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
if we will not return iniquity shall be our ruine Object O! but God is mercifull though we be sinfull Sol. Yea But he is mercifull only to the penitent and if thou wilt be impenitent thou forsakest thy metcies and treasurest wrath unto thy self against the day of wrath Rom. 2. 4 5. Nay more Mercy doth so infinitely upbraid thee that the very Devils will hiss at thee in the day of Judgement they may cry out against thee for the abominablest wretch living yea in this respecâ— worse then they Lord may they say we have sinned exceedingly against thee why what should we do we had never any hope or proposition of mercy it was never offered to us nor assured us but here 's a wretch that though he were a sinner yet thou didst beseech him by thy mercies to leave his sins thou assuredst him of free pardon if he would return and he not only refused the pardon but because of thy goodness in it therefore grew more proudly bold and presuming to sin against thee 6. Sixthly Consider this That it is a difficult thing to repent It is a difficult thing to repent and that the more a man doth sin the more hard it is to repent of his sins Object Why will you say what of this to the prevention of presumptuous sinnings Sol. I answer this conduceth much because the presuming sinner leads on his soul to sin upon this ground and confidence that if the worst come to the worst he will yet at last put off his sins and repent whereupon his heart adventures far Now if a man were throughly convinced of two things this ground would sink and perhaps his heart might be taken off from presuming 1. One is That it is a difficult thing to repent Why Repentance is the new setting of the heart and life it is the very contradiction of a mans former love and practise it is the undoing of all his doings it is the shifting as it were of his nature and the transplanting of himself the divorcing of the affections the new bent and edge of the soul for all holy and pious obedience and is this an easie thing Is it easie for a man to become an enemy to himself to lay down his sweet delight his precious profits his closer nature to judge and condemn his heart and wayes for ever to forsake his own counsels his own inclinations his own courses Know you not that to sneath up but an idle word and form of language is not so facile an act how much more then to put off root and branch Do we not stick in the same sins after many threatnings of wrath after many executions of Judgement after many invitations by mercies after dayly counsels and directions by thy Word after instances and examples of punishment nay after particular and personal experiences of the deceitfulness and bitterness of our sinnings Doth not this shew that it is a difficult thing to repent Nay Take an Assay of thy heart begin the study of thy self remember thy doings which have not been good thy wayes that have been evil summon up all the matter of Repentance for if Repentance be true it must be an universal turning and then set upon the work of Repentance and tell me whether former sins cannot plead hard for future and constant possession whether they cannot work mightily and deceitfully tell me how willing and ready thou shalt find thy heart which comes to this duty as a Thief to the Executioner Tell me whether Satan will easily give up his Title and interest and will give Christ possession quietly without many fervent suits to heaven yea without bitter and strong conflicts yea unless the Almighty God himself come in and turn him out of thy heart and turn thy heart to him 2. Another things is this That the more a man doth sin the more he disables himself to repent Tell me seriously Doth not the Debt weaken his ability of payment by greater engagements Doth not the disease consume the powers of nature by its encrease Why what is that which spoils us and disarms us of strength is it not sin then the more sinning still the less strength to return from sin Nay sin doth not only corrupt our strength by multiplied sinnings but withal increaseth its own strength the more a man doth sin the weaker and weaker he becomes and sin thereby becomes stronger and stronger Now tell me if it be hard for thee in strength to turn from sin will it not be harder for thee in weakness to conquer strength if thou canst not step over the brook why dost imagine it easie to stride over the Ocean If thou canst nor stand before the child thinks thou in a moment to cast down the strong man surely by thy continued and multiplied course of sinning thy mind is more blinded and thy Judgement is more corrupted and thy love is more inflamed and thy heart is more hardned and art not thou then more disabled Once again by thy more sinnings the Counsels of God are more despised by thee and the Spirit of God is more grieved and resisted by thee and the Mercies of God are more abused by thee and the patience of God is more profaned and injured by thee so that God in Justice may forsake thee and deny his hand for ever unto thee and then thou what wilt thou do what canst thou do I beseech you lay these things to heart they may check and hold off your hearts from presuming why thinks the soul here is a temptation to sin yea but I must repent and it is not so easie that to do if it be let me try about my former sins without a new addition now and then this I am sure of that the more sinnings will make the work of Repentance more hard forasmuch as they wedge in the sin more into the affections and provoke God more c. therefore it shall suffice me to have sinned already I will adventure no more nor no further Seventhly Consider That thy life is short and thy account Thy life is short and thy account sure is sure Thou sinnest this moment and art not sure to live till the next day and hast not assurance of life till to morrow for what is our life but a lease of time which God lets to man the date of which is only known to God and commanded by him Saint James would not have us talk of to morrow and Christ would not have us think of any more then for two days and Paul saith That the present time is the acceptable time and the day of salvation Thou fool said Christ this night shall they take away thy soul death attends thee every moment it is even laying hands on thee in the womb and thou art never going to sin but death saith Lord shall I now strike him arrest him in his very rebellion Now if a man were effectually perswaded of this perhaps he would not presume to sin
Peter untrusty to his master yet you shall presently find himselfe bitterly weeping for his miscarriage Whereas the servants of sinne do the work and take the wages they sin and rejoyce when they have done evil yet the servants of righteousnesse actively afflict their hearts for that which hath deceived them and prevailed upon them Obj. It is granted that terror may gripe an evill heart for evil doing but there is a great difference betwixt a sword which wounds and a fountain that runs Sol. Conscience may be wounded in the good and in the bad but besides this that acted sinnes are a good mans wound they are also his great grief of soul 2. Another is earnest desire of recovery It is a singular Earnest desire of recovery and observable matter this when a man hath sinned to whom he holds out his hand upon it The servant of sin doth work sinne and his hand stretcheth out it self as a servant still as ready to advance and finish the service sinne is his work and delight it is the Lord and captain after which he would yet march But an holy man not under dominion but surprisal not under service but captivity he is not himself till he hath recovered his liberty and strength There is such an high displeasure with himselfe and with his facts that he will go free he will not have his eare boâ—ed to serve such a Master as sin Good Lord how his heart trembles how his heart meditates cast about works strives sometimes he cries out ah wicked a deceitful heart sometimes he condemnes himself what a beast was I thus to sin sometimes he looks up toward heaven and sighs bitterly Ah! what a God have I provoked what mercies have I wronged sometimes he looks in and weeps and saith ah what motions did I withstand what a spiâ—it have I grieved how unlike my self is my self sometimes he is down in prayer O Lord forgive blot out heal help recover my heart again unto thee One way oâ— other is his soul working like a fountaine in which dirt is cast till it hath purged out the filth he is not at rest till sinne be more subdued his heart more changed his affections more humbled his judgement more cleared his conscience more preserved his peace more confirmed his soul not only recovered but also bettered yea thus it will be with such an heart which clears it that sin hath not dominion that though sin prevaile to action yet it shall not to affection though I did the evil yet I hate it though it did prevail yet I will not serve it though it hath beat me down as a tyrant yet I will not folâ—ow it as my Lord nay I am not at quiet till I can recover the siâ—ht of my Lord Châ—ist againe and have made my â—eace and strengthned my heart for more loyal service unto him The third is strong haâ—red and conflict the War is more increased Strong hatred by victory revenge is more raiâ—ed 2 Cor. 7. SECT V. A Second Use from Davids prayer against the dominion Use 2 of sin shall be for thankfulnesse to such in whom this dominion For thankfulness to such in whom the dominion is broken off is broken off Though there be so much of sinne remaining as may keep thee humble and watchful yet if dominion be gone there is so much done as may challenge from thee to be heartily thankful give me leave to put on this a little Six motives Six motives It is deliverance from the greatest evil 1. Deliverance from the greatest evil is reason enough of great thanks It is more then if God delivered thee from hell if he hath delivered thee from the dominion of sinne No hell is like sinne â—eigning for as much as torment in strength is nothing to sin in strength that is indeed a very miserable thing but this a very evil thing sinne is worse then all punishment and reigning sinne is the worst of all sinne 2. None but God could deliver thee and therefore if he None but God could deliver thee hath done it blesse him A man may deliver his friend out of prison by paying his debt A father may deliver his child out of captivity by sending his ransome A Country may be delivered from the oppression of an invading tyrant by great strength of its own But there are two hands out of which none but God can deliver one is Satans another is our own As David spake in another case thou hast looâ—ed the bands of my distresse and it is the Lord who subdueth the people under me and it is not my bowe nor my sword c. that I say here it is not your own arme which hath gotten you the victory no hand but Gods high hand which hath delivered you from the powers of darknesse which hath kept sin from dominion which hath cast out the strong man which hath cast down the stronâ— holds thou wast not so much as sensible of thine own vassailage or of sinnes dominion thou hadst not power to feel much lesse to conquer and deliver And when thou wert sensible of sinne thy heart did not behave it self as an enemy but as a friend most willingly bowing under the yoke and readily embracing the lusts and motions of the law of sin when thou hast been called upon to put off the yoke and to come out of the house of bondage the Hebrew servant who loved his Master was never more unwilling to part from his house then thy heart was to come off from thy love and service of thy sins And yet the almighty God in compassion to thy soule hath delivered thee he hath disthroned sin he hath drawn off thy heart to a better Lord and would not suffer sin to rule thee but by the mighty power of his grace hath made thee free from the house of most heavy bondage Therefore not to thy good nature nor to thy free-will nor to thy abilities nor to thy wit or parts or reason but to the Lord be all the glory the victory is his therefore let the praise be his 3. It is speciall grace and mercy Paul stiles it rich mercy and It is speciall grace and mercy great love and riches of grace Eph. 2. It is mercy to be rid of a disease more of a sin to resist a temptation much more to take off dominion the spirit of Christ only doth it the more singular a mercy is the more thankfull should we be Titus 3. 3. We our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures c. v. 4. But after that the kindnesse and love of God our Saviour toward man appeared v. 5. According to his mercy he saved us thou hast in love to my soul delivered it from the pit of corruption said Hezekiah Esa 38. 17. O then what a mercy is it to be delivered from the power of sinfull dominion If thou were rid of an hard Master that would
never go off without some after inclinations or dispositions that way Another because the new resistances of a converted heart and its cares and studies are most against the particular sinne of its special inclinations there it deals most opposeth most humbles most Now sin doth usually stickle and stirre most where it is most pursued that particular sin whose death thou layest at most that will strive to assaile and perplex and intangle thee most the more humble thou labourest to be the more shalt thou finde proud thoughts to assault though not to conquer thee and the more meek thou labours to be the more ado shalt thou have with thy passions for as much as no sin will be executed quietly and every nature stirs busily in its own defence we are weakest there and God drawes our greatest watch and strength thither a man sooner falls under lesser conflicts when a sinne hath been beaten upon by much temptation and conflict the heart grows hereby more ready resolute and you shall finde it that after frequent and long exercise with a particular corruption that it shall not easily get within the soul but upon a pause and cessation Fourthly observe that there is a difference twixt the life of motion and the life of affection its true thy special inclination There is a difference betwixt a life of mâ—tion and a life of affection lives in thee stiâ—l by way of motion but doth it live in thee still by way of affection it did incline heretofore and thou lovedst it it inclines now and thou hates it the inclination is the same for the matter but thy heart is not the same for the disposition toward it when the iron is hot you may bring a figure and put it on and the iron will take the stamp and impression bring the same figure and seal to it when it is colâ— now it will not receive it the seale and the figure of the seal is the same but the temper and the disposition of the iron as hot and as cold is not the same Saint Ambrose relates of the young traveller who went out an uncleane person but returned a chast person and his old quean met with him after his râ—turn and began her wanton salutes unto him from whom and which he angerly turned aside and neglects her why said she Ego sum ego yea but saith he Ego non sum ego I am not so is it here in this case the inclination is the same to the same sin yea but the affection is not now to that inclination as it hath been But where sin hath dominion affections do concur with the special inclination Take all that I shall say to this in a few words 1. It is certain that in an evil man there is a frequency in a particular inclination and so there may be in a good man but There is a difference betwixt frequent inclinations in an evill and a good man thus they differ In an evil man the frequent inclination is the frequent progress of a King In a good man it is the fervent egresse or attempt of an enemy In an evil man the frequency of inclination is to maintain possession In a good man it is but a malicious endeavour Though the Assault be frequent yet the Resistance is constant Not the frequency of inclination but the Ardency of subjection shewes dominion by force if it were possible to regaine an entrance 2. This is some comfort that though the assault be frequent yet the resistance is constant and that concludes against sinnes dominion 3. Not the frequency of inclination but the ardency of subjection evidenceth sinnes dominion not who quarrels with me most but who effectually commands me he is my Lord not he who makes the most motions but on whom the woman casts her heart that is the husband 't is my love and service which infallibly concludes dominion Obj. 3. But yet the soul sticks I am sold under sinne and Doubt from the prevailing of sinne taken captive sinne hath inclined and prevailed what surer argument of dominion then victory There are three things which I would say to this scruple Answered 1. One is this that it is a very sad scruple any particular victory of any great sin for to that I intend the case makes a wonderful change 2. Another is this comfort cannot be applied neither will the conscience receive it till repentance be renewed 3. Yet there is a difference twixt a particular victory and the dominion of sin there may be a surprisal where yet a Kingdom is not established 1. For the first of these all particular victories are sad things Particular victories are sad things I do no not now speak of victories in respect of inward motion or of passion or distemper through dulness and melancholy but of victory in respect of action and that not by meer omission not by imperfection in best services but by grosse commissions suppose it Davids case or Noahs case the one for uncleanness the other for drunkennesse These acted wickednesses are sore evils very abominable to the Lord very inglorious to religion very wounding to conscience extreamly quenching of the spirit of grace For as much as the more grosse any sin is the worse is it in the commission every acting of sin receiving some intention and aggravation from the immediate kinde and quality of the sin Again the better the man is the worse is a lewd kinde of sinning in him the quality of the person ever contributing more exceedingnesse to the sin for he sins against more light against more mercy against more help and strength against more active corrections of conscience with more advantage to the corruption of other men with more advantage to the beauty and credit of holinesse yea besides these formal vilenesses O what strange effects break in upon the soul what horror what fear what mis-givings what despair oft-times with the fruits thereof 2. Comfort will never be applyed to a person in this condition Comfort will not be applied to such a one till repentance be renued untill repentance be renewed Beloved there is a difference of persons and a difference of actions and a difference of times and a difference of applications Do I finde an evil man brought to the sight of his sinnes to saddest humbling for them to sincere desire to come off from them to pantings after grace and mercy I now come in with the blood of Christ with the tender and gracious promises refreshing such a soul with assurance of freest and fullest mercy Do I finde a good man weak in duty strong in affection hearty against all sin yet troubled with the insolent motions of many corruptions would not do evil and yet is not rid of it would do good but then findes evil is present with him I labour to raise and hold up such an heart to look on God through Christ for acceptance to lay hold on Christ for strength
single or transient act or motion I thinke that even an Hypocrite whose heart is rotten corrupt false abominable may yet as step out into actions materially good so feel motions within him both against what is evill and unto what is good he may either through the force and power of evidence and conviction in his judgement or through the unresistable actions of his inlighted and stirred conscience or through the great desire of a glorious blessednesse have many fits and inward humours of being good and doing good But all this is passion and not temper the Philosopher In his Rhetoricks accurately distinguish twixt the readinesse which springes out of a naturall complexion and that which ariseth out of a violent Anger and passion which soone fades off being not rooted in nature but in distemper so is it whith the Hypocrite But uprightnesse is a temper and frame like an instrument well tuned or if that hit not full like a complexion which is a uniform if not principle yet instrument of actions It is like that leaven of which Christ spake which invades the whole lump it sweetly seasons and disposes the whole man for God as the bent of the stone is to the center and of the fire to ascend Another that uprightness is rather a generall Influence in It is rather a general influence in the graces then any distinct grace the graces then any distinct grace I will not make this point a controversy only so far as I yet apprehend uprightnesse is rather the temper of a grace then the grace it selfe It is not feare but feare rightly tempered and ordered it is not love but love rightly set it is not desire but this orderly carried 3. It is a sound and incorrupt and heavenly frame of The qualities of it heart 1. A thing may be termed sound or solid either when it is Sound reall not light slight superficiall or when it can abide triall as true gold is Really so and not in colour only and if you reduce it to the touchstone you shall finde it so if you cast it into the fire c. Thus it is with the heart that is upright and it hath not a forme of Godlinesse but the power and not a name that it lives but the life it selfe it is indeed holy humble meeke believing loving of God and his servants desirous to walke with God Psal 116. 160. Lord truly I am thy servant c. q. d. I am so indeed this is not a complement a garb a pretence but a reallity soe is it with the man indeed an Israelite indeed said Christ of Nathaniell Joh. 1. 47. Yea so reall that if you bring the heart either to the examination of the word which being truth can finde out all truth or to God himself who can search the heart and reines or to conscience that heareth witnesse 2 Cor. 1. 12. or to afflictions yet even there can upriâ—htnesse find approbation and testimony that the person doth love and serve and feare him Job 1. 8. the Lord said unto Satan hast thou not considered my servant job that there is none like him in the earth a perfect and an upright man one that feareth God and escheweth evil 2. Againe it is an Inccorrupt frame though the extreme parts may sometimes be faulty yet if the vitalls be sound if the Incorrupt heart if the lungs if the liver be so we say that man is a sound man In morals it holds soe that if the heart be void of all obliquity the person is upright Many infirmities in action may consist with uprightnesse but not in affection the very bent of the heart is set against sin without distinction of great or lesse advantagious or incommodious honourable or dishonorable if it be not so then the heart is corrupt it mingles it is not sincere and upright but of this more anon 4. Given by God so the Prophet Jerem. 32. 39. I will give them one heart and one way Every man naturally is an Hypocrite Given by God would seem to be that which he is not and so likewise misdirects all his actions to a wrong end God hath set a certaine beauty in goodnesse and left a notion of vilenesse upon sin so that most men though they hate goodness yet would be thought good they think it a moâ—e Creditable title and though they love and act sinne yet would not be thought or reputed evill Besides this if we did but seriously observe and confesse how it is in our own spirits we should finde in all our pious pretences take us in our naturalls we are all of us most formall and Artificiall hypocrites Draw neare to God with our lips but our hearts are far from him and come to Church when we minde neither prayer nor Sermon and listen oftimes and God knows not to obey but to censure or but to get matter to talk of and the like and when we have got ability to speake of any good the Lord be mercifull unto us we do it not minding Gods glory but our owne vaine applause and estimation Soe then the hypocricall heart is from our selves but the upright heart is from God Every good and perfect gift is from above James 1. 18. The perfect heart is from the perfect God the true heart from the God of truth It is he who teacheth truth and makes upright and writes his law in the inward parts 5. The fifth thing which I would observe in uprightnesse is its office of administration it is such a thing as deales 1. about graces It s office and administration 2. about sins 3. duties 1. For our graces uprightnesse lookes to them that they be rightly acted Beloved uprightnesse doth not give grace It deals about graces but orders and directs the acts and operations thereof Two things I grant that all the habits of grace are in themselves intrinsecally considered really true and though imperfection may be in them yet no morall falsity or counterfeitness and that the actions of those holy habits considered intirely as streaming from them only as so are likewise truly holy and good But then these acts or actions of gracious habits as working in a subject which hath some falsnesse and bynesse yet remaining may by reason of that corruption be misdirected misguided 3. For hypocrisie doth not only consist in the putting of a good shape upon an evill action as a faire colour upon a rotten thred but also in the ill intention or application even of an act in it selfe truly good Charity without all doubt is a gracious quallity yet if uprightnesse attends not some of it acts they may be referred to a private and vaine glorious end the like may be said of some other graces as of the love of God and the feare of God c. 2 For sins here also uprightnesse comes into act it selfe holinesse which is nothing else but the newnesse of Nature that makes opposition to sin But
affections love and liking set sin upon its throne They are the Armes royall of a sinne now of the two men are more apt to like and love secret then open sinnings 3. It lies in the confidence of Commission Now a man doth take more heart and boldnesse and courage to commit secret sins then open 4. It lies in the iteration and frequency of acting for sinne often repeated acted is like a cable doubled in strength by the manifold twistings but secret sins are more frequently iterated an uncleane heart can keep a whore in his thoughts every day and moment who perhaps is afraid to be seen at the door of her house once a yeare a proud person can disdaine another in his heart all the week who yet will not shew it once a month so for the malicious c. 4. The principle object of Gods eye is the inward and secret The principle object of Gods eye is the secret frame of the soule frame of the soule therefore labour to be cleansed from secret sins Psa 66. 18. If I regard iniquity in my heart the Lord will not heare me Psa 51. 6. Behold thou desirest Truth in the inward parts Therefore is he often said in scripture to search the heart the reines which intimates this special observation of the secret frame it is true that God doth give in charge against open sins why because he would not have any to be profane and so he doth give singular charge against secret sins why because he cannot endure any to be hypocritical the man is most in al to God what his inside is if ye work wickedness in your heart God will destroy you plaister your visible part with all sorts of pious expressions if yet you can set up a form of sinning within you are notable Hypocrites the Lord seeth you to be false and rotten and he will discharge himselfe of you Treason is as bad as Rebellion Rebellion is but open Treason and Treason is but secret Rebellion the King will exact life justly for either so will God for the secret sinnings as well as for The spirit of God is grieved by secret sins the open The spirit of God is greived by secret sins as well as dishonored by open sinnings SECT IIII. Use NOw I come to the Applications of this point Is it the desire of an holy heart to be cleansed not only from publike but also from private sinnes not only from grosse and visible but also from secret and invisible sins then these things will follow For Information from hence as informations 1. That true holinesse hath a repugnancy and contrariety to all sins It is not contrary to sin because it is open and manifest True holinesse hath a contrariety to all sin nor to sin because it is private and secret but to sin as sin whether publike or whether private because both the one the other is contrary to Gods wil glory as it is with true light though it be but a beame yet it is universally opposite to all darknesse or as it is with heat though there be but one degree of it yet it is opposite to all cold so if the holinesse be true and reall it cannot comply with any known sin you can never reconcile them in the affection they may have an unwilling consistence in the person but you can never make them to agree in the affection Beloved there is a marvellous difference twixt things which are at difference by a respective and accidentall repugnancy and by a naturall and pure contrariety in the former there may be an accord but in the latter none an Hypocriticall heart may fall out with its sin for the consequence of it for the shame it brings for the stinging guilt which it causeth in the conscience yet his heart hath in absolute termes an inward Cohesion and league with that sin but now true holiness sin are opposite with a natural contrariety therefore you can never reconcile them in the heart but the opposition is inward as well as outward to sin wheresoever it is That sanctifycation is Imperfect in this life 2. That sanctification is not perfect in this life he who hath most grace hath yet some sin Else why doth David an holy person desire to be cleansed he who needs to pray that he may be cleansed cannot yet totally say my heart is Cleane There is a perfection of Integrity which an holy heart hath standing in opposition to Hypocrisie and essentiall defectivenesse but there is not a Perfection of eminency which consists in an opposition to all want Grace whiles in your hearts living on the earth is as health rising in a sick body or like heat getting into the water or like light spreading it selfe more and more to chase away darknesse there is yet more of sin to be conquered and we have lesse grace then we should have and where any part or degree of sin is yet as an enemy being and rising there grace though it may be sound and saving yet is it not absolute and perfect 3. Here you may understand the grounds and reasons of the That secret corruptions are the Christians trouble many troubles and heavy complaints of Christians It is true that they may faile many times in their words and speeches and he is a very perfect man who doth not trespasse therein and they may be overtaken with explicit sinnings no holy person will professe himselfe to be an Angell but he hath many outward sins to bewaile as he hath many inward graces to bless God for yet the load of his soule is within his soule commissions doe justly humble him but the secret inclinations of sinne they doe even burst his heart asunder Why looke ye so sad say we oftentimes to good people and why are yea so cast down what is it which troubles you you have a good God and a good Christ and a good Gospel yea I have but withall I have yet a bad heart in despite of all my conflictings and and strivings and prayings I am yet so molested with sinful imaginations with sinful inclinations If I do not performe duty with any life I am troubled for my dulness if I doe it with any life I am troubled with pride If I do not pray I cannot bear the guilt of a willing omission if I doe pray I am even torne from my self and the crowd of other thoughts do justle out the apprehension and affection of my praying Another Châ—istian he complaines bitterly of secret blasphemies Atheistical risings Another with private murmurings discontents unbeleivings though you hear no such words and see no such carriages O wrethed man that I am said Paul and verily so great are the Insolences of secret corruptions that the Christian is oftimes weary of his life Beloved the maine battle of a Christian is not in the open field his quarrels are most within and his enemies are in his own breast when
