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
seeme a mercy if of a cruell Tyrant that would seem a mercy if of a desperate enemy if of bonds if of a sickness what then is it to be rid of the rule of sin which is infinitely worse then all these Fourthly no Lord so bad and no command soe vile as those of sin in dominion Therefore blesse God for your deliverance No Lord so bad or commandes so vile as those of sin in dominion you whose soules are through the mighty graciousnesse of a good God rescued from the powers of darknesse Tell me what are your thoughts what your judgements what your troubles for the workings of your vanquished enemy if the weakned corruptions appeare yet so vile what were your raigning corruptions If sin be so monstrous unto you now only in remptation what was it heretofore in dominion if the finger be so heavy what were the loynes if a particular action doth as you imagine expose you so dangerously what did the service of sin do under what displeasures of wrath lay your soules when sin had fullest affection and compleat to obedience Rebekah seemed weary of her life because of the presence of the Daughters of Heth If the presence created such an affliction what might the conjunction and union have done verily if sin be as it is bad and troublesome in combate O it is infinitely worse in the throne and absolute Empire over the soule wherein every faculty serves it with all its strength and madly strives how to dishonour God breaks his law resists his spirit to fulfill lusts and please the devill and to damne the soule O blesse the Lord for his goodnesse to thee that yet the dominion of sin is off T is true corruption yet remaines but yet it remaines not as a Lord but as a Tyrant not as a king but as an enemy time was that sin had thy love but now thou hatest it time was that sin had thy minde to devise for it but now those imaginations are cast down time was that thy will was espoused to sin but now a divorce is sued out time was that thy members were ready enough to fullfil the lusts of the flesh but now they are made servants of righteousnesse time was that thou didest sell thy selfe to wickednesse and was never so joyfull as when thou wast sinfull but now it is not so thou art a drudge a slave a vassall no longer thy former wayes amaze thee and the present Commands of sin are an affliction to thee O blesse the Lord c. 5. Again if the dominion of sin be off then assuredly the scepter If dominion of sin be off then the septer of Christ is set up in thy soul of Christ is set up in thy soul Beloved the soule stands not abides not in a middle estate it must have some one Lord or other it is necessarily under some one dominion either of sin or of Christ and this know that the dominion of sin cannot be taken off in the soul but by a contrary by a better by a stronger dominion by that of Christ who dispossesseth the strong man It is he who hath changed thy heart who hath made thy heart to chang its Master who hath drawn off thy love thy service c. Now no dominion in the world like that of Christ No dominion like Christs None so holy 1. None so holy hee is holy love holinesse and all his commands are righteous 2. None so Gracious he doth not exact beyond what he gives So gracious and will yet mercifully pardon our true endeavors of service wherein they fall short 3. None so peaceable his very service is a kind of wages to the obedient a vassal to sin is like a man labouring all day about Soe peaceable thornes and nettles the more abundance of them grasped Simile by him galls him with the more wounds and paines no man can be long cheerfully sinfull either Terrour or feare accompanies most sinnings but the service of Christ hath warrant from the word and peace from conscience 4. None so afflicted his commands are accompanied with So afflicted strength and spirit he bids us to do the worke and gives us his owne hand thereto imposeth duty and Imprinteth ability writes the law to the eare and writes it also in the heart 5. None so rewarded no man serves Christ too much or for Soe rewarded nought Though all our work be but duty yet he payes us rich wages we owe unto Christ all our strength and the use of all our graces neither doe we bring in so much of these in full service as we should yet our good Lord and Master will give us if we be faithfull servants at night our penny and at the last our crowne 6. Lastly be thankfull for if dominion be off then damnation is off There is no condemnation saith Paul to them that are in If dominon of sin be off damnation is off Christ Jesus who walk not after the flesh but after the spirit Rom 8. 1. A man is not damned meerly because he hath sin for then no man could be saved for who is the man that sinneth not but because sin is his Lord and he is the servant of sin Not so much because he is bad but because he will be bad not only for the act but for the love T is confessed that guilt is as naturall to sin as the shaddow is to the body no man can sin at any time in any thing and yet be Innocent But meritorious guilt is one thing and redounding guilt is another thing If the dominion of sin be broken off that a man loves not sin but hates it yeelds not up himselfe unto it but resists it is not in league but in conflict with it then the estate of guilt is taken off so that it shall not effectually redound to the condemnation of the person where God doth powerfully subdue the sinfull nature there he will mercifully pardon and discharge the unwillingly sinning and offending person if sin be not thy Lord then Hell shall not be thy portion He who is become an enemy to his sins grace rules in his heart now and glory shall crowne his soule hereafter Obj. But will some troubled and therefore unably discerning soule reply we doubt it not But that it is a most singular Doubts of troubled soules fearing they are still under the Dominion of sin mercy A rich grace worthy of greatest acceptance and heartiest thankes where the dominion of sin is broken off but alas we feare it is not so with us heavy cause have we to suspect that we are captives yet under sins dominion so that though others who can happily observe the yoke broken off and therefore can be chearfully thankfull we finde it yet strong O very strong and therefore more reason have we of griefe and sorrow Beloved it is granted that if a man findes himselfe indeed Sol. under the dominion of any sin assuredly
