affections love and liking set sin upon its throne They are the Armes royall of a sinne now of the two men are more apt to like and love secret then open sinnings 3. It lies in the confidence of Commission Now a man doth take more heart and boldnesse and courage to commit secret sins then open 4. It lies in the iteration and frequency of acting for sinne often repeated acted is like a cable doubled in strength by the manifold twistings but secret sins are more frequently iterated an uncleane heart can keep a whore in his thoughts every day and moment who perhaps is afraid to be seen at the door of her house once a yeare a proud person can disdaine another in his heart all the week who yet will not shew it once a month so for the malicious c. 4. The principle object of Gods eye is the inward and secret The principle object of Gods eye is the secret frame of the soule frame of the soule therefore labour to be cleansed from secret sins Psa 66. 18. If I regard iniquity in my heart the Lord will not heare me Psa 51. 6. Behold thou desirest Truth in the inward parts Therefore is he often said in scripture to search the heart the reines which intimates this special observation of the secret frame it is true that God doth give in charge against open sins why because he would not have any to be profane and so he doth give singular charge against secret sins why because he cannot endure any to be hypocritical the man is most in al to God what his inside is if ye work wickedness in your heart God will destroy you plaister your visible part with all sorts of pious expressions if yet you can set up a form of sinning within you are notable Hypocrites the Lord seeth you to be false and rotten and he will discharge himselfe of you Treason is as bad as Rebellion Rebellion is but open Treason and Treason is but secret Rebellion the King will exact life justly for either so will God for the secret sinnings as well as for The spirit of God is grieved by secret sins the open The spirit of God is greived by secret sins as well as dishonored by open sinnings SECT IIII. Use NOw I come to the Applications of this point Is it the desire of an holy heart to be cleansed not only from publike but also from private sinnes not only from grosse and visible but also from secret and invisible sins then these things will follow For Information from hence as informations 1. That true holinesse hath a repugnancy and contrariety to all sins It is not contrary to sin because it is open and manifest True holinesse hath a contrariety to all sin nor to sin because it is private and secret but to sin as sin whether publike or whether private because both the one the other is contrary to Gods wil glory as it is with true light though it be but a beame yet it is universally opposite to all darknesse or as it is with heat though there be but one degree of it yet it is opposite to all cold so if the holinesse be true and reall it cannot comply with any known sin you can never reconcile them in the affection they may have an unwilling consistence in the person but you can never make them to agree in the affection Beloved there is a marvellous difference twixt things which are at difference by a respective and accidentall repugnancy and by a naturall and pure contrariety in the former there may be an accord but in the latter none an Hypocriticall heart may fall out with its sin for the consequence of it for the shame it brings for the stinging guilt which it causeth in the conscience yet his heart hath in absolute termes an inward Cohesion and league with that sin but now true holiness sin are opposite with a natural contrariety therefore you can never reconcile them in the heart but the opposition is inward as well as outward to sin wheresoever it is That sanctifycation is Imperfect in this life 2. That sanctification is not perfect in this life he who hath most grace hath yet some sin Else why doth David an holy person desire to be cleansed he who needs to pray that he may be cleansed cannot yet totally say my heart is Cleane There is a perfection of Integrity which an holy heart hath standing in opposition to Hypocrisie and essentiall defectivenesse but there is not a Perfection of eminency which consists in an opposition to all want Grace whiles in your hearts living on the earth is as health rising in a sick body or like heat getting into the water or like light spreading it selfe more and more to chase away darknesse there is yet more of sin to be conquered and we have lesse grace then we should have and where any part or degree of sin is yet as an enemy being and rising there grace though it may be sound and saving yet is it not absolute and perfect 3. Here you may understand the grounds and reasons of the That secret corruptions are the Christians trouble many troubles and heavy complaints of Christians It is true that they may faile many times in their words and speeches and he is a very perfect man who doth not trespasse therein and they may be overtaken with explicit sinnings no holy person will professe himselfe to be an Angell but he hath many outward sins to bewaile as he hath many inward graces to bless God for yet the load of his soule is within his soule commissions doe justly humble him but the secret inclinations of sinne they doe even burst his heart asunder Why looke ye so sad say we oftentimes to good people and why are yea so cast down what is it which troubles you you have a good God and a good Christ and a good Gospel yea I have but withall I have yet a bad heart in despite of all my conflictings and and strivings and prayings I am yet so molested with sinful imaginations with sinful inclinations If I do not performe duty with any life I am troubled for my dulness if I doe it with any life I am troubled with pride If I do not pray I cannot bear the guilt of a willing omission if I doe pray I am even torne from my self and the crowd of other thoughts do justle out the apprehension and affection of my praying Another Châ—istian he complaines bitterly of secret blasphemies Atheistical risings Another with private murmurings discontents unbeleivings though you hear no such words and see no such carriages O wrethed man that I am said Paul and verily so great are the Insolences of secret corruptions that the Christian is oftimes weary of his life Beloved the maine battle of a Christian is not in the open field his quarrels are most within and his enemies are in his own breast when
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
