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
see God in his precepts and see him in his Threatnings and then we hold up and go on but if once we lose him in the sight of his promises then impatience and murmuring and discontents and unlawfull projects and wayes appeare in the heart and life so also if we lose him in the sight of his precepts which guide and binde Now loosnesse and carelesnesse and indifferency appears and lose him in the sight of his threatnings now pride and presumption and other bold adventurings appeare But if we could by faith see him who is invisible if we could see the goodnesse and fidelity and immutability of his promises for all kinde of good supplies and if we could see the power and authority and equity of all his precepts respecting our actions and ways and if one could behold the justice and terror of the Lord by faith in all his threatnings O how might the soule be bounded and kept like a river twixt its banks in a constant and sweet course of even and upright walking 3. If you would preserve uprightnesse then you must get and Get and preserve humblenesse of heart prâ—serve humblenesse of spirit Remember this that the humble Christian receives most good and lives best The slow hands writes the fairest copy and the low valley of all the parts of the earth is most yearly fruitfull Highnesse of spirit and much unevennesse ordinarily keep company There are three properties in humblenesse which shew that Simile it much conduceth to uprightnesse One that it is much with God hence we read of the cries of the humble and the desires of the heart the humble soule is like the weake Ivie which clinges about the strong oake so it is much with a mighty God you shall seldome finde the humble person without a teare in his eye a complaint in his tongue a prayer in his heart either you finde him upon his feet standing to hear what God will say or upon his knee craving what God will give 2. Another that it haâ—h much from God There be high mountaines which be above all cloudes the proud heart is most empty because most lofty but God gives grace unto the humble Jam. 4. the poor beggar gets the almes and the low valley gets the showers and the humble heart the grace of God and that both preventing grace which makes good an assisting grace with holds on in good thou hast hard the desire of the humble 3. A third that it doth all for God there are two things which the humble person doth most eye One is Gods rule another is Gods glory as a good servant who takes commandes from his masters mouth and layes out himselfe for his masters advantage All is from him and by him and therefore all must be to him saith the humble heart Now all these conduce directly to uprightnesse he is best in walking with God who is most in calling up on God prayer being like the firm and solid ground which enables the feet to stand best And God is near to the humble the weak child is preserved from most falls which is held by the hand of the mother or carried in the bosom of the Nurse Where divine strength is most communicated there the life is most uniformly ordered and then humbleness refers all to Gods glory it puts the cause of gift upon him and the honor of their use which is directly opposite to Hypocrisie therefore labour to be humble get to be sensible of your selves both for naturals and also spirituals in the one see your vileness in the other your emptiness c. Fourthly If you would get and preserve uprightness then Get your hearts to be crucified to the world get your hearts to be crucified to the world Hypocrisie and worldliness are seldom far asunder It is rare to find an Hypocrite but he is one who is either strongly ambitious of honor or greedily desirous of Riches search the Scrriptures and you shall find it so and very cleerly in the Pharisees Now when the heart is set upon the world it is easily drawn aside it will ever anon be uneven the bowl which hath a bias cannot run longe in a strait line They that will be rich fall into temptation and a snare into many foolish hurtfull lusts c. For the love of mony is the root of all evil 2 Tim. 6. 9 10. A thing of naught turns aside the heart which is worldly the look of a man the hope of a nod a change of garments a morsel of bread a meals meat a few pieces of silver all of these are to a worldly hearr like the winde to the ship which turned the sails round about Therefore take heed of the world most of our uneven carriages arise from want of faith to exalt God and from the enthraling of our hearts to the world we are under either the discouragements of the world and the fear of them make us to step awry or else the encouragements of it and the hope and love of them makes us to omit duties or put out our hearts to wickedness The sear of man and the too high account of carnal power and too much love of our selves and the world are sore enemies to uprightness of heart or life he who will know no Lord but Christ and no safety like that of God and no good like that which is heavenly his spirit is sound and his life will be upright 3. Now to all that hath been said let me add a few daily meditations which may be of great force to keep us in upright walking Considerations to keep us upright God searcheth the heart and beholds our wayes Four considerations more 1. One that God searcheth my heart and still looks upon my ways Whether shall I go from thy presence said David Psalm 139. And all things are naked and open to him with whom we have to deal said the Apostle Heb. 4. There can be no action hid from an all-seeing eye Nor can the ground and motives and ends of our actions be secret to him who searcheth the heart and reins and understands our thoughts a far off we may blind the eyes of men but we cannot delude the eye of God The Lord seeth me in the dark and my private courses are as obvious to him as the mountain to the sun at noon-day what way I take he well observes and which way my heart runs what it favours and what it dislikes what I do and what end I have in all my doings and what principles and rules sway within the chambers of my breast This daily meditation may be of force to look both to the matter of our doings and to the manner and so incline us to upright walking 2. Another That I must one day appear before God and then I must one day appear before God and then all my secrets will be disclosed all secrets shall be disclosed The upright man may be shaddowed out by an
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
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
humbled and renew our repentance we shall never see a smile in Gods countenance nor heare a good word from conscience Now this is a dolefull case that a man shall heare the same promises from which he suckt much comfort and yet he may not taste now he cannot rejoyce and that God whose communion was so sweet now through his sinning becomes so bitter and heavy c. 4. Because actuall dominion especially of great sins and over Actuall dominion is accompanied with great prejudice to divine glory a David is accompanied with great prejudice to Divine glory As they say of Fevers that they are usually worst in the strongest constitutions and of spots that they are usually the greatest blemishes in the fairest garments that we may say of sinnings the better the man is the more dishonorably foule his offendings are God loseth more honour in the eyes of the world by the slips of the good then by the wallowings of the bad evill men are hardned good men derided Satan and sin advanced and by all these God is infinitely dishonoured Therefore good reason hath David to pray Let them not have dominion over me Secondly Habituall Dominion But then in the Second place if we interpret the dominion Reasons of praying against habituall dominion here of an Habituall dominion of sin the reasons of prayer against sinne as in such a dominion are very strong and urgent 1. Habituall dominion decides the estate the question of a mans soul is whose servant he is whether he belong to God and Habituall dominion decides the estate Christ or to sin and Satan Now particular failings doe not determine this but the dominion of sin doth his servants we are whom we obey you know what the Apostle hath said Rom 6. 