Ecliptick line still whether you see the cheerfull body of it or no so a person may pass on from duty to duty with all affectionate uprightness though there be an habitual cloud of sad spirits still seemingly wrapping up all his performances I think that we do not distinguish always aright and therefore perplex our hearts there is a difference twixt Affections in Duties and Cheerfulness in Duties as much difference as twixt life and lively-hood twixt burning and flaming A brand may be red hot and burn to purpose and yet not flame at all so a man may bring living affections to his services he may present them and offer them out of the dearest love to God and truest respect to his honour who yet may not feel any such sparkling and flaming inlargements of his spirits in the times of disgrace of such services Defect of affections is one thing of lively-hood and cheerfulness that is another thing If I serve God without any degree of affection then I am not upright but I may and do oft-times serve him without cheerfulness with much dulness and heaviness resting upon my spirits and yet may be upright For uncheerfulness doth not necessarily and absolutely and only arise from want of grace It may intirely depend upon natural causes A mans natural temper may be sad and melancholike Note his body may be sickly and faint and crasie Now as a Musitian may play over his Ditty singularly well though he doth make every note to reel and tremble with infinite quavers so the Christian may do his services with truest uprightness though not with that lively cheerfulness as another perhaps may do 4. Though cheerfulness doth not always accompany our Duties Though cheerfulness doth not always accompany our duties yet uprightness may be evinced by other things yet uprightness may he evinced by these things By being humbled that we cannot serve with that lively-hood as we do desire By mantaining the services even on t of a respect to God I will yet serve him though I find reasons to humble me yet I will not to keep me off from Duties though I do want spirit yet I do find an heart to pray and to read c. If I cannot serve God with smiles yet I will with tears If my body will not carry my soul to duty yet my soul shall hale my body unto it By bringing in the present measure of strength so much as I can do Lord I do now unto thee if I were able to utter more or better or longer why thou shouldst have it When I am humbled that I can do no better and when I strive to exceed my self when I will serve God for Gods-sake and do not willingly with-hold my strength and yet present all in the name of Christ for acceptance this is uprightness though the looks and spirits may be heavy and clouded c. 4. Whether all self-love doth contradict uprightness As suppose Case 4. a person doth act his duties out of a regard to himself Doubts of uprightness from self-love whereas uprightness seems rather to set up all work with a single respect to Gods Glory Sol. I will not insist much on this only observe a few particulars viz. Answered God hath implanted self-love in every man Answ 1. Self-love naturally considered is an inbred quality by which a man affects his own good and benefit this God hath implanted in every man to desire and work for his own safety the first care and respect should be for God the next for our selves and the rest for others 2. Self-love as it is natural so absolutely considered Self-love absolutely considered is very lawfull it is very lawfull He that said Thou shalt love the Lord thy God with all thy heart said also Thou shalt love thy neighbour as thy self if as our selves then is it lawfull to love our selves yea and the Apostle saith no man ever yet hated his own flesh and adviseth every man to love his wife even as himself Ephe. 5. 29 33. self- Duties may lawfully be discharged out of self-love Duties may lawfully be discharged out of a self-love A man may in their discharge have a lawful respect unto himself i. he may regard his own comfort and peace and mercy and happiness as thus now I may lawfully apply my self to the hearing of the word to reading to praying to a very carefull walking with God because I would preserve the peace of my conscience because I would keep up my comfortable interviews of Gods loving kindness because I would be saved and eternally blessed A man may lawfully aim at comfort and salvation in his duties this doth no way contradict or disanul uprightness Forasmuch as God propounds these things in his Word which is our rule of doing and working as motives to set us on to our labour Be abounding in the work of the Lord saith the Apostle forasmuch as ye know that your labour is not in vain in the Lord 1 Cor. 15. Blessed are the pure in heart for they shall see God Mat 5. 8. Blessed are you when men speak all manner of evil of you ver 11. For great is your reward in heaven Verse 12. He that continues to the end shall be saved Repent that your sins may be blotted out Act. 3. 19. And will render to every man according to his works to them who by patient continuance in well-doing seek for glory and honour and immortality eternal life Rom. 2. 6. 7. Whatsoever God propounds as a motive to Duty and whatsoever God promiseth as an encouragement or reward on that the soul may most lawfully fix the eye What doth the Apostle press the Philippians to mutual love and accord by the consolations of Christ by the comfort of the spirit Phil. 2. Why doth he press the Romans to the service of righteousness by the assurance of eternal life Rom. 6. If that to cast an eye on these were unlawfull or that a man could not be upright who did so Nay Verily not only that which God hath propounded and that which God hath promised but that which I may pray for on that I may cast an eye Now may not the upright person pray for peace and quiet of conscience May he not pray for the joy and comfort of Gods Spirit May he nor pray for the salvation of his soul Nay that which another good man may pray for me may I not pray for that my self Now saith Paul My hearts desire to God for Israel is that they may be saved Why It is granted by us all and it is practised by us all that we desire heaven and what is it to desire heaven but to desire salvation and whar is it to desire salvation but to desire a real and glorious and blessed and eternal union with God and what greater good can a man desire to or for himself then this There is a two-fold self-love of subordination 4. But then in the last place
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
every man The motions of sinning are not like the motions of a bowle which runs only by the vertue of an imprinted strength they are not violent motions whose cause is only extrinsecal but they are natural motions whose principle is within the subject out of the heart saith Christ proceed evil thoughts adulteries fornications murders thefts covetousnesse malice deceit lasciviousnesse an evil eye blasphemy pride foolishnesse all these evil things come from within and defile the man Mark 7. 21 22 23. the nature which tempts thee that nature is in thee it is the womb of many and infinite sinful corruptions and imaginations it casts out wickedness as the fountain casts forth water so the Prophet Jer. 5. 