that Ignorance it Sol. There are four things which do it 1. One is ignorance The blindnesse of the understanding is a principal guard of reigning sinne you reade that they in Eph. 4. 19. Gave themselves over unto lasciviousnesse to work all uncleannesse with greediness like a souldier who gives himself up and takes pay or like a servant who passeth away himself to service so these resigned up their hearts and lives to all uncleanness it was their delight it was their work this shewed the dominion of sin But what was the cause of this See v. 18. Their understandings were darkned through the ignorance that was in them because of the blindness of their hearts The ignorance of sinne kept up their earnestnesse and practice of sinning If ignorance rules the minde then sinne will easily rule the heart all sinful dominion is enabled by ignorance The Devil is a Prince of darknesse and takes speciall care to keep men blinde Antichrist is a sonne of darkness and therefore above all sets up his kingdome by ignorance So is it with sin it selfe its dominion is mantained by blindnesse in the minde and therefore sin in unconverted men makes the mighty opposition against the word and the meanes of knowledge it knows well that no man turnes from sin who doth not discerne it nor hates it who knowes it not The prisoner is sure enough under a locke and in the dungeon Now then if ever you would get off this natural dominion of sinne you must get knowledge a double knowledge in the minde 1. One direct and that is a distinct and true apprehension of sin just as the Lord reveals it to be both for its proper nature and genuine affects 2. Another is Reflexive that is sinfulnesse which God hath revealed to be so vile so abominable so fearfull It is in you and it is working in you you are under the powers of darknesse you must come to your selves you must fetch your souls unto your souls if you wiâ—l not get a sensibleness of sin and that is begun by knowledge you will live and die in your sins A Second thing which keeps up the naturall dominion of sin is a violent love of sin Love is the sinew of the heart yea it is the chaire of state whatsoever sits in it that is the King of the Violent love of sin soule whether grace or sin For love doth bestow the heart what our love is that our heart is it makes all to stoop and yield There is no talke of parting while love remaines I will not goe free said the Hebrew servant for I love my master Why the soule and sin are in a sworne covenant like David and Jonathan if the soule doth love sin untill you take off the love you shall never be able to take downe the dominion Therefore this shall be another direction break downe the love of sin Ob. But how should that be done Sol. First convince the heart that sin is no lovely thing There be three things which should not fall under our love 1. That which is the object of Gods hatred No man may love that which God hates 2. That which is the object of Gods curse that cannot be good which he curseth and therefore not lovely 3. That which is the cause of mans damnation and misery for no man is to love the cause of his undoing Now sin is the only thing which God hates and which God curseth and which will damn a man 2. Give to thy soule a solid and full object of love finde out something which thou shouldest love Is there not a God a Christ an Holy spirit His word heaven c. There is no loveliness in sin and all loveliness in these things 3. Another thing which keeps up the dominion of sin is error Error and deceit and deceit there is a lye in every sin and the judgement is deceived where the sin is retained either a man thinkes he sins not but is escaped out of the hands of lust or that his condition is sound and good or if it be bad yet not so bad as others or if very bad yet he can at pleasure release himselfe and thus through a vaine fancy he continues under the bondage of his corruptions And so for the actions of sin he deceives his soul he doth not behold them in a comparison to the rule he doth not judge of them by the word but in a reference to his owne corrupt desires and delights which swallow downe infinite sins sugared over by pleasure and profit Now if ever you would get free from sin get your judgements to be cured a sound judgement may be a good meanes Note to breed a sound heart thou wilt never be perswaded to be good untill the erroneous confidence that thou art not bad be removed convince thy minde of these truths against all errors that indeed thou art sinfull And that no sin is little in its merit and it is not what is least wicked but he who is really good shall be saved Do not judge of acceptance or disacceptance by sensible pleasures or profits but beyond these look what that is which is so coloured and disguised it is even a snare for thy life and that which hunts for the precious soule 4. A fourth thing which keeps up dominion is custome the heart by customary sinning grows strong in sin and resolute and Custome is by often committings made more naturally sinful and more apt for further sinfull actions Now observe a little Give some checks to the ordinary Ob. course of sin why you will say It is impossible nay but it is not Though it be Impossible for a man alone to change his sinful Sol. heart yet it is not to check an outward sinfull act a man may chuse whether he will go and be drunke whither he will speake and sweare c. Ob. But if it were done this were vaine and fruitlesse for the dominion of sin Subsists in the nature Though manifested in the acts Sol. I grant it yet first If the heart be brought to set against the sinfull acts it may be brought to set against the sinfull nature secondly The abating of the acts may virtually conduce to the abating of that sinfull nature What may demolish the naturall dominion of sin Qu. 2. What may demolish and breake down the naturall dominion of sin Sol. I will Tell you a few things for this and I pray you to remember them That which doth this must have a greater power then sin 1. That which doth this it must have a greater power then sin for naturall dominion goes not of but by a stronger hand Satan is not dispossessed but by a stronger then Satan And we are not translated from the powers of darknesse but by an hand of omnipotency It must be of a contrary nature unto sin 2. That which doth this it must be a contrary nature unto sin for no kingdome can subsist by
