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
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
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
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
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
from inequalities in holy service A third case in which a man may feare his uprightnesse may be some inequalities about holy services it goes thus sometimes a man findes his heart much inlarged in duties yet other times much contracted and straitned sometimes he is full of life and quick affections yet other times he feeles no active or lively disposition he can finde no minde or heart almost insomuch that either he can do little or nothing and what is done by him is but done all cheerfulnesse and quicknesse seems to fall off like the green leaves from the tree so that nothing but a meer naked carcase of duty is acted by him Now the case is whither a man may be reputed upright who many times finds himselfe thus in his services This is A case which ordinarily doth perplex many a good heart how cunning is Satan still to vex the soule if he can prevaile with us to omitt duty why then thou art plainely wicked if the soule be lesse free and compliant in the duty why then it is secretly hypocriticall thus he insnares us but to the resolution of the case thus Answered All inequality in holy service concludes not against uprightness First all inequalities in holy services do not conclude that a man is not upright Looke as the naturall life hath many spaces and as it were degrees of latitude a man may be able to run yet sometimes be scarse able to go these motions you wil say are unequall nevertheless the man lives both under the one and under the other so may it be with the spiritual life for it hath also its different and unequall spaces sometimes a man may do his services all in Joy other times all in teares sometimes his will is great and performances answerable other times his will is disposed but he cannot act in any proportion yet his heart lives uprightly in either Neverthelesse we must distinguish of inequalities in holy services Dinguish of inequalities there are two sorts of them Some arise from weaknesse of strength Others arise from falsenesse of heart You see a man sometimes able to move a weight of an hundred pounds at another time he is scarce able to lift a From weaknese of strength walk-ingstaffe why because his strength is failed and then no marvell that his actions vary so it may be with an upright man God is pleased sometimes to afford unto him a strong degree of heavenly assistance he clears his judgment inables his faith to apprehend and discerne quickens his affections restrains Satan puts downe the force of the inward contrarieties why at such a time the soule is mightily active in the power of received and conferred strength At another time the winde slackes and then no marvell the ship doth not post so fast the spirit bloweth when and where how he lists there is not always such a communication of actual strength and then our desires may be great but our performances will be unequall And this observe by the way that if the inequality depend only on weaknesse of strength there the heart still keeps its bent nay is most inwardly stirring in desires and propensions though it be not able to do the good that it would But there are also inequalities which arise from falseness of From falseness of heart heart As when a man hath an Ague which infects his humour or spirits or both he hath one good day and another bad day or as it is with a land-flood this hour posting in with such an high speed as if it would domineer over all the County and yet by and by it spends away it self there is no more of it to be seen so it may be with a man whose heart is false to God it may be with him thus he may have his moods his starts one while like those accompanying Christ and magnifying him with an Hosanna in the highest another while quite turned and crying out Crucisie Crucifie him So here one day or week who but God and what but duty not a Sermon missed not a prayer neglected yet on a sudden slow to hear careless to pray indifferent to any holy performance When inequalities arise from falseness of heart Now if the inequality arise from the falseness of heart and I pray you to observe this that it is ordinarily in three cases 1. When the performance was attempted meerly to compass some outward good a very Hypocrite may take much pains for his own ends of honour profit pleasure c. 2. When the performance was attempted meerly to remove some inward or outward evil as pangs of conscience within or shame and censure without 3. When the old lust is returned to new strength the bitterness of death is off or the like and now the heart returns to its former haunt and natural bent to the love and practise of such or such a sin which will easily beget and declare an inequality There are two sorts of inequalities about holy duties in duties for love and practise of sin will either make all duty to cease or any method of duty to stagger and change 2. Observe that there are two sorts of inequalities about holy services Some respect the Will and Actum elicitum as the Schoolmen speak the first springings of it its secret inclinings and motions Others respect the Exercise or Fact and Actum imperatum as they call it from these I infer two conclusions viz. 1. That inequalities of holy services in respect of the exercise or fact may consist with uprightness v. g. A man one day may The inequalities of holy services in respect of the exercise may consist with uprightness be able to find words more readily and abundantly in prayer and lively-hood in his affections then at another time and yet be truly upright Look as a Preacher may be able to study and to preach one day better then another and a Tradseman to follow his particular Calling yet both the one and the other be truly upright in their particular Calling so I say of the expressed and external acts which respect the course of our general Callings c 2. That intrinsecal inequalities those in the will and purposes Inequalities in the Will and purposes thereof argue defect of uprightness thereof argues defect of uprightness When a mans will is one while strongly purposed for duty and by and by it is totally bent and set for sin here the inequality doth depend upon the division of the heart which is Hypocrisie and falseness 3. Cheerfulness or uncheerfulness in the performance of duties Cheerfulness or uncheerfulness in duties are not infallible symptoms etiher way are not infallible symptoms either way By Cheerfulness I mean the liberty or freedom of the spirits and by uncheerfulness the sadness heaviness or dulness of them As it may be a day though the sun shine not nay as the sun doth keep on its natural course and motion under the
