin where so much grace doth abound I do confess that An impenitent sinner is utterly inexcusable many turn the grace of God into wantonness and because of the richness readiness of divine mercy therefore presume to add drunkenness to thirst giving the reins to all licentiousness and obduration of Spirit and why because God is mercifull But hear what the Apostle saith Rom. 2. Knowest thou not O man that the mercies of God should lead thee to Repentance but thou through the hardness and impenitency of thy heart treasurest unto thy self wrath against the day of wrath I pray you to remember 1. That the end of mercy is not confirmation in sin but a Reformation of sin There is mercy with thee therefore shalt thou be feared said David 2. That Mercy is the sweetest cord to draw us off from sin When God might justly doom a sinner yet he graciously presents his mercy to pardon him Loe yet there is mercy I beseech thee by the mercies of God to leave thy sins this is a melting argument 3. That Mercy is the strongest argument to draw men off from Sin The torments of hell cannot work
hand An unprepared condition is wofull 2. How wofull is the unpardoned condition men go on in sin and make a work of it but speak slightly of it but the truth is 1. Sin makes God our enemy therefote it is called enmity in Sin makes God our enemy Ephe. 2. and a provocation because it stirs up the wrath of God against us which wrath if it should seize on thy soul Ah miserable man then thou canst neither suffer it nor decline it Jesus Christ standing in our stead felt some of it and it made him sweat drops of blood and to cry out My God my God why hast thou forsaken me How then shall a poor weak guilty sinner stand under the fierceness of his indignation 2. Sin unpardoned makes conscience our enemy As long as the Lord Conscience our enemy hath a quarrel with us for sin conscience may not speak any peace unto us Now the Lord be mercifull unto us if the Lord should awaken thy conscience and set thy sins in order who knows what would become of thee Knowest thou the power of conscience when it is opened to behold a God angry and sin unpardoned Read the vigor of it in Cain and the terror of it in Judas how it crached their spirits and brought the one to the utmost desperation and the other to the grave and hell in despite of all former advantages 3. And who can tell how soon he may die Go and listen Who can tell how soon he may die sometimes at a dying bed the person quakes and the bed trembles and the heart sighs what is it that the man speaks so to himself Ah Lord saith he I would not die and then tears trickle down his cheeks and his heart is ready to flie in pieces But why wouldst thou not die O no my sins are many I now see them and feel the bitter wrath of God for them Oh! my sins they are not pardonable and who can dwell with everlasting burnings or stand before the holy and just God 3. What unspeakable comfort is it to have our sins forgiven It is unspeakable comfort to have sin pardoned Son said Christ Mat. 9. 4. Be of good comfort thy sins are forgiven thee When the Israelites got through the red sea and looked back and saw their enemies all drowned what reviving was this if the drowning of corporal enemies be such a cause of joy who could but kill our bodies what cause of exultation for the drowning of spiritual enemies of sins in the depths of mercy which else would have destroyed oursouls How shall I express the comfort of it David saith all in one word The man is blessed whose iniquities are forgiven Now blessedness is the center of all joy and comfort Tell me brethren what think you 1. Of freedom from hell that you shall never see the place of the damned Is that a matter of comfort why If sin be pardoned hell is discharged There is no condemnation if Remission 2. Of Gods loving kindness David said it was life nay better then life Oh what is this God is reconciled unto me in Christ he looks on me not as a Judge but as a fathet with ardent affections and compassions why if sin be pardoned God is reconciled enmity slain all differences twixt you and God are taken off 3. Of the blood of Christ Is it worth the having or of interest in Christ it is worth the enjoying why if pardoned then doubtless united to Christ and how many and great are the benefits that result and follow upon union 4 Of Peace of conscience It is a mercy that Conscience can and may speak peace chear us up assure us stand for us against men and devils Why when sin is pardoned conscience may not accuse it hath nothing to do but direct us in good ways and to comfort us with the testimonies of our pardon and Reconciliation with God 5. Of all outward mercies Oh! what a life doth a pardoned sinner live If he looks up to heaven all is peace if he looks