division let something come unto the soule which makes a division sin will quickly lose its dominion It must be something may gaine the affections It must be something that must breed a strife Directions Look up to God and Christ 3. Againe It must be something which may gaine the affections it must be able to winn the heart to dispose of love and hatred for dominion is made or marred by one of them 4. Againe it must be something which may breed a stiffe and couragious resolution that the heart will not serve sin but will go free And hereupon against all inward and outward opposition breakes forth into the use of victorious meanes Now then the directions are these 1. If ever thou wouldest get down the dominion of sin thou must looke up to God and Christ they are able to disanull the covenant with sin and to subdue iniquities Rom. 8. 2. the law of the spirit of life in Christ Jesus hath made me free from the law of sin and death looke as it must be a Rich mercy which pardons so it must be a mighty power which conquers sin why but what is it to the Lord to command thy heart home to himselfe to cast down the high imaginations and strong holds As Jehosaphat spake against those strong armies we know not what to doe yet our eyes are upon thee soe in the sense of thy naturall vileness and sinfull dominion O Lord I am bound I am in bondage I am dead in sins Lord I am unable to escape but thou art able to deliver O deliver my soule for thy mercies sake and subdue mine iniquities and shew forth thy power c who shall deliver me I thanke God through Jesus Christ Rom. 7. 24 25. Secondly because meer power doth not do it but power in a quality working through some quality Therefore beg of Beg the grace of Gods spirit God that he would give thee the grace of his spirit it is true that naked power takes not off the sinfull dominion nor doth the quality alone doe it but both can doe it If God gives a man grace and mightily asists and workes by and through that grace this now will beat downe â—he dominion of sinne The light though it be but a little at first yet asisted by a mighty principle of light shall conquer darknesse pride will have dominion till humility comes in Now then beg of God for grace for his holy spirit for another heart for a new heart and a new spirit Thirdly labour earnestly for faith if two things were done Labour for faith sin could not possibly continue in dominion viz. If Christ did rule in the soule If thy love were drawn off from sin But faith sets up the scepter of Christ it will know no Lord but Christ my Lord and my God said believing Thomas And faith turnes the love to Christ makes Christ the center of the heart O it represents such goodnesse such excellency such propriety such bounty such love in Christ as inflames the heart and knits it with love to Christ again Nay to add to all this faith bestowes the life on Christ too He died for me said faith I judge it therefore most reasonable that I should live to him Now where Christ comes to rule and hath love and life there sinne without all doubt looseth its dominion 4. Lastly take a couragious resolution we are held many times by our lusts through a faintnesse of spirit why we shall Take a couragious resolution never get down these sins and what will people say and we know not what to do Sol. Why up and be doing for what is past the Lord will mercifully pardon all of it if now the yoke be broken and be consident of this if thou art setting against thy sins thou doest that which God likes very well for he hath commanded thee it as a duty and hath set out meanes and promised his helpe and blessing Therefore stand not hovering and hammering were I best shall I shall I yet O no thy life lies upon this or thy death Therefore resolve on it to set against thy sins say this with thy selfe if I suffer sin to rule thus I perish for ever if I get off the dominion I live for ever if I continue in this sinfull estate I must bid God farwell and Christ farwell and heaven and all the comforts of my poor soul farwel I confess I may get a little pleasure by my sins a little profit by my sins but I am not sure to enjoy them one moment and why should I venture eternity of misery for one draught of sinful water If I could get off sins dominion O what a God might I look on plead with sue unto what a Saviour should I get what precious joys what heavenly consolations what peace here what hopes for hereafter well come of it what will though I have been sinful I will not still continue so to God will I come to Christ will I goe I will beseech them to have mercy upon me a sinner and to give me grace and to change my heart I will not serve my base lusts any longer I will never leave praying hearing reading studiing inquiring working till I be delivered from this bondage and translated into the glorious liberty of the sonnes of God Against actuall dominion Wherein actual dominion lies 2. Against Actuall dominion Thus for directions Against the natural dominion of sin Now I proceed to some helpes against actual dominion which is the particular prevalency of a sinne into act Let me premise a proposition or two and then you shall have the special directions themselves 1. Actual Dominion I speak in respect of grosse acts is usually in respect of some particular lusts which works with more strength in the soul then any other lusts Though it be most true that in every man there is an universal root of sinning yet you finde it in experience that the multitudes of sinful inclinations and thoughts and temptations run ordinarily in some peculiar way with most frequency and violence Secondly actual Dominion is ordinarily by such a sin which hath the advantage of a natural complexion and outward condition and occasions and affections upon these doth sinne set the temptation as an Enginer doth place his battery upon such a Simile piece of ground which doth best advantage and further his shot against a City A mans natural temper and complexion doth mightily facilitate his acts and a mans calling or condition of life may accidentally be a forcible perswasion to him to much infidelity and impatience and indirectness And occasions in conversing actively or passively have infinite baits in them and when our affections may run in some lawful measure and manner there sin takes occasion to tempt and prevaile with ease if we look not to it he may quickly be cast down by a sinful temptation who is already prepared thereunto by a sinful faction Therefore if
