if he should take the brightest candle to search all the records of his soul yet many of them would escape his notice And indeed this is a great part of our misery that we cannot understand all our debts we can easily see too many yet many more lie as it were dead and out of sight To sin is one great misery and then to forget our sins is a misery too If in repentance we could set the battel in array point to every individual sin in the true and particular times of acting and re-acting O how would our hearts be more broken with shame and sorrow and how would we adore the richnesse of the treasure of mercy which must have a multitude in it to pardon the multitude of our infinite errors and sinnes But this is the comfort though we cannot understand every particular sin or time of sinning yet if we be not idle to search and cast over the books and if we be heartily grieved for those sins which we have found out and can by true repentance turn from them unto God and by faith unto the blood of Jesus Christ I say that God who knowes our sins better then we know them and who understands the true intentions and dispositions of the heart that if it did see the unknown sins it would be answerably carried against them He will for his own mercy sake forgive them and he too will not remember them Nevertheless though David saith who can understand his errors as the Prophet Jeremiah spake also The heart of man is desperately wicked who can know it yet must we bestir our selves at heaven to get more and more heavenly light to finde out more and more of our sinnings So the Lord can search the heart And though we shall never be able to finde out all our sins which we have committed yet it is possible and beneficial for us to finde out yet more sins then yet we do know And you shall find these in your own experience that as soon as ever grace entred your hearts you saw sin in another way then ever you saw it before yea and the more grace hath traversed and increased in the soul the more full discoveries hath it made of sinnes It hath shewn new sins as it were new sins not for their being not as if they were not in the heart and life before but for their evidence and our apprehension and feeling we do now see such wages and such inclinations to be sinful which we did not think to be so before As physick brings those humours which had their Simile residence before now more to the sense of the Patient or as the Sun makes open the motes of dust which were in the roome before so doth the light of the word discover more corruption But I passe by that point of the impossibility of a full apprehension of all sinnes committed ignorantly and inconsiderately I now proceed from Davids complaint to Davids request Davids request and here I shall speak of his first Request viz. Cleanse thou me from secrets or secret sins Saint Austin upon the words Ab occultis meis munda me domine expresseth it thus A cupiditatibus in me latentibus munda noe i. from those concupiscences which lie so hid and so close and so private within me O Lord cleanse thou me And in his second exposition of this Psalm for he expounded the Psalm twise Tolle-ex corde maelam cogitationem i. O Lord take out of my very heart even the sinful thoughts I will name the Proposition and then we may perhaps open things more fully CHAP. I. Doct. IT is the desire of an holy person to be cleansed not only from publick but also from private and secret It is the desire of a holy person to be cleansed from secret faults sinnes Rom. 7. 24. O wretched man saith Paul who shall deliver me Why O blessed Apostle what is it that holds thee what is it that molests thee thy life thou sayest was unblamable before thy conversion and since thy conversion Phil 3. Thou hast exercised thy self to have a conscience void of offence toward God and toward men Acts 24. 16. And yet thou criest out O wretched man and yet thou complainest who shall deliver me Verily brethren it was not sin abroad but at home it was not sin without but at this time sin within it was not Pauls sinning with man but Pauls sinning within Paul O that Law of his members warring secretly within him against the Law of his minde This this made that holy man so to cry out so to complaine As Rebekah was weary of her life not as we read for any forraine disquietments but because of domestique troubles the daughters of Heth within the house made her weary of her life so the private and secret birth of corruption within Paul the workings of that that was the cause of his trouble that was the ground of his exclamation and desires who shall deliver me I remember that the same Paul adviseth the Ephesians as to put of the former Conversation so to put on the renewed spirit of the minde Ephes 4. 