imprintings God is pleased many times to set By legal imprintings up the flaming sword and the shadows of hell before the eyes of a daring sinner tells him plainly that he will call him to an account and wrath shall be his portion if he will not forbear thus to provoke him whereupon he forbears 4. By denying and crossing opportunities when a man hath By denying opportunities prepared himself for a sin then God doth so secretly direct the wayes and the eyes and the presence of other creatures that the sinner must keep in the cup which he hath tempered and dares not draw the sword with which he is girded nor act the evil which he did before earnestly intend to prosecute and finish The sinner doth not always sin not that he wants an heart but because he hath not a conveniency as the ship ridged may be wind-bound though the greediness of sin thrusts on the sinner yet the wisdom of the flesh will keep it in till the season of sinning may sutably match with the former contrivances of sin Esau deferred to slay his brother Jacob till Isaac died 5. By denying or with-holding of temptations Beloved By with-holding temptations Though evil men are under the power of the Prince of the Air yet I conjecture not in this sense that they may tempt them when and how he pleaseth or that they must necessarily act every sin to which he tempts them But as God is pleased when Satan doth many times tempt them yet sometimes to restrain them so he is pleased when Satan would tempt them many times to restrain them well knowing that his temptations would easily draw out matter already prepared An heart which hath won it self to a sin may without any more ado by the very presence of a temptation and occasion be instantly wrought unto it 6. By causing Diversions which may call aside the imployment By causing diversions of the sinner another way As when Saul in malice raised a persecution against David and had hemmed him in God yet restrained Saul by letting in the Philistines upon his County with-drew back the execution of his ragefull intention against David at that time 7. Lastly By beginning and supporting and inlarging the By a principle of sanctification principle of sanctification which is the sweetest restraint of the heart from sin drawing it off inabling it against inclinations and temptations and such a kind of holding back doth David pray for in this place viz. a sanctifying restraint a renewing restraint a subduing Restraint 9. The restraining of good men are exceeding different from The restraints of good men are different from those of evil men They differ those of evil men though the sins from which either are restrained may be common yet the keeping back of one by renewing Grace and of the other by meer restraining grace are very different v. g. 1. They differ in the fountain for keeping off by meer restrainings proceed from the care of universal providence but In the fountain keeping back by renewings comes from a special affection of God in Christ God hath an eye over all his works and a mercy over them too he doth not totally leave no not the sinfull Creature but expresseth a Providence in permissions of somethings contradiction of many things restriction of many things and ordination of all things though men be desperately evil and as it were the lords of sin yet God will be known for ever to be the Lord of nature by circumscribing and abridging and commanding it in its propensions But the keeping back by renewing grace this doth arise from a tender love a most gracious affection which God bears to his servanrs like the Father with-holding of his dear Child from a sword which might hurt him or meat which might make him sick The restrainings of evil men are from the Wisdome of divine In the form of impression power and the cohibitions of good men are from the goodness of special favour They differ again in the form of Impression for restraint of evil men arise only from argument but those of good men depend upon nature as well as argument In the former it is argument alone which makes the stop In the latter it is argument and nature both as Abner said ro Asahel 2 Sam. 2. 22. If I should smite thee how should I look thy brother Joab in the face there was naked argument How can I do this grâ—at evil and sin against God as Josâ—ph said to his Mistriss Genesis 39. 9. there was a divine Argument and an holy nature bid a man to grasp a toad his very nature shrinks back from this bid him climb by a little rope to the top of an high mast in the midst of the sea and here Argument or reason may withhold him it is one thing for a new Argument to keep off an old heart it is another thing for a new nature to keep back from an opposite corruption 3. They differ in their entrance and seizure The Restrainings of evil men are but as locks upon the out-door and In their entrance and seizure the keeping back of good men is as the lock upon the Closet one is an impedite to the actions the other is an impedite to the inclinations one is a bridle upon the lips and hands the other is a bond upon the heart and disposition the one may seal up the lips that a man doth not swear the other tempers the heart that a man fears an oath 4. They differ in their Efficacy Restrainings of evil men do In their Efficacy not impair the state of sin no more then chains and prisons do the nature of the thief or Lyons Look as it was with the fire into which the three Children was cast the restraining of its burning Act did no way prejudice either the nature of the fire or the faculty of it to burn only it did suspend the act so it is with meer Restraints about moral things though it doth give a Supersedeas to the evil act for the present yet it grants not a Capias corpus the body of sin is all one as before But in the keeping back of a good man there is not only an inter-let of the Act but some measure of diminution to the sinfull inclination 5. They differ in the fairness of equality Meer Restraints In the fairness of equality do not deal justly with sins they make a stop in one and leave open a gap for other sins like a vessel of many holes though the water break not out in one place because it is stopt yet it freely flies out in the rest so where a man is restrained only though that sin cannot find a way in that vein yet it will find a course like the water which is hindred under ground another way But the holdings back by renewing grace do indispose generally and evenly 6. They differ in the fulness of duration for
he hath peculiar cause of great humblings speediest reformings vehement Answered beggings at the throne of grace for mercy and for the mighty power of Jesus Christ to release and deliver his soule But then let us carefully observe whither this of which a man complaines be sin in dominion or not perhaps it may be somthing else and then the soule must be advised and directed in a more especiall way Why I finde such strong and manifold inclinations of sin within me daring forth into so many vile imaginations and Doubts for the strong inclinations of sin working down to draw my affections woe's me what is the dominion of sin but this and who but a slave of sin is hurried with such motions of sin it cannot be that my heart should be good whilest inclinations are soe manifoldly bad To this let me shape a few answers 1. First I demand how the heart stands affected toward these Answered How stands â—hy heart manifold inclinations doest thou approve them or dis-allow affected to these inclinations them doest thou love them or doest thou hate them verily saith the soule I dislike them and hate them they are the burden of my soule And why so why because God is dishonouâ—ed by them and they are contrary to his holy will and they are evill and filthy O I had rather be in any miserable estate then in this sinfull and vile estate Now then observe sin hath not dominion in thee for where sin hath dominion sin is not formally and purely hated The dominion of sin doth not consist in the multiplicity of Note motions a man may have many enemies to assault him and yet love and serve none so a man may have many sins inclining and tempting and yet be a servant to none of them for it is not the temptation of sin which infalâ—ibly argues dominion but the willing resiâ—nation of the heart the subjection of the heart to those motions and temptations of sin this necessarily is required to make dominion but now thy heart doth not so it doth not resign up it selfe it yeelds not subjection for asmuch as it doth hate and resist and bewaile sin even in temptation Of all the signes of a good heart of a heart that is delivered from sins dominion this is one of the best and surest viz. That it hates and resists and bewailes sin when it is only in temptation when a man hath committed a sin then the conscience being made guilty may alone breake and afflict and this may befal even a wicked man there is now some other thing besides sin in the filthinesse of it to worke trouble and griefe viz. The guilt and accusation of it but when sin is resisted and bewailed in the temptation before it hath got out into actuall commission now the peculiar reason of trouble is the formall vilenesse of sin because it is so base and so opposite to â—od Secondly I demand what doest thou against these sinful What doest thou against these sinful inclinations inclinations every man hath some weapons or other and in case of anguish he is apt to draw them what weapons hast thou in thy hand and to what end doest thou mannage them Do not many and strong temptations of sin occasion many and strong supplications the more that sin inclines the more doth thy heart incline to God by prayer for more grace to resist for more strength to subdue doest thou not by reading and hearing and inquiry labour to finde out the manifold helpes and victories of a tempted and an assaulted soule doest thou not keep the precepts of God in thy heart and the threatnings of God in thy heart that thou mayest feare to offend him and the promises of God which yet hearten thee to withstand What doth all this demonstrate but that sin is not in dominion it is I confesse thy troublesome enemy but it is not thy ruling Lord it is that which doth molest thee it is not that which doth reign in thee it is that which would have dominion but it is not that which hath dominion it is that which doth assault thy affection but is not that which hath got thine heart thou art but in a greater war Neverthelesse thou art not so much as in captivity though in a strong conflict Yea but yet I feel one thing perhaps worse then all this sin Object workes in me after a more peculiar manner their is a particular Doubts because of some Speciall sinfull inclination sinfull inclination in me and so hath it been all my dayes if I were to give you the sum of my life I could lay out that particular inclination above all the rest like a threed which goes through the whole piece such a sin which I have seen long since felt it and I thought bewailed it and resisted it a long time and yet here it lives still workes still can it be that sin Sol. should not have dominion where some one speciall corruption Answered yet lives I must be warily tender to Resolve this scruple for asmuch as 1. Particular subjection is enough to set up dominion 2. Hypocrites are under the reigne of speciall lust and particular sins both which I touched heretofore But to the scruple take me thus Conversion doth not totally remove any one sinfull inclination 4. Things 1. That when God doth convert the soul no one sinfull inclination is totally removed though every one be in some measure changed The corrupt nature doth yet remaine and all its principles or particular inclinations to particular sins for grace doth not change us by a present Annihilation of sin but by a powerfull alienation of our hearts from it Sin may work in a man when rescued out of the dominion of sin in a more particular way Secondly note that sin may worke even in a man rescued out of its dominion is a more singular or particular way my meaning is this that there may be in him yet a more particular twange and more apt inclination and propension to some one sin rather then to another Sin yet abiding may take the advantage of the same complexion still remaining and of the same condition and calling yet continuing and without all doubt most men living whether good or whether bad do finde more to do with some one sinful inclination then with another Thirdly consider usually that particular inclination which was in dominion before conversion is most frequent in inclination That particular inclination which was in dominion before is usually most frequent in inclination after calling Reasons of it after our calling And I will give you some probable Reasons thereof One because that was the spring of the sinne of our custome which sent out and fed the issue by which the soule was so beaten in the path and way of sinning so that the old and accustomed nature cannot easily or presently forget its ancient and wonted bents a custome will hardly or
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
against them that he might secure and maintain this Q. D. O Lord above all things in the world I desire to be upright and this I shall never be unlesse my heart be cleansed of secret sinnes and my life of presumptuous and reigning sins for thy mercies sake cleanse my heart let me not love and work wickednesse there and for thy goodness sake keep my life let me not act transgressions there O that thou wouldest do this for me then then should I be that which above all I desire to be then should I be upright I will stand no longer about the words only they afford unto us this proposition Doct. THat it should be the great bent aime desire and endeavour of a man to be upright Gen. 17. 1. It should be the desire and endeavour of a man to be upright I am the Almighty God walk before me and be thou upright q. d. this all in all which concerns thee which I esteeme and which thou must study Deut. 10. 12. And now Israel what doth thy Lord thy God require of thee but to fear the Lord thy God to walk in all his wayes and to love him and to serve the Lord thy God with all thy heart and with all thy soul Q. D. I have done you much good thought on you in your afflictions brought you out of Egypt preserved you through the sea and in the wildernesse vanquished all your enemies for you presented you into a land flowing with milk and honey Now all that I require and that you are to look too is that your hearts be upright that you bestow your love on none but me your service on none but me that I have all your heart and all your soule Josh 24. 14. Now therefore fear the Lord and serve him in sincerity and truth q. d. this is the thing that doth concern you nearly this is the end of all your mercies and the utmost of all your returnes if you will be any thing or returne any thing to God who hath done all for you then be sincere and true be upright 1 Sam. 12. 23. I will teach you the good and the right way ver 24. Only fear the Lord and serve him in truth with all your heart Q. D. You have shewed false hearts towards your God in that you would put off his government and you may perceive by the thunder and raine how he takes this at your hands but repent and forsake him no more but get you upright hearts to walk with him and cleave unto him Phil. 1. 9. This I pray c. ver 10. That you may approve things that are excellent that you may be sincere I need not quote more places from the Scripture which abundantly delivers this truth unto us onely for the farther Explication of it I shall enquire these particulars Four things 1. What it is to be upright 2. Why we should so studiously aime at and labour for uprightnesse 3. What useful applications in all kindes of this to our selves 4. Then the resolutions of some Cases of Conscience for the stay of those who suspect their own uprightnesse SECT I. Quest 1. VVHat it is to be upright What it is to be upright The Logicians observe a double quid 1. Quid nominis 2. Quid Rei I will briefly therefore open the several words and phrases which are used in the Scriptures to The several phrases that import uprightnesse opened import uprightnesse and then I shall with more ease and better satisfaction Couch out unto you the lively nature of it For the first of these know that uprightnesse is sometimes Uprightness applied applied 1. To God Psalme 25. 8. Good and upright is the Lord To God Psalm 92. 15. to shew that the Lord is upright Esay 26. 7. Thou most upright doest weigh the path of the just In this respect it notes that just and equal nature of God which is as an answering rule Righteously disposing of all his acts and dealings 2. To man And thus it may be applied both to good men To Man and bad men for uprightness may be considered either as arising out of a renued disposition or as appearing in the course of a renued conversation in which respects it is proper to good men only or as manifesting it self in a particular fact and so Abimelech might say in the uprightnesse of mine heart I have done this Gen. 20. 5. Now uprightnesse or to be upright as applied to good men is delivered unto us both in the Old and in the New Testament by sundry words and phrases Sometimes it is called sincerity as Josh 24. 14. serve the Lord in sincerity that is said to be sincere which is without mixture a metaphor from honey which is then reputed pure and right when it hath none of the wax commixed with it The heart is upright when it is sincere and then it is sincere when it is unmingled Beloved there 's a difference 'twixt Adherence and Commixture To the purest lana there may adhere some thred or spot uncomely but in commixture the qualities or substances are in a sort mutually confounded sin adheres or cleaves to the nature of the most upright person but yet it mingles not it is a thing which the renued heart is thrusting off it would be rid of it the new nature like a spring is working it off so that a man may be said to be upright whose heart will not suffer any sinne to incorporate or settle it self Search me said David see whether there be any way of wickedness in me Psalme 139. 23 24. If a man hath an heart upon which sinful wayes do not only fall but with which they close if his heart knows it and allows it and will walk in it that mans heart is not upright in him Sometime it is called one-ness or singleness so Jer. 32. 39. I will give them one heart and one way that they may fear me for ever Act. 2. 46. They did eat their bread with gladness and sing lenesse of heart There are two sorts of persons hypocrites and upright persons and the Scripture opens them by their hearts Hypocrites are said to have an heart and an heart Psal 12. 2. with a double heart do they speak in the original it is with an heart and an heart So Hos 10. 2. their heart is divided now shall they be found faulty and therefore James 1. 8. they are called men of two mindes double-minded men they are in some things for God and in most things for themselves now for his service and anon for their lusts look as hypocrisie mingles sinne and the affection together so it mingles God and sin and the world together it doth not look on God for Gods sake but for profits sake or pleasures sake or honours sake On the contrary upright persons are persons of one heart or of a single heart as the Zebulonites are said not to be of a double heart 1 Chron. 12.
33. which is expounded v. 38. by a perfect heart A mans heart is upright when God alone and his ways alone and his truth alone satisfie and order and bound it when a man can say in truth as they in the matter of Choice Nay but the Lord is our God him will we serve I have chosen the Lord to be my God and his truths to be my guide and his precepts to be my paths and his glory to be my end and hereto only will I stick when the soul doth not halt between two or divides it self in a service of any side or way but keeps only to God Sometimes it is called perfection and the upright are called perfect as Gen. 17. 1. Walk before me and be thou perfect Deut. 18. 13. Thou shalt be perfect with the Lord thy God Psalme 37. 37. Mark the perfect man and behold the upright There is a double perfection One Absolute in respect of degrees which no man can now attain unto in this life no not the most upright for in many things we offend all The other Evangelical which consists in the evennesse of desire and endeavour when a man sets up and exalts the word of God and strives to square his heart and his life in all things thereby As Paul exercising himself to have a conscience void of Note offence and willing to live honestly in all things when a man doth as it were measure his paths as by a line he doth set them by the compasse of a divine rule or warrant not willingly stragling on the right hand or bending toward the left not willingly omit the least duty and commit the least sin he is an upright person when the heart is as large as the precept and the whole will of God is complied with in will and desire and endeavour Sometimes it is called a spirit without guile so Psal 32. 2. Blessed is the man in whose spirit there is no guile and Christ of Nathaniel Joh. 1. 47. Behold an Israelite indeed in whom is no guile An hypocritical heart is a cunning heart it hath many devises shufflings windings and turnings this heart is not plain and sound Therefore the hypocrites are said to have corrupt thoughts and to flatter with their tonguâ—s and to have crooked wayes They do not indeed hate the sin which they pretend nor love that holinesse which oft-times they praise and sometimes act some ends they have of Religion for their belly and for their own advantage but they do not heartily hate sinne nor truly love holinesse Now on the contrary an upright heart is without guile it is even plain and down-right therefore is it in the parable called an honest heart and saith Paul we speak the truth in Christ and upright walking is stiled a walking in truth and serving of God in truth and in spirit The meaning is this that the upright man is indeed that which he professeth his life and profession is not a painting which owes it self to an Artificer but a natural colour which owes it self to the soundnesse of temper he is one who hath truth in the inward parts as David speaks Psal 51. 6. He doth without base ends directly love God and from his very heart hate sinne Though he cannot expresse himself in that flourish of formality yet for Christ he can plainly say as Peter Lord thou knowest all things thou knowest that I love thee And touching sinnes as David of Gods enemies I hate them with a perfect hatred this he is in good earnest Sometimes it is called the allnesse or whollinesse of heart so Deut. 4. 29. If thou seek him with all thine heart Deut. 26. 16. Thou shalt keep and do them with all thine heart and with all thy soul Psal 119. 10. with my whole heart have I sought thee c. when the heart is upright the whole man comes in unto God all the soul and all the body none shall dispose of them but God And God shall dispose of him in every precept the very bent of a man is to please God in all things and the whole soul in the understanding will memory affections bears a respect to all his Commandments There be other phrases to set out this businesse of uprightnesse but I must passe them over and pitch upon the description 2. Now to the second quid Rei I conjecture that uprightnesse The description of uprightness may be thus described Uprightness is a sound and heavenly frame or temper of a gracious heart or spirit given by God by which graces are acted sinnes are opposed duties are performed affectionately directly and plainly In reference to God and not for by-respects I will briefly open this description in its particulars First it is the temper or frame of the heart The seat of uprightnesse The seat of it is their heart is the heart or spirit hence is it stiled uprightnesse of heart 1 King 3. 6. Thou hast shewed unto thy servant David my father great mercies according as he walked before thee in truth in righteousnesse and in uprightness of heart So 't is stiled singlenesse of heart Act. 2. 46. and Truth in the inward parts Psal 51. 6. and a service in spirit Rom. 1. 9. God is my witness whom I serve with my spirit in the Gospel of his Sonne Hypocrisie is a colour but skin deep A painting which lies only upon the superficies or surface of the wall upon the visibles or outwards of profession or action but uprightness like health it is an inward crisis or temperature as the conversation renders it self to the eye of man so the inward disposition strives to render it self to the eye of Gods approbation if a man be upright it is with him as with Solomons Temple though the outward parts were comely and uniform yet the inside was covered with the most precious gold and had the sweetest incense All counterfeit things are best in their shew and worst in their substance and vertue But uprightnesse is best there where least can be seen The actions are nothing to the Inward affections and desires We do but as the Queen of Sheba here no not halfe of the goodnesse of an upright man by what he doth if you would but look into his heart and converse with him there a while you should find the heart the disposition the desire of his soul infinitely to exceed all that he doth Psal 119. O how I love thy law O that my ways were so direct The heart oftimes mournes when the eyes can shed no teares and the heart believes when the tongue cannot speake much faith and the inward man the heart would doe that and much more then what is done or performed Secondly it is a temper or frame of the heart a composition It is the temper and frame of the heart It is not a single or transient act or motion as it were in which methinks two things may be observed 1. One that uprightness is not a
and the bad may go hand in hand both may hear both may read both may pray both may preach both may receive the Sacrament both may give almes but God judgeth not as man iudgeth by outward appearance he is a spirit and truth it self and therefore judgeth of actions by the spirit and as done in truth he searcheth the heart and reines and notwithstanding all the outward appearances of the strict and pompous Pharisees yet he reputeth them as hypocrites and so condemns them Matth. 23. 28. mettals you know are not judged and valued to be gold by the guilt put upon them but by that power and excellent substance which is in them And the natural gold though it look sometimes pale if yet it hath the true nature of gold is judged and reckoned above all counterfeit and gilted pieces so even pompous services which seem fair and glorious to the eyes of men may be rejected of God and the pretenders severely censured because their hearts under these are false and rotten like a dead man cloathed with a faire robe or a Sepulchre garnished outwardly yet within filled with dead and loathsome carcases And the upright Christian whose works are not so specious to the sight whose prayers may be sparing in words yet filled up with sighs and gâ—oanes and whose services may be interrupted with many distractions by him resisted and bewailed may be graciously accepted and rewarded because his sincerity is observed by Gods eye The poore widow could cast in but a mite a very small doit yet of great account was it it was more in Christs exposition then the treasure cast in by others why because she did it in uprightnesse her heart laid down the mite and only their hands put in their gifts her gift was to succour the poor the end of their bounty was to flame their own praise The Church of Philadelphia hath more praise then all the other Churches and yet we read she had but a little strength Rev. 3. 8. A little strength yea but it was upright for she held fast the truth and God judged of her by that Thus for the explication of the proposition now I proceed to the Application of it to our selves which I shall reduce to these heads 1. Of Trial and Examination 2. Of Consolation 3. Of Caution 4. Of Exhortation SECT III. THe first Use shall be to reflect upon upon our own hearts Use 1 and to feel their temper Beloved this is it which To reflect upon our own hearts God looks on and which gives unto us our denomination It is not naked action which make us or marres us our affections are in a sort all in all God complaines many times of the Israelites that they brought him no incense no sacrifice no service why was there none of these at all perhaps somtimes many of these yet God accounts them none It is not what we do but with what heart which makes God to reckon of our services They are but as ciphers which makes no number without uprightnesse God you know is truly good and infinitely wise and searching and spiritually holy that must be brought to him which is like to him or else it is not approved Would you be paid with counterfeit gold doth the shew please you without the substance will the complements of men satisfie you without a real friendship will a gaudy rotten house content you which hath no solidity and goodnesse would you take the words of your servants and their legs as sufficient while their hearts are false in their callings Nay would you be content that God should make a shew only a pretence that he would pardon you and help and comfort and save you and yet deny you real love real mercy real comfort real help and salvation then think how God should take shews from you without uprightnesse of heart Therefore I pray you take some paines with your hearts bring them to the ballance of the Sanctuary weigh them there reduce them to the rule try them there whether they be upright or no. Let me premise a few particulars which may prepare and To quicken you to this trial Consider quicken you to this tryal for uprightnesse of heart Eight things First There is no deceit or errour in the world of more dangerous There is no deceit of so dangerous consequence consequence then for a man to deceive himself and to erre about the right temper of his soul A man may mistake himself in the depth of his riches or the altitude of worldly friendship or latitude of his intellectual qualifications and abilities he may think himself rich and favoured and learned when perhaps he is not so but these mistakes are about nostra not about nos ours but not our selves and the danger may be only a tempest but not a shipwrack But for a man to deceive himself about his heart about his soule why what hath he more what hath he like them they are fundamental errors if a man lays a rotten foundation instead of a sound all his building at length sinks to the ground If a man sets forth in a fair ship whose bottom is unsound and leaking he loseth himselfe in the voyage Why upon the right and solid frame of the soul depends the eternity of our happinesse and therefore the error here is great and irrecoverable when a man hath past over many years in a form of godlinesse in an ingenuity of a civil carriage in a courting of God by some external and naked performances and comes to die and then his conscience riseth up and opens the secrets of his heart and life and makes him to know and feel that notwithstanding all his pretences and conceits that his heart hath continually harboured many known lusts and he did not minde God but himsâ—lf basely in all that he did what a fearful day will this be hoâ— will it make the soul to tremble when it hath no more time now but to see and eternally bewaile its own errours and deceits O Lord saith that oppressed man I have deceived my own soul I thought my self thus and thus but my heart hath deceived and beguiled me 2. Yet secondly consider that Hypocrisie which is apt Hypocrisie is a very common thing to beguile and deceive us is a very naturall and common thing There are three sorts of persons in the world Openly profane who faile in the matter and in the manner they are neither really good nor seeme so to be they are really wicked and declare themselves so to be the plague of their heart breakes out into Carbuncles and Botches Closely hypocritical who faile not so â—â—ch in the matter as in the manner who are wicked but seeâ—â—â— good who act some good but love more wickednesse Truly upright who are so in the matter and manner of Gods worship Now I say that hypocrisie is very natural it hath been and is a very common sinne Job 15. 34. speaks of a Congregation of