single or transient act or motion I thinke that even an Hypocrite whose heart is rotten corrupt false abominable may yet as step out into actions materially good so feel motions within him both against what is evill and unto what is good he may either through the force and power of evidence and conviction in his judgement or through the unresistable actions of his inlighted and stirred conscience or through the great desire of a glorious blessednesse have many fits and inward humours of being good and doing good But all this is passion and not temper the Philosopher In his Rhetoricks accurately distinguish twixt the readinesse which springes out of a naturall complexion and that which ariseth out of a violent Anger and passion which soone fades off being not rooted in nature but in distemper so is it whith the Hypocrite But uprightnesse is a temper and frame like an instrument well tuned or if that hit not full like a complexion which is a uniform if not principle yet instrument of actions It is like that leaven of which Christ spake which invades the whole lump it sweetly seasons and disposes the whole man for God as the bent of the stone is to the center and of the fire to ascend Another that uprightness is rather a generall Influence in It is rather a general influence in the graces then any distinct grace the graces then any distinct grace I will not make this point a controversy only so far as I yet apprehend uprightnesse is rather the temper of a grace then the grace it selfe It is not feare but feare rightly tempered and ordered it is not love but love rightly set it is not desire but this orderly carried 3. It is a sound and incorrupt and heavenly frame of The qualities of it heart 1. A thing may be termed sound or solid either when it is Sound reall not light slight superficiall or when it can abide triall as true gold is Really so and not in colour only and if you reduce it to the touchstone you shall finde it so if you cast it into the fire c. Thus it is with the heart that is upright and it hath not a forme of Godlinesse but the power and not a name that it lives but the life it selfe it is indeed holy humble meeke believing loving of God and his servants desirous to walke with God Psal 116. 160. Lord truly I am thy servant c. q. d. I am so indeed this is not a complement a garb a pretence but a reallity soe is it with the man indeed an Israelite indeed said Christ of Nathaniell Joh. 1. 47. Yea so reall that if you bring the heart either to the examination of the word which being truth can finde out all truth or to God himself who can search the heart and reines or to conscience that heareth witnesse 2 Cor. 1. 12. or to afflictions yet even there can upriâ—htnesse find approbation and testimony that the person doth love and serve and feare him Job 1. 8. the Lord said unto Satan hast thou not considered my servant job that there is none like him in the earth a perfect and an upright man one that feareth God and escheweth evil 2. Againe it is an Inccorrupt frame though the extreme parts may sometimes be faulty yet if the vitalls be sound if the Incorrupt heart if the lungs if the liver be so we say that man is a sound man In morals it holds soe that if the heart be void of all obliquity the person is upright Many infirmities in action may consist with uprightnesse but not in affection the very bent of the heart is set against sin without distinction of great or lesse advantagious or incommodious honourable or dishonorable if it be not so then the heart is corrupt it mingles it is not sincere and upright but of this more anon 4. Given by God so the Prophet Jerem. 32. 39. I will give them one heart and one way Every man naturally is an Hypocrite Given by God would seem to be that which he is not and so likewise misdirects all his actions to a wrong end God hath set a certaine beauty in goodnesse and left a notion of vilenesse upon sin so that most men though they hate goodness yet would be thought good they think it a moâ—e Creditable title and though they love and act sinne yet would not be thought or reputed evill Besides this if we did but seriously observe and confesse how it is in our own spirits we should finde in all our pious pretences take us in our naturalls we are all of us most formall and Artificiall hypocrites Draw neare to God with our lips but our hearts are far from him and come to Church when we minde neither prayer nor Sermon and listen oftimes and God knows not to obey but to censure or but to get matter to talk of and the like and when we have got ability to speake of any good the Lord be mercifull unto us we do it not minding Gods glory but our owne vaine applause and estimation Soe then the hypocricall heart is from our selves but the upright heart is from God Every good and perfect gift is from above James 1. 18. The perfect heart is from the perfect God the true heart from the God of truth It is he who teacheth truth and makes upright and writes his law in the inward parts 5. The fifth thing which I would observe in uprightnesse is its office of administration it is such a thing as deales 1. about graces It s office and administration 2. about sins 3. duties 1. For our graces uprightnesse lookes to them that they be rightly acted Beloved uprightnesse doth not give grace It deals about graces but orders and directs the acts and operations thereof Two things I grant that all the habits of grace are in themselves intrinsecally considered really true and though imperfection may be in them yet no morall falsity or counterfeitness and that the actions of those holy habits considered intirely as streaming from them only as so are likewise truly holy and good But then these acts or actions of gracious habits as working in a subject which hath some falsnesse and bynesse yet remaining may by reason of that corruption be misdirected misguided 3. For hypocrisie doth not only consist in the putting of a good shape upon an evill action as a faire colour upon a rotten thred but also in the ill intention or application even of an act in it selfe truly good Charity without all doubt is a gracious quallity yet if uprightnesse attends not some of it acts they may be referred to a private and vaine glorious end the like may be said of some other graces as of the love of God and the feare of God c. 2 For sins here also uprightnesse comes into act it selfe holinesse which is nothing else but the newnesse of Nature that makes opposition to sin But
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
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-Self-love as it is natural so absolutely considered self-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. 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