down to earth all is comfort he hath lands and sins pardoned too wife children honours friends yea and his sins are pardoned too 6. Lastly What think you of confidence in death When you are leaving the earth then to be assured your next journey is to heaven After grace to find glory would you ever be willing to die be confident in death live in death live after death O then get your sins whatsoevet they are to be pardoned 11. The Means if you ask what may we do to get our sins The means forgiven I shall answer briefly 1. Find out your sins and know them and that is done by the study of the Law which gives us the knowledge of sin 2. Beg of God for a contrite heart so as to be sensible of sin and weary of it and broken for it The weeping woman was forgiven Luke 7. 44 47. 3. And also for a penitential heart Repent saith Peter that your sins may be blotted out Act. 3. 19. See Isa 55. 7. 4. And for a Believing heart in the Lord Jesus In whose blood and for whose sake we obtain Remission of our sins 2 Cor. 5. 20. God was in Christ reconciling the world not imputing our sins 5. And for a forgiving heart see Mat. 6. 14 15. 6. Make it a daily and vehement petition for Repentance and forgiveness as did David Psalm 51. and sue all out in the name of Christ Object But these things are hard and laborious Sol. But they are for mercy O Mercy I perish without thee and therefore I will not live without thee sleep without thee die withou thee I will pray for mercy I will go to Christ for mercy and shall it seem so grievous to me to leave a sin which will damn me to get mercy which will save me II. The Tribunal of Justice erected in these words But the Blasphemy against the holy Ghost shall not be forgiven These words are the saddest expressions of purest Justice that ever were uttered Oh what is the height what the depth of this for a sinner to rise to such a peculiar degree and form of sinning as for ever to distinguish himself from all hope of mercy never never never to he pardoned In this there are two things to be inquired into 1. What this Blasphemy against the holy Ghost is What this sin is 2. The irremissibleness of this Blasphemy Touching the first of these there are several opinions and no marvel for to find the right nature of this sin is a work not of the least difficulty In Scripturis sanctis nulla major questio nulla difficilior invenitur saith Austin 1. The Novations thought every sin after Baptism especially Quid est quod Novato succenseamus tollenti poeâ—itentiam dicentique nullam eos veniam obtinere qui post lavacrum peccant Athan. Tom. 1. in hoc subject p. 776. denial of Christ in time of perfection
Hence doth this sin borrow its denomination against the Holy Ghost Now here I shall briefly open First How the Holy Ghost is taken Secondly What the Conviction by the Holy Ghost is 1. The Holy Ghost is sometime taken First Essentially How the Holy Ghost is taken for that one infinite indivisible independent Deity Secondly Personally as the third person in Trinity proceeding from the Father and the Son Thirdly Virtually In respect of Energy or operation and this Origen calls Proprietatem Loc. cit gratiae Aquinas bonum spirito appropriatum for though external operations be common to the Trinity yet the immediate manner of working is more common to one person then another as the work of Creation to the Father Redemption to the Son Illumination and Sanctification to the Holy Ghost Thus is the holy Ghost here considered in his proper operation viz. Conviction Secondly The operation or conviction of this person by the Holy Ghost consists in these particulars What this conviction is Objective Patifactio First The clear Revelation of Jesus Christ in the Gospel both in respect of Truth and Goodness of Truth that he is the true and only Son of God of Goodness that he is the Redeemer of the world and assured Saviour to Believers Secondly There is by the Holy Ghost wrought in them an Apprehension of all this by a supernatural illumination as in Heb. 6. 4. They were once inlightned not naturali lumine for by that of conscience every one is inlightned but lumine supernaturali by that of the Spirit Thirdly Not a sleighter apprehension but a more determinate Conviction so that they cannot deny the truth the light whereof shines with such clear beams upon the understanding The testimony of the conscience determinately assents with the testimony of the Spirit that this Revealed Gospel is indeed the Gospel of Christ and of salvation You know who I am and whence I come saith Christ to the Pharisees yea themselves professed so much because ye say we see therefore your sins remain John 9. Fourthly Nay yet undeniable Conviction is not all there is also some kind of approbation of those truths which the Apostle