revealed and known duty to which his very heart doth not strive to obey yea and the ground of all this must be spirituall and not carnal from God and for God Assuredly these things are impossible to an evill man and he who is most good shall confesse it to be most hard to be plaine with God and to walke evenly before him 8. Lastly to be upright is a possible thing a man may attaine to be upright is a possible thing unto it Nay every good man doth attaine unto it Noah was upright and walked with God Abraham was upright before him David kept him from his sin and he did serve the Lord in uprightnesse of heart Hezekiah did so likewise Remember Lord that I have walked before thee in truth and with an upright heart Paul served God in all good conscience willing to live honestly in all things Though no man can say that he doth all that Gods commands require yet he may say he hath respect unto them all and though none can say he hath nothing in him or nothing is done by him which the law of God doth forbid yet he may say I hate every false way and search me O Lord if there be any way of wickednesse within me and this is uprightnesse Ob. But you will say if the case be so how may one know that he is indeed upright Sol. There are many discoveries of it I pray you to observe Discourses of uprightnesse them and try your selves by them let your consciences testify for you before the lord this day 1. If a man be upright he will mostly strive for an inward reformation of his heart There are two things which the upright person doth most look The upright man most strives for the inward reformation at his God and his heart The Hypocrites as our saviour testifies they are for the outside they wash the platters and the cups and beautifie the tombes like an adulteresse whose care is to paint and to set a faire face upon the matter all their care is to the eye of man how to be seen and hard how to be well thought on Now uprightnesse is mostly for the heart and spirit not that an upright person should or doth neglect the wel-ordering his life O no! as to neglect our hearts argues hypocrisie so to neglect our lives argues profanesse But the principle care of uprightnesse is the reformation of the heart though it lookes to the cleansing of the hand yet principally of the heart according to that of the Apostle Jam. 4. 8. Why brethren it well knowes that the heart is it which God looks for and lookes at the heart is it which God delights in if that be right and true he is pleased thou lovest truth in the inward parts Psa 51. the upright in heart are his delight David is full in this concerning his heart Psal 119. 10. with my whole heart have I sought thee v. 11. Thy word have I hid within my heart that I might not sinne against thee incline my heart unto thy testimonies and not unto covetousness Rom. 1. 9. God is my witness whom I serve with my spirit the heart of man is the fountaine of life or death and every thing is strongest in the heart and most dangerous sinne in the heart is worse then in the life i. when a mans heart is set upon his sin now Try your selves in this particular what care have you of your hearts what paines do you take with them you many times have humble looks yea but have you not still proud hearts you have many times contented words yea but have you not still impatient and discontented hearts you have many times heavenly discourse yea but have you not stil earthly and worldly hearts what doe you with them doe you not let your hearts still loose do you not give them way to be filled with wicked contemplations vaine imaginations filthy inclinations with envy malice unbeliefe or do you mourne under these do you strive to cleanse within is it not sufficient that your outward actions look well unlesse your hearts be made better O if this heart were holy If this heart were humble If this heart were heavenly If the heart were believing The hypocrite cares not though the thread be rotten if the colour or glosse be faire but the upright person he is more at substance then shew and hath more to doe with his heart then any thing he would have the law written not upon his tongue but upon his heart cleansed as well as his life beautified 2. If a man be upright then a little holiness will not serve his If a man be upright then a little holinesse will not serve his turne turne he is not contented with some measures but strives after perfection see this clearly delivered by the Apostle in Phil. 3. 12. Not as though I had already attained or were already perfect but I follow after if that I may apprehend that for which also I am apprehended of Jesus Christ v. 13. I count not my self to have apprehended but this one thing I doe forgetting those things which are behind and reaching forth unto those things which are before v. 14. I press then toward the mark for the price of the high calling of God in Christ Jesus v. 15. Let us therefore as many as be perfect be thus minded q. d. If you be upright thus will it be with you you will not be satisfied with small beginnings with received measures but you will reach on for farther conformity to Christ There is a difference twixt desires of holiness for it selfe and God and for our selves and ends An hypocrite could be content to have as much holinesse as would serve his turne his owne turne his owne ends as a tradesmen is willing to be at cost that his apprentice learne to writ and cipher so much and so long as he may be enabled to keep the accounts but he will not be at cost to teach him the excellency of writing or ciphering But now the upright person desires grace and holiness for God that glory may be brought unto him and out of an intrinsecall love of the beauties of holinesse and for the farther rooting out of sin And for the better Inabling to holy services his ends are publike and therefore a little serves not 3. If a man be upright then a man will walke by a right rule an upright man walks by an upright rule he orders his conversation and wayes according to the word of God A right ordering of all our actions by a right rule in a right way by right persons out of right principles for right ends this is uprightnesse 3. A person may know whither he be upright or no by the An upright person hath a conformable disposition of heart about all sins conscionable disposition of his heart about all sinnes Dâ—vid speaking of such who were undefiled Psal 119. 1. And sought the Lord with their
and verily so it was with him that the love of Christ was sufficient to constraine him 2 Cor. 5. 14. And he went through good and through bad report yea and he was not discouraged by all the bonds which did a tend him nor counted he his life deare for Christ it was all one to him so that Christ might be magnified whether by life or whether by death 4. Spiritualâ—ty of obedience there is a twofold acting of dutie Spirituality of obedience One is carnal when we do them as ordinary works as works of course the meere material acting of them sufficeth us so that we say some words it makes a prayer so that we give some money it makes uâ— our charity so that we be a Church it makes up our hearing so that we go over a chapter it makes up our reading so that we study and speak a Sermâ—n it makes up our preaching so that we eat no meat this makes up fasting It matters not what melody and harmony so that Simile we touch the strings Another is spiritual when duties are performed in an obedience to God because he commands them and also the very heart and soul the spirit and the affections act themselves they co-operate with our services the desires of our souls is to the remembrance of thee or as David with my whole heart have I sought thee When a man can say as Paul whom I serve with my spirit Rom. 1. 9. or as David my soul praise thou the Lord and all that is within me praise his holy name Psal 103. or with Mary my soul doth magnifie the Lord and my spirit doth rejoyce in God my Saviour Luke 2. or as the Apostle saith 1 Cor. 14. 15. I will pray with the spirit and with the understanding also I will sing with the spirit and I will sing with the understanding also or as Christ saith thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might An hypocrite he may do so much about duties as may manifest the excellency of his gifts but he doth not that about duties â—â—ich argues the efficacy of grace he may be high and admirable in the visible parts in the very works he may hit upon as ample and pertinent phrases in preaching and sweet expressions in praying as another his lips may draw neare but yet his heart is far off it can suffice him to do service to the eye of man But an upright person there is fire and incense in his sacrifices he must present living and reasonable services why if he hears and not with attention not with reverence not with fear not with faith he is greatly troubled he knowes that God must be served with godly reverence and feare for preaching let him speak as the Oracles of God 1 Pet. 4. 11. If I do this willingly I have a reward 1 Cor. 9. 17. see 1 Thes 2. 4. If he prays and his minde be drawn aside by distractions and his affections work not with sorrow hope with earnest desire and some confidence he accounts that the work is not done he hath said something but he thinks he hath not prayed 'T is true and he confesseth so much that the cause of acceptance of all services is in Christ yea but he must serve and strives to serve the Lord with all his heart he looks to the manner of service on his part In singlenesse of heart as unto Christ not with eye-service c. Eph. 6. 5 6. see Rom. 12. 8. 3 John 5. Thou doest faithfully whatsoever thou doest 5. Humility of obedience why this doth argue the uprightnesse Humility of obedience of a person There is no person more proud of his work then an hypocrite Christ tells us that he cannot give an almes but the trumpet is presently at his mouth There are two things which may befal a man upon the performance of any holy duties One is rejoycing and this is lawful when God hath enlarged my heart in prayer when he hath quickned me in his service raised my affections animated my faith assisted me more then ordinary against my dulnesse distractions unbelief temptations I may rejoyce my heart should be raised to blesse the Lord and in some cases to speak of this his goodness to his glory Another is boasting when a man like the cock claps the wing upon his own body when he sets out himself the more deales with others more to admire him to extoll him when he blesseth himself and bestows the honour of all his performances upon himself Now this is base and argues that the heart is not upright but the upright heart doth all the holy performances by its masters strength and for it masters glory when it is to do duty it begges for Gods grace when it hath done duty it gives â—od the glory 1 Chron. 29. 13. Now therefore O Lord our God we thank thee and praise thy glorious name ver 14. But who am I and what is my people that we should be able to offer so willingly after this sort for all things come of thee and of thine own have we given thee Like a faithful servant who craves direction how to sell â—nd trade And when that is done the money which he takes he puts into his Masters coffer Nay more then all this the upright heart doth much feare it selfe least by any meanes it should finger any part of Gods â—lory by well-doing let any praise from man come near O saith the upright personâ— what have I which I have nor received Not I but the grace of God in me it is but duty and that not done so much or so well as is required so that God will pardon my failings and accept of me in Christ it is enough Obj. It is true that upon some extraordinary actings even an upright heart may feel some secret thoughts of self applause and oftentation Sol. But these are felt as temptations as snares and resisted yea and such secret flies cause many tears to be cast after singular performance but the hypocrite he doth seek praise and accept of it he loves the praise of men and knows how to cry up himself Epamâ—nondas went weeping because of the vain-glory of yesterdays victory and triumph the hypocrite is proud even of his humility 5. A fifth trial whether a man be upright or no is if the bent An upright person the bent and purpose of his heart is unto God and purpose of his heart be unto God Meer particular actions do not conclude either way the estate of the soule An hypocrite may do some good act and an upright person may do some sinful act But that which even in such Cases may testifie unto a man his uprightnesse is the true bent and purpose of the heart Look which way the heart is set and purposed in the habitual temper of it that doth convince either of hypocrisie or of uprightnesse By the heart of man
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
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
marvel if such a person sleights the checks of Conscience and derides the beauty of holiness and looks on the Word of Grace without all esteem or affection Let God say what he will he will do what he please The Pharisees guilty of this great sin would not could not believe Christ what was the reason See John 5. 44. How can ye believe which receive honour one of another Balam for gain will ride to curse the Israel of God and Judas betray his Master and ambitious Haman rather then his proud humour shall be neglected he will endeavour the ruine of all the Jews What was the reason of Demas's Apostacy The embracing of this present world 2 Tim. 4. 10. O! when the heart is resolved for carnal courses it will easily part with nay rather then it will be crossed or disappointed it will fall foul upon the very Truths of God The greatest enemies and opposers of Truth have been a covetous Demetrius Acts 19. or a proud Diotrephes 3 John verse 9. Be therefore submissive in your worldly resolutions and to bend the mind hereunto weigh Christ and the whole world in the same ballance see whether Christ be not more advantagious Caution every way weigh you souls and the world in the same ballance see whether the saving of the soul be not better then the winning of the world Use III. THE last use shall be to exhort us to use all the means we can to prevent it and to this end I will commend Exhortation these Advises 1. Let divine Truths reform as well as inform a naked Let Truth reform as well as Inform. sword may do much hurt and a bare knowledge may prove dangerous but where knowledge hath heat as well as light it is Medicum utile he is right whose knowledge doth not make him more cunning to sin but more carefull to avoid it and forsake it 2. Strive to love the truth and holiness Pauls temper Loue the truth and holâ—nesâ— was excellent We can do nothing against the truth but for the Truth Why What was the reason surely his great love to Christ and his Truth Love intire love to Christ will disarm us of all malice and opposition against him Yea and get love to the Gospel wherein lies our life our hope our stay our comfort our all 3. Get faith beg it of God and the Father of our Lord Get saith Jesus Christ to give thee faith Faith would not only see a Christ but prize him too Two vertues there are in a true faith Singular estimations and Inseparable affections Faith subjects the heart to Christ and gives it unto him having none in heaven or earth in comparison of him Should I oppose him or his Truths who is the best of all good and my Saviour he came to save me 4. Repent in time often sinning weakens truth in the mind and raiseth ill dispositions in the will By much Repent in time sinning a man becomes a very slave to sin and a strong adversary to truth But speedy Repentance draws off the heart and being often renewed keeps it tender and fearfull to offend Divine Truths make easie and ruling impressions upon an heart graciously turned and mollified To close up all Let the Word of God really affect us let holiness in the power and beauty of it affect us let the fair and living checks of Conscience seasonably affect us let the blood of Christ the eternal salvation of our souls affect us so shall we not be guilty of that blasphemy against the Holy Ghost which shall never be forgiven Of the Sin against the Holy Ghost see these Authors 1. Fathers viz. Origen in Mat. and in l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 3. Hierome in Epist ad Marcel Augustine especially in Epist 50. ad Bonifacium Athanasius Tom. 1. 2. Schoolmen See Aquinas 2 a. 2 u. q. 14. art 1. c. Alexander Ales Tom. 2. q. 155. m. 4. c. 3. Papists Bellarmine l. 2. de Paenit c. 16. Jansenius in Concord Evan. 4. Protestants Calvin in Concord Evan. Zanchins Tom. 4. l. 1. c. 9. Scharpius incursu Theolog. Pareus in Heb. 6. 10. Ursinus in Catech. Piscator in Mat. Beza fusius in John 5. 16. Byfield on the Creed Gouge on this Argument Perkins in the beginning of his cases of conscience c. FINIS A Table A Accepted TWO things assure a Good heart his services are Accepted p. 220 Uprightness is very Acceptable to God p. 250. Acts. Whether the Interruption of sinfull Acts doth impeach sins Dominion Answered p. 115 Actual vid. Dominion Adam Adam one of the greatest sinners yet pardoned p 270 Apostacy what it is p. 282 Approving A two-fold Approving of our selves to God p. 25 Assent vid. Dominion A double Assent that sets up sin in Dominion p. 106 Austin Austins Opinion of the sin against the Holy Ghost p. 281 B Blasphemy BLlasphemy what it is p. 265 How taken p. 282 Several Opinions of the Blasphemy against the H. Ghost p. 280 This Blasphemy described p. 281 282 The Subject of it p. 282 The Object of it p. 282 283 The Acts of it p. 283 The formal aggravations of those Acts. p. 286 The Irremissibleness of it p. 288 C Captivity A Two-fold Captivity of the soul to sin p. 141 142 Three things in a passive Captivity to sin p. 142 143 Cheerfulness Cheerfulness or Uncheerfulness in Holy Duties no infallible Symptoms of Uprightness or of the want of it p. 243 How Uprightness may be evidenced where Cheerfulness doth not accompany holy Duties p. 244 Christ How a man may know that Christ is his Lord. p. 136 Three things appear in a person governed by Christ and not by sin p. 141 No Dominion in the world like that of Christ ibid. Cleansed vid. Secret What it is to be Cleansed from sin p. 10 Comforts for such as desire to be Cleansed from secret sins p. 28 29 Command The Commands of sin are the vilest Commands p. 122 123 How a man may know he looks not at himself but at Gods Command in Duties p. 213 Conscience Checks of Conscience not to be sleighted p. 91 295 Consent Consent of the will how far it sets up sin in Dominion p. 107. Whether a good man may not yield a plenary Consent in whom sin hath no Dominion p. 111. Conversion Conversion doth not totally remove any sinfull inclination p. 150 Reasons of it p. 151 Conviction vid Holy Ghost Custome Whether Custome in Sin can be without Dominion p. 160. The difference betwixt Acts geminated and Custome p. 161 162 Conviction The greatest Convictions of themselves are not able to save a man p. 290 D Deceit NO Deceit more dangerous then to be deceived about the right temper of our souls p. 194 Despair No sinner hath cause sufficient to Despair p. 274 Dominion vid. Consent Custome Holiness Knowledge What Dominion of sin doth import p. 101 What is Dominion properly p. 102 Dominion of
sin what it doth imply p. 103 Sins Dominion in respect of Assent p. 105 Whether the Interruption of sinful Acts impeach sins Dominion Answered p. 115 Dominion of sin is either habitual or actual p. 116 Whether sin in Dominion may befall a regenerate person p. 117 Distinctions about it ibid. A compleat Dominion of sin cannot befall a regenerate person p. 118 Why David prayes against sin in Dominion p. 119 Why we should pray against the actual Dominion of sin ibid. Actual Dominion though it conclude not the absence yet it weakens the strength of Grace p 120 Actual Dominion though it cut not off the union yet it checks the Comforts p. 120 121 Distinguish betwixt Dominion of sin and a strong inclination to sin p. 112 Why we should pray against the habitual Dominion of sin p. 122 Instances of sins Dominion in many p. 126 127 Deceits about the Dominion of sin p. 129 viz. unsensibleness of its power ibid. Freedom from many sins p. 130 Opposition against some sins p. 131 132 Troubles after some sinfull actings p. 133 The Interims of sinning p. 134 The practise of Actions contrary to our outward sinnings p. 135 Tryals that sin hath not Dominion ibid. Motives to Thankfulness to those in whom sins Dominion is broken p. 144 Differences betwixt the Dominion of sin and particular victories of sin p. 154 155 Directions against the natural Dominion of sin p. 163 What strengthens the natural Dominion of sin ibid. What may break down the Dominion of sin p. 167 Directions against actual Dominion of sin p. 168 Wherein the actual Dominion of sin lies p. 169 The wayes and methods of sins Dominion p. 173 174 Doubts Doubts of troubled souls fearing they are under the Dominion of sin p. 148 Doubts from the strong inclinations of sin Answered p. 148 149 Doubts from some special sinfull Inclinations of sin Answered p. 150 151 Doubts from the prevailing of sin p. 153 Doubts from the renewed Actings of sin p. 157 F Faith FAith breeds and preserves uprightness p. 254 How it doth it p. 255 Falls The great Falls of others should work in us four things p. 79. 80 Fear Fear of God from what sorts of sins it preserves p. 38 Preserve a constant and humble Fear p. 171 Services done out of Fear do not conclude against uprightness p. 232 233 A double abstaining from sin and doing duty out of Fear p 234 A twofold Fear p. 235 Whether Abstaining from sin or doing duty springs out of naked Fear or Fear commixt with love ibid. Discoveries of springing from Fear p. 236 From Fear with love ibid. A holy Fear of God preserves Uprightness p. 253 254 Forgiveness Forgiveness of sin described p. 267 There is a possibility of Forgiveness in a twofold respect p. 268 269 Motives to get sin to be forgiven ibid. G Gods GOds eye upon the secret frame of the soul p. 14 Pardon of sin is Gods Act. p. 267 Gospel Take heed of regardless receiving the Gospel of Christ p. 293 How many wayes this is done ibid. Gracious It s a Gracious Act. p. 267 A double Graciousness in the discharging of an Offendor p. 268 H Hatred HAtred of sin infalliby argues the indominion of it Proved p. 138 Hatred of sin how it contributes to uprightness p. 252 Heart When the bent and purpose of the Heart is to please God what it improves p. 217 Holy Ghost vid. Blasphemy Conviction by the Holy Ghost what it is p. 286 How the Holy Ghost is taken ibid. Wherein the Conviction by the H. Ghost consists ibid. Holiness Holiness hath a Contrariety to all sin p. 15 Whether a man can be truly Holy that hath vile inclinations and Abominations working within answered p. 29 30 If Holiness hath our love sin hath not Dominion p. 138 What of Holiness and what not consistent with it p. 139 A little Holiness will not serve the upright man p. 203 Take heed of scorning of Holiness p. 294 Hypocrisie Hypocrisie distinguished p. 20 Hypocrites and upright persons described by their hearts p. 180 Hypocrisie a natural and common thing p. 195 An Hypocrite may go very far p. 197 Yet his heart is rotten p. 198 It is a foolish thing to be Hypocritical in service p. 199 Hypocrisie a most perillous sin p. 200 Three times wherein an Hypocrite may express forwardness in Duties p. 211 Hypocrisie how discovered by self-applause and vain-glory p. 247 248 Humbleness Humbleness of heart preserves uprightness p. 256 Three properties in it p. 256 I Illumination THE greatest Illuminations are not able of themselves to save a man p. 290 Inclinations There is a difference between frequent Inclinations in an evil man and in a good man p. 152. Dominion of sin and a strong Inclination to sin differenced p. 112. Inequalities All Inequalities in holy services do not conclude a man is not upright p. 241 Inequalities in holy duties arise either from weakness of strength ibid. Or from falseness of heart p. 242 What Inequalities arise from falseness of heart ibid. Two sorts of Inequalities about holy services ibid. Conclusions from grace p. 243 Infirmities Infirmities distinguish from presumptuous sins p. 83 84 85 Sinfull Inclinations vid. doubts vid. Holy Impenitent An Impenitent sinner is utterly inexcusable p. 273 Judgement A sound Judgement a means to keep a sound heart p. 165 Corrupt Judgement a main cause of Dominion of sin p. 170 The corrupt principles in the Judgement which must be removed p. 172 K Knowledge KNowledge of God a double kind of it p. 2 Knowledge necessary to get off the Dominion of sin and what knowledge p. 164 The greatest Knowledge may be in a subject void of grace and an enemy to it p. 291 Great Knowledge without grace adds to our misery p. 292 L Life THere is a difference betwixt a Life of motion and of Affection p. 152 Love Love of Sin a means to keep up the Dominion of sin p. 164 A predominant Love of God and his wayes a means of uprightness p. 252 M Manasseh MAnasseh his notorious sins yet pardoned p. 270 271 Mercy Improve Mercy aright p. 94 95 The intent of Mercy inpardon of sin demonstrated p. 269 The actual grants of Mercy and pardon to the greatest sinners p. 270 Mercy is the essential and natural disposition of God p. 272 The Influence of Mercy upon repentance p. 274 Mercy abused in presumptuous sinning p. 74 N Novatians WHAT the Novatians thought to be the sin against the Holy Ghost p. 280 O Obedience A Twofold Obedience unto sin p. 113 Distinctions about Obedience to the Commands of sin p. 114 P Pardon There is a possibility for a Pardon of any sinner and any sin except the sin against the Holy Ghost p. 266 Perswasions to make out for Pardon p. 275 276 We need Pardon p. 277 Pardoned How wofull is an unpardoned condition ibid. Comfort to have sin pardoned p. 778 Means to get our sins pardoned p. 779 Paul his sins were very high yet
cure or else the patient will relapse the disease will prevaile no not the created Grace in the soule is hard enough to keep down sinne much less to put it out unless a divine new assistance comes to the soul Therefore David though an Holy man prayes to God to cleanse him 3. Lastly persons Truly Holy and sensible desire yet further Persons truly holy desire more holinesse measures of Holiness David was cleansed before and yet he desires to be cleansed why because though he had a radicall purity yet he had not the graduall purity The whole man was cleansed but it was not cleansed wholly some grace he had but more he did want some sins he was prety well rid off but others he felt yet stirring and working Though no man saw them yet he felt them Noe combat serves the Christian but that which Lookes to victory and he thinks the day is not yet won if he hath not yet the conquest of every sin as well as any one SECT III. 3. BUt why should we desire to be cleansed from secret sinnes Why we should desire to be cleansed from secret sins Secret sins will becom Publike sins if not cleansed Either from secret acting or secret motions I will give you diverse reasons of it 1. Because secret sins will become publike sins if they be not cleansed It is with the soule as it is with the body wherein diseases are first bred and then manifested and if you suppress them not in their root you shall shortly see them to break out in the fruit or as it is with fire catching the inside of the house first and there if you doe not surprise it it will make way for its selfe to get to the outside Lust when it hath conceived it bringeth forth sin Jam. 1. 15. Beloved remember this that though the first ground of sin be within the heart yet the propension of sin is to come forth into publicke the Child in the wombe hath not stronger throwes to get out of its private lodging then sin secretly wrought to fly into open and manifest action Ammon is sick with the sinful Conceptions of incestuous lust and what ado was there till he had committed that villany let a man set up any sin in delightful Contemplation and meditations that same inward acting of his sin Either doth actually Cast him upon the outward adventures or invites them This is the least that it doth it doth strangly ripen his naturall inclination and besides that it doth prepare him for a temptation that suits that way Satan shall not need to tempt him much who hath already tempted himself and he who will work sin in his heart a weak occasion will draw it out into his life thirty pieces of silver will prevaile with a covetous Judas who had already sold his Master in his heart Object But what of that will you say suppose that secret sins uncleansed do become publicke I say therefore should we the rather labour to cleanse them for as much as the more publick sin becomes the worse it is you know that if the word or letter of the minde be written in paper now it becomes a copy for others to write after whilst secret sins are confined the house i. to the soule only and break not out into visible act though they be very damnable yet they are but of personal and proper danger they indanger him only who maintaines them as poyson doth him who takes the poyson But when they come to publick and visible actings then they are a copy they are exemplary sins like the Plague infecting other persons others are capable to imitate them and soe more souls are tainted and God now receives a common dishonour 2. Secret sins are apt to deceive us most therefore cleanse there Secret sins are apt to deceive us most there is a deceitfulnesse in all sinnings whatsoever the soule is cousened by sin whensoever it doth sin but now secret sins deceive us most they are most apt to prevaile with us partly 1. Because we have not that strict and spirituall judgement of the inwards of sin as of the outwards many times we conceive of them as no sins at all or else as slight and veniall to draw a sword and run a man thorow the heart O this is a fearful murder to draw a false word and slanderously to pierce thorow his good name we likewise imagine that this may be bad but to kill a man with malicious thoughts with revengeful plots and desires nay this is scarce thought as a matter culpable or at least very excusable Beloved it is the ingenium of sin to come off easily in the soule without stir and debate and no sins come off so easily as those with we scarce imagine to be sins Now we are apt to think that secret sinnes are scarce sinnes 2. And because Most men decline sinne upon outward respects which doe not reach the actings of secret sins shame and fear and observance are great and the only restraints to many They doe not live in and visibly commit such sins because they like not shame and are afraid of punishment but what are those to secret sinnings where no Law of man can reach and no ey of man can search It is true that God hath set some one or other to watch the sinner al over as his law for inward outward actings his conscience principally for the inward and the eyes and mouths and hands of men for the outward but now for secret sinning it being invisible it doth therefore escape all the outward restraints by the seeing and speaking and judging of men and it hath mainly to attend what conscience wil say which perhaps is ignorant or drousy if it doth speak yet it is not regarded Now mark of all sins eye them most which do most easily deceive you these a man commits most affects most and continues in longest since therefore secret sins come under that form is it not necessary to labour to be cleansed from them 3. The strength of sin is inward therefore labour to be cleansed The strengâ—h of sin is inward from secret sins if a man hath a fever so that his tongue doth even fry in his mouth and his flesh is even rosted with burning heat yet the strength of that fever is in his spirits and inward parts which are set on fire by some humorous distemper so is it with sinne though the outward actings be bad enough yet the strong holds are within the soule The strength of a sin 1. Lies in its nearnesse to the fountaine from whence it can take a quick immediate and continual supply and so doe our secret sins they are as neare to Originall sin as the first droppings are to the springe head they are indeed Originall sin immediatly acting it selfe which sin is a full sin a feeding sin a sinning sin and never weary 2. It Lies in the acceptance of the