16. know ye not that to whom ye yield your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or if obedience unto righteousnesse if sin doth rule and the sinner yields up his heart to the love and obedience of it he professeth thus much that Christ is not his Lord and the Law of Christ is not the law which he will obey as these Rebells spake of David what portion have we in the sonne of Jesse soe here the sinner I doe not belong to Christ sin is my Lord The servant of sin am I that is the thing which I have Chosen and that is it which I will serve Soe that on may without any scruple conclude that if sin hath dominion the man hath yet noe interest in Christ noe one degree of true grace he is a most wretched sinner sin is his Lord God is his enemy Hell is his portion unlesse he get from under this Dominion Secondly there is no Dominion in all the world so vile whither you consider it First In the commands of sin or Secondly Noe dominion so vile In the service of the sinner First The Commands The commands of sin are the vilest commands For The commands of sin are Illegall 1. They are Illegal any command which findes ground and title may be defended but sin hath no reason to command A condemned man loseth all command sin is the only thing which Gods law hath condemned And again it hath no title to the soul the soul owes not it self to it either by a natural or by a purchased subjection we owe a natural subjection to God because he made us A purchased subjection to Christ because he redeemed and bought us but sins commands are meerly usurped and Insolent 2. They are purely sinful all its edicts and desires are but Rebellions that a man should trangresse a righteous and supreme Purelly sinfull and good and holy law there is not any one thing which sin at any time commands but it is that which God forbids and which God will Judge the sinner for 3. They are extreamly unreasonable a command may be esteemed unreasonable either when one service runs contradictory Extremely unreasonable against another as to command aman to run and yet to stand so is it with sin it commands a man to such a service as is opposite in particulars for as all sin is opposite to grace soe some sins are opposite to others though not in the fountaine yet in the actings or a command may be estemed unreasonable when any service tends to the ruine of the obedient it were an unreasonable thing and unjust to command a man to run into the fire and burne himselfe but the commands of sin tend directly and intentionally to the destruction of the sinner sin injoynes a man much service and paines and all this is to dishonour God and to damne his owne soule Secondly the service The service of sin The service of sin it is the most disloyall service in respect of God renouncing him denying him his due and conferring it on his only enemy Is a disloyall service 2. It is the most injurious service to our souls 3. It is the basest service if a man did serve a dog or a toad An injurious service The basest service this were a vile abasing of himselfe but it is far baser to serve sin for those creatures have some goodnesse in them but sin is naturally bad Nay though we doe cry out at the devill as vile and base yet the Devil himself is better then sin for it is his sin only which makes him so base and he hath an absolute being which he owes to God but sin hath noe relation to God and it is that which imbaseth all beings 4. It is the drudgingest service A man who is a servant to sin he is at the command of every lust and is taken captive at its pleasure The most drudging service and there is noe hoe nor measure nor end all the day will not serve nor will the night satisfie an age of yeares is spent and when a mans strength doth faile him yet sin sets him to work still The cruelest Tyrant wearies himselfe sometimes by his unwearied commands but sin never relents nor spares Nay that which shewes the extremity of this vasilladge the sinner continues service there and then where he sees and knowes his misery he hath felt the fruites the bitter fruites of sinning yet sin still commandes and easily puts him upon the same service afresh soe that he often tyers his thoughts and spends his estate and consumes his strength and breakes his sleep and loseth his friends his God his soule his all to drudge at the Commandes of his owne base lusts 5. It is a most unprofitable service Though in some service there The most unprofitable service may be but an uncertain gaine yet in the service of sin there is a most certaine and greâ—t loss what profit had ye in those things whereof ye are now ashamed Rom. 6. 21. therefore sinnes are said to sowe the winde and to reap the whirl-winde they deale in vanities which shall not profit
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
Ecliptick line still whether you see the cheerfull body of it or no so a person may pass on from duty to duty with all affectionate uprightness though there be an habitual cloud of sad spirits still seemingly wrapping up all his performances I think that we do not distinguish always aright and therefore perplex our hearts there is a difference twixt Affections in Duties and Cheerfulness in Duties as much difference as twixt life and lively-hood twixt burning and flaming A brand may be red hot and burn to purpose and yet not flame at all so a man may bring living affections to his services he may present them and offer them out of the dearest love to God and truest respect to his honour who yet may not feel any such sparkling and flaming inlargements of his spirits in the times of disgrace of such services Defect of affections is one thing of lively-hood and cheerfulness that is another thing If I serve God without any degree of affection then I am not upright but I may and do oft-times serve him without cheerfulness with much dulness and heaviness resting upon my spirits and yet may be upright For uncheerfulness doth not necessarily and absolutely and only arise from want of grace It may intirely depend upon natural causes A mans natural temper may be sad and melancholike Note his body may be sickly and faint and crasie Now as a Musitian may play over his Ditty singularly well though he doth make every note to reel and tremble with infinite quavers so the Christian may do his services with truest uprightness though not with that lively cheerfulness as another perhaps may do 4. Though cheerfulness doth not always accompany our Duties Though cheerfulness doth not always accompany our duties yet uprightness may be evinced by other things yet uprightness may he evinced by these things By being humbled that we cannot serve with that lively-hood as we do desire By mantaining the services even on t of a respect to God I will yet serve him though I find reasons to humble me yet I will not to keep me off from Duties though I do want spirit yet I do find an heart to pray and to read c. If I cannot serve God with smiles yet I will with tears If my body will not carry my soul to duty yet my soul shall hale my body unto it By bringing in the present measure of strength so much as I can do Lord I do now unto thee if I were able to utter more or better or longer why thou shouldst have it When I am humbled that I can do no better and when I strive to exceed my self when I will serve God for Gods-sake and do not willingly with-hold my strength and yet present all in the name of Christ for acceptance this is uprightness though the looks and spirits may be heavy and clouded c. 4. Whether all self-love doth contradict uprightness As suppose Case 4. a person doth act his duties out of a regard to himself Doubts of uprightness from self-love whereas uprightness seems rather to set up all work with a single respect to Gods Glory Sol. I will not insist much on this only observe a few particulars viz. Answered God hath implanted self-love in every man Answ 1. Self-love naturally considered is an inbred quality by which a man affects his own good and benefit this God hath implanted in every man to desire and work for his own safety the first care and respect should be for God the next for our selves and the rest for others 2. Self-love as it is natural so absolutely considered Self-love absolutely considered is very lawfull it is very lawfull He that said Thou shalt love the Lord thy God with all thy heart said also Thou shalt love thy neighbour as thy self if as our selves then is it lawfull to love our selves yea and the Apostle saith no man ever yet hated his own flesh and adviseth every man to love his wife even as himself Ephe. 5. 29 33. self- Duties may lawfully be discharged out of self-love Duties may lawfully be discharged out of a self-love A man may in their discharge have a lawful respect unto himself i. he may regard his own comfort and peace and mercy and happiness as thus now I may lawfully apply my self to the hearing of the word to reading to praying to a very carefull walking with God because I would preserve the peace of my conscience because I would keep up my comfortable interviews of Gods loving kindness because I would be saved and eternally blessed A man may lawfully aim at comfort and salvation in his duties this doth no way contradict or disanul uprightness Forasmuch as God propounds these things in his Word which is our rule of doing and working as motives to set us on to our labour Be abounding in the work of the Lord saith the Apostle forasmuch as ye know that your labour is not in vain in the Lord 1 Cor. 15. Blessed are the pure in heart for they shall see God Mat 5. 