22 23. intimating that there are sinnes which are lurking within as well as sins walking without and that true Christians must not only sweep the doore but wash the Chamber my meaning is not onely come off from sins which lie open in the Conversation but also labour to be cleansed from sinnes and sinning which remaine secret and hidden in the Spirit and inward disposition Now for the beneficial discovery of this assertion let us enquire four things 1. In what respects sins are called secret 2. What it is to be cleansed 3. Why we are to desire a cleansing from them 4. What of all this to us SECT I. 1. IN what respect sinnes are called secret for the resolution In what respect sins are called secret of this know that sinne hath a double reference Either to God and so really no sin nor manner of sinning Not to God is secret Can any hide himself in secret places that I shall not see him saith the Lord do not I fill heaven and earth saith the Lord Jer. 23. 24. it is true that wicked men with an Atheistical folly imagine to hide themselves and their sinful wayes from God they seek deep to hide their Councel from the Lord and their works are in the dark and they say who seeth us and who knoweth us Isa 29. 15. But really it is not so though the cloud may somewhat eclipse the light of the Sun and though the dark night may shut it forth altogether yet there stands no cloud nor curtain nor moment of darknesse or secrecy 'twixt the eyes of God and the wayes of man The wayes of a man are before the eyes of the Lord and he pondereth all his goings Prov. 5. 21. He speakes principally there of the wayes of the adulterer which usually are plotted with the most cunning secrecy yet God
temptation hath been his conquest yet his sinning shall be his trouble weak strength in grace though it be not alwayes actually sufficient to prevent sin yet it will be able to melt the soul for it if temptation hath surprized the soul to sin grace wiâ—l then surprise the soul to mourne neither will it lie with sin upon it Even a weak child thrown down will be scrambling up or crying for some to raise it But if the places of our fall be the places of our peace and of our rest it is a bad signe that our sinnings exceed infirmities when the sinning is to us as the sea to the fish or as the centre to the stone or as the bed to the labouring man this is no infirmity Fifthly in sinful acts of infirmities the heart as it intends not sin it condemns sin the heart is more sensible watchful prayerful In infirmities the heart is against sin against it and exceedingly strives to mortifie it and subdue it SECT VI. 3. Of Exhortation A Third Use shall be to exhoâ—t us to imitate holy David Exhortation to be carefull to be kept back from presumptuous sins Consider It is a great judgement to be left to our selves in a care against presumptuous sinnes and to be kept back from them Consider seriously a few things 1. It is a great judgement to be left to our selves to be given up to a mans own heart to be given up to Satan to be given up to vile affections to a reprobate sense to our own councels and wayes As if God should say to a person I have dealt with thee by my mercies but thou wilt be unrighteous still I have dealt with thee by my â—udgements but thou Note wilt hold fast thy wickedness still I have dealt with thee by my word and counsels but thou wilt proceed on in thy sinning still I have dealt with thee by my spirit in many convictions and motions but thou wilt sinne still I have dealt with thee by reproofs and checks and troubles of conscience but thy heart is set in thee to sin still Since thou wilt be unrighteous thou shalt be unriâ—hteous still since thou wilt be filthy thou shalt be so stilâ— I will leave thee unto the hands of Satan who works mightily in the chilâ—ren of disobedience and he shall take thee captive at his pleasure I will leave thee to the vilenesse of thy own sinful nature that since thou wilt not hearken unto me thou shalt as thou desirest with all greediness fulfil the lust thereof but I will withdraw from thee in my mercy and in my loving care go on and fill up the measure of thy iniquity and of wrath why brethren this is a sad and forlorn condition what is the estate of the patient when the Physician gives him off and relinquisheth him to his own sick palate and his own vain appetite and diet why saith he physick will do him no good it is in vain to prescâ—ibe him rules let him do on take what he will I see well he is a dead man thus it is with him whom God leaves unto himself Surely there is not a more direful judgement then for God to give over his keeping of us whither will not our wicked hearts carry us what will not sinne left to it self dare to do how outragiously will it swell how irrecoverably will it sink the soul all helps are little enough to bound and keep in sinne but if it be left to its own force and violence then like the sea without a shore what a deluge it makes 2. To sinne upon presumptuous grounds upon a presumption To sin upon a presumption of Mercy is the next way to cut off from mercy of mercy is the next way to cut us off from mercy Knowest thou not O man that the kindnesse and long-suffering and mercy of God should lead thee to repentance but thou through thy hardnesse and impenitency of thy heart treasurest unto thy self wrath against the day of wrath Rom. 2. 