7. it is very true that outward occasions and Satan by his suggestions may assist and quicken original corruption as the bellows may enflame the fire yet the fire hath heat and an aptness naturally to burne So original corruption though it may grow monstrously active by temptations from abroad yet it can and doth incline us and can beget private actings of horrible sinnes from its own native strength it can send out several forms of sinning and incline us to contemplate upon them yea to contrive the singular methods of transgression yea it can feed the soul with wonderful delights in them so that in the eye of God the sinnings are formed and fashioned and ripened with most of odious perfections There is an high depth of hypocrisie in the the souls of men There is a depth of hypocrisie in every man whose proper work is to have a secret way contrary to an open profession as a player who takes on him to act the part of a King yet in his private and absolute way he may be a person of most ignoble birth and unworthy qualities so it is with Divines distinguish of three sorts of hypocrisie the hypocrite 1. One is natural and hath footing in every man even the most upright heart hath in it some hypocrisie and he doth sometimes seem to be that which he is not he may be sometimes more full in his profession then he is indeed in his actions 2. Another is foule and grosse which is when a mans heart is not at all what it seemes to be unto the world Christ compares persons guilty of it to whited Sepulchres which within are full of dead and rotten bones as when a man shall profess he loves God and Christ and his wayes and yet secretly contemns and hates holiness and resists the motions of Gods spirit and is at defiance with all the heavenly rules of life and powerful obedience 3. A third is formal when a man not only deceives others with a shew of what is not in him but also cozens and cheates his own heart with a false perswasion of his own happiness partly from some specials which he findes in himself above others and partly from the pride of his own spirit joyned with an affectation of happinesse yet all this while his heart keeps an haunt of some private lust and ungodliness there is som sweet morsel under his tongue from which he will not part 4. Outward occasions can encline to secret sinnings Beloved Outward occasions can incline to secret sinnings there lies a snare almost against us in all society we have such vile natures that as a spark of fire will easily kindle a box of tinder so but a word spoken doth many times kindle a world of passion of malice of revenge within us yea the misplacing of a look begets in us secret disdaine and discontent yea the casting of an eye may inflame the heart with excess of lust need we not then putting all these things together to search our inward frame to see what care we have about and against secret sinnings but you will say how may a man know whether he doth or no desire truly to be cleansed How a man may know he doth desire to be cleansed from secret sins Negative trials from secret sinnes I will give unto you some observations for this 1. Negatively then 2. Positively 1. The Negative discoveries i. those by which a man may know that he doth not desire to be cleansed from secret sins are these 1. When the principal restraint of his sinnings is terminated When the principal re-restraint of sin is terminated only in man only in man Beloved really our conversing is either with God or with our selves oâ— with men and answerable to these there are three several reasons of forbearing sin either because of God whose will and holinesse is injured or else because of our conscience because our secret quiet and ease shall be interupted or else because if we should adventuâ—e to sin we should hazard our estimations and estates and safeties and incur ignominy blame shame punishment and loss with men Now mark it when respect to man is the only reason why I forbear sin I am all this while loose and unconscionable in the inward frame all my care is taken up about those actions and carriages which fall under the eye and judgement of man and none but the visible and open actings of sinne break out that way If I forbear sin for mans sake that men may esteeme well of me and not censure or punish me I therefore so far restraine sin as it may not be visible but I do not strive against it because it is sinful I say not because the thing is sinful before God but only because it is culpable before man now try your selves in this what is the restraint of your sinning suppose all men in the world were in a dead sleep suppose that no eye did see thee suppose that no tongue of humane justice would call thee to account would not thy heart then with full sail spread out it self wouldst thou not now like the lions in the night wander about for thy preys would not thy heart turn out it self let go it self drive out its secret inclinations wouldst thou not do that in any place which now thou committest in secret corners 2. When the hindrances of secret sinnings are a burden they are crosses A man doth not desire to go out of the way of When the hindrances of secret sins are burdens his delight he is not weary of his affection for delight is endlesse and unsatisfied though the body may be wearied yet the affection of delight is never wearied now brethren a man may know his delights by his crosses if I attain not that which I respect not I am not moved but if my spirit rise and swell and rage or if I grieve and complain and am sad because of an impediment of something which hath clapt in it self 'twixt me and my desires this shews that I had a delight in it that I would faine have had it Now let me apply this to our business in hand God doth many times hinder the sinner he doth step in by his providence and prevents him
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
of sin Whether Simile the Sun doth shine or not there are as many atomes and motes flying in the roome there they are really though not sensibly till the light comes in to manifest them When a man Simile is in a deadly disease he may be void of all sense of it his life may be even dropping out and his disease may rule in his body though he feeles not any aches or paine for this unsensibleness depends upon the strength of his disease which hath not only pierced his natural temper but his senses also so may a person be utterly unsensible of sin for want of all saving light and holy experience which ariseth from a new nature c. Nay and as we see men in bondage and slavery when they Simile are long in the same grow unsensible and the hand which is used to iron and nettles is not sensible of them so the frequent actings of sin may suppresse the inward sense of sinning this being an easie observation and most true that much sinning adds to the strength of sin and disables the sense of a sinner sears his conscience and makes his mind reprobate and as it were without sense From a freedom from many courses of sinful actings 2. Another deceit may be a freedom from many courses of sinful actings when a man is not like every whore that prostitutes her body to every lover so he doth not rage and live in all sorts of wickednesse nay his ways seem to keep cleare of divers iniquities to this I answer Sol. Though a man doth not all evil and his wayes or courses is not universally spreading in all the kindes of sinning yet sinne may rule in that man it may have dominion forasmuch as 1. Particular subjection is sufficient to set up dominion Particular subjection is sufficient to set up dominion Though a servant hath but one Master and doth not serve every man in the Parish yet he is a true servant in respect of that one Master and though a subject doth not obey every Prince in the world yet if he obeys any one it is enough to prove that he is a subject so though the sinner is not at the the command of every lust yet if he be the servant of any one lust sin hath the dominion over him for it is not the multitude of sins which doth absolutely and necessarily concur to dominion but a subjection to the power of any one 2. A man may do all that service to one sinne which others A man may do all that service to one sinne which others do to many sins do to many sins he may devise and study to fulfil it he may chearfully and greedily receive its commands he may heartily love it and go on in it and for its