close unevennesses and hypocritical practises of sin against thy better profession of holy walking What the Prophet spake of the unjust gainer He getteth riches and not by right he shall leave them in the midst of his days and at the end he shall be a fool That say I of the Hypocrite he heaps up duty upon duty works upon works but the day of tryal comes and then he shall appear to be a fool Ah vain man to think there is not a day for the discovery of secrets or that there is not a God who searcheth the hearts and reins who greedily hunts after the applause and credit of men and declines the approbation of the great Judge O when thy accounts are to be presented and given up before the tribunal seat of the holy and true and terrible God and thou shalt then say O Lord all the outward good I did I did it only to get my self a name all the services of Religion I laboured in them only that men might think well of me some of thy precepts I did like but others I did not care for because they thwarted my ends much good I did but it was only to cloak and cover the much secret evil which I did love and in which I did walk so many years I lived and kept company with Christians against whose powerfull practise of holiness my heart did rise many a time did their heavenly discourses find out and condemn my private lust yet I bleared their eyes I yet wrested with my conscience I would not yet leave all my sins and now wo is me thou dost love truth in the inward parts this I knew yet I played the hypocrite Nay if more may be added then take this the Lord God after death will shut the door against such foolish persons who content themselves with lamps without oyl and do cry Lord Lord have we not preached c. and heard thee in our streets and yet were workers of iniquity Look as the Lord takes notice of a mans Hypocrisy now so this people draws near unto me with their lips but their hearts are far from me so he will take notice of the Hypocrite hereafter not only to shut heaven against him but to cast him into everlasting burnings Isa 33. 14. so then methinks here were motives enough to stir us up to be upright because else the Lord regards us not neither persons nor works yea his Word condemns us and our consciences do condemn us we walk under a sentence and shall die under a curse and God will be against us too in Judgement he will not know us but abominate us from his presence 2. But then if you consider on the other side How acceptable Uprightness is very acceptable unto God a thing uprightness is to God what delight he takes in such-persons how his Covenant is with them and what infinite promises are their Treasuries how God will hear their prayers accept of their person pass over their weaknesses increase their blessings establish their comforts what defences and secret and strong and comfortable acquittances Uprightness breeds in the conscience what considence it gives in our accesses to God what solace under all our crosses what peace and quietness and strength notwithstanding all contrary suggestions what boldness in death what grounds to Implead with God! what a certainty of acceptance now and truest Glory hereafter O how might these things work upon our hearts to labour to be upright c. Object But you will say now why what may we do to get uprightness and to maintain it Sol. Now we come to the means of uprightness for which Means take these particulars into your consideration 1. Directions for the getting of it 2. Directions for the preserving of it 3. Some other considerations and meditations for the Directions to get uprightness of heart Go to God for it first I commend these things unto you 1. If ever you would have upright hearts you must then go to God for them Hypocrisy is a natural weed we need not go beyond our selves to find a cause of it even a Child is able to frame actions to the eye of others but uprightness is a flower of heaven only that God who can make new is able to make the heart upright I pray you to consider that all the holy qualities and tempets of the new Covenant come from no other spring then Gods grace none can bestow them but God and he can do it Now the upright heart is a spring of the Covenant Jer. 31. 39. I will give them one heart and one way that they may fear me for ever Is there here a person this day who is sensible of the guile of his spirit of the hypocrisie in his heart that he cannot be so for God as he should that he is uneven and oft-times crooked in his walkings why go to God! pray with David Psalm 51. 1. O create in me a clean heart O Lord and renew a right spirit within me But you will say may an hypocrite come to God will God regard him though he calls upon him will he not shut out his prayers will he heare the prayer of him who regards sin in his heart I Answer Sol. It matters not how much hypocrisie hath been hatched within thee and acted by thee heretofore If now thou commest to be sensible of thy hypocrisie and to condemn it to bewail it to abhor it if former hypocrisie be now come to hearty conflict though be giving out into many thoughts of selfe and base ends yet be not dismayed go to God he can subdue it and he can take out that guile of thy spirit and he can fashion a straitnesse and rightnesse of heavenly frame within thee he is able to make good whatsoever he hath promised Secondly if you would finde uprightnesse in you then get an Get a predominat love of God and his wayes exceeding and predominate love of God and his wayes Love is of great force and influence to a mans ways and actions it is like the Rudder which doth master the ship in the motion it can turne and winde it any way so doth love prevaile with the soule it hath a command over it about a mans ways and actions if a man had a strong love of God if he did heartily and with great affections incline and strive for God for his glory for his truth this would prevaile with him to be upright Deut. 10. 12. the love of God is put in as a meanes to walke in all his wayes and to serve him with all our hearts The want of uprightnesse comes from the want of love as the falsnesse of a woman to her husband growes upon want of conjugall love it is the love of the world which draws a man so often aside which makes him off and on and it is the love of sin which makes a man so hypocriticall If a man could love God above all he would delight
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