from encreasing his guilt he puts forth some accident some impediment or other which stands twixt the intention of sinne and the execution of it the sinner hath contrived and plotted the time and place and the manner of the sinning but God who over-rules all hath disappointed him by the unexpectedness of other company or some other occurrence of sudden sickness or misadventure if now the heart do grow into Ahabs turbulent fits it is a signe it would have had Naboths vine-yard if the hindrance of the sinful fact whether open or secret be a grief to thee this shews the bent of thy heart to the sin but I passe on 3. When the nature of sinne is no burden but some particular actings When the nature of sin is no burden but only some particular actings are As Joab said to David when he observed his sorrow for Absolom I perceive said he 2 Sam. 19. 6. that if Absolom had lived and all we had died this day then it had pleased thee well So here when the main trouble is for some actions irregularly starring out to the world and not for the nature which is a cause of that and all other sinful actings this shews that our eye is outward and not inward Brethren mistake me not I do not mean that sinful actions should escape our tears nay verily all our sinful births and broods naturally calls for sorrow and humblings and the more sinful any explicit act is the more dishonour God hath by it the more scandal religion suffers for it therefore I say the more sorrows and tears should we cast after it but then know that according to the guilty quality according to the proportion of it should be the answerablenesse of our grief and perplexity am I grieved for a rash and hasty word and not for a passionate and violent nature am I troubled for an uncleane gesture or act and not for an unclean heart am I perplexed for a lie by my tongue and not for an evil and false heart verily then my eye is not on God but man it is not upon secret sinnes but only upon open and manifest sinnes 4. When we cannot abide the spiritual efficacy and inward When we cannot abide the spiritual efficacy of the word searching of the word Beloved the Word of God is quick and powerful a two-edged sword it divides between the joynts and the marrow it is a discerner of the thoughts and intents of the heart Heb. 4. 12. you finde it to be so that it comes into your closet it findes you out in your most secret wayes of sinning it follows you into the most dark corners it pierceth into the imaginations and plots which you never yet brought out to the Sunne it tells you of your very desires and affections what you like most crave most do most Now what do your hearts say how do they bestir themselves when they finde the word to haunt and pursue them when they observe the word to come and close with the secret windings and turnings do you not strive to keep out the light do you not hold it off as they do the enemy in a siege in the out-works that he might not break into the heart of the City would you not be spared unsearched nay you cannot endure the word which comes to your private sinful gains and to your private sinful pleasures you will not endure to be ordered how to think and how to desire if it be so where is then in When the apprehension of Gods eye troubles the man he wisheth there were no God to see or hinder his sinning Positive Tryals Consider Of what acceptance are secret temptations you the property of an holy David who doth not desire to guard and defend but to be cleansed from secret sins Positive Trials The Positive observations by which you may know that you desire in truth to be cleansed from secret sins may be these 1. Consider of what acceptance are secret temptations there are open and broad temptations which carry some expresse prejudice unto our names and there are implicit and close temptations which carry a real prejudice to Gods glory of this latter sort there are again two kindes some temptations there are which the ingenuity of a refined nature may perhaps start at as too infinitely gross to yeeld unto them as some kinds of blasphemy and mockings and revilings of God or Christ or the Gospel and those hidious excitations to self-murder or any unnatural villany other temptations there are which may finde a principle within the soul more intimate and apt to take and receive the impressions if not opposed by the advertency and purity of a spiritual heart now assuredly the heart doth desire to be cleansed from secret sins which stirres up it self with all its might against those secret temptations which deal for sin within the soul which lighten and quicken natural corruption by representation or by excitation or by both O it is the heavy day of the soul when it is so inwardly assaulted and buffeted the heart is so far from yeelding that it is resisting with tears with prayers yea and observe one thing which is this that the temptation to the sinning is not only resisted but it is made an occasion to the holy soul the more to labour against the corruption unto which the temptation would secretly encline as if Satan should tempt to secret pride not only not to admit the temptation but now to go to God and pray more earnestly against a proud imagination and a proud spirit yea to be vehement for an heart more lowly and humble or if Satan doth tempt to contemplative uncleanness or secret actings not only to resist and abhor them but to pray more earnestly for a Chast and pure heart and for chast and spiritual imaginations and thoughts 2. Consider how far forth thou desirest to approve thy selfe How far forth thou desirest to approve thy self to God to God God is the God of our spirits as well as of our bodies and he doth not only ponder our paths but doth also search our hearts That thou sendest forth some words in prayer O this satisfies not because of so many distractions in the minde and of so many deadnesses in the affection that man cannot accuse thee for any habitual unevennesse this is not enough if God cannot approve of thee for a person after his own heart if thy heart were such as God would like regard approve accept then thou wouldest be better satisfied There is a twofold approving of our selves one in the conscionable exactnesse of duty appertaining to our callings hence the Apostle 2 Cor. 6. 3. giving no offence in any thing that the Ministry be not blamed vers 4. But in all things approving our selves as the Ministers of God in much patience in afflictions in necessities in distresses Another in the internal disposition of the soul which is when the private frame of the spirit is so
to break the covenant of her youth and God for a person who is married this very relation trebles the guilt for any one to murder is a sin of death but for the Childe to murder the parent secretly this very relation increases the guilt 3. The more profession a man makes the worse are his secret The more profession a man makes the worse are his secret sins sinnings forasmuch as he carrieth not only a badge but also a judge on his shouldeâ—s he not only weares a profession which is contrary to his practise but which shall condemne and judge him that he is not what he would seeme to be yea his contrary practise doth ground and occasion the great reproaches and blemishes like dirt to be cast upon the face of Religion and wo to him by whom offences come 4. The more light a man hath meeting him in the darke and secret actings of sin the more abominable is the sin when not only The more light a man hath â—he more abominable the sin a discovering light but a checking light not only a checking but a threatning not onely a threatning but also a troubling light opposeth and chargeth from the conscience against the sinning this makes it the more out of measure sinfull The more against the light of nature the worse they are 5. The more repugnant secret sins are to the light of nature the worse are they in their actings A sin is very broad when the light of nature without any ayd of knowledg from the scripture shall make the heart to tremble at the commission and to be terribly amazed the Apostle toucheth at these kindes of secret sinnings Rom. 1. unnaturall lustings and burnings 6. The more art a man doth use to effect his secret sinnings the The more art a man useth in secret sins the worse they are worse they are forasmuch as a about the same sin it is ever woâ—se when it is breathed out by deliberation then when it is forced out by a meer temptation and sin is not to be reputed an infirmity or weakness when art or cunning is the cause of it for as much as art is sober and takes time to contrive and reason to place and displace to help and forward its acts or intentions The more frequent a man is in them the worse they are all which are contrary to surprisals and infirmities 7. The more frequent a man is in secret sinnings the deeper is his guilt when he can drive a trade of sâ—n within doors when it is not a slip but a course and he hath hâ—â—dly scraped out the bitternesse of the former but he is exercising the sin new and afresh againe 8. The more gripes of conscience and resolutions a man hath felt To wallow in them against conscience and resolutions makes them worse and taken against secret sinnings and yet wallowes in them the more staine and guilt lies upon his soule A wound to a sick man is worse then to an healthy man forasmuch as the spirits are already wounded by sickness no sinnings wound deeper then such as follow the woundings of conscience a sinner doth thrust the sword in againe to the same hurt Thirdly the means But you will say this is fearfull to sin thus what Meanes The meanes to be cleansed of secret sins may be used to get off and to keep off the soule from secret sins The rules of direction which as soe many means I would commend unto you are these 1. If thou hast been guilty of secret sinnes be humbled and repent A man shall hardly stave off a new sin who hath not been humbled for an old sin of the same kinde for as much as future care Be humbled for them seldome manifests it selfe without former sorrow hast thou been a secret Adulterer fornicator thief backbiter oppressor liar drunkard c. O hasten hasten in by speedy sorrow by speedy repentance bewaile if it be possible with teares of blood thy secret wickednesse if thou doest not judge thy selfe God will surely judge thee and thinke not that because thy sinnings were secret therefore thy compunctions must be small nay thou oughtest to abound the rather and the more in floods of tears and of bitter contrition who didest dare to provoke God so c. 2. Take heed of secret occasions and provocations why is it that Take heed of secret occasions and provocations thou sayest O this nature O this heart O that Satan Thou hast I confesse shed many teares thou hast felt many sorrows and troubles thou hast made many vowes and resolutions thou hast put up many prayers and petitions and yet thou art in thy secret sinnings why what should be the reason do prayers do nothing against sin yea do tears nothing do troubles nothing do vows nothing yes all of those may do something if something else be added if the leake be stopped if the windows be shut if the doores be locked I meane If occasions and provocations be conscionably and carefully avoyded otherwise they are nothing if thou prayest and then adventures thy strength upon the occasion of thy secret sinning what dost thou but seek God first and next rise up and tempt him Keep close to heaven and keep off from the occasions and then tell me whether God will not keep thee from thy sinnings 3. Crush the temptations which come from the roots Though thou doest decline occasions yet thou canst not decline thy Crush the temptations from the roots self And there is that in a mans self which can fetch in the occasion by representation by inclination by contemplation sometimes another provokes thee to sin and this is in society somtimes thine own heart provokes thee to sin and this is when thou art solitary Now the thoughts steal out now imaginations present and confer with the minde with the will with affections wouldst thou now free thy self from secret actings then free thy self from secret thinkings The picture in the glass may inflame as much as that in the natural face so sin in the representation of the minde may fire our corrupt hearts as well as the entisings of it by conversing occasions Psalme 19. 14. Let the Meditations of my heart be always acceptable in thy sight O Lord my strength and my Redeemer There are two things which will never faile you in your surprisal of secret sinnings viz. 1. One is to be digging up the intimate root of all sinnings 2. Another is to stifle the first conception of sins to make sinne an abortive in the womb that it shall never stretch out it self to actions Beloved to tye Sampsons armes it was a vaine thing his strength lay not there but if the hair of his head be cut off then his strength is gone and he shall become weak To tamper only with the acts of sinne is not the way to be rid of sinful acts But the singular way to be rid of bad acts is to
requests ascend from one sin to more from more to many from many to all you know that confession of sins should not be particular only but universal and our sorrow for sin should respect the kinds as well as the particular acts all which import an Amplitude of grants so much Mercy and supply answerable to the required latitude of confessions and sorrow Object Object 'T is true some one sin may upon special reason either of some guilt or present insolency be more insisted on then another as one clause in the plea may be more urged then any other yet not with the exception of the rest Sol. O that sin Lord by which I have dishonoured thee so much and yet which rageth so much pardon it subdue it out with it and not that only but such sins and not them only but all my sins blot them out cleanse me from them Another Proposition which I will briefly touch on shall be this viz. SECT II. Doct. 2 THat even a good Christian should have a fear of great sins A good Christian should fear gâ—eat â—â—ns as well as less Reasons from The latitude of original sin as well as a care of secret sins Keep me also from presumptuous sins Reasons whereof may be these The latitude of original sin which as it is yet remaining in the best so it iâ— in them an universal fountain naturally apt to any vile inclination though actual sins may be divided in the life yet they are all united in their spring i they are all of them virtually as so many potential effects involved and lurking in original sin as their cause which how far it may work both from its own strength and the assistance of temptions and occasions if God doth not actually prevent and interpose if we put not forth our fear and watch we may with miserable experience both know and bewail 2. The instances of great transgressions even those Saints 2. The best Saints have been guilty of great Transgressions who have been as the highest stars have left behind them their twinklings and sad Eclipses Noah his actual distempers by wine Lot his unnatural defilements by incest David his wounds and bleeding by whoredom and blood Peter his unkind and troubled denial of Christ against his knowledge Now when Cedars fall should not the tender plants tremble if the sins of others be not our fear they may be our practise what the best have done the weakest may imitate if they do not hear and fear there being scarce any notorious sin into which self-confidence will not plunge us and from which an holy and watchfull fear may not happily preserve us Vse An Instruction from this and so on Blessed is the man that Blessed is he that feareth alwayes feareth alwayes Prov. 28. 14. When we read of great sinners in the Scripture and see great falls and sins in others as we should thereupon seek to recover them who are thus fallen by our Counsel and prayers so we that stand should take heed lest we also fall 1 Cor. 10. 12. If that Satan who would deal with us could be procured to shape out only mean and vulgar assaults and suggestions to common and unavoidable infirmities and sinnings this might somewhat abate the vigour and intension of our holy fear and circumspection yet not altogether forasmuch as he being a subtile enemy trains and facilitates the heart by the frequency of small commissions at length to the boldness of great Impieties or if Satans suggestions were artificially and extreamly laid and pressing to great sins as well as small yet if we had natures no way capable to receive the greatest impressions of sin but were naturally averse and stifly indisposed to such temptations then our carefull fear were not so requisite But we are not shot-proof Temptations even to the greatest sinnes have within our breast some principles which would presently shake hands with them The actual light and acting grace do sometimes happily turn them aside from closing though they keep them at the door as the Prophet caused the Messengers who came from the King to take away his life Yet there is another Principle of corruption which would let them in and which would co-operate with those temptations even to Contemplation and inclination and acting both inward and outward nay this corrupt nature of ours alone though it doth learn somewhat by temptations and occasions yet it alone from it self can cast forth most sore temptations to most abhorred sinnings Therefore this we must do fore-past sins must be eyed with grief present inclinations with combat and future with fear we must not in our War imitate the Syrians who were to fight neither with small nor great but with the King of Israel No but we must oppose all sins small sins as well as great and great as well as small those sins which do encounter us we should force some out and keep the rest off He is a wise and sincere Christian who resists the smallest and fears the greatest sins Keep back thy servant from presumptuous sins SECT III. Doct. 3 ANother Proposition which I might observe from the words absolutely considered is this That a good man A good man is Gods servant is Gods sâ—rvant Thy servant from c. We read of divers servants in the Scriptures some are the servants of men who apply all their gifts and parts and sacrifice the whole method of their beings and expressings to claw and humour the itch and pleasure of others All flatterers are such who are a people of slavish-bondage having sold themselves from themselves to some persons Some are the servants of the world whose hearts and labors are bestowed upon earthly things and they make even those noble souls of theirs to weary themselves for very vanity and to increase only in that with the least toe is too excellent to tread upon Some are the Servants of Satan mentioned in an instrumental Activity and readiness to entertain and execute his base and hellish inspirations and motions Some are the servants of sin who quales quanti all that they are and can do is to fulfill the lusts of their flesh there is no servant so obedientially attending the Command of his Lord as they to receive and act the pleasure of their sinfull hearts Some are servants to themselves who as if they were born neither for God nor man apply all their will and strength and abilities only to their own ends without any real effectual consideration to publique good of Church or Country And some are servants to God Moses was so Simeon was so Moses my servant is deal said God Now letest thou thy servant depart in peace said Simeon and David here Keep back thy servant Gods servants disters from all servants in the world every other servant looseth himself by service Note he is not sui juris in the Law but the only way to find a mans self is to be Gods servant Every
other servant looseth his liberty by his service but libertty is then got when we become servants to God As soon as we enter the service we obtain our freedom Every other servant in strictness of Rule is below a son a child but every servant of God is a son of God and shall have not gifts as a meer servant may have but the inheritance which the son who serveth his Father shall have There are two sorts of servants under God 1. Some stubborn who are Servi victi as St. Aust in speaks The Law of Creation is upon them and so will they nill they they are in some obediential and serviceable Relation 2. Others are servants not of force but of affection not of compulsion but of election they have chosen God to be their Lord and have willinglly resigned up themselves in the purpose of their hearts to an universal observance and love of him and obedience unto him impartially and constantly to do his work Such a servant to God was David but this observation is very general therefore I pass unto another viz. SECT IV. Doct. 4 EVen this That we are Gods servants should be used to move the Lord to help us against sins you know that in all relations That we are Gods servants should be a plea for help against sinnes there are mutual bonds and duties the wife owes much of subjection to the husband and the husband owes also much of love respect and care to the wife The Child owes much attendance reverence and affectionate duty to the Parents and the Parents owe much of instruction reproof correction nurture provision of Estate for the child again so is it betwixt the Lord and his servant though to a mear slave there be no mutual obligation or else it is in that which is weak yet to a servant who stands in that relation which they call Ingenuous as much is due from him to his Lord so something his Lord ought to do for him to feed him to cloth him to house and lodge him to defend him against wrong and injuries This is it in the case of David Keep back thy servant from presumptuous sins as if he had said O God thou art my Lord I have chosen thee to whom I will give obedience thou art he whom I will follow I bestow all that I am on thee Now a Lord will help his servant his servant against an enemy against an enemy who for the Lords service is the servants enemy O my Lord help me I am not able by my own strength to uphold my self but thou art All-sufficiency Keep back thy servant from presumptuous sins Note I observe in Scripture many singular Methods to prevail in request upon God sometimes he hath been urged from something in himself to do things for his Mercies sake and for his truth sake and for his goodness sake and for his holiness sake sometimes he hath been urged from something which he was very tender of and at which he aims in all his dealings viz. for his own glory and for his names sake sometimes he hath been urged from some word or other which he hath let fall at which the believing soul doth catch as did Benhadab servants from Ahab thy brother Benhadab Remember thy word saith David upon which thou hast caused me to hope Psalm 119. Thou saidst thou wouldst do me good said Jacob Gen. 32. Sometimes he hath been urged from the special relations twixt him and his people as from that of a Father Isa 64. 8. But now O Lord thou art our Father and this of a Lord. Isa 63. 18. The people of thy holiness have possessed it but a little while verse 19. We are thine and in many other places Remember thy servant and remember thy servants Beloved It is a great thing to stand in near relations to God and then it is a good thing to plead by them with God forasmuch as nearer relations have strongest force with all the servant can do more then a stranger and the Child then a servant and the wife then a Child but though this urging of God by vertue of our relation be an excellent point yet because it is not the main intention of the place I likewise pass it over Another observable Proposition may be this SECT V. Doct. 5 THat our special Relations to God should be special Reasons to work a care not to sin against God Keep thy servant Our special relation to God should make us carefull not to sin against God from c. Thy servant there be many reasons against sinning the very nature of sin carries along with it a condemnation of sinning because sin formerly is a transgression an Anomy and a Rebellion which alone is an inglorious thing Again The Laws and threatnings of God should be as forcible cords to draw off the heart from sin And again All the Mercies and goodness of God should exasperate the heart against sin Again All the Attributes of God might hold us Now with these this also may come in viz. The specialty of our Relation to God that we are his Children and he is our Father we are his servants and he is our Lord though the common obligations are many and sufficienr yet the special Relations are also a further tie the more near a person comes to God the more carefull he should be not to sin against God Let us who are of the day be sober let us not sleep as do others 1 Thes 5. 6 8. God hath not called us unto uncleanness but unto holiness 2 Thes 3. 7. If you call him father pass the time of your so journing here in fear 1 Pet. 1. 17. If I then be a father where is my honor If I be a Master where is my fear Mal. 1. 6. I will be sanctified saith God of all them that draw near unto me There is a double drawing near unto God 1. One in respect of Office as the Priests of whom he there spake who because their Calling and Office is more high and heavenly they therefore should be more religious and holy 2. Another in respect of Nature and change by vertue of which our Relation comes closer to God even this nearness should occasion more care against sinfulness Reasons Reasons whereof are these First Admissions of sinnings here do diffuse a greater ingloriousness Their sinnings are most dishonourable to God to God sin is most darkning in a white cloud then in a black as a spot is more eminently disgracefull in a fair then in a foul cloth Though the sins of evil men do prejudice Gods Glory yet the great sinnings of good men do occasion much more for not only the particular sinnings send up a cloud but other men by reason of them form out of them a smoak of blaspheming and reproaching of the wayes of God and the profession of Grace Secondly Their great sinnings do make them the sorer wounds Their sinnings make the greater wounds and
own Our tongues are our own said they who is Lord over us Psal 12. yea they are said to set their Note mouths against heaven q. d. what tell you us of the Lord of his displeasure or pleasure As for the word which thou hast spoken in the name of the Lord we will not do it said they in Jeremiah 44. A man doth even try it out with God and provokes him to his face and maintaines the devises of his heart against the purity and equity of Gods will 2. In presumptuous sinnings a man knows the thing and way to In them a man knows the thing to be unlawfull be unlawful and therefore the presumptuous sinner is opposed to the ignorant sinner Numb 15. not that every sinning against knowledge absolutely whatsoever is a presumptuous sinning is against knowledge and without grosse ignorance the presumptuous sinner holds a candle in one hand and draws out the sword with the other my meaning is this that he breaks through the light of knowledge discerning the way to be sinful yea and flaming upon his breast working in and checking his conscience notwithstanding all which yet he will presume to offend and proceed in transgressings 'T is true even a good man in many particulars Object may and doth sin not only against habitual but against actual knowledge but this is through infirmity not through Sol. contumacy he approves that light against the sinne and doth not maintaine the sinne against his light yea he yeelds not only by approbation of judgement but also by resolution and desire of will to imitate the light yet through the weaknesse of his power and from the force of an hasty temptation he may fall down even at noon-day but the presumptuous sinner sees light as an enemy and therefore willingly breaks through it to the way of his sinne yea he makes his heart to uphold the sin against the force of his knowledge and drives back the arguments with a resolution that however he will have his sin 3. The presumptuous sinner in that kinde of sinning adventures He adventures against express threatnings against express threaâ—nings thus it stands with a man his heart and Satan incline and egge him to sinne but God and Conscience stand in the way against him as he said of Note the sword to Joab Knowest thou not that it will be bitternesse in the end so God saith to him thou shalt not have peace in this way it is the thing which I hate and abhorre and I have revealed wrath from heaven against it but in presumption the sinning soul steps over the threatning to the committing of the sin that sword of God which may keep back another man yet though God sets the point of it to the breast of a presumptuous sinner it will not stave him off from adventuring therefore the presumptuous sinner is said to blesse himself in his heart though God threatens a curse Deut. 29. this is a truth that a presumptuous sinner is not changed by mercies nor affrighted by threats but as the Leviathan in Job laughs at the shaking of the speare so the heart of a presumptuous sinners puffs at all divine warnings and menaces come said they let it come that we may see him As there is not a love to the goodness of God so there is not a fear of the greatness of God in presumption 4. Presumptuous sins do arise from a false confidence there are two They arise from a false confidence Of the facility of mercy things upon which the presuming sinner doth imbolden himself 1. One is the facility of mercy when a man sets mercy against sinne he doth well because Gods mercies should draw our hearts off from sinne but when a man sets mercy against Justice now he offends yet thus doth the presumtuous sinner perhaps there is not in every presumptuous sinner such a spirit of Atheistical madnesse that he is absolutely carelesse of all that God threatens nor is he so miserably prodigal of his soul that he rejoyceth to have it damned no he may and sometimes doth apprehend threatnings yea so that his heart is caused to demurre it may be a stopping apprehension i. such as may make him study how to pursue his sinne and yet to wave and decline the edge of the sharp threatning and this he doth by opposing mercy to justice 't is true this is a sinne and divine justice will not take it well but I will adventure on it hoping that divine mercy will pacifie the rigor of the threatning I will sin and offend Justice but then I will decline that Court by flying to the Mercy-seat God is of a gentle heart easie to be entreated and will be presently satisfied and appeased Just like a man who will break his bones because he trusts to have them quickly set by a skilful Chirurgion or like a lewd child who adventures to outrages upon the scope and allowance of his fathers good nature This ground of presumption God fully intimates in Deut. 29. 19. when he heareth the words of the curse that he blesse himself in his heart saying I shall have peace though I walk in the imagination of mine heart to adde drunkenness to thirst c. Beloved this is certain that presumption disposeth of mercy beyond all allowance and writes a pardon which God will never allow nor seal it will dare to runne in debt upon a conceit of a discharge and clearing however as if Divine mercy were nothing else but a present untwining of all the knots which we make and a crossing of debts as soon as entred and served for no other end but that men should be bold to sinne and cheerful after the commission of it But verily mercy is more precious then so 2. Another is the self possibility and strength of future repentance Of the self possibility of future repentance he is one of the worst patients in a way of sinning who is confident that he can be his own Physician no soul wounds it self more then that which vainly thinks that it can presently cure them presumption is not alwayes carried upon an absolute hope of mercy but the sinner being more piercingly understanding knows that mercy is a special Charter and such a balme as is spread only upon a returning and humbling soule here it is that this presumptuous person will adventure to sinne upon a confidence that he will notwithstanding all this fashion and polish his soul to a meet capacity of mercy by hereafter repentings and humblings he doth foolishly delude his soul with a fancy of such things which exceed his power There are two things which the sinner cannot assure himself of One is the lengthning of his life for this candle is lighted and put out not according to our desires but according to divine pleasure all life hath its limits from the Lord of life and death he who sinnes to day cannot be assured that he shall live till to morrow Now