sake oppose the Scepter and Dominion of Christ he may consecrate all his strength to the obedience of it Now as they observe in the Politicks Simile that there aâ—e several forms of government or dominion as Democracy and Aristocracy and Monarchy sometimes the dominion is exercised by many sometimes by one alone yet the subjection to any of them is true subjection and sets up dominion So though in some men many sins do rule and in others some one only if the heart obeys many or few or one it is enough to declare dominion subjection to no sinne that indeed denies dominion but if the dispute be of many or few sins then this know that subjection to any aâ—gues dominion From the opposition against some sins and exemption from other greater sins 3. Yet again another deceit may be not only declination of some sinnes but also opposition which a man thinks cannot possibly consist with dominion for a Kingdom is not or should not be divided against it self Sol. To this I answer that there may be notable deceit in this also for as much as to that of exemption from great and gross sins it is not the greatnesse but the power of sinne which makes it reigning the Princes in Germany have dominion though the dominion of the Emperour be more large The least sin acknowledged loved served sufficeth to dominion the dominion of sinne is most within the heart 2. As to that of opposition 1. There is a double opposition of sin one depending upon office another depending upon nature a person advanced to some office in the Common-wealth may oppose a sin with respect to his office which yet perhaps he dorh favour and dearly love in respect of his private nature and practice A justice of peace may oppose many sins upon the bench which yet he lies in at home in his own house and dealings 2. Again there is a twofold opposition of sin one because it is sinne another because it is shame and this latter may befal him who is under the dominion of sin 3. Once more there is an opposition of a sin either because of the opposition which the sin hath to Gods will or because of the opposition which the sinne hath to another sinfull way and inclination for though it be true that all sinne hath a contrariety to the rule yet it is as true that some sinnes have a contrariety among themselves as prodigality to covetousnesse c. And a man may oppose the one not from a respect had to its natural vilenesse but from a respect had to his private and personal inclination this other being such a way of sinning as likes not but it would overthrow that other sinne which he hath set up and which he loves and in which he is resolved to walk 4. In a word it is not particular but universal opposition of all known sin which denies Dominion A man may oppose many sinnes for our sinnes sake as well as act any sinne for its sake and both shew sinne to be in Dominion 4. A fourth deceit may depend upon the troubles which a From the troubles a man may feel after some sinful actings man may feel after some sinful actings his soul may be grievously heavy and perplexed and hereupon a person may conclude that sin hath not dominion because he conceives dominion of sin to exclude all trouble for sin Sol. Nevertheless there may be errour in this for though As trouble for sin is not an argument of indominion Proved hardnesse of heart after sin be as ill a symptome of wickednesse as impudency before sin yet all trouble for sin committed is not an infallible argument of in-dominion which I cleare 1. By instance if the worst of men may have after-troubles By instance for former sinnings then it is not an infallible argument c. because if sinne hath dominion in any then surely in the worst of men but even they may have after-troubles As it is with the most honest wife and with the most dishonest Simile strumpet both of them after their child-birth may have their after-throwes so the most ingenious Christian and the most lews
holiness as a man may be a Traitor when he yet doth seeme to do something of the service to a Prince So sinne may be a mans Lord though he doth do many things which seem good Herod loved Herodias though he heard John Baptist and did many things gladly there is scarce any man where Christ is professed that is so universally bad but he may now and then do something which may be particularly good at least materially considered 4. But yet fourthly the Dominion of sin cannot consist with But it cannot consist with the love of holinesse the love of holiness for where sin is in dominion there sinne hath the love of the soul Now it is impossible for a man to love sin and to love holinesse I grant it that many things may be the object of love though there be a numerical variety of them yet there may be an objective unity they may all meet in one common reason and natural course of love and therefore may be loved But then opposite and contradictory things cannot be both loved at once the reason is because you cannot reconcile them into an objective unity that which is a reason of the love in one is a reason of hatred in the other Now sin and holinesse are opposite they are at the greatest distance in spiritual contradictions their natures and courses and effects all are opposite so that a man cannot at once possibly love them both And therefore if holinesse and grace hath thy love verily sin hath not dominion I must not insist at large on this only observe whether thou lovest holinesse preciselie and purely for it self what is it which thou esteemest most which thou desirest most is the want of it thy greatest grief is the prosperity of it either in thy self or others a true and singular joy unto thee at what paines art thou to purchase and encrease it what are thy thoughts of them who are holy and of those Ministries which edge and work on thy heart most unto holinesse these and such like things will shew whither thou lovest holiness which if thou doest thy sin is not thy Lord. 4. Whose Laws doest thou approve and delight in according Whose Laws doest thou approve and delight in as a mans Lord is so are his Laws and according as the man is so is his minde and affections towards those Laws of that Lord you shall finde that when sinne hath dominion there sin hath several Laws several commands the obedience of which is delightful to the sinner And therefore such a one is said to fulfill the lusts of the flesh and to commit sin with greediness Ephes 4. 19. and to yeeld himself over unto sin Thus it is on the contrary where sin is broken off from its dominion and Christ doth rule the heart his Lawes have a marvellous sutablenesse with the spirit of that man his Law is written in the heart i. there is a powerful and answerable inclination stamped in the heart which gives way to the command In the volume of thy book it is written of me that I should do thy will loe I come Psalm 40. 7. I delight to do thy will O my God yea thy Law is in my heart v. 8. Thou saidest seek ye my face my heart said unto me Thy face Lord will I seek Psal 27. 8. Lord what wilt thou have me to do Act. 9. 6. Obj. It is true that sinful corruption yet abiding in the best will make head against the holy commands of Christ it will be backward enough cross enough unwilling enough resisting and striving Sol. But yet three things will more habitually appear in a Three things appeare in a person governed by Christ and not by sin Approbation person whose soule is governed by Christ and not by sinne 1. One is Approbation i. this judgement doth highly esteeme of the commands of Christ Paul counted the commandment holy and righteous and good and tending to life Rom. 7. 