4 5. God will not be merciful to the wicked transgressor but he will wound the hairy scalp of such a one who goes on still in his sins Mercy is a sweet City of refuge to the penitent sinner but justice will tear off the presumptuous sinner even from the hornes of the Altar God never yet said that he would forgive him who will not leave his sins do not flatter thy self thou doest forsake thy mercies unlesse thou wilt forsake thy sins God will not spare thee nor pity thee 3. Presumptuous sinning makes high work for the soul The Presumptuous sinning makes high work for the soul pricks of a pinne the cut of a knife may do much hurt but the gash of a sharp sword forcibly followed this will open death in thy sides Every sin fetcheth blood in the soul but presumptuous sinnings do even cleave the conscience asunder be thou good or bad who mounts up in an high kinde of sinning good Lord how it will in a day of judicial sense make the very sinewes to crack and thy joynts to tremble Of all sensible wrackings in the soul there is not any one comparable to that of despaire O! despaire it is the death Note pang of the conscience it is the soul in the Extremity of amazing throwes it sees no heaven and no shore but lays the soul either in hell or ready to be cast quick into it now presumptuous sinnings prepare the way for despair when the soul would have its sinful course it would not be beaten off by any method and warning of heaven but went on in a secure confidence of the easinesse and largenesse of mercy when God will not take these proud braveries any longer but arrest the stout transgressor and set his sins in order both for the greatnesse of fact and height of pride and darings and that against all light and goodnesse and warning and threatning and the sinner sees himself fallen into the hands of a terrible and glorious God from whose fierce displeasure it cannot now rid it self O cries out the miserable man what shall I do woe to me that ever I was borne I have shut up heaven against my self I am rejected for ever as I have dealt with God so now he deals with me I would not hearken to him and now he will not hearken to me O I shall never have mercy I have adventured on so presumptuously that I have distinguished my self from any hope and possibility of recovery I was intreated but still I would sin I was warned but still I would sinne I saw it to be sinful but I would do it I felt some trouble for it but c. I despised counsel and scorned reproof I slighted mercy I quenched motions and these so often O Lord now thou hast met with me now shall I never rise any more I would have my sinnes and I have them still and I shall have thy just wrath and hell with them too
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
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
division let something come unto the soule which makes a division sin will quickly lose its dominion It must be something may gaine the affections It must be something that must breed a strife Directions Look up to God and Christ 3. Againe It must be something which may gaine the affections it must be able to winn the heart to dispose of love and hatred for dominion is made or marred by one of them 4. Againe it must be something which may breed a stiffe and couragious resolution that the heart will not serve sin but will go free And hereupon against all inward and outward opposition breakes forth into the use of victorious meanes Now then the directions are these 1. If ever thou wouldest get down the dominion of sin thou must looke up to God and Christ they are able to disanull the covenant with sin and to subdue iniquities Rom. 8. 2. the law of the spirit of life in Christ Jesus hath made me free from the law of sin and death looke as it must be a Rich mercy which pardons so it must be a mighty power which conquers sin why but what is it to the Lord to command thy heart home to himselfe to cast down the high imaginations and strong holds As Jehosaphat spake against those strong armies we know not what to doe yet our eyes are upon thee soe in the sense of thy naturall vileness and sinfull dominion O Lord I am bound I am in bondage I am dead in sins Lord I am unable to escape but thou art able to deliver O deliver my soule for thy mercies sake and subdue mine iniquities and shew forth thy power c who shall deliver me I thanke God through Jesus Christ Rom. 7. 