8. Blessed are you when men speak all manner of evil of you ver 11. For great is your reward in heaven Verse 12. He that continues to the end shall be saved Repent that your sins may be blotted out Act. 3. 19. And will render to every man according to his works to them who by patient continuance in well-doing seek for glory and honour and immortality eternal life Rom. 2. 6. 7. Whatsoever God propounds as a motive to Duty and whatsoever God promiseth as an encouragement or reward on that the soul may most lawfully fix the eye What doth the Apostle press the Philippians to mutual love and accord by the consolations of Christ by the comfort of the spirit Phil. 2. Why doth he press the Romans to the service of righteousness by the assurance of eternal life Rom. 6. If that to cast an eye on these were unlawfull or that a man could not be upright who did so Nay Verily not only that which God hath propounded and that which God hath promised but that which I may pray for on that I may cast an eye Now may not the upright person pray for peace and quiet of conscience May he not pray for the joy and comfort of Gods Spirit May he nor pray for the salvation of his soul Nay that which another good man may pray for me may I not pray for that my self Now saith Paul My hearts desire to God for Israel is that they may be saved Why It is granted by us all and it is practised by us all that we desire heaven and what is it to desire heaven but to desire salvation and whar is it to desire salvation but to desire a real and glorious and blessed and eternal union with God and what greater good can a man desire to or for himself then this There is a two-fold self-love of subordination 4. But then in the last place
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
other servant looseth his liberty by his service but libertty is then got when we become servants to God As soon as we enter the service we obtain our freedom Every other servant in strictness of Rule is below a son a child but every servant of God is a son of God and shall have not gifts as a meer servant may have but the inheritance which the son who serveth his Father shall have There are two sorts of servants under God 1. Some stubborn who are Servi victi as St. Aust in speaks The Law of Creation is upon them and so will they nill they they are in some obediential and serviceable Relation 2. Others are servants not of force but of affection not of compulsion but of election they have chosen God to be their Lord and have willinglly resigned up themselves in the purpose of their hearts to an universal observance and love of him and obedience unto him impartially and constantly to do his work Such a servant to God was David but this observation is very general therefore I pass unto another viz. SECT IV. Doct. 4 EVen this That we are Gods servants should be used to move the Lord to help us against sins you know that in all relations That we are Gods servants should be a plea for help against sinnes there are mutual bonds and duties the wife owes much of subjection to the husband and the husband owes also much of love respect and care to the wife The Child owes much attendance reverence and affectionate duty to the Parents and the Parents owe much of instruction reproof correction nurture provision of Estate for the child again so is it betwixt the Lord and his servant though to a mear slave there be no mutual obligation or else it is in that which is weak yet to a servant who stands in that relation which they call Ingenuous as much is due from him to his Lord so something his Lord ought to do for him to feed him to cloth him to house and lodge him to defend him against wrong and injuries This is it in the case of David Keep back thy servant from presumptuous sins as if he had said O God thou art my Lord I have chosen thee to whom I will give obedience thou art he whom I will follow I bestow all that I am on thee Now a Lord will help his servant his servant against an enemy against an enemy who for the Lords service is the servants enemy O my Lord help me I am not able by my own strength to uphold my self but thou art All-sufficiency Keep back thy servant from presumptuous sins Note I observe in Scripture many singular Methods to prevail in request upon God sometimes he hath been urged from something in himself to do things for his Mercies sake and for his truth sake and for his goodness sake and for his holiness sake sometimes he hath been urged from something which he was very tender of and at which he aims in all his dealings viz. for his own glory and for his names sake sometimes he hath been urged from some word or other which he hath let fall at which the believing soul doth catch as did Benhadab servants from Ahab thy brother Benhadab Remember thy word saith David upon which thou hast caused me to hope Psalm 119. Thou saidst thou wouldst do me good said Jacob Gen. 32. Sometimes he hath been urged from the special relations twixt him and his people as from that of a Father Isa 64. 8. But now O Lord thou art our Father and this of a Lord. Isa 63. 18. The people of thy holiness have possessed it but a little while verse 19. We are thine and in many other places Remember thy servant and remember thy servants Beloved It is a great thing to stand in near relations to God and then it is a good thing to plead by them with God forasmuch as nearer relations have strongest force with all the servant can do more then a stranger and the Child then a servant and the wife then a Child but though this urging of God by vertue of our relation be an excellent point yet because it is not the main intention of the place I likewise pass it over Another observable Proposition may be this SECT V. Doct. 5 THat our special Relations to God should be special Reasons to work a care not to sin against God Keep thy servant Our special relation to God should make us carefull not to sin against God from c. Thy servant there be many reasons against sinning the very nature of sin carries along with it a condemnation of sinning because sin formerly is a transgression an Anomy and a Rebellion which alone is an inglorious thing Again The Laws and threatnings of God should be as forcible cords to draw off the heart from sin And again All the Mercies and goodness of God should exasperate the heart against sin Again All the Attributes of God might hold us Now with these this also may come in viz. The specialty of our Relation to God that we are his Children and he is our Father we are his servants and he is our Lord though the common obligations are many and sufficienr yet the special Relations are also a further tie the more near a person comes to God the more carefull he should be not to sin against God Let us who are of the day be sober let us not sleep as do others 1 Thes 5. 6 8. God hath not called us unto uncleanness but unto holiness 2 Thes 3. 7. If you call him father pass the time of your so journing here in fear 1 Pet. 1. 17. If I then be a father where is my honor If I be a Master where is my fear Mal. 1. 6. I will be sanctified saith God of all them that draw near unto me There is a double drawing near unto God 1. One in respect of Office as the Priests of whom he there spake who because their Calling and Office is more high and heavenly they therefore should be more religious and holy 2. Another in respect of Nature and change by vertue of which our Relation comes closer to God even this nearness should occasion more care against sinfulness Reasons Reasons whereof are these First Admissions of sinnings here do diffuse a greater ingloriousness Their sinnings are most dishonourable to God to God sin is most darkning in a white cloud then in a black as a spot is more eminently disgracefull in a fair then in a foul cloth Though the sins of evil men do prejudice Gods Glory yet the great sinnings of good men do occasion much more for not only the particular sinnings send up a cloud but other men by reason of them form out of them a smoak of blaspheming and reproaching of the wayes of God and the profession of Grace Secondly Their great sinnings do make them the sorer wounds Their sinnings make the greater wounds and