calls A tasting of the heavenly gift and a tasting of the good word of God and of the powers of the world to come A man may have a little taste of Honey so that he can say I know it is sweet and of wine that he can say it is comfortable In like manner they who sin this sin against the Holy Ghost may feel his operation not only in an objective revelation not only in a subjective apprehension not only in an undeniable conviction but also in some degree of approbation There may drop some effects from the truth imprinted upon the affections that the Conscience may be perswaded and give testimonie assuredly that these are the very truths of Christ All which is very evident in some of the Pharisees who had Christ revealed to them who did know and were convinced in their own hearts who Christ was and what his Doctrine was yet did they with inward malice break out against him and his Doctrine and in words poured the basest contumelies and blasphemies upon him and in their pertinacious workings did constantly persecute him even to the most reproachfull death of the Cross and all this against the clearest Convictions of the Holy Ghost in their own Consciences Thus for the nature of the Sin Consider the Irremissibleness The irremissibleness of this sin of it It shall not be forgiven unto men The Arrians Eunomians Macedonians and other Hereticks said the Holy Ghost was a Creature and the Object Photinians denied to him a real substance i. e. a Personality Vide Aug. Ep 50. ad Bonifacium Comitem Vide Athan. Tom. 1. in Ep. ad Serapionem p. 344. of this very Argument as Erasmus interprets it yet many of these repented if we believe Saint Austin and obtained pardon The same Father fitly removes this scruple by distinguishing between erroneous opinions concerning the Holy Ghost and this unpardonable blasphemy against the Holy Ghost It is one thing to mis-apprehend the Essence or personal subsistence and hereupon to pronounce according to the dark misconceits of the holy Ghost It is another thing to blaspheme Christ and his Gospel after clear conviction by the Holy Ghost this is the sin which shall not be forgiven Hence it is that this sin is called 1 John 5. 16. A sin unto death And H. b. 6. 4 6. A sin that casts a man into an impossibility of renewing And Heb. 10. 26. All sacrifice for this sin is taken away Which places strongly refell Concord Evan li. 2. de poenit c. 16. the errors of Jansenius and Bellarmine and other Papists who interpret this of the difficulty and the raâ—ity only of this remission not of the impossibility Quest Why is it that this sin shall never be forgiven Answ 1. It is not because the Holy Ghost is greater Why is it pardonable then the Son for there is not Major and Minor where every one is equal in Nature and Dignity 2. Nor is it because this sin is so intensively great that exceeds the absolute power of God to forgive it or the infinite Merits of Christ Omnipotenti Medico nullus insanabilis occurrit languor Isidore But the Reasons given are these First Because it is Repugnant to the immutable Statute and Decree of the Divine Will It is Gods absolute pleasure It is Gods absolute pleasure not to pardon it who of himself sets the extent of his Mercy and the bounds of his Justice Though he will be pleased to allow a possibility of Mercy to other sinners yet as a King for some facts will not allow an Offender his book so God is pleased here to deny Mercy This Reason is true but because it is of common equity to some other sins therefore further satisfaction may be sought Secondly It directly resists and repudiats the matter of pardon and remission viz. The blood of Christ If a Contrariatur per â—e gratiae remissionis Alex Aleâ— Tom. 2. q. 155. m. 6. It rejects the pardon Patient could be healed only by one Medicine and he did wilfully reject that it is impossible he should recover not that the medicine is not of vertue but that he wilfully rejects this virtual Medicine so here there is no other name under heaven by which we can be saved but only the name of Jesus Christ no plaister but the blood of Christ which yet this sinner despitefully rejects c. Thirdly It contemptuously and with a wilfull obstinacy resists that spirit which should apply this pardon and Remission He willingly resists the spirit who should apply the pardon Pardon cannot be obtained unless the Spirit apply it but here the sinner fights against the Spirit of God and despites the Spirit of Grace and will not permit any operation any saving operation of the Spirit to fasten