12. 2. Another is consent i. his will yeelds unto it as to a rule Consent most sit to be obeyed I consent unto the Law that it is good Rom. 7. 16. and therefore would obey it 3. A third is inward delight Rom. 7. 22. I delight in the Inward delight Law of God after the inward man The Apostle from this though he found a contrary Law in his members warring against the Law of his minde and much evil present when he would do any good yet concludes against sins dominion Rom. 7. 25. so then with the mind I my self serve the Law of God but with the flesh the Law of sin Why brethren this is a great matter and a great discovery of our hearts to observe what Law that is with which we take part which we set up as our rule whose authority we do justifie sinne will command in him which hates it i. it will be prescribing to our affection and our actions but then if Christ doth rule us we war against those commands we resist them we defie them we pray against them we take not part with them We acquit that Law of Christ which we would follow but sometimes cannot so fully as we should we justifie it as a most righteous command and strive to conform our hearts to that and to order our lives by that 5. A fifth tryal may be this what is the disposition and What is the disposition of our hearts under the passive captivities of our soul by sin course of our hearts under the passive captivities of our souls by particular sinnings There is a twofold captivity of the soul to sin One is active wherein a man doth as Ahab sell himself to wickednesse or as Judas offer himself to betray Christ he went to the high-Priest what will you give me and I will betray him c. Another is passive wherein as Paul complained he is sold under sinne like a souldier over-powered and by strength taken captive and led away prisoner I confesse that this is most true a good man may sin nay he doth sin sin may have many particular victories where yet it hath not a Kingdom or Dominion As there may be antecedent differences before sin is committed and as there may be concomitant differences when sin is committing which may be as so many lively testimonies against dominion so there are consequent differences there are some things afterward which shew that yet sin hath not dominion though it did prevaile and overcome Three things Three things discover this Hearty grief 1. One is hearty grief though a good man hath not alwayes sufficient strength to conquer a temptation yet he hath sufficient grace to bewaile his sinnings though he cannot always rejoyce that he stands yet he can heartily grieve that he falls either sin is his conquest or else it is his sorrow Though you see not David cast down by his pleasures yet you shortly see him cast down himselfe by his mournings Though you see
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
with such sad and bitter dejection of spirit for his renued folly that this is an argument that he is not a chearful and willing servant to sin but only an enemy not able enough to bear off a second shock or assault Object Yet this satisfies not for the most still objects But it is a Custome this is custome and custome cannot be without Dominion I answer three things Answered If it were a custome it is not best to hold on First suppose the worst that it were custome and dominion what is the course to be taken wouldest thou think it best to hold on wouldest thou live thus still God hath pardoned and he hath changed many a soul which hath been customary in sinne and in whom sin hath had dominion nay not any before conversion but sin had dominion in him and some sinne or other was his customary path Thy safest and wisest course were not thus to stick at the custome and dominion but to come unto God and to beseech him to shew thee mercy and to give thee grace and Christ to subdue the dominion and to break the custom A custome of sinning is a symptome of sin in dominion Secondly I think that a custome of sinning is a direct symptome of sinne in dominion No man can trade in a sinne but you may easily say who is his Master his servants we are whom we obey 3. But then I would have you to remember that as all continuing inclinations argue not dominion so some continued Yet come repeated acts of sin do not argue a custome or repeated acts of sin do not always argue custome though custome necessarily includes either in good or bad thinâ—s a repetition of acts a going over of the same part or lesson again and again it being a path often walked over Yet every gemination of acts is not presently a custome I think we may thus distinguish twixt sinful acts multiplied by custome which is rooted in dominion and those which fall out by accident as it were and rooted onely in tyranny Three differences twixt acts geminated and custome Differences twixt acts geminated and custome Renewed acts are acts of custome where the Possession is strong and quiet 1. Where the renewed acts of sinne owe themselves to custome there the possession is both strong and quiet for if I mistake not it is not meerly how often or how long I have been at or have dwelt in the house which makes custome and see me the Lord of that house but what right and what peaceable possession One stronger then I may hold my land from me and dwell in my house a long time yet if I make my exceptions and hold a suit against him his long dwelling is but an usurping neither is it a legal custome though perhaps of long continuance Though sin still dwells in a good soul and continues there in despight of him and the person doth oft-times through the captivating force of it do many sinful acts and perhaps the same yet it is not custome unless the possession be quiet and peaceable if he did like Issachar bow under the burden and yeeld up the writings and keys if he did quietly resign up his heart to sin and so go on from sinne to sinne this were custome and concluded dominion But so long as that soul puts in exceptions prefers a bill of tears complaints supplications to Christ to conquer this usurping tyrant to give grace to recover its hold and strength to withstand and subdue it Though the acts be many and to be bewailed yet they are not come to a custome which sets up Dominion 2. Where the renued acts are acts of custome there the acting is natural and easie Custome we know is another nature Renewed acts are acts of custome when the acting is naturall and easie and every nature doth easily let go its acts how easie is it for the eye to see and the ear to hear or the water to moysten or the earth to descend Let nature alone she hath no impediment from her self to her acts and it is her perfection to act and therefore her acts are easie It is thus with sinful acts flowing out of Custome they come from the heart as waters from a spring and rise from it as sparks from the fire O how nimble and dextrous and quick is the sinner to sin you need not tempt him he can tempt himself you need not use arguments to perswade and entise him the accustomed drunkard knows the way alone to the Cup-house and the covetous heart to unlawful methods of gain Balaam can quickly get on horse-back