knowing how his actions were capital copies wrote in Text Letters And that the sinnings of great men are like the fallings of Cedars which bring downe with them to the ground many lower shrubs And that the sinnings of good men are easily snares whereby other men would encourage and deceive themselves 2. Such sinnings from him would be trophies to evil men His sins would be trophies to evil men There are three things which flash evil hearts One is the accomplishing of their own projects and lusts Another is the distresses of the Church Aha so would we have it A third is the great falls of good men now like the dog they will bark and insult over the wounded Lion A good mans sins which are his wound and Gods dishonour is their day of mirth and sport I observe that there are three mouths which the higher sinnings of good men do open The mouth of God O how his word thunders his displeasure against the soul of such an one who is come so neere unto him and yet hath adventured thus to sin against him doest thou thus requite the Lord. The mouth of conscience if we do well and keep uprightly with God then the mouth of conscience yeelds words of oyle and peace it exceedingly excuseth comforteth acquitteth upholdeth c. but if we wickedly transgress and exceed infirmities O then the mouth of conscience proves like the mouth of the sword it speaks with sharpnesse and woundings â—nd terrible amazement c. breaks the bones of David Psal 51. makes him roar Psal 32. The mouth of evil men Now their voice is set on high the trumpet is set to their mouth O what Ragings Raylings Girdings Scoffings Obloquies and Blasphemies are instantly heaped upon Religion and Profession yea these are they this is their holiness this their profession this their niceness this the hypocrisie of them all Now perhaps this also might move David to pray to be kept back from presumptuous sins though not the immediate yet the colateral reason viz. because he might not give occasion to the Adversary that God might not suffer by him nor Religion by him that he might not sad the hearts of the righteous nor weaken the Glory of holiness nor stretch the mouths of them who can bless themselves in a course of vileness and yet curse and accuse the godly for particular facts only In respect of God 4. In respect of God Here also might David frame strong and singular reasons to be kept back from presumptuous sins I know there is nothing in God which a good heart might not urge as a sufficient 2. Reasons argument against any sin but I will contract my thoughts and matter 1. What God had been to him might cause him to pray What God hath been to him against presumptuous sins For his temporal kindness that was exceeding great he raised him from the crook to the Scepter from the Shepherds tent to the Kings Throne and now after all this to answer so great goodness with great sinfulness this would be a high degree of odious unthankfulness His spiritual kindness that was more then the former he did set his love upon him and made him a person after his own heart gave unto him his good Spirit of grace and joy comforted his soul in many adversities compassed him about with favour as with a shield heard his prayers granted him the desires of his soul O then how should David do such great wickedness and sin against his God! God forbid that David should put forth an hand to such an high kind of sinning who had received from the hand of his God such high kinds of mercy and goodness Mercy should make the greatest distance twixt us and sin and cause the purer walking twixt us and God What he was to God 2. What he was to God Why David was his servant see the Text and presumptuous sinnings are high oppositions to our service of God David was his child his son and presumptuous sinnings are great at least incongruities to the way of filial obedience Should such a man as I flee said Nehemiah so here should such a man as David one to whom God was so near one who was so near to God should he break out into the ways of Rebellions into the acts of an enemy into the paths of hostility not only sin which may befall the best but sin presumptuously which befals the worst nor only to be surprised by temptation but also to dare one in a sin by a proud presumption What for a child to take arms against his Father for a holy David to sin with so high a hand against so good a God and so professed a Father no marvel that he fears and prayes and that earnestly Lord Keep back thy servant from presumptuous sins No other might be expected from men professing themselves haters of God and Lover of sin but for a friend for a servant for a child how can my God take such vile dishonors from me and who will honour him if his own should adventure and presume thus to dis-glory his name and wrong his and their relation SECT IV. NOW I shall descend to the usefull Applications of this Vse 1 point unto our selves there are four general uses which may flow from this prayer of David 1. Of Instruction 2. Of Examination 3. Of Exhortation 4. Direction 1. For Instruction It may instruct and inform us in divers particulars viz. Instruction 1. To see our own danger as the prayers of holy men for good things should learn us faith and hope so their prayers See our own danger against great sins should teach us fear and watchfulness There is a story of an heathen man who prayed to Jupiter to be saved from his enemies one who heard him so petitioning willed him to mend his suit and to desire Jupiter to save him from his friend for he trusted them more and therefore they might do him most hurt I would add one thing more to have mended that petition also He should have prayed to have been saved from himself for there is more danger in our selves then in all enemies or friends O Brethren we carry about with us vile natures and treacherous hearts Even those abominations which sometimes we could have trembled at unto them will our wicked selves deliver our selves if God keep us not back Natural corruptions will bid fair foâ— the foulest commissions and that the match is not finished and acted it is not because we want hearts but because God restrains and hinders My soul is even among Lyons said David In another case assuredly our soul dwels with such a nature as will not distinguish twixt small and great but is then most like it self when it is boyling in the vilest degrees of sinning The temptations cannot be so black and foul but our corrupt hearts would easily kindle by them and we should embrace them unless there were a God to stay and stop us
you know that Hazael when the Prophet wept and told him of that Savage and barbarous Cruelty which should break from him in ripping up the woman and but chering of the Children Is thy servant a dog said he q. d. I abhor the thoughts of such unnatural villany and yet being left to himself he soon acted that which now he seemed to abominate even those sins which made a cry to heaven as Cains murder and Sodoms uncleanness and the mighty sins which the Prophet touched at yea and the highest and stoutest rebellions they have all of them in all men a natural foundation and seed and principle Secondly Not to boast our selves of our standing Learn Boast not our selves of our standing Pauls counsel thâ—oughly Let him that stands take heed lest he fall 1 Cor. 10. 12. Even thou which hast heretofore bitterly judged another for his sinnings art now in the same transgression and thy conscience is all over running with blood either thus thou art or thus thou mayst be There be four things which the great falls of others should Note work in us viz. 1. Great compassion It is an ill heart which can rejoyce at other men sins and it is never right with us untill we can hate our own sins and shed tears for others 2. Humbling fear Considering thy self lest thou also be tempted Gal. 6. 1. Thy Glass is made of the same brittle mettal and that it falls not and breaks it is because of the hand yet holds it not because it keeps it self If God should permit Satan to winnow thee thou wouldst perhaps more readily deny Christ and his truths then ever Peter did many a man hath sound limbs because he was never in the field at battle 3. Earnest prayer for continued assistance forasmuch as though our Combats and dangers are here below yet our guards and safe-comes are there above and only there 4. Tender jealousie When others fall into sin it is good for us to fall upon our knees and watch since our forbearance depends not on the betterness of our nature or greatness of our strength but on the efficacy of Gods preventing and assisting grace Thirdly You may here learn what weakness there is in the What weakness is there in the strongest Christian strongest Christian all his own strength is not sufficient for him against temptation or sin if any thing could keep off sin it is grace but grace needs help as well as sin needs a bridle Hold thou me up said David so shall I be safe psalm 119. Look as it must be a divine Power which implants Grace so it must be an Almighty hand which must mantain it we can neither form our own hearts nor conquer our own lusts What would become of the Child if the Nurse did not hold him And whether would the ship be driven by a Tempest had it not a Pilot to steer and order it None can say what shipwracks would befall even a good soul were it not continually preserved and lookt unto by a good God Our strength and safety is more in the name of God and Christ then in our own defence hence it is that our Saviour commended that petition even to the best Lead us not into temptation not that God tempts any man to evil but that Satan would easily lead us into sin Did not God lead us out his suggestions are crafty his temptations strong our hearts deceitfull our graces weak our hands feeble our resolutions insufficient so that we may all cry out in this case as Peter in another Help Master or else we perish 'T is true we must resist and we must handle all our weapons Object and we must seek and we must resolve and we must study and we must hear and we must read and we must decline but in all these yea with all these yea above all these Sol. we must take in the Lord and depend upon his help Lord Keep back thy servant or else none of these without him will keep off the sin That soul is most kept from sin which keeps most to God None can keep up a soul keep off a sin keep back a temptation so as God can do SECT V. 2. Of Examination Use Examination NOW let us come yet more close to our own hearts Davids care is here against presumptuous sins But how stands it with our souls Are we in the shallows only or have we adventured into the deeps it is true that there are some presumptuous sinnings which are past all shore they are out of the reach of all recovery therefore I meddle not with Degrees of presumptuous sinning very fearful yet recoverable Presumptuous sins arising more from the manner then the matter In times of light there is either formal or virtual presumption Habitual presumption and particular presumption them but then there are other Degrees which are though very fearfull yet recoverable Consider 1. Presumptuous sinnings arise more from the manner then the matter it is not alwayes so much what is done as how the soul behaves it self in the sinning which make it presumptuous A little sin commited with an high spirit may therefore prove an high sin 2. Again In times of much light either there is much formal and explicite presumption or else vertual and interpretative presumption for where so much is afforded to lighten and keep back it must be reputed as presumptuous yet to adventure on 3. There is Habitual presumption when a man will hold on in a course and way of sinning and there is particular presumption in respect of this or that fact now one of these most men do touch upon I know you like not to be handled roughly in this thing such is our hearts we had rather have our sins concealed then uncased and still conceive that we are not so bad as the worst Discoveries of presumptuous sinnings therefore let me propound things unto you more generally 1. What call you that kind of sinning When we our selves When men venture upon the same sins they condemn in others will venture upon the same sins which we condemn in others Rom. 2. 1. Thou art inexcusable O man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest dost the same things 2. What kind of sinning call you that When the heart will When the heart will mantain its way against revelation of wrath maintain its way against the Revelations of wrath i though God proclaims vengeance and death against such a sinning way yet the man will adventure on in the commission I say will adventure for through weakness a man may be troden down but it is a stoutness when he will break through the Army when a person will through the pikes he will not give up his worldly and fleshly lusts though the heavens be darkened round about his soul with threatnings is not this presumptuous sinning 3. What kind of sinning call you
that When the soul suppresseth When the soul suppresseth truth truth and holds back the light for unrighteousness sake when it knows the fact or way to be sinfull and yet will not be held back 4. What is it for a person to bless himself in his way and to When a man blesseth himself in a sinfull way protect himself when God hath cursed his facts to say none of this evil shall befall me but to morrow shall be as to day The Prophet is a fool and the spiritual man is mad God will not do as he reports therefore soul take thine ease thy course let us eat and drink and to our sins still 5. What is that When men will not repent till they be old When men wil not repent till they be old or ready to die and till then will continue upon that score of sinning upon a presumption that sin will be easily discharged and Mercy presently had When men return to those sins they have found bitter 6. What is that Returning of the soul to a fact or way which it hath found to be bitter already and though it hath found Hell in the conscience for the same sinning yet it will break out again upon a hope of great mercy Object Yea But alas The best have their infirmities and escapes we think no hurt and God knows our hearts sin we do and who doth not but it is not through presumption but through infirmity The spirit is ready but the flesh is weak we still carry flesh and blood about us it is our weakness and God we trust is mercifull Sol. It is most true that the best are sick and the strongest are weak but then it is as true that the heart is deceitfull and sin is subtile and men are apt to raise themselves in a false opinion of their safeties and to extenuate the height and parts of their sinning But to the objection I will briefly discover unto you whether Four things Whether our sinnings be from infirmity or presumption your sinnings fall from Infirmity or else proceed from Presumption This must be granted in the general 1. There are sins of Infirmity as well as of Presumption 2. Infirmities are of two sorts 1. Meer Infirmities sins arising from meer weakness without any deliberation of the mind or choice of the Will as suddain evil thoughts words deeds dulnesses defects shortness in good c. 2. Mixt which have a tange of presumption but not enough to make the sin to be presumptuous A knowledge but not a practical Judgement pro hic nunc some apprehension but not a perfect deliberation suddain passions perplexing the Judgement and dazling of it Inadvertencies Inconsiderations But more particularly 1. Acts owning themselves to infirmitie depend most Infirmities depend most upon outward strength upon outward strength they have not such an entire causality from the subject but are produced from unequal power It is granted that even a good heart may yet be found in the dirt it may be overtaken with some particular facts which are stark naught but this irregular action ariseth principally from a strength of temptation which exceeds the actual strength of the renewed heart like a man in a crowd though he strives another way yet is over-born he is over-set he is carried down for all his strength cannot shoulder off the crowd he is too weak So when a man sins through infirmity there is a nature which resists as Paul had a Law in his mind warring against the Law of his members Rom. 7. yet the strength of that sinfull Law did over-bear the resisting strength of his renewed mind in respect of particular facts therefore the acts were acts of infirmity But what is this to him whose heart is set on wickedness who imagineth sinfull devices who shapes and contrives his way of sinning who tempts even sin it self to sin whose sinnings arise from affection not from temptation who provokes his corruption to get out who is a devil to his own heart inclining and stirring it to sinfull commissions were our sinnings springing from a full principle from a nature giving out it self and that alone I cannot judge them to be infirmities 2. Acts of infirmity are not habitual but particular they Infirmities are not habitual but particular are rather transient then permanent acts they are acts but not continued acts like a land-flood not like a river and the reasons of it are these 1. Partly because they spring from Temptation which though Note it may now and then over-reach the soul yet the renewed heart observing the slight of Satan and the imbecillity of it self provides therefore for stronger defence and strength to resist And 2. Partly because They flow from passion and sudden distemper which is not a constant inclination but only a fit a present violence David in a sudden Passion will kill Nabal and every mothers child but when Abâ—gail met and asswaged him and made him understand reason he was quit from his projects But now where things fall into a habit into a course into a common practise when a man is every day at his sin when it proves an haunt this cannot be called a business of infirmity when our actions run and fall into a kind of naturalness and custom that a man is always sliping and alwayes swearing and alwayes filching and alwayes lying when the way of his sin is a Trade why this is no more to be reputed an infirmity then for a Mariner to be in his ship or a Trades-man to be in his shop Thirdly acts of infirmity are involuntary acts the man doth Infirmities are involuntary acts them but the will is against them the evil which I would not do that do I said Paul in Rom. 7. As the fact opposeth the Law so that will opposeth the fact it is that which a mans judgment disapproves and which his will is averse from The traveller his will is to go the right way and in that to stand yet he may stumble and fall down and this may be called an infirmity But if he be himself and should put off his cloaths and lay himself down in the dirt this were an act of a voluntary madnesse so when a man sets himself to sin when he will go and wallow in the mire when with Ahab he sells himself to work wickednesse that he doth bargaine away his soul for a sin when he gives up himself to uncleanness with greediness this is no infirmity it is a height of proud presumption But through infirmity of prevalent resistance a good man may be sold under sin as Paul he may be led captive being over-surprized he may be led with Peter that way or to that fact which yet he would not willingly do Fourthly acts of infirmity is not a state of quietnesse or consistence i. if a man sins from a weaknesse of withstanding Infirmities are not a state of quietnesse grace Though the
Thus the presumptuous sinner Note makes way to the despairing sinner for what is it which causeth despaire when the soul sees justice to be exceeding great and a cloud over the mercy-seat now it sinks a pace and what darkens the mercy-seat more then the greatnesse of sinning and why doth divine justice seem so terrible but because the person hath been so audaciously sinful Now he saith with Cain my iniquity is greater then can be forgiven Gen. 4. No no there is not balm for such wounds there is not mercy for such great transgressions as I stand guilty of SECT VII 4. Of Direction THe last Use of the point shall be for direction guiding us Direction Nine Rules How to be kept from presumptuous sins Beware of a course of little sins to the observation of some particular Rules that so we may be kept from presumptuous sinnings 1. Beware of a course of little sins The stirrop though it be low and small yet it doth serve a man to mount the great flames of fire took their beginning from a cole or a spark And men usually have been first wading in lesser sins who are now swimming in great transgressions sinnings supposed as little or inconsiderable have not only this happinesse that they are not so much regarded but this unhappiness that they are more often committed And then this is certain That the frequent commission of small sins is great in it self and doth also dispose and prepare to greater commissions many drops make a currant he who makes no conscience of acting many little sins will shortly take the boldness to assay and act some great sin For 1. The more any sin is committed the more is the Note judgement blinded and corrupted 2. The more are the affections inclined and seduced 3. The more is conscience benumbed and seared 4. The lesser force have divine arguments with the soul being surfeited with the pleasures of former sinnes and then it must well follow that the heart being thus qualified may easily be wrought upon to a foul commission this I finde that the way to be kept from an high sin is to fear the least sin For little sinnings are not like a little inch of candle which goes off in an absolute period but they are like a traine of powder which takes fire from corn to corne till at length the barrel is burst asunder or like a little sicknesse which is an humour disposing to a stronger distemper or like a little circle in a pond which begets greater and greater I observe three things 1. That Satan hath a strange hand over that soul which can Satan hath a strong hand over the soul which can bear with any sin bear with any sin he may by lesser things maintain his command as it was said that the little childe did command the land for the childe prevailed with the Queen and the Queen with the King and he over the land Satan can prevail for a little sin and a little sin can prevail with the heart and the heart with the whole man 2. That little sinnes are breeding sinnes Now sinne will keep its bounds but naturally would greaten it self though Little sins are breeding sins it seeme modest at first yet will it by degrees become familiar and impudent 3. They are entisings sinnes they are the advocates in the They are inticing sins bosome for greater they do not onely labour for their own lodging but will deale strongly with the heart to embrace greater as occasion and temptations present themselves Therefore this do give the water leave no not a little little streames makes way to the ocean And thou studiest the present way to become a great transgressor to rise to presumptuous sinnings who wilt allow thy selfe to be an habitually immoderate sinner Secondly take heed of the iterations of any sinne viz. do not go a sinne over and over of all transgressions Take heed of the Iterations of any sin which dispose the soule towards presumption the repeated have a special influence and I will give you a reason for it Because presumptuous sinnings depend much upon the boldness of the heart when the heart becomes bold and fearlesse Note it will then venture thorough thick and thin it will presume far they were men who sinned with both hands and as high as Sodom who came to this passe that they knew no shame Now sinnes of iteration or repeated sinnes they frame a boldnesse in the heart as repeated blows do the anvile and the more hardened the heart is the more bold it growes partly because they delude the heart they work false principles in the minde forasmuch as we have gone on in these courses again and againe and no evil befals us therefore to morrow shall be as to day let us eat and drink and sinne It was a sweet advise that of Elihu Job 34. 32. That which I see not teach thou me if I have done iniquity I will do no more for all sinne grows strong by practise and the often going over it is like the motion of the feet from one round of the ladder to the other still rising or like the manifold turnings of the wheel which mounts the weight still to an higher pitch what Job therefore spake in another case Once have I spoken but I will not answer yea twice but I will proceed no further Job 40. 5. that I say unto thee once thou hast sinned thus and thus yea twise and yet conscience is tender there is yet fear and sorrow but proceed no further least that become mighty to sinne This is certaine that the stronger sin grows the more easily will a sinner presume Now repeated sinnings do wedge in the sin with strength as the more often the Schollar writes after the copy the fairer he writes and the more he is enabled to write so often sinnings makes the soul more strong in that kind and then more fit for a worser Thirdly do not stifle or reject the frequent checks of conscience Do not stifle the frequent checks of conscience God hath appointed several things to give the sinner a touch like cords to twine him in to keep him from sinnings viz. the voice of the word and the voice of judgement and the voice of men and the voice of his own conscience Now mark it there are two of these voices more especially which if a man will neglect and slight a thousand to one but he will fall to be a presumptuous sinner viz. 1. The voice of the Word Prov. 29. 1. He that being often reproved hardened his neck shall suddenly be destroyed and that without remedy 2. The voice of conscience when the conscience shall concurre with the word in its informing acts and in its directing acts and in its warning acts and in its restrictive acts and in its corrective and judicial acts i. it shall point the way or fact in the evil and unlawful quality of it and strive and reason