marvel if such a person sleights the checks of Conscience and derides the beauty of holiness and looks on the Word of Grace without all esteem or affection Let God say what he will he will do what he please The Pharisees guilty of this great sin would not could not believe Christ what was the reason See John 5. 44. How can ye believe which receive honour one of another Balam for gain will ride to curse the Israel of God and Judas betray his Master and ambitious Haman rather then his proud humour shall be neglected he will endeavour the ruine of all the Jews What was the reason of Demas's Apostacy The embracing of this present world 2 Tim. 4. 10. O! when the heart is resolved for carnal courses it will easily part with nay rather then it will be crossed or disappointed it will fall foul upon the very Truths of God The greatest enemies and opposers of Truth have been a covetous Demetrius Acts 19. or a proud Diotrephes 3 John verse 9. Be therefore submissive in your worldly resolutions and to bend the mind hereunto weigh Christ and the whole world in the same ballance see whether Christ be not more advantagious Caution every way weigh you souls and the world in the same ballance see whether the saving of the soul be not better then the winning of the world Use III. THE last use shall be to exhort us to use all the means we can to prevent it and to this end I will commend Exhortation these Advises 1. Let divine Truths reform as well as inform a naked Let Truth reform as well as Inform. sword may do much hurt and a bare knowledge may prove dangerous but where knowledge hath heat as well as light it is Medicum utile he is right whose knowledge doth not make him more cunning to sin but more carefull to avoid it and forsake it 2. Strive to love the truth and holiness Pauls temper Loue the truth and holâ—nesâ— was excellent We can do nothing against the truth but for the Truth Why What was the reason surely his great love to Christ and his Truth Love intire love to Christ will disarm us of all malice and opposition against him Yea and get love to the Gospel wherein lies our life our hope our stay our comfort our all 3. Get faith beg it of God and the Father of our Lord Get saith Jesus Christ to give thee faith Faith would not only see a Christ but prize him too Two vertues there are in a true faith Singular estimations and Inseparable affections Faith subjects the heart to Christ and gives it unto him having none in heaven or earth in comparison of him Should I oppose him or his Truths who is the best of all good and my Saviour he came to save me 4. Repent in time often sinning weakens truth in the mind and raiseth ill dispositions in the will By much Repent in time sinning a man becomes a very slave to sin and a strong adversary to truth But speedy Repentance draws off the heart and being often renewed keeps it tender and fearfull to offend Divine Truths make easie and ruling impressions upon an heart graciously turned and mollified To close up all Let the Word of God really affect us let holiness in the power and beauty of it affect us let the fair and living checks of Conscience seasonably affect us let the blood of Christ the eternal salvation of our souls affect us so shall we not be guilty of that blasphemy against the Holy Ghost which shall never be forgiven Of the Sin against the Holy Ghost see these Authors 1. Fathers viz. Origen in Mat. and in l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 3. Hierome in Epist ad Marcel Augustine especially in Epist 50. ad Bonifacium Athanasius Tom. 1. 2. Schoolmen See Aquinas 2 a. 2 u. q. 14. art 1. c. Alexander Ales Tom. 2. q. 155. m. 4. c. 3. Papists Bellarmine l. 2. de Paenit c. 16. Jansenius in Concord Evan. 4. Protestants Calvin in Concord Evan. Zanchins Tom. 4. l. 1. c. 9. Scharpius incursu Theolog. Pareus in Heb. 6. 10. Ursinus in Catech. Piscator in Mat. Beza fusius in John 5. 16. Byfield on the Creed Gouge on this Argument Perkins in the beginning of his cases of conscience c. FINIS A Table A Accepted TWO things assure a Good heart his services are Accepted p. 220 Uprightness is very Acceptable to God p. 250. Acts. Whether the Interruption of sinfull Acts doth impeach sins Dominion Answered p. 115 Actual vid. Dominion Adam Adam one of the greatest sinners yet pardoned p 270 Apostacy what it is p. 282 Approving A two-fold Approving of our selves to God p. 25 Assent vid. Dominion A double Assent that sets up sin in Dominion p. 106 Austin Austins Opinion of the sin against the Holy Ghost p. 281 B Blasphemy BLlasphemy what it is p. 265 How taken p. 282 Several Opinions of the Blasphemy against the H. Ghost p. 280 This Blasphemy described p. 281 282 The Subject of it p. 282 The Object of it p. 282 283 The Acts of it p. 283 The formal aggravations of those Acts. p. 286 The Irremissibleness of it p. 288 C Captivity A Two-fold Captivity of the soul to sin p. 141 142 Three things in a passive Captivity to sin p. 142 143 Cheerfulness Cheerfulness or Uncheerfulness in Holy Duties no