own Our tongues are our own said they who is Lord over us Psal 12. yea they are said to set their Note mouths against heaven q. d. what tell you us of the Lord of his displeasure or pleasure As for the word which thou hast spoken in the name of the Lord we will not do it said they in Jeremiah 44. A man doth even try it out with God and provokes him to his face and maintaines the devises of his heart against the purity and equity of Gods will 2. In presumptuous sinnings a man knows the thing and way to In them a man knows the thing to be unlawfull be unlawful and therefore the presumptuous sinner is opposed to the ignorant sinner Numb 15. not that every sinning against knowledge absolutely whatsoever is a presumptuous sinning is against knowledge and without grosse ignorance the presumptuous sinner holds a candle in one hand and draws out the sword with the other my meaning is this that he breaks through the light of knowledge discerning the way to be sinful yea and flaming upon his breast working in and checking his conscience notwithstanding all which yet he will presume to offend and proceed in transgressings 'T is true even a good man in many particulars Object may and doth sin not only against habitual but against actual knowledge but this is through infirmity not through Sol. contumacy he approves that light against the sinne and doth not maintaine the sinne against his light yea he yeelds not only by approbation of judgement but also by resolution and desire of will to imitate the light yet through the weaknesse of his power and from the force of an hasty temptation he may fall down even at noon-day but the presumptuous sinner sees light as an enemy and therefore willingly breaks through it to the way of his sinne yea he makes his heart to uphold the sin against the force of his knowledge and drives back the arguments with a resolution that however he will have his sin 3. The presumptuous sinner in that kinde of sinning adventures He adventures against express threatnings against express threaâ—nings thus it stands with a man his heart and Satan incline and egge him to sinne but God and Conscience stand in the way against him as he said of Note the sword to Joab Knowest thou not that it will be bitternesse in the end so God saith to him thou shalt not have peace in this way it is the thing which I hate and abhorre and I have revealed wrath from heaven against it but in presumption the sinning soul steps over the threatning to the committing of the sin that sword of God which may keep back another man yet though God sets the point of it to the breast of a presumptuous sinner it will not stave him off from adventuring therefore the presumptuous sinner is said to blesse himself in his heart though God threatens a curse Deut. 29. this is a truth that a presumptuous sinner is not changed by mercies nor affrighted by threats but as the Leviathan in Job laughs at the shaking of the speare so the heart of a presumptuous sinners puffs at all divine warnings and menaces come said they let it come that we may see him As there is not a love to the goodness of God so there is not a fear of the greatness of God in presumption 4. Presumptuous sins do arise from a false confidence there are two They arise from a false confidence Of the facility of mercy things upon which the presuming sinner doth imbolden himself 1. One is the facility of mercy when a man sets mercy against sinne he doth well because Gods mercies should draw our hearts off from sinne but when a man sets mercy against Justice now he offends yet thus doth the presumtuous sinner perhaps there is not in every presumptuous sinner such a spirit of Atheistical madnesse that he is absolutely carelesse of all that God threatens nor is he so miserably prodigal of his soul that he rejoyceth to have it damned no he may and sometimes doth apprehend threatnings yea so that his heart is caused to demurre it may be a stopping apprehension i. such as may make him study how to pursue his sinne and yet to wave and decline the edge of the sharp threatning and this he doth by opposing mercy to justice 't is true this is a sinne and divine justice will not take it well but I will adventure on it hoping that divine mercy will pacifie the rigor of the threatning I will sin and offend Justice but then I will decline that Court by flying to the Mercy-seat God is of a gentle heart easie to be entreated and will be presently satisfied and appeased Just like a man who will break his bones because he trusts to have them quickly set by a skilful Chirurgion or like a lewd child who adventures to outrages upon the scope and allowance of his fathers good nature This ground of presumption God fully intimates in Deut. 29. 19. when he heareth the words of the curse that he blesse himself in his heart saying I shall have peace though I walk in the imagination of mine heart to adde drunkenness to thirst c. Beloved this is certain that presumption disposeth of mercy beyond all allowance and writes a pardon which God will never allow nor seal it will dare to runne in debt upon a conceit of a discharge and clearing however as if Divine mercy were nothing else but a present untwining of all the knots which we make and a crossing of debts as soon as entred and served for no other end but that men should be bold to sinne and cheerful after the commission of it But verily mercy is more precious then so 2. Another is the self possibility and strength of future repentance Of the self possibility of future repentance he is one of the worst patients in a way of sinning who is confident that he can be his own Physician no soul wounds it self more then that which vainly thinks that it can presently cure them presumption is not alwayes carried upon an absolute hope of mercy but the sinner being more piercingly understanding knows that mercy is a special Charter and such a balme as is spread only upon a returning and humbling soule here it is that this presumptuous person will adventure to sinne upon a confidence that he will notwithstanding all this fashion and polish his soul to a meet capacity of mercy by hereafter repentings and humblings he doth foolishly delude his soul with a fancy of such things which exceed his power There are two things which the sinner cannot assure himself of One is the lengthning of his life for this candle is lighted and put out not according to our desires but according to divine pleasure all life hath its limits from the Lord of life and death he who sinnes to day cannot be assured that he shall live till to morrow Now
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
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
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
seeme a mercy if of a cruell Tyrant that would seem a mercy if of a desperate enemy if of bonds if of a sickness what then is it to be rid of the rule of sin which is infinitely worse then all these Fourthly no Lord so bad and no command soe vile as those of sin in dominion Therefore blesse God for your deliverance No Lord so bad or commandes so vile as those of sin in dominion you whose soules are through the mighty graciousnesse of a good God rescued from the powers of darknesse Tell me what are your thoughts what your judgements what your troubles for the workings of your vanquished enemy if the weakned corruptions appeare yet so vile what were your raigning corruptions If sin be so monstrous unto you now only in remptation what was it heretofore in dominion if the finger be so heavy what were the loynes if a particular action doth as you imagine expose you so dangerously what did the service of sin do under what displeasures of wrath lay your soules when sin had fullest affection and compleat to obedience Rebekah seemed weary of her life because of the presence of the Daughters of Heth If the presence created such an affliction what might the conjunction and union have done verily if sin be as it is bad and troublesome in combate O it is infinitely worse in the throne and absolute Empire over the soule wherein every faculty serves it with all its strength and madly strives how to dishonour God breaks his law resists his spirit to fulfill lusts and please the devill and to damne the soule O blesse the Lord for his goodnesse to thee that yet the dominion of sin is off T is true corruption yet remaines but yet it remaines not as a Lord but as a Tyrant not as a king but as an enemy time was that sin had thy love but now thou hatest it time was that sin had thy minde to devise for it but now those imaginations are cast down time was that thy will was espoused to sin but now a divorce is sued out time was that thy members were ready enough to fullfil the lusts of the flesh but now they are made servants of righteousnesse time was that thou didest sell thy selfe to wickednesse and was never so joyfull as when thou wast sinfull but now it is not so thou art a drudge a slave a vassall no longer thy former wayes amaze thee and the present Commands of sin are an affliction to thee O blesse the Lord c. 5. Again if the dominion of sin be off then assuredly the scepter If dominion of sin be off then the septer of Christ is set up in thy soul of Christ is set up in thy soul Beloved the soule stands not abides not in a middle estate it must have some one Lord or other it is necessarily under some one dominion either of sin or of Christ and this know that the dominion of sin cannot be taken off in the soul but by a contrary by a better by a stronger dominion by that of Christ who dispossesseth the strong man It is he who hath changed thy heart who hath made thy heart to chang its Master who hath drawn off thy love thy service c. Now no dominion in the world like that of