24 25. Secondly because meer power doth not do it but power in a quality working through some quality Therefore beg of Beg the grace of Gods spirit God that he would give thee the grace of his spirit it is true that naked power takes not off the sinfull dominion nor doth the quality alone doe it but both can doe it If God gives a man grace and mightily asists and workes by and through that grace this now will beat downe â—he dominion of sinne The light though it be but a little at first yet asisted by a mighty principle of light shall conquer darknesse pride will have dominion till humility comes in Now then beg of God for grace for his holy spirit for another heart for a new heart and a new spirit Thirdly labour earnestly for faith if two things were done Labour for faith sin could not possibly continue in dominion viz. If Christ did rule in the soule If thy love were drawn off from sin But faith sets up the scepter of Christ it will know no Lord but Christ my Lord and my God said believing Thomas And faith turnes the love to Christ makes Christ the center of the heart O it represents such goodnesse such excellency such propriety such bounty such love in Christ as inflames the heart and knits it with love to Christ again Nay to add to all this faith bestowes the life on Christ too He died for me said faith I judge it therefore most reasonable that I should live to him Now where Christ comes to rule and hath love and life there sinne without all doubt looseth its dominion 4. Lastly take a couragious resolution we are held many times by our lusts through a faintnesse of spirit why we shall Take a couragious resolution never get down these sins and what will people say and we know not what to do Sol. Why up and be doing for what is past the Lord will mercifully pardon all of it if now the yoke be broken and be consident of this if thou art setting against thy sins thou doest that which God likes very well for he hath commanded thee it as a duty and hath set out meanes and promised his helpe and blessing Therefore stand not hovering and hammering were I best shall I shall I yet O no thy life lies upon this or thy death Therefore resolve on it to set against thy sins say this with thy selfe if I suffer sin to rule thus I perish for ever if I get off the dominion I live for ever if I continue in this sinfull estate I must bid God farwell and Christ farwell and heaven and all the comforts of my poor soul farwel I confess I may get a little pleasure by my sins a little profit by my sins but I am not sure to enjoy them one moment and why should I venture eternity of misery for one draught of sinful water If I could get off sins dominion O what a God might I look on plead with sue unto what a Saviour should I get what precious joys what heavenly consolations what peace here what hopes for hereafter well come of it what will though I have been sinful I will not still continue so to God will I come to Christ will I goe I will beseech them to have mercy upon me a sinner and to give me grace and to change my heart I will not serve my base lusts any longer I will never leave praying hearing reading studiing inquiring working till I be delivered from this bondage and translated into the glorious liberty of the sonnes of God Against actuall dominion Wherein actual dominion lies 2. Against Actuall dominion Thus for directions Against the natural dominion of sin Now I proceed to some helpes against actual dominion which is the particular prevalency of a sinne into act Let me premise a proposition or two and then you shall have the special directions themselves 1. Actual Dominion I speak in respect of grosse acts is usually in respect of some particular lusts which works with more strength in the soul then any other lusts Though it be most true that in every man there is an universal root of sinning yet you finde it in experience that the multitudes of sinful inclinations and thoughts and temptations run ordinarily in some peculiar way with most frequency and violence Secondly actual Dominion is ordinarily by such a sin which hath the advantage of a natural complexion and outward condition and occasions and affections upon these doth sinne set the temptation as an Enginer doth place his battery upon such a Simile piece of ground which doth best advantage and further his shot against a City A mans natural temper and complexion doth mightily facilitate his acts and a mans calling or condition of life may accidentally be a forcible perswasion to him to much infidelity and impatience and indirectness And occasions in conversing actively or passively have infinite baits in them and when our affections may run in some lawful measure and manner there sin takes occasion to tempt and prevaile with ease if we look not to it he may quickly be cast down by a sinful temptation who is already prepared thereunto by a sinful faction Therefore if