infallible Symptoms of Uprightness or of the want of it p. 243 How Uprightness may be evidenced where Cheerfulness doth not accompany holy Duties p. 244 Christ How a man may know that Christ is his Lord. p. 136 Three things appear in a person governed by Christ and not by sin p. 141 No Dominion in the world like that of Christ ibid. Cleansed vid. Secret What it is to be Cleansed from sin p. 10 Comforts for such as desire to be Cleansed from secret sins p. 28 29 Command The Commands of sin are the vilest Commands p. 122 123 How a man may know he looks not at himself but at Gods Command in Duties p. 213 Conscience Checks of Conscience not to be sleighted p. 91 295 Consent Consent of the will how far it sets up sin in Dominion p. 107. Whether a good man may not yield a plenary Consent in whom sin hath no Dominion p. 111. Conversion Conversion doth not totally remove any sinfull inclination p. 150 Reasons of it p. 151 Conviction vid Holy Ghost Custome Whether Custome in Sin can be without Dominion p. 160. The difference betwixt Acts geminated and Custome p. 161 162 Conviction The greatest Convictions of themselves are not able to save a man p. 290 D Deceit NO Deceit more dangerous then to be deceived about the right temper of our souls p. 194 Despair No sinner hath cause sufficient to Despair p. 274 Dominion vid. Consent Custome Holiness Knowledge What Dominion of sin doth import p. 101 What is Dominion properly p. 102 Dominion of
sin what it doth imply p. 103 Sins Dominion in respect of Assent p. 105 Whether the Interruption of sinful Acts impeach sins Dominion Answered p. 115 Dominion of sin is either habitual or actual p. 116 Whether sin in Dominion may befall a regenerate person p. 117 Distinctions about it ibid. A compleat Dominion of sin cannot befall a regenerate person p. 118 Why David prayes against sin in Dominion p. 119 Why we should pray against the actual Dominion of sin ibid. Actual Dominion though it conclude not the absence yet it weakens the strength of Grace p 120 Actual Dominion though it cut not off the union yet it checks the Comforts p. 120 121 Distinguish betwixt Dominion of sin and a strong inclination to sin p. 112 Why we should pray against the habitual Dominion of sin p. 122 Instances of sins Dominion in many p. 126 127 Deceits about the Dominion of sin p. 129 viz. unsensibleness of its power ibid. Freedom from many sins p. 130 Opposition against some sins p. 131 132 Troubles after some sinfull actings p. 133 The Interims of sinning p. 134 The practise of Actions contrary to our outward sinnings p. 135 Tryals that sin hath not Dominion ibid. Motives to Thankfulness to those in whom sins Dominion is broken p. 144 Differences betwixt the Dominion of sin and particular victories of sin p. 154 155 Directions against the natural Dominion of sin p. 163 What strengthens the natural Dominion of sin ibid. What may break down the Dominion of sin p. 167 Directions against actual Dominion of sin p. 168 Wherein the actual Dominion of sin lies p. 169 The wayes and methods of sins Dominion p. 173 174 Doubts Doubts of troubled souls fearing they are under the Dominion of sin p. 148 Doubts from the strong inclinations of sin Answered p. 148 149 Doubts from some special sinfull Inclinations of sin Answered p. 150 151 Doubts from the prevailing of sin p. 153 Doubts from the renewed Actings of sin p. 157 F Faith FAith breeds and preserves uprightness p. 254 How it doth it p. 255 Falls The great Falls of others should work in us four things p. 79. 80 Fear Fear of God from what sorts of sins it preserves p. 38 Preserve a constant and humble Fear p. 171 Services done out of Fear do not conclude against uprightness p. 232 233 A double abstaining from sin and doing duty out of Fear p 234 A twofold Fear p. 235 Whether Abstaining from sin or doing duty springs out of naked Fear or Fear commixt with love ibid. Discoveries of springing from Fear p. 236 From Fear with love ibid. A holy Fear of God preserves Uprightness p. 253 254 Forgiveness Forgiveness of sin described p. 267 There is a possibility of Forgiveness in a twofold respect p. 268 269 Motives to get sin to be forgiven ibid. G Gods GOds eye upon the secret frame of the soul p. 14 Pardon of sin is Gods Act. p. 267 Gospel Take heed of regardless receiving the Gospel of Christ p. 293 How many wayes this is done ibid. Gracious It s a Gracious Act. p. 267 A double Graciousness in the discharging of an Offendor p. 268 H Hatred HAtred of sin infalliby argues the indominion of it Proved p. 138 Hatred of sin how it contributes to uprightness p. 252 Heart When the bent and purpose of the Heart is to please God what it improves p. 217 Holy Ghost vid. Blasphemy Conviction by the Holy Ghost what it is p. 286 How the Holy Ghost is taken ibid. Wherein