meer Restraints In the fulness of duration hold in the nature no longer then the things remain by vertue of which the mind was restrained Let the fear of death expire put aside the edge of the Law be sure that shame shall not follow and the only restrained sinner breaks open school so that he goes to the sin But holdings back by renewed grace are cohibitions of the heart upon permanent grounds viz. the perpetual contrariety twixt God and sin twixt sin and his Will and Holiness and Goodness and Honour 7. They differ in this That the heart of a man only restrained In Restraints men grow worse when at liberty doth being at liberty like waters held up pour forth it self more violently and greedily as if it would pay use for foâ—bearnace it abounds in the sin and makes a more fully wicked recompence for the former restrictions But where the soul is kept back by renewing grace iâ— doth not multiply sin Not so in renewingâ— because of less practise now but is labouring a fuller diminution of sin because of too much practise heretofore 8. They differ thus An evil man is kept back as a prisoner Restraints are an evil mans force and cross a good mans desire and joy by force against his Will But a good man is kept back as a Petitioner it is his hearts desire O that my wayes were so directed that I might keep thy statutes order my steps in thy Word and let not any iniquity have dominion over me Keep back thy servant from presumptuous sins It is an evils man cross to be restrained and a good mans joy to be kept back from sin when sin puts forth it self the evil man is putting forth his hand to the sin but when sin puts forth it self the good man is putting forth his hand to heaven if he finds his heart yielding out he cries O keep back thy servant An evil man is kept back from sin as a friend from a friend as a lover from his lover with knit affections and projects of meeting but a good man is kept back from sin as a man from his deadly enemy whose presence he hates and with desires of his ruine and destruction It is the good mans misery that he hath yet an heart to be more tamed and mastered It is an evil mans vexation and discontent that still or at any time he is held in by cordor bridle And thus you see what David aims at in desiring to be kept back from presumptuous sins viz. not a meer suspension but a mortification not a not-acting only but a subduing of the inclination not for a time but for ever Nevertheless methinks there may he something more added for the opening of this point Keep back thy servant from presumptuons sins Take what I conceive briefly thus God keeps back his God keeps back his servants from sinne By preventing grace servants from sin 1. By preventing Grace which is by infusing such a nature which is like a Bias into the Boul drawing it aside another way so that holy nature which God confers on his servants doth secretly draw off the soul from the consent appetition and practise of sin propounded to the soul 2. By assisting Grace which is a further strength superadded By assisting grace to that first implanred nature of holiness like an hand upon a Child holding him in This Divines call a Co-operating Grace which is an excess of divine strength to that strength which God hath formerly imprinted in preventing grace which whether it be an inlargement of habitual grace in the natural measure of it as when health is made to rise to a greater degree of strength or whether it be an efficacious motion of Gods Spirit powerfully strengthning the inherent Grace to the acts of aversation and resistance of sin and temptation It is I confess an acute and disputable inquiry yet whether the one or whether the other the soul is by either more confirmed and established and upheld and kept from sin 3. By quickning Grace which is when God doth inliven By quickning grace our graces to manifest themselves in actual oppositions so that the soul shall not yield but keep off from entertaining the sin As when in the motions of sin he inflames the heart with an apprehension of his own love in Christ and then excites our love exceedingly unto himself again whereby the heart is made marvelously averse and to detest any closure with this sin by which so ample and gracious a love should be wronged and abused or as when in the temptations to sin he excites that affection of holy fear which works that filial and awful regard to a great God and a good Father that the soul is brought into Josephs temper how can I do this great evil and sinne against God 4. By directing grace which is when God confers that effectual By directing grace wisdome to the minde tendernesse to the conscience watchfulnesse to the heart that his servants become greatly solicitous of his honour scrupulously jealous of their own strength and justly regardful of the honour of their holy profession And therefore they decline all occasions of the sinne which may over-lay their own strength and dailies not with the temptations or with the first motions But as they are in fear of themselves so they are in defiance not only with apparent sins but also with the appearances of them and shun not only the sins but the inlets and preparations to the sinnes and verily he shall be much kept from the secrecy of sin as a King who is wise to keep off Parle with the Ambassadors of sin I mean occasions which do negotiate with the soul and prepare it to lose its own strength 5. By doing grace which is when God effectually enclines By doing grace the heart of his servants to the places and wayes of their refuge safeties and preservations from sin By enlarging the spirit of supplication which carries the soul to its strength prayer engageth God and this we finde that the praying Christian is more kept from sin then the disputing Christian for though sinne be stronger then reason yet God is stronger then sin by framing the heart to the reverent and affectionate use of his Ordinances A man many times comes to the word a combitant but is sent away a Conqueror comes hither as a pursued man by sin and Satan but here God gives him a safeguard a protection and sends him away armed with more holy resolutions courage and defiance by strengthning his graces by assuring his love and strength by making the sinne more vile and odious SECT III. Quest 3. NOW I proceed to the third question What causes or Why David prayes to be kept from presumptuous sins reasons there should be which might move David to put up this prayer Keep back thy servant from presumptuous sinnes Sol. Reasons thereof are many I will touch them though under a few
knowing how his actions were capital copies wrote in Text Letters And that the sinnings of great men are like the fallings of Cedars which bring downe with them to the ground many lower shrubs And that the sinnings of good men are easily snares whereby other men would encourage and deceive themselves 2. Such sinnings from him would be trophies to evil men His sins would be trophies to evil men There are three things which flash evil hearts One is the accomplishing of their own projects and lusts Another is the distresses of the Church Aha so would we have it A third is the great falls of good men now like the dog they will bark and insult over the wounded Lion A good mans sins which are his wound and Gods dishonour is their day of mirth and sport I observe that there are three mouths which the higher sinnings of good men do open The mouth of God O how his word thunders his displeasure against the soul of such an one who is come so neere unto him and yet hath adventured thus to sin against him doest thou thus requite the Lord. The mouth of conscience if we do well and keep uprightly with God then the mouth of conscience yeelds words of oyle and peace it exceedingly excuseth comforteth acquitteth upholdeth c. but if we wickedly transgress and exceed infirmities O then the mouth of conscience proves like the mouth of the sword it speaks with sharpnesse and woundings â—nd terrible amazement c. breaks the bones of David Psal 51. makes him roar Psal 32. The mouth of evil men Now their voice is set on high the trumpet is set to their mouth O what Ragings Raylings Girdings Scoffings Obloquies and Blasphemies are instantly heaped upon Religion and Profession yea these are they this is their holiness this their profession this their niceness this the hypocrisie of them all Now perhaps this also might move David to pray to be kept back from presumptuous sins though not the immediate yet the colateral reason viz. because he might not give occasion to the Adversary that God might not suffer by him nor Religion by him that he might not sad the hearts of the righteous nor weaken the Glory of holiness nor stretch the mouths of them who can bless themselves in a course of vileness and yet curse and accuse the godly for particular facts only In respect of God 4. In respect of God Here also might David frame strong and singular reasons to be kept back from presumptuous sins I know there is nothing in God which a good heart might not urge as a sufficient 2. Reasons argument against any sin but I will contract my thoughts and matter 1. What God had been to him might cause him to pray What God hath been to him against presumptuous sins For his temporal kindness that was exceeding great he raised him from the crook to the Scepter from the Shepherds tent to the Kings Throne and now after all this to answer so great goodness with great sinfulness this would be a high degree of odious unthankfulness His spiritual kindness that was more then the former he did set his love upon him and made him a person after his own heart gave unto him his good Spirit of grace and joy comforted his soul in many adversities compassed him about with favour as with a shield heard his prayers granted him the desires of his soul O then how should David do such great wickedness and sin against his God! God forbid that David should put forth an hand to such an high kind of sinning who had received from the hand of his God such high kinds of mercy and goodness Mercy should make the greatest distance twixt us and sin and cause the purer walking twixt us and God What he was to God 2. What he was to God Why David was his servant see the Text and presumptuous sinnings are high oppositions to our service of God David was his child his son and presumptuous sinnings are great at least incongruities to the way of filial obedience Should such a man as I flee said Nehemiah so here should such a man as David one to whom God was so near one who was so near to God should he break out into the ways of Rebellions into the acts of an enemy into the paths of hostility not only sin which may befall the best but sin presumptuously which befals the worst nor only to be surprised by temptation but also to dare one in a sin by a proud presumption What for a child to take arms against his Father for a holy David to sin with so high a hand against so good a God and so professed a Father no marvel that he fears and prayes and that earnestly Lord Keep back thy servant from presumptuous sins No other might be expected from men professing themselves haters of God and Lover of sin but for a friend for a servant for a child how can my God take such vile dishonors from me and who will honour him if his own should adventure and presume thus to dis-glory his name and wrong his and their relation SECT IV. NOW I shall descend to the usefull Applications of this Vse 1 point unto our selves there are four general uses which may flow from this prayer of David 1. Of Instruction 2. Of Examination 3. Of Exhortation 4. Direction 1. For Instruction It may instruct and inform us in divers particulars viz. Instruction 1. To see our own danger as the prayers of holy men for good things should learn us faith and hope so their prayers See our own danger against great sins should teach us fear and watchfulness There is a story of an heathen man who prayed to Jupiter to be saved from his enemies one who heard him so petitioning willed him to mend his suit and to desire Jupiter to save him from his friend for he trusted them more and therefore they might do him most hurt I would add one thing more to have mended that petition also He should have prayed to have been saved from himself for there is more danger in our selves then in all enemies or friends O Brethren we carry about with us vile natures and treacherous hearts Even those abominations which sometimes we could have trembled at unto them will our wicked selves deliver our selves if God keep us not back Natural corruptions will bid fair foâ— the foulest commissions and that the match is not finished and acted it is not because we want hearts but because God restrains and hinders My soul is even among Lyons said David In another case assuredly our soul dwels with such a nature as will not distinguish twixt small and great but is then most like it self when it is boyling in the vilest degrees of sinning The temptations cannot be so black and foul but our corrupt hearts would easily kindle by them and we should embrace them unless there were a God to stay and stop us
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