see God in his precepts and see him in his Threatnings and then we hold up and go on but if once we lose him in the sight of his promises then impatience and murmuring and discontents and unlawfull projects and wayes appeare in the heart and life so also if we lose him in the sight of his precepts which guide and binde Now loosnesse and carelesnesse and indifferency appears and lose him in the sight of his threatnings now pride and presumption and other bold adventurings appeare But if we could by faith see him who is invisible if we could see the goodnesse and fidelity and immutability of his promises for all kinde of good supplies and if we could see the power and authority and equity of all his precepts respecting our actions and ways and if one could behold the justice and terror of the Lord by faith in all his threatnings O how might the soule be bounded and kept like a river twixt its banks in a constant and sweet course of even and upright walking 3. If you would preserve uprightnesse then you must get and Get and preserve humblenesse of heart prâ—serve humblenesse of spirit Remember this that the humble Christian receives most good and lives best The slow hands writes the fairest copy and the low valley of all the parts of the earth is most yearly fruitfull Highnesse of spirit and much unevennesse ordinarily keep company There are three properties in humblenesse which shew that Simile it much conduceth to uprightnesse One that it is much with God hence we read of the cries of the humble and the desires of the heart the humble soule is like the weake Ivie which clinges about the strong oake so it is much with a mighty God you shall seldome finde the humble person without a teare in his eye a complaint in his tongue a prayer in his heart either you finde him upon his feet standing to hear what God will say or upon his knee craving what God will give 2. Another that it haâ—h much from God There be high mountaines which be above all cloudes the proud heart is most empty because most lofty but God gives grace unto the humble Jam. 4. the poor beggar gets the almes and the low valley gets the showers and the humble heart the grace of God and that both preventing grace which makes good an assisting grace with holds on in good thou hast hard the desire of the humble 3. A third that it doth all for God there are two things which the humble person doth most eye One is Gods rule another is Gods glory as a good servant who takes commandes from his masters mouth and layes out himselfe for his masters advantage All is from him and by him and therefore all must be to him saith the humble heart Now all these conduce directly to uprightnesse he is best in walking with God who is most in calling up on God prayer being like the firm and solid ground which enables the feet to stand best And God is near to the humble the weak child is preserved from most falls which is held by the hand of the mother or carried in the bosom of the Nurse Where divine strength is most communicated there the life is most uniformly ordered and then humbleness refers all to Gods glory it puts the cause of gift upon him and the honor of their use which is directly opposite to Hypocrisie therefore labour to be humble get to be sensible of your selves both for naturals and also spirituals in the one see your vileness in the other your emptiness c. Fourthly If you would get and preserve uprightness then Get your hearts to be crucified to the world get your hearts to be crucified to the world Hypocrisie and worldliness are seldom far asunder It is rare to find an Hypocrite but he is one who is either strongly ambitious of honor or greedily desirous of Riches search the Scrriptures and you shall find it so and very cleerly in the Pharisees Now when the heart is set upon the world it is easily drawn aside it will ever anon be uneven the bowl which hath a bias cannot run longe in a strait line They that will be rich fall into temptation and a snare into many foolish hurtfull lusts c. For the love of mony is the root of all evil 2 Tim. 6. 9 10. A thing of naught turns aside the heart which is worldly the look of a man the hope of a nod a change of garments a morsel of bread a meals meat a few pieces of silver all of these are to a worldly hearr like the winde to the ship which turned the sails round about Therefore take heed of the world most of our uneven carriages arise from want of faith to exalt God and from the enthraling of our hearts to the world we are under either the discouragements of the world and the fear of them make us to step awry or else the encouragements of it and the hope and love of them makes us to omit duties or put out our hearts to wickedness The sear of man and the too high account of carnal power and too much love of our selves and the world are sore enemies to uprightness of heart or life he who will know no Lord but Christ and no safety like that of God and no good like that which is heavenly his spirit is sound and his life will be upright 3. Now to all that hath been said let me add a few daily meditations which may be of great force to keep us in upright walking Considerations to keep us upright God searcheth the heart and beholds our wayes Four considerations more 1. One that God searcheth my heart and still looks upon my ways Whether shall I go from thy presence said David Psalm 139. And all things are naked and open to him with whom we have to deal said the Apostle Heb. 4. There can be no action hid from an all-seeing eye Nor can the ground and motives and ends of our actions be secret to him who searcheth the heart and reins and understands our thoughts a far off we may blind the eyes of men but we cannot delude the eye of God The Lord seeth me in the dark and my private courses are as obvious to him as the mountain to the sun at noon-day what way I take he well observes and which way my heart runs what it favours and what it dislikes what I do and what end I have in all my doings and what principles and rules sway within the chambers of my breast This daily meditation may be of force to look both to the matter of our doings and to the manner and so incline us to upright walking 2. Another That I must one day appear before God and then I must one day appear before God and then all my secrets will be disclosed all secrets shall be disclosed The upright man may be shaddowed out by an