so much as the mercies of heaven Nothing in the world will prevail upon a sinner if mercy doth not 4. If mercy doth not prevail a mans Damnation befalls him without all Apology Ah what a sad appearing will it be for us when we must die and stand before God and the Lord shall in that day object to us before men and Angels This is the person unto whom I freely offered the pardon of all the sins that ever he committed and offered him in the word of God that if he would leave his sins I would forgive them but he preferred his sins before my mercy For lying vanities he forsook his mercies And thy own conscience shall then testifie that thus it was I had mercy offered again and again and yet I would continue in my sins Judge what blackness of darkness and degrees of eternal confusion thou shall contract when so great a door of mercy is opened but for a lust sake thou wilt not enter in thou wilt not accept of it 2. Then no sinner hath cause sufficient to despair I know full well that before God makes us sensible of sin we are apt to No sinner hath cause sufficient to despair presume but being once made sensible we are very apt to despair It is the great art of the devil either to make us die in a senceless calm or else to perish in an unquiet storm either to make us undervalew our sins and so to slay us with security or else to undervalew mercy and so to sink us with despair Oh saith the awakened conscience my sins are so many and so great I have continued long in them gone on in them after knowledge after the invitations of mercy after the strokes of afflictions after many a secret check and bitter words from my conscience now there remains no hope no no others whose sins are fewer in number lightet in weight not edged and raised by such circumstances they may hope but I can have no confidence mercy will never look upon such a one as I am Nay but readest thou not the Text and they are the words of a Saviour That all manner of sin may find forgiveness though there because enough to despair of thy own strength yet there is no cause to despair of Gods mercy Two things only remember here 1. Despair is no remedy to any sinner It may bind on his sins the faster but never heals the soul nor easeth the conscience nor pleaseth God 2. Whatsoever thy sins have been if at length thou canst find an heart to repent God can find mercy to pardon I affirm it no sinner ever perished because God wanted skill to help but because he wanted a heart to make use of his help To perswade men to make out for pardon 3. But the main use I would make of this point is To perswade men to make out for this pardon you see here the extent of Mercy the possibility of pardon Why do you look one upon another said Jacob to his sons Behold I have heard there is corn in Egypt get you down thither that we may live and not die Why stand you amazed and backward you that are so full of spiritual wants why come you not to mercy that you may live and not die here is a store-house of mercy Behold said the servants of Benhadab We have heard that the King of Israel is a mercifull King let us go to him peradventure he will save thy life 1 King 20. 31. We hear that the King of heaven is mercifull and yet we address not our selves unto him we hear that there is Balm in Gilead yet we sue not to be healed we hear that the Arms of Christare yet open and we run not to be embraced Ah! our folly and madness that being so greatly diseased we fly our Physick that being so in deep rebellions we lay not down our weapons and submit not upon the tender of the freest pardon As I live saith the Lord I delight not in the death of a sinner Why will you die O house of Israel Why do we by lying vanities forsake our Mercies how my soul bleeds at the wretched hardness of our hearts God is mercifull and we are sinfull yea we are the more bold in sin because God is the more abundant in mercy Continue in sin because Grace doth abound Rom. 6. 1. Thus do we abuse the grace God to wantonness and bane our souls by the sweet Remedy of sin There is mercy with thee that thou mayest be feared said David and he who confesseth and forsaketh his sins shall have mercy saith Solomon and knowest thou not that the mercies of God should lead thee to Repentance saith Paul consider 1. The presence of Mercy saves not but the acceptance the offer of a pardon delivers not the Malefactor but the receiving of it only the embracing makes us happy mercy proves not mercy but by acceptance the contempt of it strangly alters it into Justice 2. The despising of mercy leaves without all excuse what hast thou to urge against God who could not urge and fasten his mercy on thy soul yes thou wouldst have a licence but not a pardon I know thou warmest thy soul with the sound of mercy not to abate but to encourage thy sinfull appetite Why dost thou not break thy arm because there is a skilfull Chirurgion or fall into the strongest diseases because there is a skilfull Physitian 3. Continuance in sin and efficacy of Mercy are inconsistent thou through thy impenitent heart in stead of mercy treasurest up unto thy self wrath against the day of wrath Rom. 2. 