Peter untrusty to his master yet you shall presently find himselfe bitterly weeping for his miscarriage Whereas the servants of sinne do the work and take the wages they sin and rejoyce when they have done evil yet the servants of righteousnesse actively afflict their hearts for that which hath deceived them and prevailed upon them Obj. It is granted that terror may gripe an evill heart for evil doing but there is a great difference betwixt a sword which wounds and a fountain that runs Sol. Conscience may be wounded in the good and in the bad but besides this that acted sinnes are a good mans wound they are also his great grief of soul 2. Another is earnest desire of recovery It is a singular Earnest desire of recovery and observable matter this when a man hath sinned to whom he holds out his hand upon it The servant of sin doth work sinne and his hand stretcheth out it self as a servant still as ready to advance and finish the service sinne is his work and delight it is the Lord and captain after which he would yet march But an holy man not under dominion but surprisal not under service but captivity he is not himself till he hath recovered his liberty and strength There is such an high displeasure with himselfe and with his facts that he will go free he will not have his eare boâ—ed to serve such a Master as sin Good Lord how his heart trembles how his heart meditates cast about works strives sometimes he cries out ah wicked a deceitful heart sometimes he condemnes himself what a beast was I thus to sin sometimes he looks up toward heaven and sighs bitterly Ah! what a God have I provoked what mercies have I wronged sometimes he looks in and weeps and saith ah what motions did I withstand what a spiâ—it have I grieved how unlike my self is my self sometimes he is down in prayer O Lord forgive blot out heal help recover my heart again unto thee One way oâ— other is his soul working like a fountaine in which dirt is cast till it hath purged out the filth he is not at rest till sinne be more subdued his heart more changed his affections more humbled his judgement more cleared his conscience more preserved his peace more confirmed his soul not only recovered but also bettered yea thus it will be with such an heart which clears it that sin hath not dominion that though sin prevaile to action yet it shall not to affection though I did the evil yet I hate it though it did prevail yet I will not serve it though it hath beat me down as a tyrant yet I will not folâ—ow it as my Lord nay I am not at quiet till I can recover the siâ—ht of my Lord Châ—ist againe and have made my â—eace and strengthned my heart for more loyal service unto him The third is strong haâ—red and conflict the War is more increased Strong hatred by victory revenge is more raiâ—ed 2 Cor. 7. SECT V. A Second Use from Davids prayer against the dominion Use 2 of sin shall be for thankfulnesse to such in whom this dominion For thankfulness to such in whom the dominion is broken off is broken off Though there be so much of sinne remaining as may keep thee humble and watchful yet if dominion be gone there is so much done as may challenge from thee to be heartily thankful give me leave to put on this a little Six motives Six motives It is deliverance from the greatest evil 1. Deliverance from the greatest evil is reason enough of great thanks It is more then if God delivered thee from hell if he hath delivered thee from the dominion of sinne No hell is like sinne â—eigning for as much as torment in strength is nothing to sin in strength that is indeed a very miserable thing but this a very evil thing sinne is worse then all punishment and reigning sinne is the worst of all sinne 2. None but God could deliver thee and therefore if he None but God could deliver thee hath done it blesse him A man may deliver his friend out of prison by paying his debt A father may deliver his child out of captivity by sending his ransome A Country may be delivered from the oppression of an invading tyrant by great strength of its own But there are two hands out of which none but God can deliver one is Satans another is our own As David spake in another case thou hast looâ—ed the bands of my distresse and it is the Lord who subdueth the people under me and it is not my bowe nor my sword c. that I say here it is not your own arme which hath gotten you the victory no hand but Gods high hand which hath delivered you from the powers of darknesse which hath kept sin from dominion which hath cast out the strong man which hath cast down the stronâ— holds thou wast not so much as sensible of thine own vassailage or of sinnes dominion thou hadst not power to feel much lesse to conquer and deliver And when thou wert sensible of sinne thy heart did not behave it self as an enemy but as a friend most willingly bowing under the yoke and readily embracing the lusts and motions of the law of sin when thou hast been called upon to put off the yoke and to come out of the house of bondage the Hebrew servant who loved his Master was never more unwilling to part from his house then thy heart was to come off from thy love and service of thy sins And yet the almighty God in compassion to thy soule hath delivered thee he hath disthroned sin he hath drawn off thy heart to a better Lord and would not suffer sin to rule thee but by the mighty power of his grace hath made thee free from the house of most heavy bondage Therefore not to thy good nature nor to thy free-will nor to thy abilities nor to thy wit or parts or reason but to the Lord be all the glory the victory is his therefore let the praise be his 3. It is speciall grace and mercy Paul stiles it rich mercy and It is speciall grace and mercy great love and riches of grace Eph. 2. It is mercy to be rid of a disease more of a sin to resist a temptation much more to take off dominion the spirit of Christ only doth it the more singular a mercy is the more thankfull should we be Titus 3. 3. We our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures c. v. 4. But after that the kindnesse and love of God our Saviour toward man appeared v. 5. According to his mercy he saved us thou hast in love to my soul delivered it from the pit of corruption said Hezekiah Esa 38. 17. O then what a mercy is it to be delivered from the power of sinfull dominion If thou were rid of an hard Master that would
only rise but fight a naked combate shall not suffice but assault and pursuit it will work with the art of holy strength to the more deadly offence of that particular corruption Obj. 3. Yet there is a more difficult case then any which Doubt from the renued actings of sinne hath been already proposed and that is renewed actings of the same sinne the person falls into the same sinne again and againe and this repetition of sinful acting seems to be sinne in custome and sinne in custome is sinne in dominion thus is it with me or hath it been with me doth some troubled soul reply and therefore my case is miserable Sol. To which case divers things must be said Answered 1. Repetition or renewing of the same sinful actings is Repetition of sin is very fearful without all doubt a very fearful and abominable thing what is it else but a further and stronger wedging in of the corruption frequent actings of sin do ever strengthen the sinful nature Every soul being made more apt to sin by more sinnings what is it else but a broading and widening of sinne the sin growes bigger in the bulk and higher in the guilt by a continued then by a single commission Now a man sins against that which his own conscience hath condemned as well as the pure word of God Now a man adventures into troubles against all his former trouble he hath felt the sinne to be bitter and knows that it must cost him either Hell into which God may presently cast hiâ— or great sorrow and repentance which God may now judicially deny him Now a man sinnes against all the workings of grace so that God may bring forth all the former acts of the soule and set them against the thus sinning person Look thou here are the wounds which thou didst make heretofore and yet thou strikes into the same again Here are the teares which thou didst shed for this sinning heretofore and yet thou wilt provoke me againe here are the sighs which thy heart did break out here are the fears which did distresse and perplex thy soul here are the prayers which thou didst make for my tender mercies here are the Covenants wherewith thou didst binde thy soul here are the Chapters which thou didst read to support thee here is the place where thou didst power forththy anguished heart in fasting and crying here is that goodnesse and gracious love of mine whereby I did accept of thee upon thy humbling teares into favour againe here is that peace which I did thereupon create and command into thy conscience here is that word which thou didest say should guide and rule thee for the time to come here is that spirit which I sent to raise thee againe And yet after all this thou art at the same sinne againe I might have cast thee off at the first I might have shut up my mercies denied thee recovery avenged my self on thee for thy foul transgressions yet I spared thee though thou didst offend me yet I recovered thee though thou didst provoke me when thou didst very evil even so that thou didst admire at the wickednesse of thy self yet I did thee good shewed thee kindness would not presently forsake thee who didst so foulely forsake me this my free and great grace did then melt thee did then move thee did then excite and stir thee to great sorrow to much care and love And now after all thou hast returned not in inclination but in action into not a little or small transgression but into a grosse and foule iniquity yea â—â—en multitudes of withdrawing arguments did strive against it when the conception of that sinne being with so much secret trouble and fear could not but presage the great dishonour which would redound unto me and the fearful terrour which would befal thee upon the active commission thereof So that beloved without all scruple a doubling of sinne is in it self a more formal intention thereof in its corrupt nature and a more fruitful aggravation of it in guilt and miserable consequence c. Secondly consider that it is such away of sinning as may This way of sinning may justly stagger a man about his condition justly stagger the heart about its condition First in regard of the eminent propriety which it hath in persons who do thus sinne generally though not absolutely and simply three sorts of persons run on in the frequent and manifold actings of great sins viz. Such as are notoriously profane such as are closely hypocritical such as are despitefully opposing the spirit of grace these are they who grow from evil to worse and adde sinne to sinne and make and fill up the measures of their particular iniquities which must needs stagger any soul though perhaps not yet runne on so far as they if yet repeating steps in the same paths which the vilest of sinners have trod in before it Secondly in regard of that dark and rare exemplarity of such kindes of sinning by any in Scripture canonized for Saints or godly persons it is easily admitted that you may espy upon some of the best something of the worst and perhaps thickly heaped upon the same sudden passion and temptation but you shall rarely finde any one of them often at the same foule transgression I say you shall rarely finde it And believe me it will be a staggering case to any sinning heart where its wages are such as to see multitudes of the worst and scarce any one of good note so pacing and walking Nay thirdly untill the soul thus sinning doth bestow infinite Grace is hardly discerned in such a one without much labour labour strong care continued humblings incessant cries to raise it self again in respect of any other evidence it shall hardly or never distinguish the yet secretly remaining the miserably defaced frame of goodnesse within it A soul in this temper is not so much to dispute and question as to rise and work the case of frequenting or renuing the same sinful acts will never be answered in thy conscience but by fullest humblings sound judgings speedy repentings careful watchings and declinings wonderful strengthnings of the contrary grace and acts diligent feare fervent communion with God and more upright walking Yet fourthly though it be a rare case this doubling or renewing Yet this though it be a rare is a possible case of some great sinful act very few good men do it and that too very seldome perhaps as Job spake so they may do once have I spoken yea twice but I will proceed no further Job 40. 5. I say though it be rare yet it is a possible case that sin may have more then one particular victory where yet it hath not dominion I speake not this to hearten any man to sin for this would argue sinne indeed to have dominion but to recover a man that hath sinning whose soul is extreamly bruised with his second fall and whose second wound bleeds
that Ignorance it Sol. There are four things which do it 1. One is ignorance The blindnesse of the understanding is a principal guard of reigning sinne you reade that they in Eph. 4. 19. Gave themselves over unto lasciviousnesse to work all uncleannesse with greediness like a souldier who gives himself up and takes pay or like a servant who passeth away himself to service so these resigned up their hearts and lives to all uncleanness it was their delight it was their work this shewed the dominion of sin But what was the cause of this See v. 18. Their understandings were darkned through the ignorance that was in them because of the blindness of their hearts The ignorance of sinne kept up their earnestnesse and practice of sinning If ignorance rules the minde then sinne will easily rule the heart all sinful dominion is enabled by ignorance The Devil is a Prince of darknesse and takes speciall care to keep men blinde Antichrist is a sonne of darkness and therefore above all sets up his kingdome by ignorance So is it with sin it selfe its dominion is mantained by blindnesse in the minde and therefore sin in unconverted men makes the mighty opposition against the word and the meanes of knowledge it knows well that no man turnes from sin who doth not discerne it nor hates it who knowes it not The prisoner is sure enough under a locke and in the dungeon Now then if ever you would get off this natural dominion of sinne you must get knowledge a double knowledge in the minde 1. One direct and that is a distinct and true apprehension of sin just as the Lord reveals it to be both for its proper nature and genuine affects 2. Another is Reflexive that is sinfulnesse which God hath revealed to be so vile so abominable so fearfull It is in you and it is working in you you are under the powers of darknesse you must come to your selves you must fetch your souls unto your souls if you wiâ—l not get a sensibleness of sin and that is begun by knowledge you will live and die in your sins A Second thing which keeps up the naturall dominion of sin is a violent love of sin Love is the sinew of the heart yea it is the chaire of state whatsoever sits in it that is the King of the Violent love of sin soule whether grace or sin For love doth bestow the heart what our love is that our heart is it makes all to stoop and yield There is no talke of parting while love remaines I will not goe free said the Hebrew servant for I love my master Why the soule and sin are in a sworne covenant like David and Jonathan if the soule doth love sin untill you take