the Conviction by the H. Ghost consists ibid. Holiness Holiness hath a Contrariety to all sin p. 15 Whether a man can be truly Holy that hath vile inclinations and Abominations working within answered p. 29 30 If Holiness hath our love sin hath not Dominion p. 138 What of Holiness and what not consistent with it p. 139 A little Holiness will not serve the upright man p. 203 Take heed of scorning of Holiness p. 294 Hypocrisie Hypocrisie distinguished p. 20 Hypocrites and upright persons described by their hearts p. 180 Hypocrisie a natural and common thing p. 195 An Hypocrite may go very far p. 197 Yet his heart is rotten p. 198 It is a foolish thing to be Hypocritical in service p. 199 Hypocrisie a most perillous sin p. 200 Three times wherein an Hypocrite may express forwardness in Duties p. 211 Hypocrisie how discovered by self-applause and vain-glory p. 247 248 Humbleness Humbleness of heart preserves uprightness p. 256 Three properties in it p. 256 I Illumination THE greatest Illuminations are not able of themselves to save a man p. 290 Inclinations There is a difference between frequent Inclinations in an evil man and in a good man p. 152. Dominion of sin and a strong Inclination to sin differenced p. 112. Inequalities All Inequalities in holy services do not conclude a man is not upright p. 241 Inequalities in holy duties arise either from weakness of strength ibid. Or from falseness of heart p. 242 What Inequalities arise from falseness of heart ibid. Two sorts of Inequalities about holy services ibid. Conclusions from grace p. 243 Infirmities Infirmities distinguish from presumptuous sins p. 83 84 85 Sinfull Inclinations vid. doubts vid. Holy Impenitent An Impenitent sinner is utterly inexcusable p. 273 Judgement A sound Judgement a means to keep a sound heart p. 165 Corrupt Judgement a main cause of Dominion of sin p. 170 The corrupt principles in the Judgement which must be removed p. 172 K Knowledge KNowledge of God a double kind of it p. 2 Knowledge necessary to get off the Dominion of sin and what knowledge p. 164 The greatest Knowledge may be in a subject void of grace and an enemy to it p. 291 Great Knowledge without grace adds to our misery p. 292 L Life THere is a difference betwixt a Life of motion and of Affection p. 152 Love Love of Sin a means to keep up the Dominion of sin p. 164 A predominant Love of God and his wayes a means of uprightness p. 252 M Manasseh MAnasseh his notorious sins yet pardoned p. 270 271 Mercy Improve Mercy aright p. 94 95 The intent of Mercy inpardon of sin demonstrated p. 269 The actual grants of Mercy and pardon to the greatest sinners p. 270 Mercy is the essential and natural disposition of God p. 272 The Influence of Mercy upon repentance p. 274 Mercy abused in presumptuous sinning p. 74 N Novatians WHAT the Novatians thought to be the sin against the Holy Ghost p. 280 O Obedience A Twofold Obedience unto sin p. 113 Distinctions about Obedience to the Commands of sin p. 114 P Pardon There is a possibility for a Pardon of any sinner and any sin except the sin against the Holy Ghost p. 266 Perswasions to make out for Pardon p. 275 276 We need Pardon p. 277 Pardoned How wofull is an unpardoned condition ibid. Comfort to have sin pardoned p. 778 Means to get our sins pardoned p. 779 Paul his sins were very high yet
pardoned p. 271 Prayers Divers qualities about our prayers p. 42 Many and great petitions may be put up at once in Prayer p. 41 Reasons of it p. 42 43 Presumptuous What Presumptuous sins are p. 53 Presumptuous sins described p. 54 55 Two things on which a presuming sinner doth imbolden himself p. 56 57 Why David prayes to be kept from Presumptuous sins p. 70 Reasons in respect of himself ibid. An Aptness in the best to Presumptuous sins ibid The best hath a self-inability to keep from such sins p. 71 Reasons in respect of the sins themselves p. 72 Presumptuous sins are amongst the highest ranks of sins p. 73 Mercy abused in presumptuous sinnings p. 74 Reasons in respect of others p. 75 Presumptuous sins in a godly man are examplary ibid. Such sins would be Trophies to evil men p. 76 Reasons in respect of God p. 77 We should be afraid of presumptuous sins p. 78 Degrees of presumptuous sinnings though very fearfull yet recoverable p. 81 Discoveries of presumptuous sinnings p. 82 Considerations to quicken our care against presumptuous sins p. 86 87 88 Rules to be kept from presumptuous Sins p. 89 Principles Two sorts of Principles which have an influence upon a man p. 169 R Regenerate WHether sin in dominion may befall a Regenerate person p. 117 Relation Our special Relation to God should work a care not to sin against him p. 50 Reasons of it p. 51 Repent A difficult thing to Repent p. 95 Repetition Repetition of sin is very