5. Now that which I would perswade you too is to be wise for Get your sins to be forgiven your souls and to get your sins to be forgiven and pardoned If a company of sick men did hear of an able Physitian that could and would heal them who would not be carried to him or what Malefactor is there so out-ragiously mad but that would make out to the King if he were assured that the King would pardon him Two things only I will propound Motives and Means 1. The Motives to stir us up to get our sins forgiven are these Motives 1. We are in such a case that we need pardon yea that pardon We need paâ—don should be multiplied unto us Indeed were we not sinners then we should need no forgiveness or could we of our selves make or exact satisfaction to divine Justice then might we stand off from mercy but alas we are sinners by nature and by life all our dayes are days of sin the hairs are not more on our heads then the number of our sins are on our consciences they are so many that who can tell how often he offendeth therefore we need mercy to forgive yea and we are without strength we can find strength to sin but who can discharge for those sins the price and ransom could never yet be found in any sinners
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
hypocrites as if there were whole Assemblies of them or at least some of them in every Congregation Esay 9. 17. Complains in his time that every one is an hypocrite scarce a man but did dissemble with God So Esay 29. 13. with their lips they do honour me c. David tells us often of the Israclites that they did flatter God himself with their mouths gave him in their distresse as mournful and yeelding and promising language O what would they be and what would they do if God would deliver them and yet their heart was not right in them Joremiah accuseth those of his time for this very thing too many of them nay most of them Cried the Temple of the Lord the Temple of the Lord and yet committed adultery and lies c. when Christ was in the world his greatest contestation was with Scribes Pharisees Hypocrites Paul bitterly dealeth against those who took on them the forme of godliness but denied the power thereof and in the 2 Tim. 4. 12. He foretels of much lying hypocrisie which should befal in the latter times and verily we need not go farre from the proof of it how many amongst us with the foolish Virgins carry Lamps without oyle or with the fig-tree bear leaves without fruit Like the Crow which took the feathers but kept his own nature or like the Asse which took the lions skin but not his body It was Machivels rule that the shew of virtue was easie and profitable and therefore he adviseth men to put that on but the study and habit of vertue was difficult and therefore he adviseth to let that alone how abundantly doth this satisfie many if they can look like good men though they will not take paines to be so if they can speak like good Châ—istians though they will not live so A trades-man many times when he gets a Minister to Supper will speak of heaven and such things as if he were upon his death bed and yâ—â—â—â—at man doth nothing in the world but scrape for the w 〈…〉 and tiers out his own soul and body and his servants in a drudgery for earth yea rather then he will not be rich he will cast himself upon most indirect means How ordinary is it for us to frequent the Church peâ—haps to listen a while if we cannot sleep quietly and then to bestow a little holy water upon the Minister a word or two that he spake well and home and yet we strive not to put any one holy councel into the love of our hearts or obedience of our lives Nay to let these things passe take us in the general Tenour of our best ways The good God be merciful to us what a distance is there many times when we pretend to serve God twixt our tongues and our hearts twixt our eyes and our hearts twixt our ears and our hearts twixt our bodies and our hearts Our tonâ—ues are praying and our mouths singing and our eyes looking on the Minister and our eares as if hearing and at the same moments our hearts are plotting projecting ordering our own domestical affaires or which is worse basely contemplating and acting of some abominable lust within us Now call you this uprightnesse if this be not hypocrisie I know not what is Nay yet a little more take us in our most compleat performances when we bring our thoughts and intentions and some affections some workings to our work yet tell me