off the love you shall never be able to take downe the dominion Therefore this shall be another direction break downe the love of sin Ob. But how should that be done Sol. First convince the heart that sin is no lovely thing There be three things which should not fall under our love 1. That which is the object of Gods hatred No man may love that which God hates 2. That which is the object of Gods curse that cannot be good which he curseth and therefore not lovely 3. That which is the cause of mans damnation and misery for no man is to love the cause of his undoing Now sin is the only thing which God hates and which God curseth and which will damn a man 2. Give to thy soule a solid and full object of love finde out something which thou shouldest love Is there not a God a Christ an Holy spirit His word heaven c. There is no loveliness in sin and all loveliness in these things 3. Another thing which keeps up the dominion of sin is error Error and deceit and deceit there is a lye in every sin and the judgement is deceived where the sin is retained either a man thinkes he sins not but is escaped out of the hands of lust or that his condition is sound and good or if it be bad yet not so bad as others or if very bad yet he can at pleasure release himselfe and thus through a vaine fancy he continues under the bondage of his corruptions And so for the actions of sin he deceives his soul he doth not behold them in a comparison to the rule he doth not judge of them by the word but in a reference to his owne corrupt desires and delights which swallow downe infinite sins sugared over by pleasure and profit Now if ever you would get free from sin get your judgements to be cured a sound judgement may be a good meanes Note to breed a sound heart thou wilt never be perswaded to be good untill the erroneous confidence that thou art not bad be removed convince thy minde of these truths against all errors that indeed thou art sinfull And that no sin is little in its merit and it is not what is least wicked but he who is really good shall be saved Do not judge of acceptance or disacceptance by sensible pleasures or profits but beyond these look what that is which is so coloured and disguised it is even a snare for thy life and that which hunts for the precious soule 4. A fourth thing which keeps up dominion is custome the heart by customary sinning grows strong in sin and resolute and Custome is by often committings made more naturally sinful and more apt for further sinfull actions Now observe a little Give some checks to the ordinary Ob. course of sin why you will say It is impossible nay but it is not Though it be Impossible for a man alone to change his sinful Sol. heart yet it is not to check an outward sinfull act a man may chuse whether he will go and be drunke whither he will speake and sweare c. Ob. But if it were done this were vaine and fruitlesse for the dominion of sin Subsists in the nature Though manifested in the acts Sol. I grant it yet first If the heart be brought to set against the sinfull acts it may be brought to set against the sinfull nature secondly The abating of the acts may virtually conduce to the abating of that sinfull nature What may demolish the naturall dominion of sin Qu. 2. What may demolish and breake down the naturall dominion of sin Sol. I will Tell you a few things for this and I pray you to remember them That which doth this must have a greater power then sin 1. That which doth this it must have a greater power then sin for naturall dominion goes not of but by a stronger hand Satan is not dispossessed but by a stronger then Satan And we are not translated from the powers of darknesse but by an hand of omnipotency It must be of a contrary nature unto sin 2. That which doth this it must be a contrary nature unto sin for no kingdome can subsist by
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
sin what it doth imply p. 103 Sins Dominion in respect of Assent p. 105 Whether the Interruption of sinful Acts impeach sins Dominion Answered p. 115 Dominion of sin is either habitual or actual p. 116 Whether sin in Dominion may befall a regenerate person p. 117 Distinctions about it ibid. A compleat Dominion of sin cannot befall a regenerate person p. 118 Why David prayes against sin in Dominion p. 119 Why we should pray against the actual Dominion of sin ibid. Actual Dominion though it conclude not the absence yet it weakens the strength of Grace p 120 Actual Dominion though it cut not off the union yet it checks the Comforts p. 120 121 Distinguish betwixt Dominion of sin and a strong inclination to sin p. 112 Why we should pray against the habitual Dominion of sin p. 122 Instances of sins Dominion in many p. 126 127 Deceits about the Dominion of sin p. 129 viz. unsensibleness of its power ibid. Freedom from many sins p. 130 Opposition against some sins p. 131 132 Troubles after some sinfull actings p. 133 The Interims of sinning p. 134 The practise of Actions contrary to our outward sinnings p. 135 Tryals that sin hath not Dominion ibid. Motives to Thankfulness to those in whom sins Dominion is broken p. 144 Differences betwixt the Dominion of sin and particular victories of sin p. 154 155 Directions against the natural Dominion of sin p. 163 What strengthens the natural Dominion of sin ibid. What may break down the Dominion of sin p. 167 Directions against actual Dominion of sin p. 168 Wherein the actual Dominion of sin lies p. 169 The wayes and methods of sins Dominion p. 173 174 Doubts Doubts of troubled souls fearing they are under the Dominion of sin p. 148 Doubts from the strong inclinations of sin Answered p. 148 149 Doubts from some special sinfull Inclinations of sin Answered p. 150 151 Doubts from the prevailing of sin p. 153 Doubts from the renewed Actings of sin p. 157 F Faith FAith breeds and preserves uprightness p. 254 How it doth it p. 255 Falls The great Falls of others should work in us four things p. 79. 80 Fear Fear of God from what sorts of sins it preserves p. 38 Preserve a constant and humble Fear p. 171 Services done out of Fear do not conclude against uprightness p. 232 233 A double abstaining from sin and doing duty out of Fear p 234 A twofold Fear p. 235 Whether Abstaining from sin or doing duty springs out of naked Fear or Fear commixt with love ibid. Discoveries of springing from Fear p. 236 From Fear with love ibid. A holy Fear of God preserves Uprightness p. 253 254 Forgiveness Forgiveness of sin described p. 267 There is a possibility of Forgiveness in a twofold respect p. 268 269 Motives to get sin to be forgiven ibid. G Gods GOds eye upon the secret frame of the soul p. 14 Pardon of sin is Gods Act. p. 267 Gospel Take heed of regardless receiving the Gospel of Christ p. 293 How many wayes this is done ibid. Gracious It s a Gracious Act. p. 267 A double Graciousness in the discharging of an Offendor p. 268 H Hatred HAtred of sin infalliby argues the indominion of it Proved p. 138 Hatred of sin how it contributes to uprightness p. 252 Heart When the bent and purpose of the Heart is to please God what it improves p. 217 Holy Ghost vid. Blasphemy Conviction by the Holy Ghost what it is p. 286 How the Holy Ghost is taken ibid. Wherein the Conviction by the H. Ghost consists ibid. Holiness Holiness hath a Contrariety to all sin p. 15 Whether a man can be truly Holy that hath vile inclinations and Abominations working within answered p. 29 30 If Holiness hath our love sin hath not Dominion p. 138 What of Holiness and what not consistent with it p. 139 A little Holiness will not serve the upright man p. 203 Take heed of scorning of Holiness p. 294 Hypocrisie Hypocrisie distinguished p. 20 Hypocrites and upright persons described by their hearts p. 180 Hypocrisie a natural and common thing p. 195 An Hypocrite may go very far p. 197 Yet his heart is rotten p. 198 It is a foolish thing to be Hypocritical in service p. 199 Hypocrisie a most perillous sin p. 200 Three times wherein an Hypocrite may express forwardness in Duties p. 211 Hypocrisie how discovered by self-applause and vain-glory p. 247 248 Humbleness Humbleness of heart preserves uprightness p. 256 Three properties in it p. 256 I Illumination THE greatest Illuminations are not able of themselves to save a man p. 290 Inclinations There is a difference between frequent Inclinations in an evil man and in a good man p. 152. Dominion of sin and a strong Inclination to sin differenced p. 112. Inequalities All Inequalities in holy services do not conclude a man is not upright p. 241 Inequalities in holy duties arise either from weakness of strength ibid. Or from falseness of heart p. 242 What Inequalities arise from falseness of heart ibid. Two sorts of Inequalities about holy services ibid. Conclusions from grace p. 243 Infirmities Infirmities distinguish from presumptuous sins p. 83 84 85 Sinfull Inclinations vid. doubts vid. Holy Impenitent An Impenitent sinner is utterly inexcusable p. 273 Judgement A sound Judgement a means to keep a sound heart p. 165 Corrupt Judgement a main cause of Dominion of sin p. 170 The corrupt principles in the Judgement which must be removed p. 172 K Knowledge KNowledge of God a double kind of it p. 2 Knowledge necessary to get off the Dominion of sin and what knowledge p. 164 The greatest Knowledge may be in a subject void of grace and an enemy to it p. 291 Great Knowledge without grace adds to our misery p. 292 L Life THere is a difference betwixt a Life of motion and of Affection p. 152 Love Love of Sin a means to keep up the Dominion of sin p. 164 A predominant Love of God and his wayes a means of uprightness p. 252 M Manasseh MAnasseh his notorious sins yet pardoned p. 270 271 Mercy Improve Mercy aright p. 94 95 The intent of Mercy inpardon of sin demonstrated p. 269 The actual grants of Mercy and pardon to the greatest sinners p. 270 Mercy is the essential and natural disposition of God p. 272 The Influence of Mercy upon repentance p. 274 Mercy abused in presumptuous sinning p. 74 N Novatians WHAT the Novatians thought to be the sin against the Holy Ghost p. 280 O Obedience A Twofold Obedience unto sin p. 113 Distinctions about Obedience to the Commands of sin p. 114 P Pardon There is a possibility for a Pardon of any sinner and any sin except the sin against the Holy Ghost p. 266 Perswasions to make out for Pardon p. 275 276 We need Pardon p. 277 Pardoned How wofull is an unpardoned condition ibid. Comfort to have sin pardoned p. 778 Means to get our sins pardoned p. 779 Paul his sins were very high yet
of people Some dawbing and dissembling and shuffling whose care it is not not to sinne but to be cunning in sin these shall find that in the day of their distresse conscience shall rip up before their eyes their most private vilenesses and that God will set their secret sinnes before the light of his countenance yea and the more industrious and witty that they have been that way the more shall conscience aggravate the hypocrisie of their souls Others conflicting and agonizing with secret motions outward occasions strong temptations these persons in a day of distresse shall finde singular testimony from conscience for though now whiles their judgement is oppressed with variety of arguments and the minde is overladen with the heap of temptations they are not able clearly to judge and decide their condition yet when conscience which is the great umpire in man shall arise to examine fore-past actions and endeavours it will there give sentence for thee excusing thee approving thee That in all simplicity and sincerity thou hadst thy conversation both towards mâ—n and towards God and that it was the desire of thy soul to fear the Lord to do no iniquity but to walk before him in all well-pleasing conscience doth cleare as the word clears and whom the word doth clear 3. They may with confidence make their prayers to God and They may with confidence pray and shall be heard shall be heard The hypocrite hath Moabs curse that he shall pray but not prevaile Esay 16. 12. for saith David If I regard iniquity in my heart the Lord will not heare my prayer Psalme 66. 18. But saith Eliphaz Job 22. 23. If thou returne to the Almighty c. and shalt put away iniquity from thy Tabernacles ver 27. Thou shalt make thy prayer unto him and he shall hear thee O how acceptable unto God are the sacrifices of a spirit truly and uprightly tempered 4. The Lord will more and more cleanse them he will by degrees God will more and more cleanse them put more beautiful ornaments on the inward man and change their burdens if Paul be troubled with himself Christ will deliver him from himself he hath this comfort that for the present God observes his inward conflicts and accepts his secret uprightnesse and for the future that he shall have the victory over his rebellions by Jesus Christ There be two things of which the soul which deales with inward convictions out of a pure respect may be confident viz. One is grace to combate Another is strength to overcome Ob. 1. O but can a man be truly holy who hath such vile inclinations abhorred thoughts and motions such wonderfull eruptions of sinful abominations working yet within him Sol. 1. A word for this you must know this that an holy man is a man and a man he is compounded of a nature and a nature flesh and spirit grace and sin Secondly you must distinguish 'twixt the secret motions of sin and the secret approbations thereof as grace doth not utterly root out all the existence of natural corruption so neither is it able absolutely to suppress though to hinder the operations or workings of sinful corruption Thirdly we distinguish of secret workings of sinne there is a double secrecy 1. One is natural and it befals any man for sinne naturally carries shame with it and therefore hath a desire of secrecy 2. Another is artificial which is a cunning devising of sin this kinde of secrecy is not so incident to holy persons they do not frame methods of transgressing no ways of dishonouring God yet I will put forth a distinction I think it good there is a twofold artificial secrecy 1. One antecedent and delightful contrived on purpose to enlarge the way of the vile heart out of a deep love of the sinne and to compasse the contiuall fruition thereof Another is a consequent and troublesome and a kinde of inforced artificialnesse as was that of David which did arise from a sin secretly commited by him in the hast of a temptation Now I think that even an holy soul may possibly touch upon an artificial secrecy by consequence having been violently and preposterously carried unto some precedent sin which that it may be hid from the eye of man it doth therefore spin out some other methods of sinning however this is a very fearful course there is no comfort at all in it but a deeper aggravation of the former sinning for as much as adding sinne to sinne is no remedie but to repent of former sinnings is the onely and best way of help SECT VII Use 4 A Fourth Use of this assertion shall be for Exhortation to take heed of and labour against secret sins its true that all Exhortation to take heed of secret sins sin is to be declined But I therefore stir you up to beware of secret sinnes because we are more apt to those then to the open we sink our selves sooner with these then with any other sinnings There are three things which I will handle here and so conclude this point viz. 1. Motives to enforce our care 2. Aggravations of secret sins 3. Means which may present help against secret sin 1. The Motives There be many arguments which may justly stir us up to take Motives heed of and to cleanse from secret sins 1. The Lord knoweth our secret sinnings as exactly as our visible The Lord knows our secret sinningâ— exactly sinnings Psal 44. 