fearfull p. 157 Repetition of sin may justly stagger a man about his condition p. 159 Resistance Whether all Resistance impair dominion of sin and no Resistance doth alwayes infallibly argue it p. 110 Restraint Restraint what it is p. 60 Whence it ariseth ibid. What it presupposeth p. 61 All Restraint of sin is from God p. 61 Alll evil men not equally restrained p. 61 Restraint of sin an act of mercifull providence p. 62 Both good and bad restrained from sin p. 62 63 God diversly restrains man from sin p. 63 Differences betwixt the Restraints of good men and evil men p. 65 66 67 How many wayes God restrains his servants from sin p. 68 69 S Sanctification SAnctification imperfect in this life p. 15 Secret Secret faults a holy person desires to be cleansed from them p. 6 In what respect sins are called secret p. 7 No sin secret to God ibid. Sin is secret to man in respect of the person sinning or the manner of sinning p. 8 9 Why we should desire to be cleansed from secret sins p. 11 Why secret sins deceive us most p. 12 Secret corruptions are the Christians trouble 16 Many wallow in secret sins with the Aggravations of it p. 18 19 The principle of sinning is secret p. 19 20 Discoveries of a desire to be cleansed from secret sins Negative and positive p. 21 Motives to inforce our care against secret sins p. 31 The Lord knows our secret sins early ibid. And will make them manifest p. 32 And judge them p. 33 A two-fold manifestation of Secret sins p. 32 Secret sins more dangerous then open p. 33 In what respects they are so p. 33 34 Aggravations of secret sins p. 34 35 36 Means to be cleansed from secret sins p. 36 Great sins should be feared as well as secret sins p. 45 Reasons of it p. 45 46 Secure Be not secure because of Gods present silence p. 92 93. Selfe-love Self-love implanted in every man and is natural p. 245 Duties may lawfully be discharged out of self-love p. 245 So it be a self-love in subordination not in competition p. 246 Servant A good man is Gods servant p. 47 Two forts of servants under God p. 48 His plea that we are Gods servants should be used to move the Lord to help us against sins p. 49 Service The Service of sin is the vilest Service p. 133 134 135 Gods gracious acceptance of our weak services p. 218 Divers considerations about our holy service p. 218 219 Sin Sin wherein the strength of it lies p. 13 Sins diversly distinguished p. 54 Beware of a course of little sins p. 89 Take heed of the Iterations of sin p. 90 A two-fold obedience unto sin p. 113 Several distinctions about obedience to the commands of sin p. 114 Every sin as acted is therefore the worse p. 119 The commands of sin are the vilest commands p. 122 123 How sin and we are enemies p. 137 Our strength against sin must be improved p. 17 Particular sinnings are compassable with a gracious frame not with a glorious condition p. 238 Tho things in sin p. 268 Sin vid. Dominion of Sin vid. Forgivness Sin makes God our enemy p. 277 Sin against the Holy Ghost vid. Blasphemy School-men wherein they place the sin against the H. Ghost p. 281 What this sin is called p. 288 Why it shall never be forgiven Negatively p. 288 Affirmatively p. 289 Means to preserve us from falling into this unpardonable sin p. 297 U Vain-glory vid. Hypocrisie Vpright Vprightness Case I. I fear I am not upright because of my particular sinnings Answered p. 120 Case II. Doubts from inequality about holy services Answered p. 240 241 Case III. Doubts of Vprightness from self-love answered p. 244. 245 Case IV. Whether all self-applause and vain-glory be incompatible with Vprightness Answered p. 246 247 Motives to get Uprightness p. 249 Means for the getting of upright hearts p. 251 Go to God for them ibid. Means for preserving Uprightness p. 253 Considerations to keep us upright p. 258 259 vid. Cheerfulness Uprightness vid. Fear of God vid. Faith vid. Holiness vid. Hypocrites vid. Hatred of sin vid. Humbleness of heart Some kinds of sinning contradict uprightness and what they are p. 138 139 A Christian should endeavour to be upright p. 177 What it is to be upright p. 178 Uprightness applyed severally p. 178 179. Uprightness expressed by sundry wayes and places p. 179 Uprightness described p. 182 Uprightness how it deals about Graces p. 185 Sins p. 186 Duties p. 187 Uprightness its end and scope p. 187 Why we should endeavour to be upright p. 189 God looks for it and at it ibid. It s the only thing he expects p. 191 It brings the whole man to God p. 192 God judgeth a man by it ibid. A difficult thing to be upright p. 201 To be upright is a possible thing p. 201 202 Discoveries of Uprightness p. 202 The principal care of Uprightness is the reformation of the heart ibid. The upright man makes conscience of all sins p. 204 How this may be discovered p. 205 Wherein Uprightness appears about sin p. 208 Uprightness discovered in our disposition about duties p. 209 By universality of obedience p. 210 By simplicity of obedience p. 212 By spirituality of obedience p. 213 By humility of obedience p. 215 An upright person the bent and purpose of his heart is to God p. 216 The upright person finds indulgence for offences p. 222 An