and fret and reprove and threaten yea and speak bitterly yet a man will go on I say this man hastens to some great sin to presumptuous sinnings I will give you a reason for it because the Lord will forsake this man he will leave him to himself he will give him up to his own heart since he will not hearken to the counsel of the word nor to the advises of his conscience God will strive with him no more but he shall be left to himself this is the usual course of Gods righteous and judicial proceeding Now what can the heart do being left to it selfe as it hath no strength against a great temptation so it hath sufficient strength and desire to for the greatest methods of transgressings if restriction be a merciful bond to corruption then wrathful desertion a desertion of the creature i. a denial of preventing assistance against temptation or inclination or acting why it is as the unmuzling of the Mastive or untying of the Lion Not that God sets on the heart to sinne but that the heart will in a moment be mighty in sinning which is judicially deserted or left by God for former sinnings Therefore I beseech you take heed of scorning divine admonitions and reproofs Consider that place well in Psal 81. 11. But my people would not hearken to my voice and Israel would none of me ver 12. so I gave them up to their own hearts lust and they walked in their own counsels if thy heart can rise above the word it will rise above thy conscience and if thy heart rise above thy conscience thy next sinnings will rise above thy former he will not be modest to sinne who growes impudent against the word and violent against his conscience Fourthly secure not the heart because of Gods present silence Be not secure because of Gods present silence Beloved I observe that God is silent oft-times when men are in either way in the good and in the bad a man Note may repeat his seekings of God and yet God may be silent O my God saith David Psal 22. 2. I cry in the day time but thou heardest not and in the night season and a man may repeat his sinnings against God and yet God may be silent Psal 50. 21. These things hast thou done and I kept silence But then this silence is not an infallible testimony either way though he be silent to the many prayers of his servants yet the vision will speak at length for as thou hast a time to seek so God will finde a time to answer And though he be silent many times at the sinnings of men yet this is but forbearance it is not an acquittance if thou takes the times to sinne God will take his turn to punish Psal 50. 21. These things hast thou done and I kept silence thou thoughtest that I was altogether such a one as thy self but I will reprove thee and set them in order before thine eyes Obj. But you will say what is this to the preventing of presumptuous sinnings Sol. Very much for presumptuous sinnings depend much upon security a man secures his facts and wayes from this that God is silent and does not presently draw the sword send for the arrest and therefore presumes to a second or greater sinning from God connivence and patience toward former Solomon insinuates it clearly Eccles 8. 11. Because sentence against an evil work is not executed speedily therefore the heart of the sonnes of men is fully set in them to do evil q. d. There is now no ho they make no bones of it they will venture yet again But brethren take heed if you sin and yet you prosper in the world if you sin and yet conscience be quiet if you sinne and yet God presents not a present testimony of his displeasure yet do not presume for if you do evil sinne lies at the doore first or last when you open it your sins shall flie in your face though the punishment of the sinner be not present yet it is certaine it shall not be well with the wiced though he prolong his dayes Eccless 8. 13. yea the sinner of an hundred years old shall be accursed And this is observable that Gods silence towards a forward transgressor is made up at length not only with certainty but with number and measure perhaps he will take such a time to account with thee for thy sinnings that he will break thee suddenly all to pieces he will break thy estate and thy conscience and thy body and thy soul and all and all irrecoverably for ever When a man emboldens his heart to sin because of divine Note patience God doth usually do two things viz. Study and improve Mercy aright 1. He riseth suddenly to the ven eance 2. He curseth the sinner without all remedy and so fully vindicates his silence and glorifies his Justice Fifthly If you would be kept from presumptuous sinnings then both study and improve mercy aright Mercy it is the sweet savour of a sinfull soul that gentle voice which speaks hope to a trembling spirit that tender hand which supports and relieves a fainting soul And yet even from this sweet flower doth pâ—esumption suck the vilest poyson corrupting and inflaming the heart to the greater boldness of sinfâ—ll adventures from the greater goodness of exceeding Mercifulness in God But then mark it that upright apprehension of divine Mercy would serve to keep off the soul from presumptuous sinnings If a man did consider two things 1. That Mercy the very intent of it the pulse of it it is to draw a man off from sin it is true Mercy is an harbor but not for the Traitor to thrust in his ship it is a City of refuge but not for the audacions man-slayer O! No Mercy it is the tenderest goodness but withal it is a special goodness and is set up not as a light by the sea that a man may know thereby how to sail more freely that a man should therefore sin more violently but as a proclamation from a Prince to draw in the rebel to sheath his sword and to fall down on his knees There is Mercy with thee therefore shalt thou be feared said David And knowest thou not O man saith the Apostle that the goodness of God should lead thee to Repentance Rom. 2. 4. Hath God mercy to pardon me with what heart can I then presume to provoke him Hath he Mercy to pardon me How canst thou then O my soul hold on thy sins not return when Mercy sends a Message after thee it is the last and most prevailing motive for a sinner to repent even this that God will be mercifull to him 2. Mercy mis-proved to the sin is both justly denied to the sinner and also intends his sin The only way to forsake our Mercies is that we will not forsake our sins God will never shew thee Mercy if tbou wilt not return from sinning against him
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
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
if he yields obedience unto sin he is then noe servant of righteousnesse if he be an enemy to sin he is then a servant to righteousnesse If he be an enemy to righteousnesse he is then a servant of sin Yet many persons are enemies to righteousnesse we will not have this man to reigne over us said they in the Gospell they cannot endure the dominion of Christ either in his word or in his spirit The rules and precepts of the word are the cords which they will break asunder Psal 2. 3. They cast the laws of Christ behinde their backs and hate to be reformed Psal 50. 17. There is nothing more unacceptable to them then to serve the Lord Jesus Christ in holiness of heart and newnesse of spirit and righteousnesse of obedience In those who are still overcome of their lusts 3. What thinke you of those who are still overcome of their lusts and are willingly intangled The Apostle Peter Conjectures that sin hath dominion in such while they promise them liberty they themâ—elves are the servants of Corruption for of whom a man is overcome of the same is he brought in bondage 2. Peter 2. 19. There is a twofold overcoming of a person on is only in respect of the action Another is also in respect of the affection It cannot be denied but that even an holy man who is heartily the servant of Jesus Christ may be overcome in respect of particular action relapses are not impossible to him who is truly good and they may consist with though they do weaken and disconsolate the service of grace there is the same natural principle of sin in the best after repentance as before there is the same Satan to suggest and incline there may be the same occasions and provocations But then there is an overcoming in respect of assertion and this shews the dominion of sinne Now this overcoming is either when a man through policy forbears or else in passion seemes to bid defiance to his sin being either in sicknesse and apprehension of death or in pangs and distresse of conscience to which the Apostle seems to allude 2 Pet. 2. 22. the dogge is turned to his vomit again Now he cries out against sin and thinks he doth detest it heartily and will not for a world act the sin now yet when this tempest is off when the water growâ—â—ool when circumstances are free when the bitternesse either of death or cross or conscience is over and sin tempts and wooes him again he yeelds up himself he gives over his heart and affections he loves the sin and wallows in it as much â—s ever he turns from the holy Commandment as the Apostle speaks ver 21. all his good moods of holy profession and purpose are gone off and he is more entangled and renews his bondage with ardent and excessive delight even with greedinesse as the Apostle Paul speaks Eph. 4. Now if this be an argument of sins dominion viz. the willing and affectionate re-entring of our hearts to the service of sin then certainly many of us have just cause to feare and to suspect our selves who return with the dogge to the vomit and with the sow to the wallowing in the mire who not only are surprized in action but in affection nay and our affections are more eagerly carried to the sinning now then heretofore our mindes are more on them and our desires yea and the measures of sinning in the same kinde rise in an higher strength we are more mighty to drink more inglorious in swearing more unsatiable in earthliness more vaine in conversation more obstinate in our sinful courses against the reproofs of the Word the checks of our conscience the shame of men the fear of Hell and the hope of hâ—â—â—en we grow worse and worse c. Fourthly what think you of such who make choice of sin to be In those who makes choice of sin to be their Lord. the Lord whom they will serve There are but two sorts of people in the world viz. good and bad and both of them do chuse their Lords The good they choose the Lord to be their God Josh 24. And they choose the things which please him Esay 56. 4. And choose the way of truth Psal 119. 3. and choose the good part Luke 10. 42. The bad they also are said to choose their own ways Isa 66. 3. and evil Isa 65. 12. That in which God delights not yea and they are said not to choose the fear of the Lord when several things are propounded a man prefers this before that this is called an election or choice There is Christ and his way laid before the sinner and sin and its lusts laid before him now when he prefers the latter before the former he is said to make a choice which many do they do prefer their sinful lusts before the commands of Christ as appears in all the times of competition and in the courses of action yea and when they may go free yet with that Hebrew servant they will not for they love their Master Lastly what think you of many who love their sins love is that which bestows the soul and the service thereof the In those who love their sins whole strength of a man goes that way which his love goes for it is of a constraining and most serviceable nature Now there are many who do love sin there is as it were a conjugal match and union 'twixt their hearts and their sins and be sure of this that sin hath the whole man if it hath won the love of the heart A man may deceive himself about the dominion of sin 4. A person may possibly delude his own heart and deceive himself about the dominion of sin and therefore it is convenient to try our selves whether sinne hath not Dominion indeed There are many erroneous deceits Six deceits from The unsensiblenesse of its power 1. One is the unsensibleness of its power when a man feels no violence of sinful inclination no stirrings no opposition no commands but there is a calme and quietness in his spirit and in hiâ—â—ay which could not be as he thinks if sin had dominion anâ—â—â—e in him Now this is a deceit For 1. It is most probable that sin hath the strongest dominion where the heart is most unsensible of the Law and commands of sinne when the strong man keeps the house all is quiet said our Saviour where subjection is peaceable there dominion is in all likelihood most absolute and compleat Nay this is certain that where Christ sets up his Scepter which cast down the dominion of sin there is the greatest stirre the Law of the minde will warre against the Law of the members Rom. 7. 23. And the spirit will lust against the flesh Gal. 5. 17. 2. This unsensibleness and quietnesse may arise partly from the oneliness of sin and partly from the ignorance of a sinful condition and partly from the habitual custome
sinner may after their sinnings partake of great anguishes and troubles of conscience I refer you to Ahab and to Judas and to those of whom he speaks in Job that the terrors of God did drive them to their feet 2. By Argument for trouble for sin in respect of the conscience By argument only it is but a judicial act it is but a part of the wages of sin Indeed trouble in the affections which Divines call godly sorrow that is an act or effect of grace but meer trouble in the conscience which consists in sense and accusation that God brings upon the sinner for his transgressions he awakens the conscience after sin to accuse for sinning whose directions and checks could not availe to keep off from sinning so that a person whose heart is in no measure changed by grace and therefore of necessity is under sins dominion he may be filled with extreame wrath and bitterness yea the very terrors of Hell may shake and amaze and confound his soul why the reason is because though grace be required to raise godly sorrow yet conscience only awakened and actuated by light and divine command is abundantly sufficient to accuse condemn vex and trouble the sinner 5. A fifth deceit may be in the vacancies or spaces or interimes From the vacancies and intrimes of sinning of sinning because a man doth not every moment or every day lie at his sin but there are oft-times some pauses and distances of time 'twixt sinning and sinning he therefore conjectures that sin hath not dominion over him why because where sin hath dominion there a man sells himself to sinne and wallows himself in sinning and makes it his trade at which he spends his life and strength To this I also answer that yet sin may have dominion though there be some respites and breathings 'twixt sinning and sinning For 1. Some respites do not arise from a nature which will not subject it self to sinne but only from the defect of occasions and opportunities of sinning A thief doth not always steal because Simile he may be sometimes sick and there is not always an open conveniency for his hand the like may be said of any sinnes which are capable of visible and corporeal actings 2. Again the dominion of sin doth not absolutely consist in an uninterrupted propagation or service of sinful acts i. that a man doth not other particular acts but sin sin the drunkard is under the power of drunkenness though he be diverse times sober and the filâ—hy person is under the power of uncleannesse though he doth not every day see and embrace his harlot But the dominion of sin is to be judged by the disposition of the heart and the maine part of the course if sinne be the main thing which a man intends and the singular things to which he resignes and yeelds up his heart whether he be alwayes or sometimes in the actings this is not material 3. Nay for a man to give no respite to sinful actings this were against that wisdom of the flesh which concurs to make up the dominion of sinne though the propension to sin may be and is constant though the love of the sin may be and is great yet the actings of sin may often vary and be suspended upon private reasons and respects either of safety or From the practice of some actions contrary to ourward sinnings quiet or profit or pleasure c. 6. A sixth deceit may be from the practice of some actions which are contrary to all outward sinnings at least in respect of exercise because a man is perhaps a constant Church-man and hath a course of duties such as they are in his family and he is much in vowings and can condemn sin to purpose now surely sin hath lost its dominion I answer that notwithstanding all this yet sin may be in dominion For 1. The dominion of sin is within 2. It may consist with many visible acts of piety I will clear this unto you by propounding one case what think you of an hypocrite hath no sin dominion in him you will confesse it hath and verily it hath but now even an hypocrite may step forth into all outward conformities I know no visible act of impiety which an hypocrite either doth not or may not perform Secondly though those material good acts be formally opposite to sinful acts as acts yet as the denomination of a Christian so that of a sinner is more from the affections then from the actions and indeed this defines and decides the dominion or indominion of sin immediately viz. the disposition of the heart which may be really rotten and false and the true harbour of a sin though the person doth get out to the acting of some visible duties of piety There must be more then externals in duty to evince that sinne hath not Dominion Having delivered unto in the useful application of the point already the naturall community of sins dominion and the difficulty of release from it and the probability of its rule in many mens hearts and the erroneous grounds by which men couzen and flatter themselves as free and exempted persons I now proceed to set down some instances by which it may Five tryals That sin hath not dominion appear that a man is not under the dominion of sin or that sin hath not dominion over him 1. If Christ bâ— his Lord the Apostle hath a sweet passage If Christ be hiâ— his Lord in Rom. 6. 17. But God be thanked that ye were the servants of sinne but you have obeyed from the heart that form of doctrine which was delivered you ver 18. Being then made free from sinne ye become the servants of righteousness i. you chose Christ to be your Lord and resigned up your selves to his service This is a most undoubted truth if Christ be my Lord I am not then a servant to sin sinne is not my Master Christs Dominion is destructive to and inconsistent with sins dominion It ever stands alone Obj. But you will say how may a man know that Christ How this may be known is his Lord. Sol. This is a great point and much depends on it I will touch it a little One may be a Lord in Respect of Title and Right Of Authority and acknowledgement You know that one may be a Lord in a double respect one in respect of title and right another in respect of authority and acknowledgement it is certain that Christ is the Lord of all the world all the Nations of the earth are given unto him and are in respect of his title and right to stoop and bow down themselves but he is not acknowledged as a Lord he is not embraced as so by his enemies yet some there are in whose heart Christ sets up his authority and rule and who do acknowledge him who do make choice of him to be the Lord of their hearts and lives i. they prefer the
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
only rise but fight a naked combate shall not suffice but assault and pursuit it will work with the art of holy strength to the more deadly offence of that particular corruption Obj. 3. Yet there is a more difficult case then any which Doubt from the renued actings of sinne hath been already proposed and that is renewed actings of the same sinne the person falls into the same sinne again and againe and this repetition of sinful acting seems to be sinne in custome and sinne in custome is sinne in dominion thus is it with me or hath it been with me doth some troubled soul reply and therefore my case is miserable Sol. To which case divers things must be said Answered 1. Repetition or renewing of the same sinful actings is Repetition of sin is very fearful without all doubt a very fearful and abominable thing what is it else but a further and stronger wedging in of the corruption frequent actings of sin do ever strengthen the sinful nature Every soul being made more apt to sin by more sinnings what is it else but a broading and widening of sinne the sin growes bigger in the bulk and higher in the guilt by a continued then by a single commission Now a man sins against that which his own conscience hath condemned as well as the pure word of God Now a man adventures into troubles against all his former trouble he hath felt the sinne to be bitter and knows that it must cost him either Hell into which God may presently cast hiâ— or great sorrow and repentance which God may now judicially deny him Now a man sinnes against all the workings of grace so that God may bring forth all the former acts of the soule and set them against the thus sinning person Look thou here are the wounds which thou didst make heretofore and yet thou strikes into the same again Here are the teares which thou didst shed for this sinning heretofore and yet thou wilt provoke me againe here are the sighs which thy heart did break out here are the fears which did distresse and perplex thy soul here are the prayers which thou didst make for my tender mercies here are the Covenants wherewith thou didst binde thy soul here are the Chapters which thou didst read to support thee here is the place where thou didst power forththy anguished heart in fasting and crying here is that goodnesse and gracious love of mine whereby I did accept of thee upon thy humbling teares into favour againe here is that peace which I did thereupon create and command into thy conscience here is that word which thou didest say should guide and rule thee for the time to come here is that spirit which I sent to raise thee againe And yet after all this thou art at the same sinne againe I might have cast thee off at the first I might have shut up my mercies denied thee recovery avenged my self on thee for thy foul transgressions yet I spared thee though thou didst offend me yet I recovered thee though thou didst provoke me when thou didst very evil even so that thou didst admire at the wickednesse of thy self yet I did thee good shewed thee kindness would not presently forsake thee who didst so foulely forsake me this my free and great grace did then melt thee did then move thee did then excite and stir thee to great sorrow to much care and love And now after all thou hast returned not in inclination but in action into not a little or small transgression but into a grosse and foule iniquity yea â—â—en multitudes of withdrawing arguments did strive against it when the conception of that sinne being with so much secret trouble and fear could not but presage the great dishonour which would redound unto me and the fearful terrour which would befal thee upon the active commission thereof So that beloved without all scruple a doubling of sinne is in it self a more formal intention thereof in its corrupt nature and a more fruitful aggravation of it in guilt and miserable consequence c. Secondly consider that it is such away of sinning as may This way of sinning may justly stagger a man about his condition justly stagger the heart about its condition First in regard of the eminent propriety which it hath in persons who do thus sinne generally though not absolutely and simply three sorts of persons run on in the frequent and manifold actings of great sins viz. Such as are notoriously profane such as are closely hypocritical such as are despitefully opposing the spirit of grace these are they who grow from evil to worse and adde sinne to sinne and make and fill up the measures of their particular iniquities which must needs stagger any soul though perhaps not yet runne on so far as they if yet repeating steps in the same paths which the vilest of sinners have trod in before it Secondly in regard of that dark and rare exemplarity of such kindes of sinning by any in Scripture canonized for Saints or godly persons it is easily admitted that you may espy upon some of the best something of the worst and perhaps thickly heaped upon the same sudden passion and temptation but you shall rarely finde any one of them often at the same foule transgression I say you shall rarely finde it And believe me it will be a staggering case to any sinning heart where its wages are such as to see multitudes of the worst and scarce any one of good note so pacing and walking Nay thirdly untill the soul thus sinning doth bestow infinite Grace is hardly discerned in such a one without much labour labour strong care continued humblings incessant cries to raise it self again in respect of any other evidence it shall hardly or never distinguish the yet secretly remaining the miserably defaced frame of goodnesse within it A soul in this temper is not so much to dispute and question as to rise and work the case of frequenting or renuing the same sinful acts will never be answered in thy conscience but by fullest humblings sound judgings speedy repentings careful watchings and declinings wonderful strengthnings of the contrary grace and acts diligent feare fervent communion with God and more upright walking Yet fourthly though it be a rare case this doubling or renewing Yet this though it be a rare is a possible case of some great sinful act very few good men do it and that too very seldome perhaps as Job spake so they may do once have I spoken yea twice but I will proceed no further Job 40. 5. I say though it be rare yet it is a possible case that sin may have more then one particular victory where yet it hath not dominion I speake not this to hearten any man to sin for this would argue sinne indeed to have dominion but to recover a man that hath sinning whose soul is extreamly bruised with his second fall and whose second wound bleeds
that Ignorance it Sol. There are four things which do it 1. One is ignorance The blindnesse of the understanding is a principal guard of reigning sinne you reade that they in Eph. 4. 19. Gave themselves over unto lasciviousnesse to work all uncleannesse with greediness like a souldier who gives himself up and takes pay or like a servant who passeth away himself to service so these resigned up their hearts and lives to all uncleanness it was their delight it was their work this shewed the dominion of sin But what was the cause of this See v. 18. Their understandings were darkned through the ignorance that was in them because of the blindness of their hearts The ignorance of sinne kept up their earnestnesse and practice of sinning If ignorance rules the minde then sinne will easily rule the heart all sinful dominion is enabled by ignorance The Devil is a Prince of darknesse and takes speciall care to keep men blinde Antichrist is a sonne of darkness and therefore above all sets up his kingdome by ignorance So is it with sin it selfe its dominion is mantained by blindnesse in the minde and therefore sin in unconverted men makes the mighty opposition against the word and the meanes of knowledge it knows well that no man turnes from sin who doth not discerne it nor hates it who knowes it not The prisoner is sure enough under a locke and in the dungeon Now then if ever you would get off this natural dominion of sinne you must get knowledge a double knowledge in the minde 1. One direct and that is a distinct and true apprehension of sin just as the Lord reveals it to be both for its proper nature and genuine affects 2. Another is Reflexive that is sinfulnesse which God hath revealed to be so vile so abominable so fearfull It is in you and it is working in you you are under the powers of darknesse you must come to your selves you must fetch your souls unto your souls if you wiâ—l not get a sensibleness of sin and that is begun by knowledge you will live and die in your sins A Second thing which keeps up the naturall dominion of sin is a violent love of sin Love is the sinew of the heart yea it is the chaire of state whatsoever sits in it that is the King of the Violent love of sin soule whether grace or sin For love doth bestow the heart what our love is that our heart is it makes all to stoop and yield There is no talke of parting while love remaines I will not goe free said the Hebrew servant for I love my master Why the soule and sin are in a sworne covenant like David and Jonathan if the soule doth love sin untill you take off the love you shall never be able to take downe the dominion Therefore this shall be another direction break downe the love of sin Ob. But how should that be done Sol. First convince the heart that sin is no lovely thing There be three things which should not fall under our love 1. That which is the object of Gods hatred No man may love that which God hates 2. That which is the object of Gods curse that cannot be good which he curseth and therefore not lovely 3. That which is the cause of mans damnation and misery for no man is to love the cause of his undoing Now sin is the only thing which God hates and which God curseth and which will damn a man 2. Give to thy soule a solid and full object of love finde out something which thou shouldest love Is there not a God a Christ an Holy spirit His word heaven c. There is no loveliness in sin and all loveliness in these things 3. Another thing which keeps up the dominion of sin is error Error and deceit and deceit there is a lye in every sin and the judgement is deceived where the sin is retained either a man thinkes he sins not but is escaped out of the hands of lust or that his condition is sound and good or if it be bad yet not so bad as others or if very bad yet he can at pleasure release himselfe and thus through a vaine fancy he continues under the bondage of his corruptions And so for the actions of sin he deceives his soul he doth not behold them in a comparison to the rule he doth not judge of them by the word but in a reference to his owne corrupt desires and delights which swallow downe infinite sins sugared over by pleasure and profit Now if ever you would get free from sin get your judgements to be cured a sound judgement may be a good meanes Note to breed a sound heart thou wilt never be perswaded to be good untill the erroneous confidence that thou art not bad be removed convince thy minde of these truths against all errors that indeed thou art sinfull And that no sin is little in its merit and it is not what is least wicked but he who is really good shall be saved Do not judge of acceptance or disacceptance by sensible pleasures or profits but beyond these look what that is which is so coloured and disguised it is even a snare for thy life and that which hunts for the precious soule 4. A fourth thing which keeps up dominion is custome the heart by customary sinning grows strong in sin and resolute and Custome is by often committings made more naturally sinful and more apt for further sinfull actions Now observe a little Give some checks to the ordinary Ob. course of sin why you will say It is impossible nay but it is not Though it be Impossible for a man alone to change his sinful Sol. heart yet it is not to check an outward sinfull act a man may chuse whether he will go and be drunke whither he will speake and sweare c. Ob. But if it were done this were vaine and fruitlesse for the dominion of sin Subsists in the nature Though manifested in the acts Sol. I grant it yet first If the heart be brought to set against the sinfull acts it may be brought to set against the sinfull nature secondly The abating of the acts may virtually conduce to the abating of that sinfull nature What may demolish the naturall dominion of sin Qu. 2. What may demolish and breake down the naturall dominion of sin Sol. I will Tell you a few things for this and I pray you to remember them That which doth this must have a greater power then sin 1. That which doth this it must have a greater power then sin for naturall dominion goes not of but by a stronger hand Satan is not dispossessed but by a stronger then Satan And we are not translated from the powers of darknesse but by an hand of omnipotency It must be of a contrary nature unto sin 2. That which doth this it must be a contrary nature unto sin for no kingdome can subsist by
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