Christ No dominion like Christs None so holy 1. None so holy hee is holy love holinesse and all his commands are righteous 2. None so Gracious he doth not exact beyond what he gives So gracious and will yet mercifully pardon our true endeavors of service wherein they fall short 3. None so peaceable his very service is a kind of wages to the obedient a vassal to sin is like a man labouring all day about Soe peaceable thornes and nettles the more abundance of them grasped Simile by him galls him with the more wounds and paines no man can be long cheerfully sinfull either Terrour or feare accompanies most sinnings but the service of Christ hath warrant from the word and peace from conscience 4. None so afflicted his commands are accompanied with So afflicted strength and spirit he bids us to do the worke and gives us his owne hand thereto imposeth duty and Imprinteth ability writes the law to the eare and writes it also in the heart 5. None so rewarded no man serves Christ too much or for Soe rewarded nought Though all our work be but duty yet he payes us rich wages we owe unto Christ all our strength and the use of all our graces neither doe we bring in so much of these in full service as we should yet our good Lord and Master will give us if we be faithfull servants at night our penny and at the last our crowne 6. Lastly be thankfull for if dominion be off then damnation is off There is no condemnation saith Paul to them that are in If dominon of sin be off damnation is off Christ Jesus who walk not after the flesh but after the spirit Rom 8. 1. A man is not damned meerly because he hath sin for then no man could be saved for who is the man that sinneth not but because sin is his Lord and he is the servant of sin Not so much because he is bad but because he will be bad not only for the act but for the love T is confessed that guilt is as naturall to sin as the shaddow is to the body no man can sin at any time in any thing and yet be Innocent But meritorious guilt is one thing and redounding guilt is another thing If the dominion of sin be broken off that a man loves not sin but hates it yeelds not up himselfe unto it but resists it is not in league but in conflict with it then the estate of guilt is taken off so that it shall not effectually redound to the condemnation of the person where God doth powerfully subdue the sinfull nature there he will mercifully pardon and discharge the unwillingly sinning and offending person if sin be not thy Lord then Hell shall not be thy portion He who is become an enemy to his sins grace rules in his heart now and glory shall crowne his soule hereafter Obj. But will some troubled and therefore unably discerning soule reply we doubt it not But that it is a most singular Doubts of troubled soules fearing they are still under the Dominion of sin mercy A rich grace worthy of greatest acceptance and heartiest thankes where the dominion of sin is broken off but alas we feare it is not so with us heavy cause have we to suspect that we are captives yet under sins dominion so that though others who can happily observe the yoke broken off and therefore can be chearfully thankfull we finde it yet strong O very strong and therefore more reason have we of griefe and sorrow Beloved it is granted that if a man findes himselfe indeed Sol. under the dominion of any sin assuredly
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
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
and the bad may go hand in hand both may hear both may read both may pray both may preach both may receive the Sacrament both may give almes but God judgeth not as man iudgeth by outward appearance he is a spirit and truth it self and therefore judgeth of actions by the spirit and as done in truth he searcheth the heart and reines and notwithstanding all the outward appearances of the strict and pompous Pharisees yet he reputeth them as hypocrites and so condemns them Matth. 23. 28. mettals you know are not judged and valued to be gold by the guilt put upon them but by that power and excellent substance which is in them And the natural gold though it look sometimes pale if yet it hath the true nature of gold is judged and reckoned above all counterfeit and gilted pieces so even pompous services which seem fair and glorious to the eyes of men may be rejected of God and the pretenders severely censured because their hearts under these are false and rotten like a dead man cloathed with a faire robe or a Sepulchre garnished outwardly yet within filled with dead and loathsome carcases And the upright Christian whose works are not so specious to the sight whose prayers may be sparing in words yet filled up with sighs and gâ—oanes and whose services may be interrupted with many distractions by him resisted and bewailed may be graciously accepted and rewarded because his sincerity is observed by Gods eye The poore widow could cast in but a mite a very small doit yet of great account was it it was more in Christs exposition then the treasure cast in by others why because she did it in uprightnesse her heart laid down the mite and only their hands put in their gifts her gift was to succour the poor the end of their bounty was to flame their own praise The Church of Philadelphia hath more praise then all the other Churches and yet we read she had but a little strength Rev. 3. 8. A little strength yea but it was upright for she held fast the truth and God judged of her by that Thus for the explication of the proposition now I proceed to the Application of it to our selves which I shall reduce to these heads 1. Of Trial and Examination 2. Of Consolation 3. Of Caution 4. Of Exhortation SECT III. THe first Use shall be to reflect upon upon our own hearts Use 1 and to feel their temper Beloved this is it which To reflect upon our own hearts God looks on and which gives unto us our denomination It is not naked action which make us or marres us our affections are in a sort all in all God complaines many times of the Israelites that they brought him no incense no sacrifice no service why was there none of these at all perhaps somtimes many of these yet God accounts them none It is not what we do but with what heart which makes God to reckon of our services They are but as ciphers which makes no number without uprightnesse God you know is truly good and infinitely wise and searching and spiritually holy that must be brought to him which is like to him or else it is not approved Would you be paid with counterfeit gold doth the shew please you without the substance will the complements of men satisfie you without a real friendship will a gaudy rotten house content you which hath no solidity and goodnesse would you take the words of your servants and their legs as sufficient while their hearts are false in their callings Nay would you be content that God should make a shew only a pretence that he would pardon you and help and comfort and save you and yet deny you real love real mercy real comfort real help and salvation then think how God should take shews from you without uprightnesse of heart Therefore I pray you take some paines with your hearts bring them to the ballance of the Sanctuary weigh them there reduce them to the rule try them there whether they be upright or no. Let me premise a few particulars which may prepare and To quicken you to this trial Consider quicken you to this tryal for uprightnesse of heart Eight things First There is no deceit or errour in the world of more dangerous There is no deceit of so dangerous consequence consequence then for a man to deceive himself and to erre about the right temper of his soul A man may mistake himself in the depth of his riches or the altitude of worldly friendship or latitude of his intellectual qualifications and abilities he may think himself rich and favoured and learned when perhaps he is not so but these mistakes are about nostra not about nos ours but not our selves and the danger may be only a tempest but not a shipwrack But for a man to deceive himself about his heart about his soule why what hath he more what hath he like them they are fundamental errors if a man lays a rotten foundation instead of a sound all his building at length sinks to the ground If a man sets forth in a fair ship whose bottom is unsound and leaking he loseth himselfe in the voyage Why upon the right and solid frame of the soul depends the eternity of our happinesse and therefore the error here is great and irrecoverable when a man hath past over many years in a form of godlinesse in an ingenuity of a civil carriage in a courting of God by some external and naked performances and comes to die and then his conscience riseth up and opens the secrets of his heart and life and makes him to know and feel that notwithstanding all his pretences and conceits that his heart hath continually harboured many known lusts and he did not minde God but himsâ—lf basely in all that he did what a fearful day will this be hoâ— will it make the soul to tremble when it hath no more time now but to see and eternally bewaile its own errours and deceits O Lord saith that oppressed man I have deceived my own soul I thought my self thus and thus but my heart hath deceived and beguiled me 2. Yet secondly consider that Hypocrisie which is apt Hypocrisie is a very common thing to beguile and deceive us is a very naturall and common thing There are three sorts of persons in the world Openly profane who faile in the matter and in the manner they are neither really good nor seeme so to be they are really wicked and declare themselves so to be the plague of their heart breakes out into Carbuncles and Botches Closely hypocritical who faile not so â—â—ch in the matter as in the manner who are wicked but seeâ—â—â— good who act some good but love more wickednesse Truly upright who are so in the matter and manner of Gods worship Now I say that hypocrisie is very natural it hath been and is a very common sinne Job 15. 34. speaks of a Congregation of