21. He knoweth the secrets of our hearts Psal 139. 2. He knoweth our down sitting and our uprising and understands our thoughts afar off ver 11. If I say surely the darknesse shall cover me even the night shall be light about me vers 12. yea the darknesse hideth not from thee but the night shineth as the day the darknesse and the light are both alike unto thee Ezek. 8. 6. Sonne of man seest thou what they do even the great abominations that the house of Israel committeth here Like one on an high mountain pointing at the thiefe robbing a man in a thicket see you yonder thief plucking of him down c. so here the great and lofty God whose seat is on high beholds all the wayes and motions of the children of men even thorow the thickest clouds and nothing can barre out his observance whose eye fills heaven and earth what is the curtain to him or the night or the lock or the chamber or the whispering or the thinking or the imagination of that thinking he needs not to have his understanding to be informed by the sensiblenesse of speech or the visibleness of acting who made the frame of spirit and searcheth into the depths of the soul and clearly observes all things in a perfect nakedness 2. The Lord will make manifest every secret thing Mark 4. God will make manifest every secret thing 22. There is nothing hid which shall not be manifested Neither is any thing kept secret but that it should come abroad There
imprintings God is pleased many times to set By legal imprintings up the flaming sword and the shadows of hell before the eyes of a daring sinner tells him plainly that he will call him to an account and wrath shall be his portion if he will not forbear thus to provoke him whereupon he forbears 4. By denying and crossing opportunities when a man hath By denying opportunities prepared himself for a sin then God doth so secretly direct the wayes and the eyes and the presence of other creatures that the sinner must keep in the cup which he hath tempered and dares not draw the sword with which he is girded nor act the evil which he did before earnestly intend to prosecute and finish The sinner doth not always sin not that he wants an heart but because he hath not a conveniency as the ship ridged may be wind-bound though the greediness of sin thrusts on the sinner yet the wisdom of the flesh will keep it in till the season of sinning may sutably match with the former contrivances of sin Esau deferred to slay his brother Jacob till Isaac died 5. By denying or with-holding of temptations Beloved By with-holding temptations Though evil men are under the power of the Prince of the Air yet I conjecture not in this sense that they may tempt them when and how he pleaseth or that they must necessarily act every sin to which he tempts them But as God is pleased when Satan doth many times tempt them yet sometimes to restrain them so he is pleased when Satan would tempt them many times to restrain them well knowing that his temptations would easily draw out matter already prepared An heart which hath won it self to a sin may without any more ado by the very presence of a temptation and occasion be instantly wrought unto it 6. By causing Diversions which may call aside the imployment By causing diversions of the sinner another way As when Saul in malice raised a persecution against David and had hemmed him in God yet restrained Saul by letting in the Philistines upon his County with-drew back the execution of his ragefull intention against David at that time 7. Lastly By beginning and supporting and inlarging the By a principle of sanctification principle of sanctification which is the sweetest restraint of the heart from sin drawing it off inabling it against inclinations and temptations and such a kind of holding back doth David pray for in this place viz. a sanctifying restraint a renewing restraint a subduing Restraint 9. The restraining of good men are exceeding different from The restraints of good men are different from those of evil men They differ those of evil men though the sins from which either are restrained may be common yet the keeping back of one by renewing Grace and of the other by meer restraining grace are very different v. g. 1. They differ in the fountain for keeping off by meer restrainings proceed from the care of universal providence but In the fountain keeping back by renewings comes from a special affection of God in Christ God hath an eye over all his works and a mercy over them too he doth not totally leave no not the sinfull Creature but expresseth a Providence in permissions of somethings contradiction of many things restriction of many things and ordination of all things though men be desperately evil and as it were the lords of sin yet God will be known for ever to be the Lord of nature by circumscribing and abridging and commanding it in its propensions But the keeping back by renewing grace this doth arise from a tender love a most gracious affection which God bears to his servanrs like the Father with-holding of his dear Child from a sword which might hurt him or meat which might make him sick The restrainings of evil men are from the Wisdome of divine In the form of impression power and the cohibitions of good men are from the goodness of special favour They differ again in the form of Impression for restraint of evil men arise only from argument but those of good men depend upon nature as well as argument In the former it is argument alone which makes the stop In the latter it is argument and nature both as Abner said ro Asahel 2 Sam. 2. 22. If I should smite thee how should I look thy brother Joab in the face there was naked argument How can I do this grâ—at evil and sin against God as Josâ—ph said to his Mistriss Genesis 39. 9. there was a divine Argument and an holy nature bid a man to grasp a toad his very nature shrinks back from this bid him climb by a little rope to the top of an high mast in the midst of the sea and here Argument or reason may withhold him it is one thing for a new Argument to keep off an old heart it is another thing for a new nature to keep back from an opposite corruption 3. They differ in their entrance and seizure The Restrainings of evil men are but as locks upon the out-door and In their entrance and seizure the keeping back of good men is as the lock upon the Closet one is an impedite to the actions the other is an impedite to the inclinations one is a bridle upon the lips and hands the other is a bond upon the heart and disposition the one may seal up the lips that a man doth not swear the other tempers the heart that a man fears an oath 4. They differ in their Efficacy Restrainings of evil men do In their Efficacy not impair the state of sin no more then chains and prisons do the nature of the thief or Lyons Look as it was with the fire into which the three Children was cast the restraining of its burning Act did no way prejudice either the nature of the fire or the faculty of it to burn only it did suspend the act so it is with meer Restraints about moral things though it doth give a Supersedeas to the evil act for the present yet it grants not a Capias corpus the body of sin is all one as before But in the keeping back of a good man there is not only an inter-let of the Act but some measure of diminution to the sinfull inclination 5. They differ in the fairness of equality Meer Restraints In the fairness of equality do not deal justly with sins they make a stop in one and leave open a gap for other sins like a vessel of many holes though the water break not out in one place because it is stopt yet it freely flies out in the rest so where a man is restrained only though that sin cannot find a way in that vein yet it will find a course like the water which is hindred under ground another way But the holdings back by renewing grace do indispose generally and evenly 6. They differ in the fulness of duration for
if we will not return iniquity shall be our ruine Object O! but God is mercifull though we be sinfull Sol. Yea But he is mercifull only to the penitent and if thou wilt be impenitent thou forsakest thy metcies and treasurest wrath unto thy self against the day of wrath Rom. 2. 4 5. Nay more Mercy doth so infinitely upbraid thee that the very Devils will hiss at thee in the day of Judgement they may cry out against thee for the abominablest wretch living yea in this respecâ— worse then they Lord may they say we have sinned exceedingly against thee why what should we do we had never any hope or proposition of mercy it was never offered to us nor assured us but here 's a wretch that though he were a sinner yet thou didst beseech him by thy mercies to leave his sins thou assuredst him of free pardon if he would return and he not only refused the pardon but because of thy goodness in it therefore grew more proudly bold and presuming to sin against thee 6. Sixthly Consider this That it is a difficult thing to repent It is a difficult thing to repent and that the more a man doth sin the more hard it is to repent of his sins Object Why will you say what of this to the prevention of presumptuous sinnings Sol. I answer this conduceth much because the presuming sinner leads on his soul to sin upon this ground and confidence that if the worst come to the worst he will yet at last put off his sins and repent whereupon his heart adventures far Now if a man were throughly convinced of two things this ground would sink and perhaps his heart might be taken off from presuming 1. One is That it is a difficult thing to repent Why Repentance is the new setting of the heart and life it is the very contradiction of a mans former love and practise it is the undoing of all his doings it is the shifting as it were of his nature and the transplanting of himself the divorcing of the affections the new bent and edge of the soul for all holy and pious obedience and is this an easie thing Is it easie for a man to become an enemy to himself to lay down his sweet delight his precious profits his closer nature to judge and condemn his heart and wayes for ever to forsake his own counsels his own inclinations his own courses Know you not that to sneath up but an idle word and form of language is not so facile an act how much more then to put off root and branch Do we not stick in the same sins after many threatnings of wrath after many executions of Judgement after many invitations by mercies after dayly counsels and directions by thy Word after instances and examples of punishment nay after particular and personal experiences of the deceitfulness and bitterness of our sinnings Doth not this shew that it is a difficult thing to repent Nay Take an Assay of thy heart begin the study of thy self remember thy doings which have not been good thy wayes that have been evil summon up all the matter of Repentance for if Repentance be true it must be an universal turning and then set upon the work of Repentance and tell me whether former sins cannot plead hard for future and constant possession whether they cannot work mightily and deceitfully tell me how willing and ready thou shalt find thy heart which comes to this duty as a Thief to the Executioner Tell me whether Satan will easily give up his Title and interest and will give Christ possession quietly without many fervent suits to heaven yea without bitter and strong conflicts yea unless the Almighty God himself come in and turn him out of thy heart and turn thy heart to him 2. Another things is this That the more a man doth sin the more he disables himself to repent Tell me seriously Doth not the Debt weaken his ability of payment by greater engagements Doth not the disease consume the powers of nature by its encrease Why what is that which spoils us and disarms us of strength is it not sin then the more sinning still the less strength to return from sin Nay sin doth not only corrupt our strength by multiplied sinnings but withal increaseth its own strength the more a man doth sin the weaker and weaker he becomes and sin thereby becomes stronger and stronger Now tell me if it be hard for thee in strength to turn from sin will it not be harder for thee in weakness to conquer strength if thou canst not step over the brook why dost imagine it easie to stride over the Ocean If thou canst nor stand before the child thinks thou in a moment to cast down the strong man surely by thy continued and multiplied course of sinning thy mind is more blinded and thy Judgement is more corrupted and thy love is more inflamed and thy heart is more hardned and art not thou then more disabled Once again by thy more sinnings the Counsels of God are more despised by thee and the Spirit of God is more grieved and resisted by thee and the Mercies of God are more abused by thee and the patience of God is more profaned and injured by thee so that God in Justice may forsake thee and deny his hand for ever unto thee and then thou what wilt thou do what canst thou do I beseech you lay these things to heart they may check and hold off your hearts from presuming why thinks the soul here is a temptation to sin yea but I must repent and it is not so easie that to do if it be let me try about my former sins without a new addition now and then this I am sure of that the more sinnings will make the work of Repentance more hard forasmuch as they wedge in the sin more into the affections and provoke God more c. therefore it shall suffice me to have sinned already I will adventure no more nor no further Seventhly Consider That thy life is short and thy account Thy life is short and thy account sure is sure Thou sinnest this moment and art not sure to live till the next day and hast not assurance of life till to morrow for what is our life but a lease of time which God lets to man the date of which is only known to God and commanded by him Saint James would not have us talk of to morrow and Christ would not have us think of any more then for two days and Paul saith That the present time is the acceptable time and the day of salvation Thou fool said Christ this night shall they take away thy soul death attends thee every moment it is even laying hands on thee in the womb and thou art never going to sin but death saith Lord shall I now strike him arrest him in his very rebellion Now if a man were effectually perswaded of this perhaps he would not presume to sin