Any thing may prove too strong for him who conceives himself too strong for any thing He that will venture upon sinful provocations and occasions disarms his soul and lays his very heart naked to a conquest A Christian may do very much in good wayes which have Gods warrant to lead him and Gods promise to keep him but if he alone will be presuming as the Israelites who would go up to fight upon their own humour fell and lost so shall a man presently learne his owne weaknesse by the strength of sinnes surprisal many a man hath been spiritually wounded not because he had no grace but because he would adventure upon the strength of it without any security from God 3. That pardon is not so easily obtained Nor the soul so And that pardon is not easily obtained quickly recovered after particular dominions It is an easie thing to slip into sinne it is difficult to get out of it a little thing will serve to distemper our health and yet much Physick is required to set the humours streight again All entrances to sinne are with the greater facility for then temptations and carnal affections blinde our judgements but the recoveries are the harder for now the vilenesse and hainousnesse of the sinning appears more distinctly and the conscience works more sharply and vehemently and our very graces are the more disabled Assuredly if you will venture to sinne you lose a friend of God and encouragement in conscience and strength in your soules this very conceit that thou shouldest easily make thy peace with God and finde mercy though thou didst sin I say this very conceit will mightily afflict thy soul and aggravate thy transgression when thou beholds thy soul in blood for sinnings mercy is the most singular ground of repentance and nothing stings us more for sinning then this that we abused mercies to invite us Therefore when sin tempts thee resist it yeeld not to it say thus who would adventure the sweet mercies of a gracious God to satisfie the lusts of a damnable sin and why should I be so mad having health to make my self sick to break the bones which yet are whole to unsettle the peace of my conscience to weaken my graces to dis-joynt my estate If as now I am I have much to do ah what folly is it to make more woful work for my soul How justly may God leave me who will forsake him for that which I know will displease him and what if he should riâ—hteously deny me grace to repent who proudly will abuse his grace to sinne Beloved let the judgement at all times be thus effectually convinced and it may prove a sinâ—ular meâ—ns and help against particular temptations of sinne by which 〈◊〉 is attained 3. Be not in the ways of Dominion great sinnings 〈…〉 alway prevaile at first sight but they have a traine 〈…〉 thod to prepare the soul and then on a sudden they violently surprise it There are these methods First perhaps naked motions the vile heart gives up only a shew of a particular sin in an imagination our thought presents the kinds of sinnin and so falls in again Then perhaps a careless use of our senses which wandring without regard light upon some object which fits the former sinful motions and strongly inlivens them After this active contemplation of these sinful motions not to detest and bewaile them but to look upon them in an idle way After this a meditation of them which is a more deliberate entertainment of them which now riseth to a kind of treaty in the minde where the sinful motion craves entertainment by arguments of profit or pleasure on credit then a darting down to the affections to hearken and delight Then upon the next occasion an acting of all this sinful imagination and plot Brethren if you love your souls take off sinnes in their entrances before they gather head if a man could keep sinne from pleading he might keep himself from acting Break the egg and you need not feare the flying of the bird Crush Simile sinne in motion and it is a clear way to prevent sin in dominion The match will never be made if all treaties be rejected little motions are the principles of great sinnes as springs of rivers and sparks of flames Therefore let us this do resist motions to sin as a man should resist the actings of sin do not say it is but a thought Jehues army came after the scouts Great sinning may attend little and flattered imaginations he who slights inward thoughts and is careless of his outward senses is in a faire way to become a great sinner Sue out your standing by by prayer and faith Fourthly sue out your standing by prayer and faith I will tell you two things 1. That the strongest grace cannot free us from the fiercest assaults even the best heart and most eminent Christian is exposed to the foulest and most violent temptations of sin and Satan 2. That this resisting strength which keeps sin from dominion is in God and not in himself As that we become good is from the goodnesse of Gods grace so that we prove not bad is from the greatnesse of Gods power no man is able to change his own heart nor is his heart his own guard Therefore under all temptations be at prayer and faith These are the two wings of the soul c. Some victories are best had by standing up but that against sin is surest by kneeling down O when the heart is much in prayer it is then most in strength prayer engageth all heaven against a corruption And God hath promised to subdue iniquities and that sin shall not have dominion Rom. 6. 14. Now what he hath promised that he is able to perform and will if we can pray and believe We give sinne the great advantage when we slack our prayers and lay aside our faith It is the wisest art of a tempted soul to decline all occasions to be under prevailing Ordinances and to use prayer and exercise faith according to the nature kind and measure of sinful motions and inclinations PSAL. 19. 13. Then shall I be upright and I shall be innocent from that great transgression CHAP. V. YOu may remember that heretofore we have handled Davids petitions against sinne 1. In secrecy 2. In presumption 3. In dominion Now we proceed to speak something of the conclusion or inference which that holy and sweet Psalmist draws from all this Then shall I be upright and innocent from that great transgression To me it seemeth that Davids special aime that white or mark which he had in his eye was this to be upright he knew well that that was it which God looked for which God most of all prized and which for his soul would prove most necessary and comfortable and withall he well knew that the allowance of secret sinnes or the wallowing in great transgressions were quite contrary thereto And therefore he prays earnestly
uprightnesse that now is an evennesse For our sins or impartiality of opposition To oppose a little sin and yet to close with a great sin to oppose many sins and yet to hold a knowne and a willing confederacy with any one to oppose sin in others and yet to act it our selves to oppose sin as open to the eye of man and yet to fall to it in secret where it is naked to the eye of God To oppose a sin to which constitution and age deny concurrence of delight or strength and yet to wallow in others agreeable to our complexions conditions and yeares to oppose the unprofitable sin which brings nothing in but paine and yet to admit of gainfull sins which come with rewards of divination in their hands to oppose any sin only because it is paineful and not because it is sinfull To oppose sin in our straits and not in our liberties in sicknesse and not in health when only we feare death and not at all under life and strength I say all these are but hypocrisies there is an unevennesse of the heart as was in Saul who spared the choisest and mortified the coursest of the cattle or as in Balaam who would have been happy in his death though a Curser of Gods people in respect of his own intention in this life I Confesse this to be true that uprightnesse is not the utter Annihilation of sin No that effect appertaines to glory and perfection above but it is the even and Impartiall opposition of sin of secret sins and of presumptious sins as David here in this Psalm of great and small in a word it is a conjunctive opposition of sin that is it carries the heart against all sin Psal 119. 1. Blessed are the undefiled in the way v. 3. They do no iniquity i their hearts are for no sin and the prime reason of all this opposition I say the prime and immediate reason is direct and not reflexive It is because sin is so opposite to God and not primarily because it it s so painfull in the event to the person 3. For duties here uprightnesse expresseth it selfe both for matter wherein it doth not shuffle and cut pick and chuse For duties take the lighter like the hypocriticall Pharisees and leave the heaviest to others but it makes a man to have with David Psal 119. 6. a respect to all Gods commands For the manner Any performance will not serve where the heart is upright David danceth before the Lord withal his might and Paul serveth God in his spirit That which came next to hand will serve Cain but Abel must present the best of the Cattle not the lame and the blind the best God shall have the best manner of service If I heare that sufficeth not unlesse it be with reverence and faith If I pray that sufficeth not unlesse with brokenness of heart humblenesse of spirit fervent affections and faith in Christ A meer tale of bricke will serve for Pharaoh though the Isralites reputed the service a bondage but when we bring offerings to the Temple they must be willing and of the best too 6. The last thing which I would observe in uprightnesse is its end and scope It s end and scope Beloved I pray you to remember that uprightnesse causeth a threefold reference of our services one is to Gods precept that 's the square and Rule and compasse of upright motions Another is to Gods glory that 's the spring which turnes the wheels the winde which blowes the sayles it is for Christ sake said Paul and whatsever yee do do all to the glory of God said he againe A third is to Gods acceptance and approbation so that God will accept and commend and approve 2. Cor. 5. 9. we labour that whither present or absent we may be accepted of him 2. Cor. 10. 18. Not he that commendeth himselfe is approved but whom the Lord commendeth More plaine and punctual is that of the same Apostle in Rom. 2. 29. He is a few which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God The schoolmens observation is sound and true that a particular deficiency is sufficient to marre a good morally considered but an vniversall concurrence of circumstances is required to make the action good Look as in reading of Hebrew leave out but one tittle one point you mar the sense or as in a dosis of Physick leave out one ingredient you spoyle all Soe our actions if one circumstance be left out if the Right and genuine end be not eyed it is enough to blanch them with hypocrisie though for substance they may be commanded to pray and to give alms no man will question that these duties substantially considered are good and such which the upright person doth performe But then if a man prayes or gives almes to be seen of men Christ tells him that he playes the Hypocrite If in the performance of any piously externall duty we set our selves as the end if all these things be done and with very much fervency and Assiduity yet only to play the Merchants for our selves to make a bridge over to our own estimation to blow up our names This is but Hypocrisie and I fear a kind of Idolatry we fall down and worship our selves like the men of Shechem who would admit of circumcision shall not their cattle and all that they have be ours The like indifferentnesse may be found in men forward for outward duties shall not profit be ours preachers good opinion ours The Glory and Credite ours this is a gross Hypocrisie Now uprightnesse consists in this to devolve all the honor of holy services on God like the faithfull servant who workes painefully and speakes consideratly and all this for his Master or like the shadow which in the dyall moves from point to point and all this points upward to the sunne in it motions The humble heart knowes no fountaine but Gods grace and the upright heart knowes no end but Gods glory They distinguish of a double end One is finis opâ—ris the end of the work and that shall be our glory hereafter as the Apostle spake of faith the end of your faith the salvation of your souls 1 Pet. 1. 9. Another is finis operantis the end of the workman and that if the heart be upright is Gods glory for of him and through him and to him are all things to him be glory for ever Rom. 11. Yet by your favour this I must suggest by the way and perhaps shall handle it more copiously shortly that in a way of subordination an upright heart may do God good service and his glory no wrong if with all in its fit place and order and measure it cast an eye also on its own reward Moses had an eye to it Heb. 11. SECT II. Quest 2. NOw I proceed to a second question why we should
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
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
service is not so good as God may and doth require if he should stand with us upon tearms of strict Justice But then fourthly though there be many imperfections cleaving to the services of men yet if they be upright God will for all them graciously accept of their services Though I pray and with many distractions and though I heare and within my interpretations yet if I be upright in the performances of these i. if my heart be for God indeed under these that I bring in the truth and present strength of my spirit with all humble respect to Gods commands and unfeigned integrity of aiming at Gods glory the services are graciously accepted with God Yea though I cannot alwayes use so many words in prayer though expressions are not so many at this time as at another nay though I finde not that livelihood and chearfulness now as heretofore yet if the heart be upright the service is done and accepted There are two things which may assure a good man that his services are accepted One is faith when he presents his services in the name of Christ look as every sinner needs a Mediatour of redemption so every good man still needs the same Christ as a Mediatour of intercession for his services And though services as done by us can finde no favour yet as presented by Christ they are alwayes a sweet savour before the Lord he is that Angel who hath a golden Censer and hath much incense which he offers with the prayers of all Saints before the Throne Rev. 8. 3. though our services be but weak testimonies yet Christs intercession is a strong and mighty ingratiating both of our persons and actions Another is uprightnesse when the heart is true and plain in what it doth Beloved remember this that as God doth not respect the strongest parts which are passiue as I may say and are idle so he doth not reject the meanest abilities if uprightly imployed No not the day of small things is despised by him if the flax be smoaking though it flame not he will not quench it that is he will not only not slight it but cherish and accept of it 2 Cor. 8. 12. The widows mite the cup of cold water was accepted If a man can truly say Lord I would believe more stedfastly if I could and I strive to believe and I would pray better if I could yet as well as I can I now present my supplications before thee I would serve thee more fully more intirely that is the desire of my soul and my endeavour if I had wherewithal thou shouldst have a better heart more lively affections more ample and chearful duties all should be better if I had a better power I say that notwithstanding the many imperfections yet this uprightnesse this holy frame of a compleat and active will wherein all the powers of the soul are bent to services according to the present power of the measure of grace â—â—â—eived is a most sweet smelling sacrifice and mounts into the most gracious acceptance of God in Christ I pray you remember that of David like as a father pities his childe so the Lord pitieth them that feare him Psal 103. 13. And that of the Prophet I will spare them as a man spareth his own sonne that serveth him Mal. 3. 17. The father commands his childe to lift up the weight and the childe readily addresseth to the obedience he lifts and assayes and still he gives another ha at it but perhaps he cannot get it quite up why the father likes his childe for this and though perhaps the weight be where it was yet he calls this act of his child true obedience why because though that be not done which the father imposed yet it had been done if the child had more strength and he endeavoured with all his strength for to do it Or thus the father wills the childe to shoot an Arrow the child draws the Arrow perhaps but half way and though his eye were upon the mark yet his arrow falls short many Bowes length why the father will yet commend all this for though he sees that the Arrow is short yet he observes that the Bowe was drawn and although the mark be not hit with the Arrow yet it was aimed at with the eye of the childe so is it with God our father who commands such and such duties to which if we addresse our selves with uprightness he will wink and passe by the weakness in action whiles he both observes and accepts the integrity of intention and affection Obj. O saith an upright person I finde such infinite heaps of other thoughts such dulnesse and deadnesse of spirit such untowardlinesse so many weaknesses every way all which are the grief of my soul and it troubles me much that I cannot do the good that I would how will the Lord take such broken services from me Sol. I answer if thy heart be upright in these interrupted services God hath mercy to pardon the weaknesses and he hath wisdome to finde out the uprightnesse and he hath graciousness to accept of the dutifulnesse A Goldsmith will not cast away those lesser raies of gold though mingled and to an inexpert person confounded with various heaps of drosse and â—â—st now he hath an art to find out the little gold and put side the drosse Though with all our holy actions there be much corruption and weakness commixt yet there is such a wise art in Gods gracious mercy as to finde out uprightnesse and holinesse of desire and endeavour in a service commanded with many infirmities 2 Chr. 30 18. the Lord pardon every one v. 19. That prepareth his heart to seek the Lord God of his fathers though he be not cleansed according to the purification of the Sanctuary verse 20. And the Lord hearkened to Hezekiah and healed the people 2. A second comfort is this that if a man be upright he shall not only finde acceptance for services but also indulgence for offences If a man be upright he shall not only finde acceptance for service but indulgence for offence You must ever distinguish twixt the cause and the subject the cause of all pardoning indulgence is the free grace of God in the blood of Christ but the subject of indulgence is the person to whom God is pleased to give his pardon and release None comes in under the wings of the mercy-seat so as the upright persons Uprightnesse in Scripture hath in a well understood sense seemed to cover all you read of King Asa and of many passages which did greatly blur him both as a King and as a good man he did not break down the high-places he sought to the Physicians he joyned to the King of Syria he cast the Prophet into prison who reproved him for it yet 2 Chron. 15. 17. the heart of Asa is said to be perfect all his dayes How all his dayes and yet such sinnings sometimes yes all his dayes for sinnes stand
give grace and glory no good thing will he withhold from them that walke uprightly what is the sun but the great and inexhausted fountaine of Light of life of heate of influence of comfort that will God be to them that walke uprightly what is a shield but the defence and safegard of a person against shots and blowes that also is God to them that walke uprightly Will grace do their hearts good will glory do their souls good is there any good which respects the militant condition is their any good which respects the triumphant condition neitheir grace nor glory nor any good shall be with-held from them that walke uprightly Noah was upright and had an Ark Ebedmelech had his life given him for a prey Jerem. 39. 18. Amunitions of Rockes for the upright Esay 33. 15 16. What shall I say brethren all the promises which you know are the treasures of heaven the cabinets of our comfort the store-house of our wants the hand which holds and delivers out all our supplies why all of them do as it were beset and incompasse the upright person art thou an upright person and looks upon thy family Prov. 14. 11. The tabernacle of the upright shall flourish art thou an upright person and castest an eye up to thy posterity why Psal 112. 2. The generation of the upright shall be blessed Art thou an upright person and desirest such or such a necessary outward comfort why Psal 37. 4. Delight thy self in the Lord and he shall give thee the desires of thy heart Art thou an upright person and suspectest the continuation of thy outward estate why Ps 37. 18. The days of the upright and their inheritance shall be for ever Art thou an upright person and thy comforts seem a while to be clowded Neither cannest thou espy any one hopefull crevise or future joy why Psa 112. 4. Unto the upright their ariseth light in the darknesse and Psal 97. 11. Light is sowen for the righteous and Joy for the upright in heart Art thou an upright person and knowest not how to breake through the manifold fortifications and strengthen of envy or power why The Lord will bring forth thy righteousnesse as the light Psal 37. 6. what can keep downe the rising of the sun And the eyes of the Lord run to and fro through all the whole earth to shew himselfe strong in the behalfe of them whose heart is perfect towards him 2 Chron. 16. 9. Uprightnesse will comfortably season all our conditions Fifthly it will comfortably season all our conditions you know this life of ours is capable of many changes the weather doth not alter so often as our temporary conditions do calmes and tempest light and darknesse comforts and discomforts friendship and then malicious opposition health and then a painefull fit of sicknesse Riches and then a sinking poverty liberty and then some hard restraint or exile one day gaine comes in another day it is dashed out by the greatness of loss this day full of joy the next day all his forgotten by the abundance of sad teares for the death of a parent of a yoke-fellow of a child of a friend c Nay and the soule hath its changes too sad conflicts bitter assaults strong accusations from Satan and the like What now is a choicer Arke to beare us up in all these waves what harbour like to this of uprightnesse why saith David Psal 73. 1. Yet or however God is good to Israel even to the upright in heart and Paul 2. Cor. 1. 12. Our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity we have had our conversation in the world O Brethren a false and base heart nothing sets on affliction a losse a scandal an accusation so close as it when a mans heart can smite him for an hypocrite for a lover of sin hypocrisy sinkes the conscience under these burdens But uprightnesse can looke an accusation in the face and beare up the spirit in a storme and though uprightnesse may be exposed to many crosses yet it can comfort a man in the sadest day for it hath alwayes a good friend abroad of God and within of conscience 6. Here is another comfort uprightnesse will be a good friend Uprightnesse will be a good friend in death in death Psal 37. 37. mark the upright man and behold the perfect for the end of that man is peace The upright person hath most conflicts ordinarily in life and most quiet ordinarily in death O When death shall approach the dwellings of the prophane and hypocriticall and shall say I have a message unto thee from God he hath commanded me to arrest thy soule and to present it before his judgement seat How doth the heart of a profane wretch gather into feare and horror yea and how doth fearefulnesse and confusions fly up in thâ— brest and countenance of the hypocrite his conscience delivers up his morsells from which he would not part and shames and strikes him for his abominable collusions and Glosings in the service of God reports unto him that he must presently stand before a God who is spirit and truth and never could abide unsoundnesse but will be avenged of hypocrisie good Lord how the heart of this man trembles and sighs he would thrust out the thoughts of dying but cannot he would stay a while longer here below but may not O! now he is gasping trembling sighing dying and gives out life and all with heart-breaking despaire But now if the person be upright even the message of death may be welcome If the Lord calls for me I may answer here am I O Lord look upon me and accept of me in Christ and Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight I have fought a good fight I have kept the faith I have finished my Course c. 2. Tim. 4. 6 7. More particulars might be added as 7. uprightnesse begets conscience towards God the upright hath boldnesse he may freely make his prayer and be sure to be heard 1. John 3. 21 22. 8. It will hold out in evill times Luk. 8. 15. the fourth ground held out even in times of persecution because the word was received into an honest heart 9. The upright person is sure of salvation Psal 15. 1. Lord who shall dwell in thy holy Hill v. 2. he that walkes uprightly Mat. 5. 8. Blessed are the pure in heart for they shall see God Object But all this will not strike into some hearts whiles we suspect our estate we alwayes deny our comfort O saith a person I feare I am not upright and so this comfort belongs not to me I feare I am not upright therefore all this goodly portion of sweet comfort appertaines not to me I Answere to this a word or too in the generall Answered 1. A man may be
constraine him 2. Cor. 5. 11 14. Both had an influence upon the Apostle Terror and love Simile judgement and mercy as we read of the woman who departed from the sepulchre that it was with feare and joy with the one and with the other so may our services come out and our sins be held of both out of love and out of feare For these two are not opposite one to another as grace and sin but may mingle together as severall ingredients in the same Physicke Yet one word more must be added by way of distinction that there is a twofold feare A twofold fear Servile One is servile which depends intirely on compelling arguments without any naturall inclination or disposition of the person The acts here are drawen out not from any aptnesse of the will or private approbation of the judgement nay these absolutely considered sway and incline a man a quite contrary way contrary to the acts of abstaining oâ— acting if a man who workes onely with servil feare might do what he liked and might chose his owne way and service he had rather A thousand times be at his sins and lay aside his worke of duty Now I said if a man doth abstaine from sinne or act duty meerly out of a servile feare he is not upright why because in uprightnesse the heart is carried against sin and the will is inclined to duty both which are wanting where feare is only servile Fillial Another is ingenious filial which is an enlarging feare such a feare as is not only not against the holy bent and inclination of the heart but it is likewise a furtherance an adiument it is as it were a farther strength imprinted into the Bowl which is rightly framed to runne and draw with a true by as This fear doth consist with uprightnesse and is necessary to every good Christian who ought to set up all the arguments which God is pleased to propound to the soul either to keep it off from sin or to draw it out to duty yet so as love acts its part too Ob. But now there will fall in one scruple with all this how How shall I know my abstainings from sin and acting duty springs out of naked feare or a feare commixt with love Where they proceed out of meer feare may I know whither my abstainings from sin or acting of duty springs out of naked feare or else out of a feare commixt with love And rather out of love then feare Sol. To resolve you in this and let me tell you this conduceth much to the discovery of uprightnesse consider 1. That where they proceed out of naked and meer feare Two Things 1. There is a contrary annd full regreeting of the heart against There is a contrary regreet of the heart against them them the bent of the heart is otherwise set for all acts of meer feare I speake of morall acts are reputed violent and involuntary they arise from a constraint and all constraints urge out acts which the nature if it were it selfe would not incline to nay the nature drawes against what it doth if it doth do any thing out of meer feare 2. Acts depending upon naked and meer feare doe cease when Acts depending upon feare cease when the motives of the feare ceaseth the motives or causes of that feare do cease and are still As the fable hath it of the frogs that though naturally they are inclined to croke yet when Jupiter threw downe the tree amongst them they were all husht and silent yet at length seeing no harme to ensue they set up their ugly note againe so evill men whose hearts are bent to sin may yet in the time of feare draw in hold off from sinning the beastly drunkard will not call for a cup to carouse nor the filthy wanton for his Queane to embrace on his death-bed he feares the flames of hell instantly to claspe him But let the motives of feare cease why he is as averse to that reformation which he professed and he is as facill and forward to that evill which he seemed to defie as the water is to fly out and run in its course which hath been for a while violently barred up and stoped As the Israelites who came off from sinning and into obedience upon the meer call of the stroke either of the sword or of the plague they did start aside Like a broken bowe Psal 78. 57. they served under the rod but when that was off they returned to the accustomed bent of sinning presently 2. That where they proceed out of feare mixt with love and Where they proceed out of fear mixt with love A man hath an eye to divine glory more then to his own safty rather out of love Foure Things 1. If love is mixt with feare in the obedience there a man hath an eye to divine glory as much if not more then to his owne safety Where meer feare prevailes to the worke there it satiâ—fies the man if he may after all sleep in a whole skin if he may be preserved and be secure what glory God may have he cares not nor mindes it directly But now if service spring out of love to God here my safety satisfies me not I do aime at Gods glory for I love him and love his praise as on the contrary where a man abstaines from sin out of meer feare he doth it not because else God shall have dishonor dishonor to God is not it which prevailes but his own quiet and personall exemption from paine and wrath and infamy these only sway with him and. 2. where love and feare concurres to set out the obedient acts there acceptance is propounded by the soule as well as recompence it will not suffice me that I shall have my pay but it Acceptance is propounded by him as well as recompence more affects me that God will be pleased to accept of me This is a truth that nothing but love will satisfie love the love of acceptance exceedingly answers all the acts which come from the love of obedience that I shall decline vengeance by such duties alas that is not all Nay but I bend and strive to finde acceptance with my God and Father love is the most predominant cause 3. Love is not only commixt with feare but is a more predominant cause in abstaining from sins where the contrariety of the act to God swayes and workes more upon the soule then the contrariety of the punishment to the man what 's that that is the offence by the vilenesse of sinning is far more grievous to my soule then the sense of punishment for sinning nay when the soule in a free and able estate to judge can utter from a sound conscience that were it to make its choices it had rather a thousand times submit to the punishment of sin then to the acting of sin verily if such a person abstaine from sin the abstaining is not out