Though man cannot discern him yet God can and hath limmed him out for unsoundnesse in his word there is some secret lust which consists and stands notwithstanding all this either Herods sin or Demas's sin filthinesse or worldliness the Pharisees were wondrously covetous And his ends are base the Pyrate may rigge and trim and stear and order his ship as artificially and exquisitely as any Pilot who is the Kings most faithful servant only their hearts and their ends are different one is disloyal and the other is true one goes out to catch a prey and a bootie a prize for himself and the other sailes for his Masters honour and service The upright heart falls upon dutie with fear yet with affections he cannot do so much yet it is in truth and what he doth as it is by his Masters strength so it is faithfullie intended for his Masters glory But self-selfe-love and pride and vaine glorie fill the sailes of the hypocrite If you could paire of those accidental and by-causes he were no more able to hold on in duties thus then the bird to flie without her wings or the ship to run when the wind drives and fills out the sails Will the Hypocrite pray at all times said he in Job so that all which the Hypocrite doth is with a base heart like a slave and for base ends like a flatterer 5. It is a vain and foolish thing to be hypocritical in our services It is vain and foolish to be hypocritical in our services This is certain that a man cannot be an hypocrite but he must take some pains he must be very officious in pretences and duties it must cost him some money to give almes and much time to pray c. And when all is done nothing comes of it In respect of God he hath no reward with him there is no reason to give him wages who bestows not his service on us the hypocrite did serve himself and not God his owne praise and not Gods glory and therefore he can expect no reward from him he cannot say I prayed for grace that I might honour thee and for abilities that I might glorifie thee In respect of man for if a man be known to be an hypocrite then he loseth himself on all hands evil men hate him for the very shew of goodnesse and good men scorn him for his base dissimulation and rottenness But suppose he can conceal his hypocrisie then all the reward that he hath from men is but an ayrie applause Matth. 6. 5. When thou prayest thou shalt not be as the hypocrites are for they love to pray standing in the Synagogues and in the corners of the streets that they may be seen of men verily I say unto you they have their reward i. They have what they look for the applause of men and that 's all let them not expect any other reward And brethren this is a sad thing when a mans reward is only from man when all his reward is in this life and no rewards reserved for him hereafter Nay and the hypocrite is not so sure of this reward from man neither he may misse of it either for the kinde or measure of it and that will vex his heart like fidlers that regard eare service whose whole streine is to please the humours of men they sometimes get but little and with that many reproachful words and blowes so it may fare with an hypocrite whose actions are set only to the itch of applause and commendation c. 6. Nay hypocrisie is a most perillous sinne you shall receive Hypocrisie is a most perillous sinne the greater damnation said Christ Damnation O that is the eternall grave of the soul it speaks misery enough everlasting separation from God and everlasting flames of wrath in hell yet that is the portion of the hypocrite Esay 33. 14. The sinners in Zion are afraid fearfulnesse hath surprised the hypocrites who among us shall dwell with the devouring fire who among us shall dwell with everlasting burnings Greater Damnation An ordinary hell is not all for an hypocrite As if the furnace were heated seven times more hot the lowest and deepest punishment shall fall on him who presumes to put on the fairest shew with the foulest heart And do not think this strange for what is hypocrisie but a mocking of God The hypocrite doth as it were put tricks upon him and thinks to cousen omniscience and basely esteeme of him as if meere shews would satisfie him nay he doth justle God out of his prime place by referring all his services to himself and not to God and so doth adore his own name above the Name of God Verily my brethren these are sad things and if our hearts be not made of rock and stone they may awaken and startle them to take heed least we be guilty of this hypocrisie which is so diametrically opposite to uprightnesse 7. Againe consider that it is a very difficult thing to be upright though it be that acceptable frame of spirit so pleasing It is a difficult thing to be upright If we consider The deceitfulnesse of the heart to God and so comfortable as we may hear to us yet it is not so easie to be upright whither you consider 1. That decâ—â—tfulness which is in mans hâ—art the heart Jerem. 17. 9. is deceitful above all things q. d. there is not such a cunning thing as it not a thing in all the world which can delude us so easily so often as our owne hearts O what ado have we with our selves many times to speake a little duty what disputes of times against it many reasonings must be answered and silenced before we will yield to do the very worke so much as to heare as to pray by our selves and with others and to give almes c And then if the worke be extorted from us yet what pumping before any water comes what collision and striking before a few sparkes of fire will fly out my meaning is much ado to bring our hearts to our tongues our affections to our services without which they cannot be upright And when this is done then to set up the right end and scope and their to settle our intention fast and plaine O how difficult many by aimes and indirect ends do often present themselves that it is with us as with boys in writing we draw many crooked lines or as with them in archery we shoot by hither or beyond or beside the mark it is not easie to do good because God commands it or only because he may be glorifled 2. That spritualness which is required in upright motions I tell you that the very soule must act it selfe if the heart or way be The spiritualness required in upright motions upright not only his lips but his spirit must pray not only his eare but his heart must hear he must not only profess against sin but his soule must hate and abhor it And there is no
I mean the soul in its principle faculties as the mind or understanding and the will with the affections If God hath these then assuredly the man is upright when a man can say in respect of his minde with Paul Rom. 7. 12. The Law is holy and the Commandment holy just and good ver 16. I consent unto the Law that it is good or with David Psal 119. 1â—8 I esteem all thy precepts concerning all things to be upright when he can say in respect of his will and affections with Paul willing to live honestly in all things Heb. 13. with him again Rom. 7. 18. to will is present with me ver 19. the good that I would do v. 22. I delight in the Law of the Lord after the inward man or with David I desire to do thy will O my God yea thy Law is within my heart Psal 40. 8. And thou art my God I have determined to keep thy word Psal 119. This in Scripture is sometimes stiled a preparing of the heart to seek God as Jehoshapâ—at 1 Chron. 19. 31. and a cleaning to God with purpose of heart Act. 11. 