for moneys sake to curse Israel and Judas needs no messenger he can go himself to the High-Priest But when the renued acts depend rather on tyranny then custom there they come off more hardly with more difficulty the sin is marred perhaps many times before it is done the person sees it is vile and resists it then the pleasure and profit tempts him to which he begins to hearken but presently his heart misgives him it is not right and it will end in bitterness he prays and yet is tempted fights and yet is tempted resists and yet is vanquished 3. Where the renued acts owe themselves to custome there a Renewed acts are acts of custome when a man is not easily brought off man is not easily brought off 't is my custome saith the man I cannot help it and I will not leave it I assure you where sinful acts rise to custome there is no argument but either a present fear of hell to hold them in or a mighty presence of grace to put them off words will not prevaile with men accustomed to sin But where the renued acts owe themselves to tyranny though many words did bring into the sin yet a few words will serve to break off the sin one whisper of conscience ah what hast thou done one word of Nathans to David thou art the man one look of Christ on Peter made him remember and to go out and weep bitterly SECT VI. NOw I proceed to a third Use which shall be the last Vse 3 that I will make of this subject and that shall be for Direction how to get off sins Dominion direction how to get off the dominion of sin You remember that I distinguished heretofore of a twofold Dominion of sin one was natural under which every man is held before his conversion Another was actual which consisted in a particular prevalency even upon a man converted and changed According to either there must be distinct Directions 1. Against Natural Dominion Against naturall dominion For this we must consider two things First what keeps and strengthens that Dominion Secondly what may demolish and subdue it and accordingly apply our selves Quest 1. For the first let us enquire what keeps up and strengthens the natural dominion of sin and accordingly work against What strengthens naturall dominion worke against
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
strive and aim at as David here did and Why we should endeavour to be upright endeavour to be upright There are abundant reasons thereof I will deliver a few unto you First this uprightnesse is the great thing which God looks for Uprightness is the great thing that God looks for Joh. 4. 23. The true worshippers shall worship the Father in Spirit and in truth for the father seeketh such to worship him Gods seeking notes either his grace which prevents us or his pleasure which enjoyns us The father seeketh such to worship him i. the Lord by all means would have men in his services to come with spirit and truth to be upright Prov. 23. 26. My son give me thy heart q. d. though the body be made by me and every part thereof and though that whole frame be made for me as well as by me and thou art to glorifie me in thy body yet that which I principally enjoyn thee in thy services is to bring them with thy heart with affections intirely and not pretensively Nay secondly this is it which the Lord looks at See Jerem. This is it the Lord looks at 5. 3. Are not thine eyes upon the truth q. d. Why it is not your words which God doth so much regard nor is it your looks nor your tears nor your cries that which the Lord sets his eye on is the truth of the heart in and under all these uprightnesse there Excellent is that place in 1 Chr. 29. 17. I know also my God said David that thou triest the heart and hast pleasure in uprightnesse As for me in the uprightnesse of my heart I have willingly offered all these things In that place you finde David contributing toward the building of the Temple and stirring up others to that work and David for his part gave like a King thereto even three thousand talents of gold of gold of Ophir ver 4. And seven thousand talents of refined silver and the chief of the Fathers and the Princes gave also five thousand talents of gold and ten thousand dâ—ammes and of silver ten thousand talents and of brass eighteen thousand talents and one hundred thousand talents of iron besides precious stones v. 6 7 8. Now what a goodly gift was all this but David presently subjoynes I know my God that thou triest the heart and hast pleasure in uprightnesse q. d. O Lord all this is nothing thou wilt not accept of it thou wilt not look upon it if uprightness be wanting O that is it which thou regardest the heart the heart thou triest and if uprightnesse be found there that is it which thou regardest You read of the Jews that they made many prayers but God would not hear them brought many oblations but they were vaine i. is of no account Esay 1. 11 12. and 15. They remember the solemne feasts but prevailed not with God he did shut his eyes nay they were at their solemn fasts too but God took no knowledge Esay 58. 3. He gives the reason in both places in Esay 1. 15. your hands are full of blood ver 16. wash ye c. and Esay 58. 4. Behold ye fast for strife and debate to smite with the fist of wickedness ver 6. Is not this the fast which I have chosen to loose the bands of wickednesse q. d. away ye hypocrites do you commit and allow cruelties and villanies and oppressions and whoredomes and then bring multitudes of sacrifices and oblations and cryings and think that I am taken with these go and cleanse your hearts mend your lives leave your sins be plain upright with me that is it which I look at more then any thing that is it which pleaseth me Hence it is that oftimes in Scripture that the Hebrew word Jashar which signifies Right is many times translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasing as Numb 23. 27. perhaps it will seem right in the eyes of the Lord we translate it peradventure it will please God so true is that of Solomon Prov. 11. 20. Such as are upright in their way are his delight yea and so that phrase of walking with God which is nothing else but the path of the just or upright is rendred by the Septuagint pleasing of God as Gen. 5. 22. 24. holy Enoch walking with God The seventy renders it he pleased God Thirdly this seemes to be the only thing that God expects 1 Sam. 12 24. onely fear the Lord and serve him in truth with all This is the only thing which God expects your heart Deut. 10. 12. And now Israel what doth the Lord thy God require of thee but to fear the Lord thy God and to walk in all his ways and to love him and to serve the Lord thy God with all thy heart and with all thy soul When the Lord did enter into the Covenant with Abraham Gen. 17. and promised to be an Al-sufficient God unto him what doth he require of Abraham but only this be thou upright when he advanced Solomon to the Kingdome and enricht him with honour and wealth and wisdome above all that ever sat on the Throne what did he require of him 1 Kings 3. 14. Walk in my wayes keep my Statutes as thy father David did How was that see back to vers 6. David my father walked before thee in truth and righteousness and in uprightnesse of heart When Paul had commended many singular things of knowledge and duty to the Corinthians he closeth up all with finally my brethren be perfect 2 Cor. 13. 