government of Christ they do consent unto him that he only shall rule them and they do resigne up themselves to his will they do bestow their hearts and service on him Beloved when a person makes choice of Christ to be his Lord he doth consider the several kinds of dominion of sin of the World of the Devil of Christ he considers them seriously and compares them and then he findes that no dominion for a mans soul is like Christs none so righteous and just none so holy and heavenly none so sweet and profitable Christ hath the only right to the soul and his government is infinitely best Now the person hereupon makes choice of Christ and comes unto him with humble tears and beseecheth him to reigne over him O blessed Jesus saith the soul thou art the only Lord and there is none like thee or besides thee I have been a rebel an enemy unto thee I have been disobedient and have served divers lusts and pleasures I have served the world and the Prince of darknesse but now I renounce their service and condemne my slavery and come unto thee to be my Lord. Thy title is just and proper to my soul it is thy purchase and therefore the service of it belongs to thee Thy precepts and commands are righteous and holy therefore doth thy servant make choice of thee and love them thou wouldst have my heart my will my affections my life and who should have them but thy self upon thee do I bestow my self and most gladly do I consent to thy holy wil and resigne up all the strength and powers of all that I am or have or can do to the service and honor of thee though sin rage yet I will serve thee though the world frown or fawne yet I will serve thee though Satan tempt yet I wiâ—l serve thee My heart I bestow on thee as well as my safeties my service I bestow on thee as well as my hopes thy honour I desire sincerely to intend my love I set on thee my fear is of thee my greatest care shall be to obey thy will and my only joy to bring thee glory such a choice of Christ to be our Lord infallibly argues that sin hath not dominion forasmuch as this cannot be without the change of the heart and whole man which change cannot consist with sinnes dominion 2. If sin and we be enemies then sinne is not our Lord. If sin and we be enemies Sin is an enemy Really Sin is an enemy two ways Either Really thus it is an enemy to him who yet dearly loves and faithfully serves it thouâ—h it gives unto a man the wages of unriâ—hteousnesse many sinful pleasures and many sinful profits yet in all these sin is an enemy to the person it woâ—ks his soul off from God and happinesse and holiness and exposeth it to death and hell Practically thus sin is an enemy when a man looks upon Practically it and deals with it as with an enemy he judgeth of it as of a viâ—e thinâ— and hates it and abhors it as the only evill thing and enemy to his soul Beloved when sin hath dominion there is then a confederacy 'twixt it and the soul the Prophet calls it a Covenant and the Apostle calls it a contract or espousâ—lâ— or marriage i. such an agreement and conjunction where the soul bestows its choicest love on sin But when the dominion of sinne goes off then the Covenant is broken the knot is dissolved the affection of love is displaced As it was in another case Amons love turned to the cruelest hatred so here though a man did love his sins yet now his love is changed into hatred and this hatred infallibly argues the indominion of sin for 1. Hatred includes separation It is such a quality as draws off Hatred includes separation the sou love is that which draws on the soul towards its object and hatred is that which draws it off Get thee hence said they in Esay 30. 22. and what have I to do any more with idol said Ephraim Hos 14. 8. Now sinnes dominion consists in the cleaving and united subjection of the affections the soul makes sin its centre unto which it wholly inclines it and the soul are one when sin reignes and therefore the separation of the affections which is done by hatred argues that the yoke is broken asunder 2. Again hatred includes perfect opposition the greatest defiance Hatred includes perfect opposition and contradictions and warrings arise from hatred we oppose and crosse most where we hate most And this cannot be where sinne hath dominion for there our weapons are edged for our lusts we love them much and defend them most and are careful to preserve and keepe them Thirdly hatred inclines to destruction Ruine is the scope Hatred inclines to destruction of hatred we seek the death of him whom we hate and all the evil which befals a person hated is the joy of him that hates So is it where sin is hated a man seeks the death of sin and therefore such persons as hate sinne are said in Scripture to mortifie the flesh and to crucifie â—heir lusts i. the killing and subduing and rooting out of sinne is that which they desire and endeavour Now this cannot stand with sin in dominion where a man is so far from offering any deadly violence to his reigning sins that he reputes him as the greatest enemy who drawes forth any crucifying weapons and applies them to the casting downe of his strong holds 3. If holiness or grace hath our love then sin hath not dominion over us If holinesse here our love Beloved it is granted that 1. The Dominion of sin may consist with the naked profession The dominion of sin may consist with the naked profession of holinesâ— of holinesse An hypocrite whose heart is in the deepest and most affectionate and elaborate service of some one particular lust he may yet wear the livery and garb and profession of greatest sanctity Nay he doth therefore seem good that he may the more inobservably and fully follow his sinne 2. The Dominion of sin may consist with the knowledge of holiness great parts and intellectual speculations of holinesse And with the knowledge of holinesse as they may depend upon forraigne causes without grace viz. upon meer study and frequent hearings and a natural desire of knowing and looking into all intelligible objects and also on an humour of pride that a man will be accounted able to say something in every thing I say as those intellectual parts may depend upon weak and vain causes so they may consist with an ardent love of reigning corruptions for learning alters not the nature nor doth more knowledge overthrow sin a man may be a learned sinner and by his knowledge grow more accurately and inexcusably sinfull 3. The Dominion of sin may consist with some visible actings And with some visible actings of holinesse of
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