seriously whether in it you are not looking besides God when you many times pray long and with many affections in company though when you be alone a little shall serve the turn do not you like the Camelion live upon the aire is not Jehu's pang in you Come and see my zeal is not the Pharisees humour of vain-glory highly acting to be seen of men and is not this hypocrisie directly and intentionally to justle God aside to serve our own praise in a pretence of serving him that others may admire us and speak well of us Nay I could adde one thing more which perhaps may make some of our hearts to tremble are there not who explicitely and deliberately with much studious art snatch unto themselves a robe a look a discourse a garb of holinesse for no other end in the world but to provoke to sin and to blind their secret actings of sinning from the eyes of the world As the souldiers in the field cast up a transverse line to cover their digâ—ing enterprises from the enemies observation This is a most execrable kinde and method of hypocrisie yet as Gehazi used his Masters name to gratifie his covetous desire so divers abuse the name of Religion only to satisfie their beastly and damnable lust Thirdly am Hypocrite may go very farre and therefore An hypocrite may go very far the more reason have we to see that our hearts be upright In the generalâ— I conceive that there is not any one external part of reliâ—ion or duty into which the hypocrite may not only step but perhaps for shew exceed the sincerest and most upright Châ—istian what Paul spake in another case of himself Are they Hebrews so am I are they Israelites so am I are they the seed of Abraham so am I 2 Cor. 1. 22. That may the hypocrite say for his part in this case about the actions and parts of duty c. Doth the true Christian hear so do I doth he pray so do I doth he shed tears so do I doth he fast so do I doth he give almes so do I doth he shew respect to the Minister by salutes and invites so do I is he forward I am zealous doth he reprove I do thunder doth he speak some words in prayer I speak many doth he any good I do more in hearings more in fastings more in discoursings more in outward actions every way more Cast and order duties every way for object for place for time still the hypocrite keeps up for duties to God I mean the external parts of his woâ—ship in praying privately publickly hearing reading preaching yea and all these with some transient affections of joy all this may be in him For duties to man why an hypocrite may be as civil as just as faire ingenuous affable bountiful compassionate as any one that I know The Pharisees whom yet Christ did condemn for very hypocrites yea even those self-same Pharisees were yet the punctilioes of the times no person living were more exact they did tythe the very mint and cummin as if the would have observed the whole Law to an haire Yea and for privative piety which consists in exceptions from grosse sinnes heare one of them for all the rest blessing and commending himselfe I am no extortioner no adulterer nor like this Publican c. I fast twise in the week I give almes of all that I possess 4. His heart is rotten and his grounds are rotten notwithstanding The hypocrite his heart is rotten notwithstanding all his shews all this
give grace and glory no good thing will he withhold from them that walke uprightly what is the sun but the great and inexhausted fountaine of Light of life of heate of influence of comfort that will God be to them that walke uprightly what is a shield but the defence and safegard of a person against shots and blowes that also is God to them that walke uprightly Will grace do their hearts good will glory do their souls good is there any good which respects the militant condition is their any good which respects the triumphant condition neitheir grace nor glory nor any good shall be with-held from them that walke uprightly Noah was upright and had an Ark Ebedmelech had his life given him for a prey Jerem. 39. 18. Amunitions of Rockes for the upright Esay 33. 15 16. What shall I say brethren all the promises which you know are the treasures of heaven the cabinets of our comfort the store-house of our wants the hand which holds and delivers out all our supplies why all of them do as it were beset and incompasse the upright person art thou an upright person and looks upon thy family Prov. 14. 11. The tabernacle of the upright shall flourish art thou an upright person and castest an eye up to thy posterity why Psal 112. 2. The generation of the upright shall be blessed Art thou an upright person and desirest such or such a necessary outward comfort why Psal 37. 4. Delight thy self in the Lord and he shall give thee the desires of thy heart Art thou an upright person and suspectest the continuation of thy outward estate why Ps 37. 