23. all which intimated uprightness But you may reply if uprightnesse may be truly discovered by the bent of the heart then the vilest person may be upright for they confidently affirm that they meane no hurt their desires are good they would know more they would believe and repent and leave their sins yea they do strive to enter in at the strait gate To this I answer First if any man who hath been wicked doth now finde the purpose and bent of his heart set for God that the desires of his soul are unfeignedly to please God I should not doubt but God had changed this man and his heart were now made upright But secondly I conjecture that no wicked man doth or can have this bent and purpose of heart to please God to obey God in all things for it imports these things 1. An inward desire joyned with love Psal 119. O that my wayes were so directed that I might keep thy statutes But then afterward thy Law is my delight 2. An habitual inclination not a pang of the soul not a mood not a fit of an ague not a flash of lightning not as the morning dew But my soule breaketh for the longing that it hath unto thy judgements at all times Psalm 119. 20. Thirdly an active purpose Herein I do exercise or endeavour my self said Paul Acts 24. 16. though the purpose in an upright man doth exceed his actions yet there is some active and working ability with his purpose he will be doing service to all to God It is with evil men in their purposes as with Pilate he was purposed to let Christ go but yet he gave sentence so they pretend a purpose to please God but still live in their sinnes and do not stirre up themselves at all to all the means by which they may get grace and strength 6. There are many other tryals which I shall but mention unto you v. g. 1. The upright person will not baulk the greatest duty nor the least sins 2. He will serve God though alone Josh 24. 15. 3. His care is to order his conversation by the word that 's his rule 4. His motives which sets him to work are direct not the breath of the people praise of man love of himselfe It is a great matter to observe what sets the soule on work 5. His dearest communions are secret SECT IV. A Second Use of this point shall be for comfort to such as are upright There are many sweet comforts which may greatly revive and chear up such as are upright I will touch For comfort to such as are upright some of them at this time 1. One comfort is this that there is a gracious acceptance of their weak services The King of Persia did lovingly accept the poor mans handful of water and put it into a golden vessel There is a gracious acceptance of their weake services and gave him that vessel of gold To set this on Consider First that all our holy services they are the tithes as it were of our graces the rents of our helps a certain homage which we bring in to God they are such expressions or actions by which we strive to bring God glory and to please him Secondly that the best services are imperfect as no man doth so much as he should so the best Christian doth not so well as he should Look as the highest grace is still in defect so the most solemn duties are still in default It is with the best man in duty as with the Moon though it be at the full and shineth most clearly yet even then it hath its spots so when the heart is most enlarged with intentions and heavenly affections there is yet some contrary twange or some shortnesse some blemishablenesse notwithstanding Therefore Aaron was not only to bear the iniquities of the people but he was also to bear the iniquity of the holy offerings Exod. 28. 38. For as it was with Jacob after his earnest strugling with the Angel he arose with a lame and halting thigh so is it with all of us both in and after our most affectionate performances we are weak in our feet that is not good which is done by a good man and though he doth much which God doth reward yet he doth nothing so compleatly but God needs in something or other of it to pardon and cover Not only our sinnes can accuse us but some sinfulnesse in our best actions no man prays or heares or reades or acts any service of piety or charity in that full and ample eminency or integrity of degrees but that he may with the Elders in the Revelations cast these Crowns down to the ground Thirdly that by reason of these imperfections in duties there is more reason in a strict way of Justice that God should reject all then that he should accept of any thing Beloved it is granted that God doth not reject the services of his servants nay as he doth requite them so he will accept of them and reward them but this is not for the dignity of the servant but from the graciousnesse of the Master For if God should answer any imperfect service yea that which hath but a very little and particular imperfection suppose them to be some contrary transient thoughts or some thinner indispositions hanging about us in our duties I say if God should answer them from the court of pure Justice you should finde that the mixture of a little sin would easily cry down the acceptance of much good The most good which I bring in my services it is but duty and the least evil which I bring is besides the duty and the evil in duty be not able to make that part which is good to be bad yet it is able to shut out the service from acceptance because by reason of that evil the
from inequalities in holy service A third case in which a man may feare his uprightnesse may be some inequalities about holy services it goes thus sometimes a man findes his heart much inlarged in duties yet other times much contracted and straitned sometimes he is full of life and quick affections yet other times he feeles no active or lively disposition he can finde no minde or heart almost insomuch that either he can do little or nothing and what is done by him is but done all cheerfulnesse and quicknesse seems to fall off like the green leaves from the tree so that nothing but a meer naked carcase of duty is acted by him Now the case is whither a man may be reputed upright who many times finds himselfe thus in his services This is A case which ordinarily doth perplex many a good heart how cunning is Satan still to vex the soule if he can prevaile with us to omitt duty why then thou art plainely wicked if the soule be lesse free and compliant in the duty why then it is secretly hypocriticall thus he insnares us but to the resolution of the case thus Answered All inequality in holy service concludes not against uprightness First all inequalities in holy services do not conclude that a man is not upright Looke as the naturall life hath many spaces and as it were degrees of latitude a man may be able to run yet sometimes be scarse able to go these motions you wil say are unequall nevertheless the man lives both under the one and under the other so may it be with the spiritual life for it hath also its different and unequall spaces sometimes a man may do his services all in Joy other times all in teares sometimes his will is great and performances answerable other times his will is disposed but he cannot act in any proportion yet his heart lives uprightly in either Neverthelesse we must distinguish of inequalities in holy services Dinguish of inequalities there are two sorts of them Some arise from weaknesse of strength Others arise from falsenesse of heart You see a man sometimes able to move a weight of an hundred pounds at another time he is scarce able to lift a From weaknese of strength walk-ingstaffe why because his strength is failed and then no marvell that his actions vary so it may be with an upright man God is pleased sometimes to afford unto him a strong degree of heavenly assistance he clears his judgment inables his faith to apprehend and discerne quickens his affections restrains Satan puts downe the force of the inward contrarieties why at such a time the soule is mightily active in the power of received and conferred strength At another time the winde slackes and then no marvell the ship doth not post so fast the spirit bloweth when and where how he lists there is not always such a communication of actual strength and then our desires may be great but our performances will be unequall And this observe by the way that if the inequality depend only on weaknesse of strength there the heart still keeps its bent nay is most inwardly stirring in desires and propensions though it be not able to do the good that it would But there are also inequalities which arise from falseness of From falseness of heart heart As when a man hath an Ague which infects his humour or spirits or both he hath one good day and another bad day or as it is with a land-flood this hour posting in with such an high speed as if it would domineer over all the County and yet by and by it spends away it self there is no more of it to be seen so it may be with a man whose heart is false to God it may be with him thus he may have his moods his starts one while like those accompanying Christ and magnifying him with an Hosanna in the highest another while quite turned and crying out Crucisie Crucifie him So here one day or week who but God and what but duty not a Sermon missed not a prayer neglected yet on a sudden slow to hear careless to pray indifferent to any holy performance When inequalities arise from falseness of heart Now if the inequality arise from the falseness