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
never go off without some after inclinations or dispositions that way Another because the new resistances of a converted heart and its cares and studies are most against the particular sinne of its special inclinations there it deals most opposeth most humbles most Now sin doth usually stickle and stirre most where it is most pursued that particular sin whose death thou layest at most that will strive to assaile and perplex and intangle thee most the more humble thou labourest to be the more shalt thou finde proud thoughts to assault though not to conquer thee and the more meek thou labours to be the more ado shalt thou have with thy passions for as much as no sin will be executed quietly and every nature stirs busily in its own defence we are weakest there and God drawes our greatest watch and strength thither a man sooner falls under lesser conflicts when a sinne hath been beaten upon by much temptation and conflict the heart grows hereby more ready resolute and you shall finde it that after frequent and long exercise with a particular corruption that it shall not easily get within the soul but upon a pause and cessation Fourthly observe that there is a difference twixt the life of motion and the life of affection its true thy special inclination There is a difference betwixt a life of mâ—tion and a life of affection lives in thee stiâ—l by way of motion but doth it live in thee still by way of affection it did incline heretofore and thou lovedst it it inclines now and thou hates it the inclination is the same for the matter but thy heart is not the same for the disposition toward it when the iron is hot you may bring a figure and put it on and the iron will take the stamp and impression bring the same figure and seal to it when it is colâ— now it will not receive it the seale and the figure of the seal is the same but the temper and the disposition of the iron as hot and as cold is not the same Saint Ambrose relates of the young traveller who went out an uncleane person but returned a chast person and his old quean met with him after his râ—turn and began her wanton salutes unto him from whom and which he angerly turned aside and neglects her why said she Ego sum ego yea but saith he Ego non sum ego I am not so is it here in this case the inclination is the same to the same sin yea but the affection is not now to that inclination as it hath been But where sin hath dominion affections do concur with the special inclination Take all that I shall say to this in a few words 1. It is certain that in an evil man there is a frequency in a particular inclination and so there may be in a good man but There is a difference betwixt frequent inclinations in an evill and a good man thus they differ In an evil man the frequent inclination is the frequent progress of a King In a good man it is the fervent egresse or attempt of an enemy In an evil man the frequency of inclination is to maintain possession In a good man it is but a malicious endeavour Though the Assault be frequent yet the Resistance is constant Not the frequency of inclination but the Ardency of subjection shewes dominion by force if it were possible to regaine an entrance 2. This is some comfort that though the assault be frequent yet the resistance is constant and that concludes against sinnes dominion 3. Not the frequency of inclination but the ardency of subjection evidenceth sinnes dominion not who quarrels with me most but who effectually commands me he is my Lord not he who makes the most motions but on whom the woman casts her heart that is the husband 't is my love and service which infallibly concludes dominion Obj. 3. But yet the soul sticks I am sold under sinne and Doubt from the prevailing of sinne taken captive sinne hath inclined and prevailed what surer argument of dominion then victory There are three things which I would say to this scruple Answered 1. One is this that it is a very sad scruple any particular victory of any great sin for to that I intend the case makes a wonderful change 2. Another is this comfort cannot be applied neither will the conscience receive it till repentance be renewed 3. Yet there is a difference twixt a particular victory and the dominion of sin there may be a surprisal where yet a Kingdom is not established 1. For the first of these all particular victories are sad things Particular victories are sad things I do no not now speak of victories in respect of inward motion or of passion or distemper through dulness and melancholy but of victory in respect of action and that not by meer omission not by imperfection in best services but by grosse commissions suppose it Davids case or Noahs case the one for uncleanness the other for drunkennesse These acted wickednesses are sore evils very abominable to the Lord very inglorious to religion very wounding to conscience extreamly quenching of the spirit of grace For as much as the more grosse any sin is the worse is it in the commission every acting of sin receiving some intention and aggravation from the immediate kinde and quality of the sin Again the better the man is the worse is a lewd kinde of sinning in him the quality of the person ever contributing more exceedingnesse to the sin for he sins against more light against more mercy against more help and strength against more active corrections of conscience with more advantage to the corruption of other men with more advantage to the beauty and credit of holinesse yea besides these formal vilenesses O what strange effects break in upon the soul what horror what fear what mis-givings what despair oft-times with the fruits thereof 2. Comfort will never be applyed to a person in this condition Comfort will not be applied to such a one till repentance be renued untill repentance be renewed Beloved there is a difference of persons and a difference of actions and a difference of times and a difference of applications Do I finde an evil man brought to the sight of his sinnes to saddest humbling for them to sincere desire to come off from them to pantings after grace and mercy I now come in with the blood of Christ with the tender and gracious promises refreshing such a soul with assurance of freest and fullest mercy Do I finde a good man weak in duty strong in affection hearty against all sin yet troubled with the insolent motions of many corruptions would not do evil and yet is not rid of it would do good but then findes evil is present with him I labour to raise and hold up such an heart to look on God through Christ for acceptance to lay hold on Christ for strength
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
against them that he might secure and maintain this Q. D. O Lord above all things in the world I desire to be upright and this I shall never be unlesse my heart be cleansed of secret sinnes and my life of presumptuous and reigning sins for thy mercies sake cleanse my heart let me not love and work wickednesse there and for thy goodness sake keep my life let me not act transgressions there O that thou wouldest do this for me then then should I be that which above all I desire to be then should I be upright I will stand no longer about the words only they afford unto us this proposition Doct. THat it should be the great bent aime desire and endeavour of a man to be upright Gen. 17. 1. It should be the desire and endeavour of a man to be upright I am the Almighty God walk before me and be thou upright q. d. this all in all which concerns thee which I esteeme and which thou must study Deut. 10. 12. And now Israel what doth thy Lord thy God require of thee but to fear the Lord thy God to walk in all his wayes and to love him and to serve the Lord thy God with all thy heart and with all thy soul Q. D. I have done you much good thought on you in your afflictions brought you out of Egypt preserved you through the sea and in the wildernesse vanquished all your enemies for you presented you into a land flowing with milk and honey Now all that I require and that you are to look too is that your hearts be upright that you bestow your love on none but me your service on none but me that I have all your heart and all your soule Josh 24. 14. Now therefore fear the Lord and serve him in sincerity and truth q. d. this is the thing that doth concern you nearly this is the end of all your mercies and the utmost of all your returnes if you will be any thing or returne any thing to God who hath done all for you then be sincere and true be upright 1 Sam. 12. 23. I will teach you the good and the right way ver 24. Only fear the Lord and serve him in truth with all your heart Q. D. You have shewed false hearts towards your God in that you would put off his government and you may perceive by the thunder and raine how he takes this at your hands but repent and forsake him no more but get you upright hearts to walk with him and cleave unto him Phil. 1. 9. This I pray c. ver 10. That you may approve things that are excellent that you may be sincere I need not quote more places from the Scripture which abundantly delivers this truth unto us onely for the farther Explication of it I shall enquire these particulars Four things 1. What it is to be upright 2. Why we should so studiously aime at and labour for uprightnesse 3. What useful applications in all kindes of this to our selves 4. Then the resolutions of some Cases of Conscience for the stay of those who suspect their own uprightnesse SECT I. Quest 1. VVHat it is to be upright What it is to be upright The Logicians observe a double quid 1. Quid nominis 2. Quid Rei I will briefly therefore open the several words and phrases which are used in the Scriptures to The several phrases that import uprightnesse opened import uprightnesse and then I shall with more ease and better satisfaction Couch out unto you the lively nature of it For the first of these know that uprightnesse is sometimes Uprightness applied applied 1. To God Psalme 25. 8. Good and upright is the Lord To God Psalm 92. 15. to shew that the Lord is upright Esay 26. 7. Thou most upright doest weigh the path of the just In this respect it notes that just and equal nature of God which is as an answering rule Righteously disposing of all his acts and dealings 2. To man And thus it may be applied both to good men To Man and bad men for uprightness may be considered either as arising out of a renued disposition or as appearing in the course of a renued conversation in which respects it is proper to good men only or as manifesting it self in a particular fact and so Abimelech might say in the uprightnesse of mine heart I have done this Gen. 20. 5. Now uprightnesse or to be upright as applied to good men is delivered unto us both in the Old and in the New Testament by sundry words and phrases Sometimes it is called sincerity as Josh 24. 14. serve the Lord in sincerity that is said to be sincere which is without mixture a metaphor from honey which is then reputed pure and right when it hath none of the wax commixed with it The heart is upright when it is sincere and then it is sincere when it is unmingled Beloved there 's a difference 'twixt Adherence and Commixture To the purest lana there may adhere some thred or spot uncomely but in commixture the qualities or substances are in a sort mutually confounded sin adheres or cleaves to the nature of the most upright person but yet it mingles not it is a thing which the renued heart is thrusting off it would be rid of it the new nature like a spring is working it off so that a man may be said to be upright whose heart will not suffer any sinne to incorporate or settle it self Search me said David see whether there be any way of wickedness in me Psalme 139. 23 24. If a man hath an heart upon which sinful wayes do not only fall but with which they close if his heart knows it and allows it and will walk in it that mans heart is not upright in him Sometime it is called one-ness or singleness so Jer. 32. 39. I will give them one heart and one way that they may fear me for ever Act. 2. 46. They did eat their bread with gladness and sing lenesse of heart There are two sorts of persons hypocrites and upright persons and the Scripture opens them by their hearts Hypocrites are said to have an heart and an heart Psal 12. 2. with a double heart do they speak in the original it is with an heart and an heart So Hos 10. 2. their heart is divided now shall they be found faulty and therefore James 1. 8. they are called men of two mindes double-minded men they are in some things for God and in most things for themselves now for his service and anon for their lusts look as hypocrisie mingles sinne and the affection together so it mingles God and sin and the world together it doth not look on God for Gods sake but for profits sake or pleasures sake or honours sake On the contrary upright persons are persons of one heart or of a single heart as the Zebulonites are said not to be of a double heart 1 Chron. 12.