upright person the Lord is his God in Covenant p. 224 Uprightness intitles the person to the blessings of heaven and earth p. 225 Uprightness seasons all our conditions p. 226 Uprightness will be a good friend in death p. 227 I fear I am not upright Answered p. 228. Divers Cases about Uprightness p. 231 In case our abstinence from sin is out of fear of Judgement therefore not upright p. 231 W Weakness Great Weakness in the strongest Christian p. 80 Will. Three things appertain to the Will p. 109 There is a two-fold will ibid. There is a double concourse of the Wills consent to sin p. 111 World Hearts crucified to the world preserve uprightness p. 257 Be not peremptory for worldly ends p. 296 Work All the work of a Christian is not abroad p. 17 FINIS Courteous Reader These Books following are printed or sold by Adoniram Byfield at the three Bibles in Corn-hill next door to Popes-head Alley THE History of the Evangelicall Churches of the Valies of Piedmont containing a most exact Geographicall description of the place and a faithfull account of the Doctrine life and Preservation of the Ancient inhabitants together with a most naked and punctuall relation of the late bloody Massacre 1655. And a Narrative of all the following transactions to 1658. Justified partly by divers Ancient Manuscripts written many hundred yeares before Calvin or Luther by Samuel Monland Esq in fol. Divine Characters in two parts acutely distinguishing the moresecret and undiscerned differences between the hypocrite in his best dresse of seeming vertues and form of duties and the true Christian in his reall graces and sincere obedience by Mr. Samuel Crook in fol. A Commentary upon the three first Chapters of Genesis by that Reverend Divine Mr. John White late of Dorchester in fol. An Exposition upon Ezekiel by Mr. VVilliam Greenhill in 4o. The humble sinner resolved what he should do to be saved or faith in the Lord Jesus Christ the only way of salvation by Mr. Obadiah Sedgwick in 4o. The Riches of grace displayed in the offer and tender of salvation to poor sinners by Mr. Obadiah Sedgwick in 12o. The fountaine opened and the water of life flowing forth for the refreshing of thirstly sinners wherein is set out Christs earnest and gracious invitation of poor sinners to come unto the waters His complaining expostulation with the ingratitude and folly of those who neglect so great salvation His renewed Solicitation with all earnestness and the most perswasive Arguments to allure thirsty sinners to come to Christ by Mr. Obadiah Sedgwick in 4o. The Plain Doctrine of the Justification of a sinner in the sight of God justified by the God of Truth in his holy word and the cloud of witnesses in all ages wherein are handled the causes of the sinners Justification explained and applied in a plain doctrinal and familiar way for the Capacity and understanding of the weak and ignorant by Mr. Charls Chauncy in 4o. The Gospels Glory without prejudice to the Law shining forth in the glory of God the Father Son and Holy Ghost for the salvation of sinners who through Grace do believe by Richard Byfeild in 8o. A Declaration of the Faith and Order owned and practised in the Congregational Churches in England agreed upon and consented unto by their Elders and Messengers in their meeting at the Savoy in 4o. Habbakkuks prayer applyed to the Churches present occasion and Christs Counsel to the Church of Philadelphia very seasonable and usefull for these times by Mr. Samuel Balmford in 8o. A short Catechism by Mr. Obadiah Sedgwick Hidden Manna by Mr. Fenner in 12o. Safe Conduct or the Saints guidance to glory by Mr. Ralph Robinson in 4o. The Saints longing after their heavenly Country by Mr. Ralph Robinson in 4o. A Sermon at a Fast by Mr Nathaniel Ward in 4o. Moses his death a Sermon at the Funeral of Mr. Edward Bright Minister by Mr. Samuel Jacomb in 4o. A short and plain Catechism instructing a Learner of Christian Religion what he is to believe and what he is to practise by Mr. Samuel Jacomb in 8o. The Hipocritical Nation described with an Epistle prefixed by Mr. Samuel Jacomb in 4o. A Sermon of the baptizing of infants by Mr. Stephen Marshall in 4o. The unity of the Saints with Christ the head by Mr. Stephan Marshall There is now in the presse that long expected booke The Bowels of tender mercy Sealed in the everlasting Covenant by Mr. Obadiah Sedwick in fol.