of meer feare but out of love joyned with feare nay rather out of love then feare 4. Lastly much may be guessed by the strong and habitual Much may beguessed by the actâ—ngs of soule in times of security and of perplextity actings of the soule in times of security and in times of perplexity when a man dares not yet to breake out to sinne when all his quiet and full of peace but desires to keep ever lasting friendship with his God and communion with his God when a man will not fail in duty though God failes in courtesie i. seem to deale hardy and harshly with him yet he will serve him this argues a predominancy of love in our obedience that case in Pâ—â—l 44. 18 19. I feare I am not upright because of my particular sining A Second case in which a man may feare that he is not upright may be this viz. his particular sinnings the case goes thus uprightnesse is an even carriage of the heart and life and every sin is an unevennesse in motion it is a wrinesse a crookednesse a derivation from the right rule and path yet this is my condition saith a person and therefore just cause have I to question whither I be upright or no for the upright do no iniquity Psal 119. 2. he walkes according to the rule he departs from sinne though the line may be strait which hath many blurs yet it cannot be so which hath many or any windings and turnings I will speake something to this case And it is worth the while to open unto you whither and in what respects any How far any sinnings may consist with or contradict the frame of uprightnesse Particular sinnings may consist with a gracious frame but not with a gracious condition sinnings may consist with or else contradict the frame of uprightnesse for the assoyling of which observe the propositions viz. 1. That particular sinnings are compatible with a gracious frame though none are with a glorious condition Though no darkness no cloudes can be mixt with the sunne in heaven yet both may be in the ayre which is inlightned below our best estate on earth is mixt and not absolute glory annihilates all sinfull principles but grace only weakens them an upright man is an imperfect good man and hath reason daily to bewail his failings as well as cause to bless God for his performances You never read of any upright person in Scripture but you finde some scarres on his ways Like Iacob halting one time or other David very good yet not upright in the matter of Uriah Noah one that walked with God yet overtaken with excess of wine c. Such twinklings do and will accompany the highest and fairest starres as he who footes it best may be found sometimes all along so the most even Christian may be surprised with many unevennesses 2. There are some kindes of sinning which do contradict uprightnesse Some kindes of sinning do contradict uprightnesse There is a double uprightnesse give me leave briefly to distinguish There is a double uprightnesse One is habituall which is the constant frame of the heart and the general course of the life bent and inclination to God in duty and for God against all sin Another is actuall which is the even carriage of the heart or life in respect of this or that particular act or motion There are two sorts of sinning Some are particular and by way of fact when this or There are two sorts of sinning that fact is inconsonant to the rule and by it condemned Others are Generall and by way of course when the frame and tenor of the life is either notoriously vile or in some private path of wickednesse constantly drawen out and followed Out of these distinctions observe these particular conclusions viz. 1. That particular sinnings or sinnings in respect of particular The distinctions applied fact though they cannot stand with actual uprightnesse yet they may consist with habituall uprightnesse Look as tripping or falling though they be opposite to standing or moving on in the particular yet they are not so opposite to the course of motion in a journey that a man by reason of them should be said not to be going on in his journey Or Looke as every particular staine doth not blemish the universall finenesse of the cloth so neither doth this or that particular fact disprove and deny the generall bent of the heart particulars may not decide the estate either way t is true a man by a particular sinning is denominated guilty but by no one particular can a mans estate be challenged either for good and bad Asa in some particulars was very faulty as you heard heretofore yet the scripture saith he was perfect all his days and David though some grievous sins fell from him which did not stand with actuall uprightnesse hence that clause except the matter of Uriah yet his epitaph is written by God himselfe from the general bent of his heart and course that he walked before him with an upright heart 2. That Courses of sin knowen and allowed courses do directly contradict uprightnesse you must distinguish twixt frequently temptations and dayly inclinations and twixt courses of sin even the most upright heart may be frequently assaulted by Satan and daily molested with inward corruption tempting and entising but all this may be with resistance detestation sorrow and griefe so that the heart may be very upright notwithstanding all these disquietments But if the heart hath a way of wickednesse if it hath a path of sinning in which it will walke assuredly such kindes infallibly testifie that the heart is false and not upright He who knowes sin and yet will sin he that doth sin and allowes himselfe in sinning whither the kinde of sinning be single or multiplied one or many as the Prophet spake of the proud man Hab. 2. that I say of this man his heart is not upright in him There be two things which shew great rottennesse of heart One when any sin hath our warrant sealed with secret allowance Another when we drive on the sin with a customary trade and continuances It may befall the most upright heart as it doth the pest mettall blade it may be made to bow and bend yet there it stands not but returnes to its straitnesse againe so even an upright person may step into an uneven path but there he walkes not he quickly returnes to the Kings high-way into the wayes of obedience and righteousnesse but it is with a base heart as it is with base mettall it will easily bow and stedfastly keep its crooked figure the bias drawes that way the heart is set on sin and regardes it doth sin and allowes it will sin and loves it Now this is an infallible signe of a false and hypocritical heart that it regards any known iniquity as David spake Psal 66. 28. or that it hath a wickednesse as he spake Psal 139. 24. Doubts
there is a two-fold self-love One Subordination wherein my aim is first and most to Gods Glory to my self indeed there is a respect but not first of all not most of all not only to my self such a self-love in the discharge of Duties is very lawfull and the upright have it Another of Competition wherein I regard not the glory of Of competition God I mind it not or else I respect my self more then it so that all may be hushed up so that I might have joy and heaven and escape Hell I care not for the glory of God I would not do duty but to preserve my self Such a self love as this is opposite to uprightness for though God gives us leave to mind and respect our selves yet he commands us first and most to respect and aim at his glory Doubts of uprightness from self-applause or vasn-glory Whether all self-applause and vain glory be incompatible with uprightness Sol. I shall briefly assoyle this Inquiry 1. Selfe-applause is the magnifying of our selves for duties Self-applause what it is happily performed It is a kind of adoration and admiration of our selves by higher opinions of our selves or thoughts also that no others will highly imagine of us and admire the eminency of our parts and gifts and quick abilities and enlarged affections Now this I say that though a man may be lawfully enlarged with joy and thankfulness to God who hath graciously assisted and inlarged him in the performance of duties and his spirit thereupon may be the more cleered Yet self-applause is naught and opposite to uprightness it is nothing else but a forgetfulness of our God and of his strength of his grace by which we did his service It doth not spring from humble uprightness but from a proud conceitedness and is the After-clap of Satan and our sinfull hearts which kick down and undo that work which otherwise had been very well done 2. Again Vain glory is the setting forth of our selves in duty Vain glory what it is it is the using of our Masters coin for the servants benefit When a man doth hear or preach or pray or give alms only or principally to be seen to be esteemed to be spoken of his own credit is the end of his work This is a manifest fruit of Hypocrisie Christ hath delivered it fully in Mat. 6. Look as he playes the Hypocrite who doth some good but yet will will not do all duty and who doth much duty but loves some sin so likewise he playes the Hypocrite that doth all duty meerly to advance and trumpet out his own name and estimation and glory Self-applause is a subsequent Hypocrisie which follows the work Vain-glory is an Antecedent Hypocrisie Distinguish of self-applause and vain glory which moves us to the work 3. Nevertheless you must distinguish of self-applause and vain-glory that they are either 1. Naked Acts or Motions 2. Habitual qualities or Dispositions Even the most upright person may find them in respect of motion but the Hypocrite hath them in respect of disposition In the one they arise up as temptation for it is a most difficult thing totally to be rid of our selves either before or in or after Duties In the other they rise up as natural affections the one feeds on them as on meat the other is troubled with them as with poyson they break the heart of the one with pride of the other with sorrow and humbling In the one they are approbations in the the other they are vexations In an Hypocrite they are like the wind which fills the sails In an upright person they are like the wind which troubles the stomack The Duties done by an Hypocrite are like glasses made and blown up only by breath the Applause of men breaths strongly upon his affections to set out his services But it is with an uptight person in this case as with a leaf on a tree a little breathing of the air makes it to tremble An upright person is afraid of his own high opinion or the commendation of others He can be highly glad when the honour is cast on God and if any after-risings begin to grow for former Duties he is not well till he hath cast them down by after-humblings The upright person is much with God before duty and all for God after it He takes all the strength of Action out of Gods hand and therefore would not finger the least scruple of praise He looks on inward applause as a cross and on publique as a danger In the one I hate my self in the other I fear my self Object It is lawful I confess to know what God hath given us and to acknowledge the good which he hath done in us or by us how else can we be thankfull Sol. But then it is necessary to make him the end whom we acknowledge to be the cause to give unto God the glory who hath given to us the strength No more to this case but this beg for much grace to do duty and when you have done it beg for much strength to give God the glory of it An Hypocrite is made up of himself and men but the upright person is made only by God and for him SECT V. A Third use of the Doctrine shall be to stir us up to get Use 3 Uprightness and to keep it there are two things which Labour to get uprightness and keep it here offer themselves viz. 1. Motives to perswade us 2. Means to direct and help us 1. For the first of these what shall I say how shall I perswade If all the Arguments of heaven or earth might be available I have them at hand to present them unto you to Motives excite your hearts to this labour If there be any regard of a God of a Christ of your souls of your comforts here of your happiness hereafter then think of Uprightness content not your selves till you have it Why 1. God regards you not if you be not upright his eyes are upon the truth and he will be worshipped in spirit and truth thousands God regards you not if not upright of Rams and rivers of oil daily oblations solemn humblings cryings and callings he cannot away with them he hides his face from them if the heart under these be false and doubting The Word of God condemns you if you be not upright it will not acquit you if you have Lamps without oyl a form of godliness without the power thereof though you make many prayers though long prayers though you give much alms yet if your hearts be not upright in these the Word will condemn you for Hypocrites and will give you your portion with them who shall have the greater damnation Your conscience will secretly reproach and vex you in the day of your calamity when any judgement hangs over thy head or any affliction comes near unto thee then will thy conscience rise up and gall and wound thee for thy
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
see God in his precepts and see him in his Threatnings and then we hold up and go on but if once we lose him in the sight of his promises then impatience and murmuring and discontents and unlawfull projects and wayes appeare in the heart and life so also if we lose him in the sight of his precepts which guide and binde Now loosnesse and carelesnesse and indifferency appears and lose him in the sight of his threatnings now pride and presumption and other bold adventurings appeare But if we could by faith see him who is invisible if we could see the goodnesse and fidelity and immutability of his promises for all kinde of good supplies and if we could see the power and authority and equity of all his precepts respecting our actions and ways and if one could behold the justice and terror of the Lord by faith in all his threatnings O how might the soule be bounded and kept like a river twixt its banks in a constant and sweet course of even and upright walking 3. If you would preserve uprightnesse then you must get and Get and preserve humblenesse of heart prâ—serve humblenesse of spirit Remember this that the humble Christian receives most good and lives best The slow hands writes the fairest copy and the low valley of all the parts of the earth is most yearly fruitfull Highnesse of spirit and much unevennesse ordinarily keep company There are three properties in humblenesse which shew that Simile it much conduceth to uprightnesse One that it is much with God hence we read of the cries of the humble and the desires of the heart the humble soule is like the weake Ivie which clinges about the strong oake so it is much with a mighty God you shall seldome finde the humble person without a teare in his eye a complaint in his tongue a prayer in his heart either you finde him upon his feet standing to hear what God will say or upon his knee craving what God will give 2. Another that it haâ—h much from God There be high mountaines which be above all cloudes the proud heart is most empty because most lofty but God gives grace unto the humble Jam. 4. the poor beggar gets the almes and the low valley gets the showers and the humble heart the grace of God and that both preventing grace which makes good an assisting grace with holds on in good thou hast hard the desire of the humble 3. A third that it doth all for God there are two things which the humble person doth most eye One is Gods rule another is Gods glory as a good servant who takes commandes from his masters mouth and layes out himselfe for his masters advantage All is from him and by him and therefore all must be to him saith the humble heart Now all these conduce directly to uprightnesse he is best in walking with God who is most in calling up on God prayer being like the firm and solid ground which enables the feet to stand best And God is near to the humble the weak child is preserved from most falls which is held by the hand of the mother or carried in the bosom of the Nurse Where divine strength is most communicated there the life is most uniformly ordered and then humbleness refers all to Gods glory it puts the cause of gift upon him and the honor of their use which is directly opposite to Hypocrisie therefore labour to be humble get to be sensible of your selves both for naturals and also spirituals in the one see your vileness in the other your emptiness c. Fourthly If you would get and preserve uprightness then Get your hearts to be crucified to the world get your hearts to be crucified to the world Hypocrisie and worldliness are seldom far asunder It is rare to find an Hypocrite but he is one who is either strongly ambitious of honor or greedily desirous of Riches search the Scrriptures and you shall find it so and very cleerly in the Pharisees Now when the heart is set upon the world it is easily drawn aside it will ever anon be uneven the bowl which hath a bias cannot run longe in a strait line They that will be rich fall into temptation and a snare into many foolish hurtfull lusts c. For the love of mony is the root of all evil 2 Tim. 6. 9 10. A thing of naught turns aside the heart which is worldly the look of a man the hope of a nod a change of garments a morsel of bread a meals meat a few pieces of silver all of these are to a worldly hearr like the winde to the ship which turned the sails round about Therefore take heed of the world most of our uneven carriages arise from want of faith to exalt God and from the enthraling of our hearts to the world we are under either the discouragements of the world and the fear of them make us to step awry or else the encouragements of it and the hope and love of them makes us to omit duties or put out our hearts to wickedness The sear of man and the too high account of carnal power and too much love of our selves and the world are sore enemies to uprightness of heart or life he who will know no Lord but Christ and no safety like that of God and no good like that which is heavenly his spirit is sound and his life will be upright 3. Now to all that hath been said let me add a few daily meditations which may be of great force to keep us in upright walking Considerations to keep us upright God searcheth the heart and beholds our wayes Four considerations more 1. One that God searcheth my heart and still looks upon my ways Whether shall I go from thy presence said David Psalm 139. And all things are naked and open to him with whom we have to deal said the Apostle Heb. 4. There can be no action hid from an all-seeing eye Nor can the ground and motives and ends of our actions be secret to him who searcheth the heart and reins and understands our thoughts a far off we may blind the eyes of men but we cannot delude the eye of God The Lord seeth me in the dark and my private courses are as obvious to him as the mountain to the sun at noon-day what way I take he well observes and which way my heart runs what it favours and what it dislikes what I do and what end I have in all my doings and what principles and rules sway within the chambers of my breast This daily meditation may be of force to look both to the matter of our doings and to the manner and so incline us to upright walking 2. Another That I must one day appear before God and then I must one day appear before God and then all my secrets will be disclosed all secrets shall be disclosed The upright man may be shaddowed out by an
heart in a clear glass through which any one may see the pulse and motion of it But this is sure that however in this life our actions and wayes may be wrapt up with many devices and hidden conceits of Hypocrisie Yet at the day of Judgement every man shall be throughly opened anatomized as it were and orderly cut up What his heart did love or hate what publick or private wickedness it did act and would not forsake what pretences to cover secret sinnings what bawlkings and declinings of known duties what ingenuous or sordid ends in all and every performance all these and more then these must be spread open at the day of Judgement before the eyes of men and Angels Of which did we believingly consider probable it is that we would attend to uprightness of heart and life to present a fair copy of our selves to the eye of God 3. A little unevenness will mar the comfort of a great deal of A little unevenness will marre the comfort of our uprightness uprightness There are two sorts of unevenness in walking One is Habitual and allowed which marres the just hopes and expectations of glory Forasmuch as that is either gross profaneness or cunning Hypocrisy both which are excluding sins Another is Actual which is a trip a stumble an out-stripping in the course of a pious walking I confess it may befall the best yet it will imbitter our soules All the good course which a man hath led and actions which he hath sincerely done cannot so much comfort him as many particular obliquities and unevennesses may sad and perplex him As in a Simile wrinch of the foot the present pain shuts out the sense of all former strength or as in the sickness of the stomack the present disease closeth up the sense of all health so the particular miscarriages in a Christian course they may fold up or at least suspend the tast of all the sensible comfort which uprightness formerly yielded and shot forth They may break the bones of David Psalm 51 and melt the soul of Peter and cast us both to darkness of trouble and sorrow and the labour of many active endeavours before we can see God to be our God again and be perswaded that our estate is really right and sound 4. That God is to be set up above all It is an hard yet it is That God is to be set up above all an usefull thing to ascribe unto God the Original of excellencies that he is God and that Power Might and Glory and obedience belongs unto him that he made us and not we our selves and that our beings as they are depending upon his power so our wayes upon his Rule and he is Lord of Lords all are under him and being the universal efficient he ought also to be our universal end God is set up above all other 1. When his Rule and Word swayes us against all other 2. When his Glory is singly or supreamly aimed at above all other things and both these complear uprightness FINIS THE THRONE OF MERCY AND THE TRIBUNAL OF JUSTICE ERECTED In the Remissibleness of All Sin and in the Irremissibleness of the SIN against the HOLY GHOST In two SERMONS on Mat. 12. 31. Preached before an Honourable Auditory By Obadiah Sedgwick B. D. LONDON Printed by T. R. for Adoniram Byfeild at the sign of the three Bibles in Corn-hill near Popes-head Alley Anno 1660. THE THRONE of MERCY AND TRIBUNAL of JUSTICE MAT. 12. 31. Wherefore I say unto you all manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy Ghost shall not be forgiven unto men THE best of actions are oft-times subject to misconstructions and a busie malice will either find or fasten spots upon the purest innocency This Chapter is the Map wherein you may read these truths Christ cannot speak or do but an envious Pharisee will pry and censure and slander Nothing is more offensive to an ill eye then the light and that which much afflicts an ill heart is the beauty of that good which it sees in or done by others Let Christs Disciples pluck but some ears of corn only to make necessary satisfaction to natural hunger verse 1. the Pharisee will presently pluck at Christ himself and murmur him not to be a pattern of obedience but a pattern of licentiousness Behold thy Disciples do that which is not lawfull on the Sabbath day verse 2. If Christ doth step from the field into the Synagogue verse 9. there also shall he have the catching attendance of the Pharisee Malicious hatred is like the shadow which will pursue the body of pious actions Here he no sooner finds a fit object for his mercy but the Pharisees endeavoured to divert the execution by an ensnaring scruple Is it lawful to heal on the sabbath daies verse 10. as though the duties of piety jusled out all offices of charity and that God who commanded sacrifice had not also preferred mercy They themselves would reach forth the courtesie of relief to a distressed beast v. 11. and therefore Christ might justly lend his hand of mercifull Charity to a diseased person verse 12. In the 22. ver He heals one possessed of a devil a miracle that begat amazement amongst the people and some kind of credence concerning his Divinity but in the Pharisees it vented plain Blasphemy This fellow casts out devils by the prince of devils verse 24. A bitter and high reproach and such as was for the truth neither probable nor possible For First Will Satan cast out Satan He that seeks the constant support will he willingly overthrow his own Kingdom Secondly Can Satan cast out Satan he that is cast out must be of lesser power and he that doth cast out must be of greater power but can Satan be greater and lesser then himself These Arguments could not but convince their judgements yet they did not extingush their malice they could not deny these to be truths yet will they pertinaciously deny their affections to them what they could not answer they would resist and though they saw sufficient reason and evidence yet they are resolved not to believe but to contemn Christ Wherefore I say unto you all manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy Ghost c. Which words are like the two mountains of Moses Mount Eâ—al and Mount Gorazim of blessing and of curses here is the sweetest mercy and the purest Justice or the Throne of Parts of the Text. Mercy and the Tribunal of Justice or here is set out two glorious Attributes of God Mercy and Justice I. You have the Throne of Mercy erected in these words The Throne of Mercy All manner of sin and blasphemy shall be forgiven wherein you have First The universality of the object not quoddam but The universality of the Object quodvis peccatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every sin
Hence doth this sin borrow its denomination against the Holy Ghost Now here I shall briefly open First How the Holy Ghost is taken Secondly What the Conviction by the Holy Ghost is 1. The Holy Ghost is sometime taken First Essentially How the Holy Ghost is taken for that one infinite indivisible independent Deity Secondly Personally as the third person in Trinity proceeding from the Father and the Son Thirdly Virtually In respect of Energy or operation and this Origen calls Proprietatem Loc. cit gratiae Aquinas bonum spirito appropriatum for though external operations be common to the Trinity yet the immediate manner of working is more common to one person then another as the work of Creation to the Father Redemption to the Son Illumination and Sanctification to the Holy Ghost Thus is the holy Ghost here considered in his proper operation viz. Conviction Secondly The operation or conviction of this person by the Holy Ghost consists in these particulars What this conviction is Objective Patifactio First The clear Revelation of Jesus Christ in the Gospel both in respect of Truth and Goodness of Truth that he is the true and only Son of God of Goodness that he is the Redeemer of the world and assured Saviour to Believers Secondly There is by the Holy Ghost wrought in them an Apprehension of all this by a supernatural illumination as in Heb. 6. 4. They were once inlightned not naturali lumine for by that of conscience every one is inlightned but lumine supernaturali by that of the Spirit Thirdly Not a sleighter apprehension but a more determinate Conviction so that they cannot deny the truth the light whereof shines with such clear beams upon the understanding The testimony of the conscience determinately assents with the testimony of the Spirit that this Revealed Gospel is indeed the Gospel of Christ and of salvation You know who I am and whence I come saith Christ to the Pharisees yea themselves professed so much because ye say we see therefore your sins remain John 9. Fourthly Nay yet undeniable Conviction is not all there is also some kind of approbation of those truths which the Apostle calls A tasting of the heavenly gift and a tasting of the good word of God and of the powers of the world to come A man may have a little taste of Honey so that he can say I know it is sweet and of wine that he can say it is comfortable In like manner they who sin this sin against the Holy Ghost may feel his operation not only in an objective revelation not only in a subjective apprehension not only in an undeniable conviction but also in some degree of approbation There may drop some effects from the truth imprinted upon the affections that the Conscience may be perswaded and give testimonie assuredly that these are the very truths of Christ All which is very evident in some of the Pharisees who had Christ revealed to them who did know and were convinced in their own hearts who Christ was and what his Doctrine was yet did they with inward malice break out against him and his Doctrine and in words poured the basest contumelies and blasphemies upon him and in their pertinacious workings did constantly persecute him even to the most reproachfull death of the Cross and all this against the clearest Convictions of the Holy Ghost in their own Consciences Thus for the nature of the Sin Consider the Irremissibleness The irremissibleness of this sin of it It shall not be forgiven unto men The Arrians Eunomians Macedonians and other Hereticks said the Holy Ghost was a Creature and the Object Photinians denied to him a real substance i. e. a Personality Vide Aug. Ep 50. ad Bonifacium Comitem Vide Athan. Tom. 1. in Ep. ad Serapionem p. 344. of this very Argument as Erasmus interprets it yet many of these repented if we believe Saint Austin and obtained pardon The same Father fitly removes this scruple by distinguishing between erroneous opinions concerning the Holy Ghost and this unpardonable blasphemy against the Holy Ghost It is one thing to mis-apprehend the Essence or personal subsistence and hereupon to pronounce according to the dark misconceits of the holy Ghost It is another thing to blaspheme Christ and his Gospel after clear conviction by the Holy Ghost this is the sin which shall not be forgiven Hence it is that this sin is called 1 John 5. 16. A sin unto death And H. b. 6. 4 6. A sin that casts a man into an impossibility of renewing And Heb. 10. 26. All sacrifice for this sin is taken away Which places strongly refell Concord Evan li. 2. de poenit c. 16. the errors of Jansenius and Bellarmine and other Papists who interpret this of the difficulty and the raâ—ity only of this remission not of the impossibility Quest Why is it that this sin shall never be forgiven Answ 1. It is not because the Holy Ghost is greater Why is it pardonable then the Son for there is not Major and Minor where every one is equal in Nature and Dignity 2. Nor is it because this sin is so intensively great that exceeds the absolute power of God to forgive it or the infinite Merits of Christ Omnipotenti Medico nullus insanabilis occurrit languor Isidore But the Reasons given are these First Because it is Repugnant to the immutable Statute and Decree of the Divine Will It is Gods absolute pleasure It is Gods absolute pleasure not to pardon it who of himself sets the extent of his Mercy and the bounds of his Justice Though he will be pleased to allow a possibility of Mercy to other sinners yet as a King for some facts will not allow an Offender his book so God is pleased here to deny Mercy This Reason is true but because it is of common equity to some other sins therefore further satisfaction may be sought Secondly It directly resists and repudiats the matter of pardon and remission viz. The blood of Christ If a Contrariatur per â—e gratiae remissionis Alex Aleâ— Tom. 2. q. 155. m. 6. It rejects the pardon Patient could be healed only by one Medicine and he did wilfully reject that it is impossible he should recover not that the medicine is not of vertue but that he wilfully rejects this virtual Medicine so here there is no other name under heaven by which we can be saved but only the name of Jesus Christ no plaister but the blood of Christ which yet this sinner despitefully rejects c. Thirdly It contemptuously and with a wilfull obstinacy resists that spirit which should apply this pardon and Remission He willingly resists the spirit who should apply the pardon Pardon cannot be obtained unless the Spirit apply it but here the sinner fights against the Spirit of God and despites the Spirit of Grace and will not permit any operation any saving operation of the Spirit to fasten