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
revealed and known duty to which his very heart doth not strive to obey yea and the ground of all this must be spirituall and not carnal from God and for God Assuredly these things are impossible to an evill man and he who is most good shall confesse it to be most hard to be plaine with God and to walke evenly before him 8. Lastly to be upright is a possible thing a man may attaine to be upright is a possible thing unto it Nay every good man doth attaine unto it Noah was upright and walked with God Abraham was upright before him David kept him from his sin and he did serve the Lord in uprightnesse of heart Hezekiah did so likewise Remember Lord that I have walked before thee in truth and with an upright heart Paul served God in all good conscience willing to live honestly in all things Though no man can say that he doth all that Gods commands require yet he may say he hath respect unto them all and though none can say he hath nothing in him or nothing is done by him which the law of God doth forbid yet he may say I hate every false way and search me O Lord if there be any way of wickednesse within me and this is uprightnesse Ob. But you will say if the case be so how may one know that he is indeed upright Sol. There are many discoveries of it I pray you to observe Discourses of uprightnesse them and try your selves by them let your consciences testify for you before the lord this day 1. If a man be upright he will mostly strive for an inward reformation of his heart There are two things which the upright person doth most look The upright man most strives for the inward reformation at his God and his heart The Hypocrites as our saviour testifies they are for the outside they wash the platters and the cups and beautifie the tombes like an adulteresse whose care is to paint and to set a faire face upon the matter all their care is to the eye of man how to be seen and hard how to be well thought on Now uprightnesse is mostly for the heart and spirit not that an upright person should or doth neglect the wel-ordering his life O no! as to neglect our hearts argues hypocrisie so to neglect our lives argues profanesse But the principle care of uprightnesse is the reformation of the heart though it lookes to the cleansing of the hand yet principally of the heart according to that of the Apostle Jam. 4. 8. Why brethren it well knowes that the heart is it which God looks for and lookes at the heart is it which God delights in if that be right and true he is pleased thou lovest truth in the inward parts Psa 51. the upright in heart are his delight David is full in this concerning his heart Psal 119. 10. with my whole heart have I sought thee v. 11. Thy word have I hid within my heart that I might not sinne against thee incline my heart unto thy testimonies and not unto covetousness Rom. 1. 9. God is my witness whom I serve with my spirit the heart of man is the fountaine of life or death and every thing is strongest in the heart and most dangerous sinne in the heart is worse then in the life i. when a mans heart is set upon his sin now Try your selves in this particular what care have you of your hearts what paines do you take with them you many times have humble looks yea but have you not still proud hearts you have many times contented words yea but have you not still impatient and discontented hearts you have many times heavenly discourse yea but have you not stil earthly and worldly hearts what doe you with them doe you not let your hearts still loose do you not give them way to be filled with wicked contemplations vaine imaginations filthy inclinations with envy malice unbeliefe or do you mourne under these do you strive to cleanse within is it not sufficient that your outward actions look well unlesse your hearts be made better O if this heart were holy If this heart were humble If this heart were heavenly If the heart were believing The hypocrite cares not though the thread be rotten if the colour or glosse be faire but the upright person he is more at substance then shew and hath more to doe with his heart then any thing he would have the law written not upon his tongue but upon his heart cleansed as well as his life beautified 2. If a man be upright then a little holiness will not serve his If a man be upright then a little holinesse will not serve his turne turne he is not contented with some measures but strives after perfection see this clearly delivered by the Apostle in Phil. 3. 12. Not as though I had already attained or were already perfect but I follow after if that I may apprehend that for which also I am apprehended of Jesus Christ v. 13. I count not my self to have apprehended but this one thing I doe forgetting those things which are behind and reaching forth unto those things which are before v. 14. I press then toward the mark for the price of the high calling of God in Christ Jesus v. 15. Let us therefore as many as be perfect be thus minded q. d. If you be upright thus will it be with you you will not be satisfied with small beginnings with received measures but you will reach on for farther conformity to Christ There is a difference twixt desires of holiness for it selfe and God and for our selves and ends An hypocrite could be content to have as much holinesse as would serve his turne his owne turne his owne ends as a tradesmen is willing to be at cost that his apprentice learne to writ and cipher so much and so long as he may be enabled to keep the accounts but he will not be at cost to teach him the excellency of writing or ciphering But now the upright person desires grace and holiness for God that glory may be brought unto him and out of an intrinsecall love of the beauties of holinesse and for the farther rooting out of sin And for the better Inabling to holy services his ends are publike and therefore a little serves not 3. If a man be upright then a man will walke by a right rule an upright man walks by an upright rule he orders his conversation and wayes according to the word of God A right ordering of all our actions by a right rule in a right way by right persons out of right principles for right ends this is uprightnesse 3. A person may know whither he be upright or no by the An upright person hath a conformable disposition of heart about all sins conscionable disposition of his heart about all sinnes Dâ—vid speaking of such who were undefiled Psal 119. 1. And sought the Lord with their
I mean the soul in its principle faculties as the mind or understanding and the will with the affections If God hath these then assuredly the man is upright when a man can say in respect of his minde with Paul Rom. 7. 12. The Law is holy and the Commandment holy just and good ver 16. I consent unto the Law that it is good or with David Psal 119. 1â—8 I esteem all thy precepts concerning all things to be upright when he can say in respect of his will and affections with Paul willing to live honestly in all things Heb. 13. with him again Rom. 7. 18. to will is present with me ver 19. the good that I would do v. 22. I delight in the Law of the Lord after the inward man or with David I desire to do thy will O my God yea thy Law is within my heart Psal 40. 8. And thou art my God I have determined to keep thy word Psal 119. This in Scripture is sometimes stiled a preparing of the heart to seek God as Jehoshapâ—at 1 Chron. 19. 31. and a cleaning to God with purpose of heart Act. 11. 23. all which intimated uprightness But you may reply if uprightnesse may be truly discovered by the bent of the heart then the vilest person may be upright for they confidently affirm that they meane no hurt their desires are good they would know more they would believe and repent and leave their sins yea they do strive to enter in at the strait gate To this I answer First if any man who hath been wicked doth now finde the purpose and bent of his heart set for God that the desires of his soul are unfeignedly to please God I should not doubt but God had changed this man and his heart were now made upright But secondly I conjecture that no wicked man doth or can have this bent and purpose of heart to please God to obey God in all things for it imports these things 1. An inward desire joyned with love Psal 119. O that my wayes were so directed that I might keep thy statutes But then afterward thy Law is my delight 2. An habitual inclination not a pang of the soul not a mood not a fit of an ague not a flash of lightning not as the morning dew But my soule breaketh for the longing that it hath unto thy judgements at all times Psalm 119. 20. Thirdly an active purpose Herein I do exercise or endeavour my self said Paul Acts 24. 16. though the purpose in an upright man doth exceed his actions yet there is some active and working ability with his purpose he will be doing service to all to God It is with evil men in their purposes as with Pilate he was purposed to let Christ go but yet he gave sentence so they pretend a purpose to please God but still live in their sinnes and do not stirre up themselves at all to all the means by which they may get grace and strength 6. There are many other tryals which I shall but mention unto you v. g. 1. The upright person will not baulk the greatest duty nor the least sins 2. He will serve God though alone Josh 24. 15. 3. His care is to order his conversation by the word that 's his rule 4. His motives which sets him to work are direct not the breath of the people praise of man love of himselfe It is a great matter to observe what sets the soule on work 5. His dearest communions are secret SECT IV. A Second Use of this point shall be for comfort to such as are upright There are many sweet comforts which may greatly revive and chear up such as are upright I will touch For comfort to such as are upright some of them at this time 1. One comfort is this that there is a gracious acceptance of their weak services The King of Persia did lovingly accept the poor mans handful of water and put it into a golden vessel There is a gracious acceptance of their weake services and gave him that vessel of gold To set this on Consider First that all our holy services they are the tithes as it were of our graces the rents of our helps a certain homage which we bring in to God they are such expressions or actions by which we strive to bring God glory and to please him Secondly that the best services are imperfect as no man doth so much as he should so the best Christian doth not so well as he should Look as the highest grace is still in defect so the most solemn duties are still in default It is with the best man in duty as with the Moon though it be at the full and shineth most clearly yet even then it hath its spots so when the heart is most enlarged with intentions and heavenly affections there is yet some contrary twange or some shortnesse some blemishablenesse notwithstanding Therefore Aaron was not only to bear the iniquities of the people but he was also to bear the iniquity of the holy offerings Exod. 28. 38. For as it was with Jacob after his earnest strugling with the Angel he arose with a lame and halting thigh so is it with all of us both in and after our most affectionate performances we are weak in our feet that is not good which is done by a good man and though he doth much which God doth reward yet he doth nothing so compleatly but God needs in something or other of it to pardon and cover Not only our sinnes can accuse us but some sinfulnesse in our best actions no man prays or heares or reades or acts any service of piety or charity in that full and ample eminency or integrity of degrees but that he may with the Elders in the Revelations cast these Crowns down to the ground Thirdly that by reason of these imperfections in duties there is more reason in a strict way of Justice that God should reject all then that he should accept of any thing Beloved it is granted that God doth not reject the services of his servants nay as he doth requite them so he will accept of them and reward them but this is not for the dignity of the servant but from the graciousnesse of the Master For if God should answer any imperfect service yea that which hath but a very little and particular imperfection suppose them to be some contrary transient thoughts or some thinner indispositions hanging about us in our duties I say if God should answer them from the court of pure Justice you should finde that the mixture of a little sin would easily cry down the acceptance of much good The most good which I bring in my services it is but duty and the least evil which I bring is besides the duty and the evil in duty be not able to make that part which is good to be bad yet it is able to shut out the service from acceptance because by reason of that evil the
and immediate causes thereof demostrate uprightnesse All doing of duty is not a convincing argument of uprightnesse or hypocrisie 2. This also must be granted that all doing of duty is not a convincing or immediate argument of uprightness Uprightness is not so punctually decided by matter as by manner as he spake of gifts which should be reputed virtuously liberall Non qua manu sed qua mente The quality of the mind consigned them much rather then the bounty of the hand That may be safely affirmed of all duties not so much what is done as how it is done argues our uprightnesse Let never so much be done out of base and sorded motives and ends for by and vaine glorious respects or meerly servile reasons without a voluntary and dutifull affection all the worke though much though great though frequent yet it doth not infallibly assure and conclude uprightnesse Some things we must be informed of Some things though we must be informed of v. g. 3. things 1. That all abstainings from sin out of feare or performing of duties from it do not necessarily conclude tâ—aâ— a man is not upright Nay a man who is upright may abstaine from the one and performe the other without any checke or prejudice to his All abstaining from sin out of feare and doing duties from it concludes not against uprightnesse uprightness Which I shall clear by these arguments 1. If a man may be upright who in duties hath an eye to the reward then by the same argument he may be upright who in them hath an eye to the punishment forasmuch as both these Proved are extrinsecall motives and alike conclude for a respect to a mans selfe But a man may be upright who yet in his duties Note hath an eye to the reward v. g. Moses who was faithfull in all the house of God Heb. 3. 2. i. very upright had yet in his obedience a respect to the recompense of reward Heb. 11. 26. If persons reputed in Scripture to be upright have yet abstained from sin and performe duty out of feare and these acts of theirs have been approved then services done out of feare may consist with uprightnesse I confesse that all which hath been done by upright persons doth not presently testify uprightness but that which hath been done by them and is rewarded by way of approbation that I say doth not prejudice uprightnesse But the upright person in Scripture have abstained from sin and have performed obedience out of feare and this hath been approved of Ergo Iob was an upright person by Gods owne Testimony cha 1. 