11. q. d. Will you have me to give you all in one word why then be perfect be upright 4. Uprightness doth bring the whole man unto God It is that Vprightnesse doth bring the whole man to God which commands all and carries all with it the thoughts these inward and sweet breathings of the minde Let the meditations of my heart be alwayes acceptable in thy sight O Lord my strength and my Redeemer saith upright David in Psalme 19. 14. The words Let the words of my mouth be acceptable so he there the mouth of the righteous speaketh wisdom and his talk is of judgement Psalm 37. 30. The heart the Law of his God is in his heart Psalm 37. 31. my heart is fixed saith David again the conversation that is ordered aright Psal 50. hath a man any gifts many gifts why uprightnesse brings in their use and strength to God hath he any graces why uprightness brings in their service to God it keeps us in with God and are one with God and will not suffer us to deal falsely with God 5. God judgeth of a man by his uprightnesse thou art in his judgement good or bad according to the presence or absence God judgeth of a man by his uprightnesse of uprightnesse this is that which distinguisheth twixt the precious and the vile twixt the faithful and the unsound In outward appearances and in the colour of visible services the good
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
it though the Hypocrite may contend against many sinnings yet he never stands against the sin of his profit or pleasure like a Fisher he may throw away many of the small fishes but he keeps those which will make a sale and merchandise But now if the heart be upright then a marvellous tendernesse and conscience will be found in thee even against those sins which formally thou didst love as dearly as thine one life Thou will set against that profitable sin of which Demetrius said that by this craft I get my wealth And thou will set against that sin of which Herod spake that she pleased him greatly that sin which formerly was to thy affections as the oyle to the lampe and as Joseph to Jacob Now thou wilt strive against it as thy only choice enemy and betrayer of thy soule and salvation David if I mistake not and Interpreters deceive me not made this a testimony of his uprightnesse in Psal 18. 23 I was upright before him and kept my selfe from mine iniquity Iniquity may be called mine either in respect of approbation and covenant as a man may say this wife is mine this Master is mine or in respect of special inclination so a man may say this is mine iniquity i that sin to which aboue all other I finde my self most apt and ready and prone So David here I kept my self from mine iniquity i. from the iniquity into which I am naturally so apt and prone to fall into And this he makes as an argument of his uprightnesse viz. that as he did not hunt after other sins so when his speciall corruption did incline and tempt when those did work upon him unto which if he spake but the least word and gave the least leave his naturall inclination would have throughly and easily kindled and thrust out it self yet he would not harken but did oppose he did more narrowly and punctually watch and besige his heart in these Let me adde uprightnesse appeares thus about sins 1. It will endure tryall Psa 139. Try me O Lord and see if their be any wickedness in â—e 2. It will often try it selfe and examine it selfe least any sin should settle 3. It scares it self and is suspicious Master it is I said the Disciple and Iob offered Sacrifice least his Sons have sinned 4. It will blesse God for being kept from sin as David did for Abigailes counsels 5. It is most severe against our own sins an hypocrite is a severe judge of others as the Pharisees against Christ but an upright person throwes the first stone at himself 6. It condemnes sin in all in parents as Jonathan did Sauls prejudice against David and as Jacob did severely judge condemn sin in Simeon and Levy and in Rachel and John the Baptist did in Herod and Christ in the Pharisees at their own table 7. It grieves for its own sins yea and for the sins of others David doth not only water his couch with his teares for his owne sins but also Rivers of teares ran down his eyes because men kept not Gods Law 8. It is more moved for sins against God then injuries done unâ—o our selves David cannot bear Goliahs blasphemies and reproaches yet can beare Shimeis Railings 9. Abstinence sufficeth not without hatred hatred sufficeth not without mortification 4. Tryall of a mans uprightnesse may be his disposition and temper about holy duties and services Looke as a mans heart is false when it pretends a respect to God and yet will Uprightnesse is known by a mans disposition about holy duties allow it selfe in any sin which offends God so is it false when notwithstanding all semblances of pious observances it will not be wrought upon to be truly and intirely obedient to God But I will not digresse I conceive there are five things about our duties and services which may manifest the uprightness of our hearts viz. In five thingâ— Universally 1. Universality David did take this for a speciall testimony of his uprightnesse that he had respect unto all Gods commands Psal 119. 6. and Paul thought it so who did exercise himselfe to have alwaies a conscience voyd of offence towards God and man Act. 24 16. so Heb. 13. 18. we must trust that we have a good conscience in all things willing to live honestly true obedience doth neither dispute nor divide it is given unto God upon a bare command and it doth not crave a dispensation in part where Gods commands are more easy there the upright persons goes on with chearfulnesse and when they seemstrang and more hard there also he goes on with readinesse Abraham is resolved to obey God in all things though it be to part with his country yea with his sonne The rule is good and true Quicquid propter deum fit equaliter fit he who doth serve and obey God for Gods sake will equally obey all that God commands him No one command is unjust or unreasonable to him whose heart is upright in obedience I Question not but that the hypocrite may goe very far in the visible parts of duties and services you may finde him forward and stirring and not a little boasting with Jehu come and see my zeale and yet if Jehosaphat had gone a little farther he might have seen his calves too contrary to Gods commands An Hypocrites obedience cannot be universall forasmuch as his ground and motiâ—es are particular this is a truth that no motion exceeds its motive according to the strength and amplitude or restrictivenesse of it and a man set to worke Now the reasons and Inducements of the hypocrites obedience are partial and not conjunctive common he may come to heare the word and he may receive it with singular joy he may finde his affections marvellously raised only the question now is how far and upon what grounds verily only because and only so far as the word is a pleasing word so far as it is cloathed and apparelled with a spruse elegancy of phrase or with some unusual notions or some delicate elocution c. all which do fit his humour and claw the itch off his minde But now he is not equally delighted this acceptance of the word is not universal let the same word be delivered as a searching and dividing and condemning word then it is otherwise Now you shall see that the shaking of the tree will make the rotten fruit at the core which yet looked red and ripe to the eye to fall to the ground let the word come close and lay hold and search him to the quick Now you shall see the hypocrite like the wounded or crazy part though cloathed as fair as the sound parts yet if strictly handled the party cannot endure he cannot abide it he grows impatient and unquiet Touch an hypocrite upon the maine duty Go saith Christ to the young covetous person sell all and follow me what doth he now who pâ—etended he had done all before the text saith he went away