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
very sorrowful Herod heares John Baptist gladly and did many things yea but it is not lawful for thee to have thy brothers wife said John unto him how doth this doctrine this duty go downe with him John lost his liberty and then his head for his labour 2. Constancy of obedience The Physicians do observe a Constancy of obedience Simile difference twixt the natural and preternatural heate in mens bodies the preternatural heat which ariseth from distemper may be more for the present but as it exceeds for measure so it abates for time because the natural heat is a more equal and moderate and durable heat every part hath an equal share and it is not extreame and yet it continues Thus it is with hypocrites and upright persons in the matter of obedience The hypocrite may in a kinde of preternatural heat he may in a fit in a present heat fall violently upon duty upon resolution O what a man will he become how shall his family be reformed and now he will read and hear and pray and he will leave his sinne but anon he hath lost his heat the cold fit takes him he restraines prayer he layes aside his resolutions will the hypocrite pray always There are three times wherein an hypocrite may expresse great forwardnesse in duties in services to God 1. One when straits of conscience are on him and the fear of death are ready to lay hold on him In their affliction they poured out a prayer unto me Esay 26. 16. Pharaoh and Ahab were much wrought upon in their exigences Psal 78. when he slew them then they ought him 2. Another when obedience and duty are not dangerous but calme and commodious As the Samaritans when the Jews prospered c. Therefore Christ sets out an Hypocrite by that ground which was stony and had not much earth upon which the seed fell and forthwith sprang up without any more ado Matth. 13. 5. but when the Sunne was up it was scorched and withered away ver 6. He applies it to hypocrites who hear the word and receive it with joy verse 20. And yet this endureth but for a while for when tribulation or persecution ariseth because of the Word by and by he is offended ver 21. If Gods service be so hot so dangerous if it must cost him his liberty his estate his friends his ease his life then farwel it The house built on the sands when the wind arose it fell Mat. 7. 27. 3. When he hath some props or in the presence of others Many do duties while Moses is present or Jehoiadah lives or the good judges continue but if Moses be absent then the Israelites turn Idolaters and if Jehoiadah dies then Joash is naught and if the Judges die then the Israelites do what is right in their own eyes But where the person is upright there the obedience is constant he doth righteousness at all times Paul serves Christ in fasting and prayer in bonds and affliction and many temptations and Job who was an upright person by Gods own testimony chap. 1. 1. he followed God continually v. 5. and though that Satan thought that hard exigences would have turned him off from his obediential course yet he did still cleave to God after the losse of cattel and estate and children yet you may read his constancy chap. 2. 3. The Lord said unto Satan hâ—st thou considered my servant Job that there is none like him in the earth a perfect and upright man one that feareth God and escheweth evil and still he holds fast his integrity although thou movest me against him Yet mistake not the right compasse of constancy in obedience as if there were no act of disobedience as if a man were not upright unlesse there were an inviolable succession of disobedience in every thing which he doth at every moment O no! I know no such kinde of constant obedience which is exempted from all interruption but the constancy of his obedience lives in an opposition to fits and starts and imports the course and bent of his life which is always to walk with and to obey God 3. Simplicity of obedience as Saint Austine distinguisheth Simplicity of obedience of a love of God that one may love God for God and a man may love God for himself the same doth hold in service and obedience a man may serve God for God and serve God for himself Doth Job serve God for naught Job 1. that I confesse may be truly a friend of an hypocrite who hath an eye only to the wages like the Germans in their warres do nothing without pay The unsound heart will square out his work according to the pay his eye is much upon this how will this make for my profit how will it advance my pleasure my credit these things fire and inflame an unsound heart come to such an heart and say such or such a thing is to be done For it is Gods expresse will and it will make for his glory these alone are cold motives and weak induce ments to a false-hearted person But come and say God will have you to do it and if you do it you shall be highly thought on you will be esteemed for it you shall have much applause you may hap to get well by it why now the unsound heart stirs Simile as the ship which hath got a right winde to drive it and carry it on But the upright person is simple in his obedience a naked command is reason enough for him to obey and Gods glory is a sufficient motive If a servant be faithful in his factoridge why it is enough to him in the managing of businesse if he can set forward his masters stock his prosperity is all that he looks on And thus is uprightnesse descried in our obedience when we minde God above our selves when God alone is cause enough of our obedience unto God Quest How may one know that he looks not at himself but at Gods commands Answ Thus 1. By his cordial blessings and rejoycings at the good done by others whereby God hath glory though he be not the instrument as Paul Phil. 1. 18. 2. By his acting for God under disgraces and discouragements as David and the three children Though our services may want encouragement from worldly motives nay though they meet with many discouragements and prejudices to us yet so that by them God may receive glory and I may expresse my obediential respect to him here is winde enough to sill my â—ailes I dare not do it because God forbids I will do it because God commands I will not cease to do it though I receive frowns and losse but will hold on to do it because Gods receives gloâ—y this is simplicity of obedience and this argues the person to be upright Paul speaketh of this simplicity of obedience for his own part in the exercise of his Ministerial function which he well joynes with Goâ—ly sincerity 2 Cor. 1. 12.