1. The man was perfect and upright yet the feare of Gods wrath kept Iob from sinne see Iob. 31. 1. I made a covenant with mine eyes why then should I think upon a maide he durst not give way to wanton looks nor uncleane thoughts why what with held him see v. 3 Is not destruction to the wicked and a strange punishment to the workers of iniquity q. d. this were the way to wrath and plagues to judgement and to Hell So v. 21. He durst not lift up his hand against the fatherlesse i. wrong oppresse or defraud them why v. 23. For destruction from God was a terror to me and by reason of his highnesse I could not endure Paul you wil think that he was an upright person who did exercise himself to have a conscience voyd of offence towards God and man who had the Testimony of his conscience that in simplicity and godly sincerity he had his conversation yet was he the more diligent and the more conscionable in his ministeriall discharges out of feare see 2. Cor. 4. 11. knowing therefore the terror of the Lord we perswaded men i. we know that we must all appeare before the judgement seate of Christ and every one must receive according to that he hath done whither good or bad and it will be a terrible day to us if we be found carelesse and negligent and we knowing this terror therefore we perswade men 3. Nay a man cannot be upright in duties or services if he doth them not out of fear The feare of God is the inward principle of them It is that which God requires with uprightnesse What doth thy Lord thy God require of thee but to feare him and to serve him with all thy heart and with all thy soul Deut. 10. 12. Why What is that feare of God but an awefull regard to God as when Joseph forbore to sin against God out of a regard to his greatnesse Gen. 39. 9. 4. Yea Lastly let me adde one thing more viz. Jesus Christ requires nothing of us which will prejudice uprightnesse but he hath willed us to feare him who hath power to cast into hell Luk. 12. 5. yea I say unto you feare him 1. For my part I know no more reason why service done through feare should prejudice uprightnesse then the services which are done through love for asmuch as the motive of my service in both is God immediately but then in the second place observe 2. That there is a double abstaining from sin and doing of duty There is a double abstaining from sin and doing duty out of feare out of feare One is single and absolute when feare is all the reason or motive as were there not wrath were there not punishment were there not an hell I would not abstaine from sin I would not do any one duty or act of obedience unto God Like an unwilling slave who would break away or would not put forth himself in acts of service were it not the mere feare of the lash Simile of the whip did force and awe him Another is mixt and compounded when though a man doth abstaine and act out of feare yet not onely principally out of feare but also out of love commixt with that feare as a childe who though he doth forbeare many things out of a respect to his fathers power and displeasure yet withall he doth cease them out of a love to his fathers goodnesse and kinde affection thus may it be with a person who is upright he may forbeare sin out of a feare of Gods power and justice and displeasure and yet withall out of a love to an holy and gracious God and a father for both of these may have their work in him without Simile a prejudice one to another or either to the temper of uprightnesse Hosea 3. 5. they shall feare the Lord and his goodnesse The love of an upright man is so pitched on Gods goodnesse that withall it gives way to feare to apprehend his greatnesse and yet the feare of his God is not so awed by greatnesse but withall love may come in to inflame the soule to make it either abstaine or act out of a respect to Gods goodness Therefore Paul though he did perswade men because he knew the terror of the Lord yet was also exceedingly industrious because the love of Christ did
constraine him 2. Cor. 5. 11 14. Both had an influence upon the Apostle Terror and love Simile judgement and mercy as we read of the woman who departed from the sepulchre that it was with feare and joy with the one and with the other so may our services come out and our sins be held of both out of love and out of feare For these two are not opposite one to another as grace and sin but may mingle together as severall ingredients in the same Physicke Yet one word more must be added by way of distinction that there is a twofold feare A twofold fear Servile One is servile which depends intirely on compelling arguments without any naturall inclination or disposition of the person The acts here are drawen out not from any aptnesse of the will or private approbation of the judgement nay these absolutely considered sway and incline a man a quite contrary way contrary to the acts of abstaining oâ— acting if a man who workes onely with servil feare might do what he liked and might chose his owne way and service he had rather A thousand times be at his sins and lay aside his worke of duty Now I said if a man doth abstaine from sinne or act duty meerly out of a servile feare he is not upright why because in uprightnesse the heart is carried against sin and the will is inclined to duty both which are wanting where feare is only servile Fillial Another is ingenious filial which is an enlarging feare such a feare as is not only not against the holy bent and inclination of the heart but it is likewise a furtherance an adiument it is as it were a farther strength imprinted into the Bowl which is rightly framed to runne and draw with a true by as This fear doth consist with uprightnesse and is necessary to every good Christian who ought to set up all the arguments which God is pleased to propound to the soul either to keep it off from sin or to draw it out to duty yet so as love acts its part too Ob. But now there will fall in one scruple with all this how How shall I know my abstainings from sin and acting duty springs out of naked feare or a feare commixt with love Where they proceed out of meer feare may I know whither my abstainings from sin or acting of duty springs out of naked feare or else out of a feare commixt with love And rather out of love then feare Sol. To resolve you in this and let me tell you this conduceth much to the discovery of uprightnesse consider 1. That where they proceed out of naked and meer feare Two Things 1. There is a contrary annd full regreeting of the heart against There is a contrary regreet of the heart against them them the bent of the heart is otherwise set for all acts of meer feare I speake of morall acts are reputed violent and involuntary they arise from a constraint and all constraints urge out acts which the nature if it were it selfe would not incline to nay the nature drawes against what it doth if it doth do any thing out of meer feare 2. Acts depending upon naked and meer feare doe cease when Acts depending upon feare cease when the motives of the feare ceaseth the motives or causes of that feare do cease and are still As the fable hath it of the frogs that though naturally they are inclined to croke yet when Jupiter threw downe the tree amongst them they were all husht and silent yet at length seeing no harme to ensue they set up their ugly note againe so evill men whose hearts are bent to sin may yet in the time of feare draw in hold off from sinning the beastly drunkard will not call for a cup to carouse nor the filthy wanton for his Queane to embrace on his death-bed he feares the flames of hell instantly to claspe him But let the motives of feare cease why he is as averse to that reformation which he professed and he is as facill and forward to that evill which he seemed to defie as the water is to fly out and run in its course which hath been for a while violently barred up and stoped As the Israelites who came off from sinning and into obedience upon the meer call of the stroke either of the sword or of the plague they did start aside Like a broken bowe Psal 78. 57. they served under the rod but when that was off they returned to the accustomed bent of sinning presently 2. That where they proceed out of feare mixt with love and Where they proceed out of fear mixt with love A man hath an eye to divine glory more then to his own safty rather out of love Foure Things 1. If love is mixt with feare in the obedience there a man hath an eye to divine glory as much if not more then to his owne safety Where meer feare prevailes to the worke there it satiâ—fies the man if he may after all sleep in a whole skin if he may be preserved and be secure what glory God may have he cares not nor mindes it directly But now if service spring out of love to God here my safety satisfies me not I do aime at Gods glory for I love him and love his praise as on the contrary where a man abstaines from sin out of meer feare he doth it not because else God shall have dishonor dishonor to God is not it which prevailes but his own quiet and personall exemption from paine and wrath and infamy these only sway with him and. 2. where love and feare concurres to set out the obedient acts there acceptance is propounded by the soule as well as recompence it will not suffice me that I shall have my pay but it Acceptance is propounded by him as well as recompence more affects me that God will be pleased to accept of me This is a truth that nothing but love will satisfie love the love of acceptance exceedingly answers all the acts which come from the love of obedience that I shall decline vengeance by such duties alas that is not all Nay but I bend and strive to finde acceptance with my God and Father love is the most predominant cause 3. Love is not only commixt with feare but is a more predominant cause in abstaining from sins where the contrariety of the act to God swayes and workes more upon the soule then the contrariety of the punishment to the man what 's that that is the offence by the vilenesse of sinning is far more grievous to my soule then the sense of punishment for sinning nay when the soule in a free and able estate to judge can utter from a sound conscience that were it to make its choices it had rather a thousand times submit to the punishment of sin then to the acting of sin verily if such a person abstaine from sin the abstaining is not out
of meer feare but out of love joyned with feare nay rather out of love then feare 4. Lastly much may be guessed by the strong and habitual Much may beguessed by the actâ—ngs of soule in times of security and of perplextity actings of the soule in times of security and in times of perplexity when a man dares not yet to breake out to sinne when all his quiet and full of peace but desires to keep ever lasting friendship with his God and communion with his God when a man will not fail in duty though God failes in courtesie i. seem to deale hardy and harshly with him yet he will serve him this argues a predominancy of love in our obedience that case in Pâ—â—l 44. 18 19. I feare I am not upright because of my particular sining A Second case in which a man may feare that he is not upright may be this viz. his particular sinnings the case goes thus uprightnesse is an even carriage of the heart and life and every sin is an unevennesse in motion it is a wrinesse a crookednesse a derivation from the right rule and path yet this is my condition saith a person and therefore just cause have I to question whither I be upright or no for the upright do no iniquity Psal 119. 2. he walkes according to the rule he departs from sinne though the line may be strait which hath many blurs yet it cannot be so which hath many or any windings and turnings I will speake something to this case And it is worth the while to open unto you whither and in what respects any How far any sinnings may consist with or contradict the frame of uprightnesse Particular sinnings may consist with a gracious frame but not with a gracious condition sinnings may consist with or else contradict the frame of uprightnesse for the assoyling of which observe the propositions viz. 1. That particular sinnings are compatible with a gracious frame though none are with a glorious condition Though no darkness no cloudes can be mixt with the sunne in heaven yet both may be in the ayre which is inlightned below our best estate on earth is mixt and not absolute glory annihilates all sinfull principles but grace only weakens them an upright man is an imperfect good man and hath reason daily to bewail his failings as well as cause to bless God for his performances You never read of any upright person in Scripture but you finde some scarres on his ways Like Iacob halting one time or other David very good yet not upright in the matter of Uriah Noah one that walked with God yet overtaken with excess of wine c. Such twinklings do and will accompany the highest and fairest starres as he who footes it best may be found sometimes all along so the most even Christian may be surprised with many unevennesses 2. There are some kindes of sinning which do contradict uprightnesse Some kindes of sinning do contradict uprightnesse There is a double uprightnesse give me leave briefly to distinguish There is a double uprightnesse One is habituall which is the constant frame of the heart and the general course of the life bent and inclination to God in duty and for God against all sin Another is actuall which is the even carriage of the heart or life in respect of this or that particular act or motion There are two sorts of sinning Some are particular and by way of fact when this or There are two sorts of sinning that fact is inconsonant to the rule and by it condemned Others are Generall and by way of course when the frame and tenor of the life is either notoriously vile or in some private path of wickednesse constantly drawen out and followed Out of these distinctions observe these particular conclusions viz. 1. That particular sinnings or sinnings in respect of particular The distinctions applied fact though they cannot stand with actual uprightnesse yet they may consist with habituall uprightnesse Look as tripping or falling though they be opposite to standing or moving on in the particular yet they are not so opposite to the course of motion in a journey that a man by reason of them should be said not to be going on in his journey Or Looke as every particular staine doth not blemish the universall finenesse of the cloth so neither doth this or that particular fact disprove and deny the generall bent of the heart particulars may not decide the estate either way t is true a man by a particular sinning is denominated guilty but by no one particular can a mans estate be challenged either for good and bad Asa in some particulars was very faulty as you heard heretofore yet the scripture saith he was perfect all his days and David though some grievous sins fell from him which did not stand with actuall uprightnesse hence that clause except the matter of Uriah yet his epitaph is written by God himselfe from the general bent of his heart and course that he walked before him with an upright heart 2. That Courses of sin knowen and allowed courses do directly contradict uprightnesse you must distinguish twixt frequently temptations and dayly inclinations and twixt courses of sin even the most upright heart may be frequently assaulted by Satan and daily molested with inward corruption tempting and entising but all this may be with resistance detestation sorrow and griefe so that the heart may be very upright notwithstanding all these disquietments But if the heart hath a way of wickednesse if it hath a path of sinning in which it will walke assuredly such kindes infallibly testifie that the heart is false and not upright He who knowes sin and yet will sin he that doth sin and allowes himselfe in sinning whither the kinde of sinning be single or multiplied one or many as the Prophet spake of the proud man Hab. 2. that I say of this man his heart is not upright in him There be two things which shew great rottennesse of heart One when any sin hath our warrant sealed with secret allowance Another when we drive on the sin with a customary trade and continuances It may befall the most upright heart as it doth the pest mettall blade it may be made to bow and bend yet there it stands not but returnes to its straitnesse againe so even an upright person may step into an uneven path but there he walkes not he quickly returnes to the Kings high-way into the wayes of obedience and righteousnesse but it is with a base heart as it is with base mettall it will easily bow and stedfastly keep its crooked figure the bias drawes that way the heart is set on sin and regardes it doth sin and allowes it will sin and loves it Now this is an infallible signe of a false and hypocritical heart that it regards any known iniquity as David spake Psal 66. 28. or that it hath a wickednesse as he spake Psal 139. 24. Doubts