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
upright or hypocriticall in a double respect either first Really or secondly in opinion and fancy If a man be Really an hypocrite though in his proud opinion and fancy he will think himselfe to be upright I say to such a man that no one portion of that comfort before delivered belongs unto him sound comfort was never by God layd up for a false heart Again a man may be really upright and yet have a false opinion of himselfe that he is an hypocrite It is thus with the best that they oftimes both suspect and falsely charge the true estate of their souls a child in a distemper may question the inheritance which is intailed on him yet if the heart be truly upright all comfort is thy portion as our distrustful feares do not prejudice the reallity of the estate of grace so our frequent suspitions do not cut us off from the title and right of promised comforts 2. All prevalent disputes about our personall uprightness they do hold off the application and taste of comforts though they do not disanuall the title and right even the good man will walke uncomfortable so long as he concludes and strongly feares that his estate is sinful for sensible comfort riseth or falleth commeth on or goeth off according to the strength of our judgement and present apprehensions It is not what indeed our estate is but what we judge of it which breeds in us sensible comfort or discomfort a false heart may even break with a timpany of foolish joy upon an erring perswasion of his estate and so may a sound heart be very heavy and disconsolate upon an unsound misconstruction and judgeing of its true condition 3. there are sometimes which are very unapt for an upright person to sit upon his estate and to pass sentence the best soul hath divers changes and streits sometimes it is cleare and free and able to see things as they are other times it may be boystrous and perplexed and then it is apt to Judge of it selfe by feelings and new representations not according to secret truth and substance remember one thing times of conflict and aflictions and temptation are best for praying and worst for â—udging If a man wiâ—l at such times passe sentence on himselfe or estate as a judge he will judge uprighteous judgement for then the soul is not it selfe and is apt to take Satans workes for its owne pâ—oper accounts yea and then usually it will see nothing but what makes against it selfe In passions and temptations we neither see God aright nor our selves Fourthly we must never stand to that judgement which we pass upon our inward frame which is Irrational or without sufficient ground Look as we may appeale from all the sentence of our judgement which acts its selfe in time of passion as he did from Alexander to Alexander c. so neither must we vainely vex our hearts and dash out our uprightnesse when Simile this sentence is rather of imagination then of reason when a man thinkes and thinkes that he is not upright though all the evidences of uprightnesse appeare in him and when he cannot produca any one inherently distinguishing ground of an hypocrite in himselfe why this is but an imaginary judgement and utterly unreasonable this is to condemne the innocent without cause That soule will never be settled with comfort which gives way to its one imaginations and hath a conceit that every sinfull thought or violent temptation or more durable conflict with an inward corruption or frequent distractions in holy duties cannot stand with uprightnesse where a man hath either no grounds at all or those that he hath are false he should never settle so on them and yield and entertaine them as to question his estate for them or for them to shut off himselfe from comfort 5. If ever we would decide our uprightnesse and so take our parts in promised comforts we must follow the voyce of the word and subscribe to the sentence of conscience following that word Be sure of this that if the word will allow and warrant thy inward frame If it approves of it as sound assuredly it is so for that Rule cannot erre nor is divine judgement which is contained in the word capable of falsehold or deceit actively or passively If God saith thy heart is right with him maintaine it against all disputes whatsoever Yea and if thy conscience inlightned rectified and quickned by the word doth acquit thee for upright that now standing before the presence of the eternal God and all knowing judge it can say thus much for thee that though heretofore thou didst love and allow thy selfe in sins yet now thou hates all sin and there is no known way of wickednesse and that though heretofore thou didest shuffle and cut dealst falsly in covenant wouldest not obey in all things but now thou hast respect to all Gods commands and all out of a respect to Gods glory I say thou art an upright person though thy mis-giving fancy or judgement may give up to the contrary But may some troubled and mis-giving heart reply nay it Diverse cases about uprightnesse is not thus and thus with us sure we are that we are not upright and the grounds which make us thus to conclude are not imaginary but real true it is we do labour to abstaine from 1. Case Our abstinence from sin is out of feare of judgements and therefore I am not upright sin but this is out of a fear to God judgements and we confesse that we performe some or many duties but these are done out of a fear of Hell now none of this can consist with uprightnesss for asmuch as uprightnesse shuts out all dutie out of a pure love to God and not out of a base feare which may befal the vilest person what think you can the man be upright whose services depend on fear This is a notable case and craves a solemne resolution towards Answered Something 's granted All abstinence from sin is not an infallible testimony of uprightnesse which observe two things 1. Some things that must be granted v. g. 1. That all abstinence from sin is not an infallible testimony of uprightnesse forasmuch as there may be many arguments which may be sufficient to hold us in from the acting of sin yet which are not effectuall to strike of the love of sin shame of men love of estimation feare of death the accusation of a stinging conscience defect of occasions denial of opportunities may be cords to binde the hand and yet not be plaisters to heale the heart a man may deeply love that which he doth seldome act if his abstinence from sin be grounded only on private respects and not on a divine command and new nature I say that such an abstinence may befal a man whose heart is so far from uprightnesse that it may be either grosly profane or basely hypocriticall Not so much the naked absence as the grounds
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
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