18. The days of the upright and their inheritance shall be for ever Art thou an upright person and thy comforts seem a while to be clowded Neither cannest thou espy any one hopefull crevise or future joy why Psa 112. 4. Unto the upright their ariseth light in the darknesse and Psal 97. 11. Light is sowen for the righteous and Joy for the upright in heart Art thou an upright person and knowest not how to breake through the manifold fortifications and strengthen of envy or power why The Lord will bring forth thy righteousnesse as the light Psal 37. 6. what can keep downe the rising of the sun And the eyes of the Lord run to and fro through all the whole earth to shew himselfe strong in the behalfe of them whose heart is perfect towards him 2 Chron. 16. 9. Uprightnesse will comfortably season all our conditions Fifthly it will comfortably season all our conditions you know this life of ours is capable of many changes the weather doth not alter so often as our temporary conditions do calmes and tempest light and darknesse comforts and discomforts friendship and then malicious opposition health and then a painefull fit of sicknesse Riches and then a sinking poverty liberty and then some hard restraint or exile one day gaine comes in another day it is dashed out by the greatness of loss this day full of joy the next day all his forgotten by the abundance of sad teares for the death of a parent of a yoke-fellow of a child of a friend c Nay and the soule hath its changes too sad conflicts bitter assaults strong accusations from Satan and the like What now is a choicer Arke to beare us up in all these waves what harbour like to this of uprightnesse why saith David Psal 73. 1. Yet or however God is good to Israel even to the upright in heart and Paul 2. Cor. 1. 12. Our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity we have had our conversation in the world O Brethren a false and base heart nothing sets on affliction a losse a scandal an accusation so close as it when a mans heart can smite him for an hypocrite for a lover of sin hypocrisy sinkes the conscience under these burdens But uprightnesse can looke an accusation in the face and beare up the spirit in a storme and though uprightnesse may be exposed to many crosses yet it can comfort a man in the sadest day for it hath alwayes a good friend abroad of God and within of conscience 6. Here is another comfort uprightnesse will be a good friend Uprightnesse will be a good friend in death in death Psal 37. 37. mark the upright man and behold the perfect for the end of that man is peace The upright person hath most conflicts ordinarily in life and most quiet ordinarily in death O When death shall approach the dwellings of the prophane and hypocriticall and shall say I have a message unto thee from God he hath commanded me to arrest thy soule and to present it before his judgement seat How doth the heart of a profane wretch gather into feare and horror yea and how doth fearefulnesse and confusions fly up in thâ— brest and countenance of the hypocrite his conscience delivers up his morsells from which he would not part and shames and strikes him for his abominable collusions and Glosings in the service of God reports unto him that he must presently stand before a God who is spirit and truth and never could abide unsoundnesse but will be avenged of hypocrisie good Lord how the heart of this man trembles and sighs he would thrust out the thoughts of dying but cannot he would stay a while longer here below but may not O! now he is gasping trembling sighing dying and gives out life and all with heart-breaking despaire But now if the person be upright even the message of death may be welcome If the Lord calls for me I may answer here am I O Lord look upon me and accept of me in Christ and Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight I have fought a good fight I have kept the faith I have finished my Course c. 2. Tim. 4. 6 7. More particulars might be added as 7. uprightnesse begets conscience towards God the upright hath boldnesse he may freely make his prayer and be sure to be heard 1. John 3. 21 22. 8. It will hold out in evill times Luk. 8. 15. the fourth ground held out even in times of persecution because the word was received into an honest heart 9. The upright person is sure of salvation Psal 15. 1. Lord who shall dwell in thy holy Hill v. 2. he that walkes uprightly Mat. 5. 8. Blessed are the pure in heart for they shall see God Object But all this will not strike into some hearts whiles we suspect our estate we alwayes deny our comfort O saith a person I feare I am not upright and so this comfort belongs not to me I feare I am not upright therefore all this goodly portion of sweet comfort appertaines not to me I Answere to this a word or too in the generall Answered 1. A man may be