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
on the soul all fitness and disposition for pardon is from the Spirit who is here rejected Fourthly The constant order of operation in the Trinity He sins against the order of Operation of the Trinity suggests unto us the reason of the irremissibleness of this sin which order is alwaies by descent and not by regression If a man sin against the Father the Son hath an operation for the sinner if a man sin against the Son the Spirit hath an operation for the sinner in working upon his conscience and offering of Christ but if a man sin against this Spirit whether should he go or who is to present pardon To the Father he cannot go withour the Spirit to the Son he cannot go without the Spirit but the Spirit is by him rejected and despitefully scorned He that sins against the Holy Ghost sins against the whole Trinity the Fathers love the Sons death and the Spirits operation I know that Hierome saith this sin shall not Epist ad Marcellum Epist ad Bonifacium be forgiven Propter blasphemiam Augustine propter perseverantissiman cordis duritiem and the Schols Propter defectum excusabilitatis indignitatem and others quod qui sic peccant traduntur in reprobum sensum thus Hilary Athanasius and some of our modern Writers Use I. THE Uses from the explication of this high sin shall serve us both for first Information And secondly Information Caution Thirdly Direction First That the greatest illuminations in the understanding The greatest illuminations are not able of themselves to save a man and determinate convictions in the Conscience are not able of themselvs to save a man A person may have a deep insight in the Misteries of Heaven an ample apprehension of supernatural truths a large acquaintance with the Rules of Grace and life a yielding in his conscience to the revealed testimonies of the spirit concerning Christ and his Doctrine yet be so far from the assurance and possession of glory that he may be reprobated to the lowest gulf of misery and damnation for the damned Devils are invested with most general extent of objective knowledge and these here who sin against the Holy Ghost do participate of divine illumination even to the measure of approbation in the conscience touching the truth yet you see that their condition is utterly incompatible with the just hopes or expectation of happiness it is not capable of remission and therefore eternally desperate of salvation all which must be so understood by you not that spiritual illumination is not necessary but that it is not alone sufficient to save The strongest abilities of knowledge may only serve to purchase us a more learned and full damnation Secondly That greatest knowledge may be in a subject The greatest knowledge may be in a subject void of Grace and an enemy to it both deprived of the inexistence of sanctifying grace and also filled with bitterest enmity and malice against the truth of Grace I justly question whether any persons uncapable of Glory are convinced with more supernatural light then these who sin against the Holy Ghost yet sure I am none are more enraged Lyons against the innocency and simplicity of Holiness and true Grace then these A person may put on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle 2 Tim. 3. 5. speaks and yet his heart be void of the inward power of Godliness A dead man may be clothed with beautifull Garments and a heart utterly void of the life and quicknings 1. Privation of Holiness may yet be adorned with the fair robes and endowments of knowledge Nay Do but consult with the Records of the spirit in the Scripture and the examples of persons and attempts in all Ecclesiastical History you shall not only find knowledge divided from grace but oft-times makeing strongest oppositions against it None with-stood 2. Opposition Christ more then the learned Scribes and Pharisees none withstood Paul more then the learned Athenians Whom have we in our age more eager against the Doctrine of faith then the subtile Jesuite and against the independency and immobility of grace then the Arminian Dull and blind apprehensions are not so serviceable Engines for the execution of Diabolical malice the most advantagious servant that ever Satan had was a learned head and a graceless heart Abstract knowledge will easily blow up pride and pride will easily fire our malice and contempt and these will suddenly break out into our tongues with derision and persecution of Grace Thirdly That our greater knowledge without sanctifying Great knowledge without grace adds to misery Grace adds to our greater ruine and judgement This illation is most conspicuous in the subjects of this sin whose Judgement becomes the more heinous and inevitable because of the greatness of their illumination and conviction I know the schools deliver unto us several circumstances whereby a sin common with another in identity of nature is yet by the access of them variously altered but amongst all the intensive perfections of sinfull guilt this addition of knowledge is one excessively aggravating If ye were blind saith Christ Iohn 9. 41. ye should have no sin comparatively for measure but now you say we see therefore your sin remaineth An ignorant Offendor may have some plea and excuse but a willfull sinner is without all Pretext None shall find greater stripes then he who knows and doth not or he who sees to do but will not As the most practical Christian shall rise to the highest seat and Throne of happiness in heaven so the most illuminated sinner shall sink into the deepest dungeon of misery in hell Use II. NOW I come to Caution you have heard what this sin Caution is and you have heard the sad condition of this sinner that he may for ever despair to see the face of God! I dare not fasten the compleat guilt of this sin on any who hears me this day Only remember that of the Apostle Heb. 3. 12. Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God Take heed of Yet because this sin is possibly incident unto us who take upon us the profession of the Gospel it shall not prove I trust an unseasonable endeavour if I describe unto you some few steps by which the soul gradually descends unto the bottom of this damned impiety First Regardless receiving of the Gospel of Christ which Regardless receiving of the Gospel of Christ is done three wayes 1. When the Judgement hath no reverent estimations of God in Christ and of the Promises made in the blood of Christ or of the necessary conditions of the Covenant of Grace to be performed by us Secondly When the heart either in hearing or reading is without life and affections so that the Gospel draws not our love and joy and delight or any adhesion of the mind Paul tells us 2 Thes 2. 12. of some to
be damned And verse 10. They were such who received not the truth in the love of it Thirdly When there is no conformity to the Gospel-rules of life Now what shall I say of our selves what accounts have we of this pearl what affections have we to this Doctrine of Grace Have we any impressions of Reverence any impressions of love unto the Ministry of the Spirit Alas our stomacks begin to loath the hony comb and we are almost as weary of this Gospel as the Israelites were of their Manna Why else those many neglects Acts 7. 5. Ye resist the Holy Ghost of this word of grace why else our slight entertainment of it why else our very scorn and contempt of it Shall I speak the truth the heavenly strains of the Holy Ghost in the Gospel fall too low and sound too flat in our curious ears The sharp inventions of some Poet or the brain-Raptures of a Comedian shall relish our Palats with more pleasure then the sweerest principles and lessons that ever the wisedome of Heaven hath dedicated The plain tune of Scripture striks us not unless there be also smart descantinâ—s of humane wit Mistake me not I speak not this to banish the convenient use of fitting expressions in our delivery of the Gospel of Christ by condemning our inaffectionate attentions to the simplicity of Christ I do not hereby apologize for the language of rudeness no I would not have the highness of the word to be made offensive by my Barbarisms only let me tell you that where the Word of life coming in the strength and beauty of its own elegant plainness findeth not only coldness of respect and love but the lashes also of ignorant censure and scorn we are mounted upon an high step of prophaneness and are descending to that unpardonable sin against the Holy Ghost Secondly Private or publick scorning of holiness Holiness it is the Glory of God and in a sort the rectitude of all his attributes God delights to reveal himself in Scorning of Holiness Heb. 12. 14. this holiness and tells us that without holiness none shall see his face It is the most distinguishing effect of the Spirit of God and that which is both an assurance of divine Election as also the secular zeal of our salvation Yet may not I confidently affirm to you that nothing is more fallen into the base derisions of witless sinners then this glorious image of heaven Strip me a person of the well-spoken complements of dignity wealth conceited projects and deportments for the itch of the times and suppose him only cloathed with the endowments of true grace and holiness who is there that is set forth with more disdain and derision and jeering then such a person this is the only reason of our scornings that he is aperson of purity one of the Spirit A religious David is the song of Drunkards and the Innocent Objects of mockings reproaches scorns and jestings Bonus vir perhaps but Christianus so now bonus vir sed Bonus vir Cajus Seius sed malus tantum quod Christianus Tertul. Apolog p. 810. Christianus si nullius criminis nomine reus est valde infestum si solius nominis crimen eâ—â— Ibi p. 809. Religiosus Lord What think we of God or his Spirit or Heaven is holiness beautifull in God admirable in the Spirit of God lovely in the Word of God and yet contemptible effectively considered in the servants of God As sure as the Lord liveth if the bounds of publick Authoity did not awe and the sectet suspitions of publick shame did not bank these enemies of Grace their private Sarcasms and blemishes of Grace would break forth into publick fury against all real power and practise of Grace Who but an Ishmael will scoff at an Isaae and who but a Cain will hate his brother because his works are good and who but an ignorant wretch agitated by the Spirit of darkness and perverseness will flie out with hellish invectives against holiness in heart and practise which is the Glory of God the perfection of Angels the sacred work of the Spirit and the pledge of our immortal inheritance in the heavens My brethren be cautioned to sorrow for this and reform in offering violence to holiness in man thou fastnest indignity upon the very image of God and despite upon the Holy Ghost who is the immediate efficient of Holiness in the Creature Thirdly Sleighting the checks of conscience Conscience Sleighting the checks of conscience especially inlightned it is our Angel-Guardian the private Register of our courses and the faithfull Monitor within our own breasts it is the eye of the soul to oversee the whole occasions of heart and life and it is the tongue that reports to us the rectitude or aberration of our wayes The Law testifies de jure and this de facto There is not I believe a sinner partaking of any illumination general or particular under the powerfull presence of a sound Ministry but his Conscience sometimes in the hearing of threatnings from the Pulpit sometimes in his retired secessions or withdrawings from company doth lay unto him the guilt of his sins and perhaps stings him with unquestionable convictions and horrors it tells him that his heart is yet desperately foul and that his wayes are not the wayes of life and comfort Zach. 7. 11. But now for this person to stop his ears at this faithful voice of conscience for him to deal with this as Felix did with Paul discoursing of Judgement to come go thy way for this time whâ—n I have convenient season I will Act. 24. 25. call for thee or else to quench and drown their private clamors by the untimeliness of other discourses and fouler actions O what direct injury do we hereby offer to the workings of Gods Spirit and what stronger power do we add hereby to the workings of our heart A tender conscience is like a tender eye or stomack but neglect of motions in the conscience prepares for hardness of heart It will be with us in sinning as it is with the iron which becomes the more hardened after the fire and the sinner more sinfull after the slighting of the checks of conscience or as with a disease which growes incurable by neglect yet might have been cured and healed by observance or as a tree which after many shakeings takes deeper root and hold in the earth It is a fearfull Judgement to sin against Conscience this will breed custome and delight and defence and at length hatred of that Truth which shall present light for Reformation Hereby we grieve the Holy Spirit and quench him and cauterize or sear our consciences with senselesness whence ariseth a greediness to sin Ephesians 4. 18. Fourthly Be not peremptory for worldly ends he who Be not peremptory for worldly ends sets up his resolution that he will be some body in the world he will have his covetous ends or ambitious projects no