constraine him 2. Cor. 5. 11 14. Both had an influence upon the Apostle Terror and love Simile judgement and mercy as we read of the woman who departed from the sepulchre that it was with feare and joy with the one and with the other so may our services come out and our sins be held of both out of love and out of feare For these two are not opposite one to another as grace and sin but may mingle together as severall ingredients in the same Physicke Yet one word more must be added by way of distinction that there is a twofold feare A twofold fear Servile One is servile which depends intirely on compelling arguments without any naturall inclination or disposition of the person The acts here are drawen out not from any aptnesse of the will or private approbation of the judgement nay these absolutely considered sway and incline a man a quite contrary way contrary to the acts of abstaining oâ— acting if a man who workes onely with servil feare might do what he liked and might chose his owne way and service he had rather A thousand times be at his sins and lay aside his worke of duty Now I said if a man doth abstaine from sinne or act duty meerly out of a servile feare he is not upright why because in uprightnesse the heart is carried against sin and the will is inclined to duty both which are wanting where feare is only servile Fillial Another is ingenious filial which is an enlarging feare such a feare as is not only not against the holy bent and inclination of the heart but it is likewise a furtherance an adiument it is as it were a farther strength imprinted into the Bowl which is rightly framed to runne and draw with a true by as This fear doth consist with uprightnesse and is necessary to every good Christian who ought to set up all the arguments which God is pleased to propound to the soul either to keep it off from sin or to draw it out to duty yet so as love acts its part too Ob. But now there will fall in one scruple with all this how How shall I know my abstainings from sin and acting duty springs out of naked feare or a feare commixt with love Where they proceed out of meer feare may I know whither my abstainings from sin or acting of duty springs out of naked feare or else out of a feare commixt with love And rather out of love then feare Sol. To resolve you in this and let me tell you this conduceth much to the discovery of uprightnesse consider 1. That where they proceed out of naked and meer feare Two Things 1. There is a contrary annd full regreeting of the heart against There is a contrary regreet of the heart against them them the bent of the heart is otherwise set for all acts of meer feare I speake of morall acts are reputed violent and involuntary they arise from a constraint and all constraints urge out acts which the nature if it were it selfe would not incline to nay the nature drawes against what it doth if it doth do any thing out of meer feare 2. Acts depending upon naked and meer feare doe cease when Acts depending upon feare cease when the motives of the feare ceaseth the motives or causes of that feare do cease and are still As the fable hath it of the frogs that though naturally they are inclined to croke yet when Jupiter threw downe the tree amongst them they were all husht and silent yet at length seeing no harme to ensue they set up their ugly note againe so evill men whose hearts are bent to sin may yet in the time of feare draw in hold off from sinning the beastly drunkard will not call for a cup to carouse nor the filthy wanton for his Queane to embrace on his death-bed he feares the flames of hell instantly to claspe him But let the motives of feare cease why he is as averse to that reformation which he professed and he is as facill and forward to that evill which he seemed to defie as the water is to fly out and run in its course which hath been for a while violently barred up and stoped As the Israelites who came off from sinning and into obedience upon the meer call of the stroke either of the sword or of the plague they did start aside Like a broken bowe Psal 78. 57. they served under the rod but when that was off they returned to the accustomed bent of sinning presently 2. That where they proceed out of feare mixt with love and Where they proceed out of fear mixt with love A man hath an eye to divine glory more then to his own safty rather out of love Foure Things 1. If love is mixt with feare in the obedience there a man hath an eye to divine glory as much if not more then to his owne safety Where meer feare prevailes to the worke there it satiâ—fies the man if he may after all sleep in a whole skin if he may be preserved and be secure what glory God may have he cares not nor mindes it directly But now if service spring out of love to God here my safety satisfies me not I do aime at Gods glory for I love him and love his praise as on the contrary where a man abstaines from sin out of meer feare he doth it not because else God shall have dishonor dishonor to God is not it which prevailes but his own quiet and personall exemption from paine and wrath and infamy these only sway with him and. 2. where love and feare concurres to set out the obedient acts there acceptance is propounded by the soule as well as recompence it will not suffice me that I shall have my pay but it Acceptance is propounded by him as well as recompence more affects me that God will be pleased to accept of me This is a truth that nothing but love will satisfie love the love of acceptance exceedingly answers all the acts which come from the love of obedience that I shall decline vengeance by such duties alas that is not all Nay but I bend and strive to finde acceptance with my God and Father love is the most predominant cause 3. Love is not only commixt with feare but is a more predominant cause in abstaining from sins where the contrariety of the act to God swayes and workes more upon the soule then the contrariety of the punishment to the man what 's that that is the offence by the vilenesse of sinning is far more grievous to my soule then the sense of punishment for sinning nay when the soule in a free and able estate to judge can utter from a sound conscience that were it to make its choices it had rather a thousand times submit to the punishment of sin then to the acting of sin verily if such a person abstaine from sin the abstaining is not out
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