of heart and I pray you to observe this that it is ordinarily in three cases 1. When the performance was attempted meerly to compass some outward good a very Hypocrite may take much pains for his own ends of honour profit pleasure c. 2. When the performance was attempted meerly to remove some inward or outward evil as pangs of conscience within or shame and censure without 3. When the old lust is returned to new strength the bitterness of death is off or the like and now the heart returns to its former haunt and natural bent to the love and practise of such or such a sin which will easily beget and declare an inequality There are two sorts of inequalities about holy duties in duties for love and practise of sin will either make all duty to cease or any method of duty to stagger and change 2. Observe that there are two sorts of inequalities about holy services Some respect the Will and Actum elicitum as the Schoolmen speak the first springings of it its secret inclinings and motions Others respect the Exercise or Fact and Actum imperatum as they call it from these I infer two conclusions viz. 1. That inequalities of holy services in respect of the exercise or fact may consist with uprightness v. g. A man one day may The inequalities of holy services in respect of the exercise may consist with uprightness be able to find words more readily and abundantly in prayer and lively-hood in his affections then at another time and yet be truly upright Look as a Preacher may be able to study and to preach one day better then another and a Tradseman to follow his particular Calling yet both the one and the other be truly upright in their particular Calling so I say of the expressed and external acts which respect the course of our general Callings c 2. That intrinsecal inequalities those in the will and purposes Inequalities in the Will and purposes thereof argue defect of uprightness thereof argues defect of uprightness When a mans will is one while strongly purposed for duty and by and by it is totally bent and set for sin here the inequality doth depend upon the division of the heart which is Hypocrisie and falseness 3. Cheerfulness or uncheerfulness in the performance of duties Cheerfulness or uncheerfulness in duties are not infallible symptoms etiher way are not infallible symptoms either way By Cheerfulness I mean the liberty or freedom of the spirits and by uncheerfulness the sadness heaviness or dulness of them As it may be a day though the sun shine not nay as the sun doth keep on its natural course and motion under the
close unevennesses and hypocritical practises of sin against thy better profession of holy walking What the Prophet spake of the unjust gainer He getteth riches and not by right he shall leave them in the midst of his days and at the end he shall be a fool That say I of the Hypocrite he heaps up duty upon duty works upon works but the day of tryal comes and then he shall appear to be a fool Ah vain man to think there is not a day for the discovery of secrets or that there is not a God who searcheth the hearts and reins who greedily hunts after the applause and credit of men and declines the approbation of the great Judge O when thy accounts are to be presented and given up before the tribunal seat of the holy and true and terrible God and thou shalt then say O Lord all the outward good I did I did it only to get my self a name all the services of Religion I laboured in them only that men might think well of me some of thy precepts I did like but others I did not care for because they thwarted my ends much good I did but it was only to cloak and cover the much secret evil which I did love and in which I did walk so many years I lived and kept company with Christians against whose powerfull practise of holiness my heart did rise many a time did their heavenly discourses find out and condemn my private lust yet I bleared their eyes I yet wrested with my conscience I would not yet leave all my sins and now wo is me thou dost love truth in the inward parts this I knew yet I played the hypocrite Nay if more may be added then take this the Lord God after death will shut the door against such foolish persons who content themselves with lamps without oyl and do cry Lord Lord have we not preached c. and heard thee in our streets and yet were workers of iniquity Look as the Lord takes notice of a mans Hypocrisy now so this people draws near unto me with their lips but their hearts are far from me so he will take notice of the Hypocrite hereafter not only to shut heaven against him but to cast him into everlasting burnings Isa 33. 14. so then methinks here were motives enough to stir us up to be upright because else the Lord regards us not neither persons nor works yea his Word condemns us and our consciences do condemn us we walk under a sentence and shall die under a curse and God will be against us too in Judgement he will not know us but abominate us from his presence 2. But then if you consider on the other side How acceptable Uprightness is very acceptable unto God a thing uprightness is to God what delight he takes in such-persons how his Covenant is with them and what infinite promises are their Treasuries how God will hear their prayers accept of their person pass over their weaknesses increase their blessings establish their comforts what defences and secret and strong and comfortable acquittances Uprightness breeds in the conscience what considence it gives in our accesses to God what solace under all our crosses what peace and quietness and strength notwithstanding all contrary suggestions what boldness in death what grounds to Implead with God! what a certainty of acceptance now and truest Glory hereafter O how might these things work upon our hearts to labour to be upright c. Object But you will say now why what may we do to get uprightness and to maintain it Sol. Now we come to the means of uprightness for which Means take these particulars into your consideration 1. Directions for the getting of it 2. Directions for the preserving of it 3. Some other considerations and meditations for the Directions to get uprightness of heart Go to God for it first I commend these things unto you 1. If ever you would have upright hearts you must then go to God for them Hypocrisy is a natural weed we need not go beyond our selves to find a cause of it even a Child is able to frame actions to the eye of others but uprightness is a flower of heaven only that God who can make new is able to make the heart upright I pray you to consider that all the holy qualities and tempets of the new Covenant come from no other spring then Gods grace none can bestow them but God and he can do it Now the upright heart is a spring of the Covenant Jer. 31. 39. I will give them one heart and one way that they may fear me for ever Is there here a person this day who is sensible of the guile of his spirit of the hypocrisie in his heart that he cannot be so for God as he should that he is uneven and oft-times crooked in his walkings why go to God! pray with David Psalm 51. 1. O create in me a clean heart O Lord and renew a right spirit within me But you will say may an hypocrite come to God will God regard him though he calls upon him will he not shut out his prayers will he heare the prayer of him who regards sin in his heart I Answer Sol. It matters not how much hypocrisie hath been hatched within thee and acted by thee heretofore If now thou commest to be sensible of thy hypocrisie and to condemn it to bewail it to abhor it if former hypocrisie be now come to hearty conflict though be giving out into many thoughts of selfe and base ends yet be not dismayed go to God he can subdue it and he can take out that guile of thy spirit and he can fashion a straitnesse and rightnesse of heavenly frame within thee he is able to make good whatsoever he hath promised Secondly if you would finde uprightnesse in you then get an Get a predominat love of God and his wayes exceeding and predominate love of God and his wayes Love is of great force and influence to a mans ways and actions it is like the Rudder which doth master the ship in the motion it can turne and winde it any way so doth love prevaile with the soule it hath a command over it about a mans ways and actions if a man had a strong love of God if he did heartily and with great affections incline and strive for God for his glory for his truth this would prevaile with him to be upright Deut. 10. 12. the love of God is put in as a meanes to walke in all his wayes and to serve him with all our hearts The want of uprightnesse comes from the want of love as the falsnesse of a woman to her husband growes upon want of conjugall love it is the love of the world which draws a man so often aside which makes him off and on and it is the love of sin which makes a man so hypocriticall If a man could love God above all he would delight
to walk with him he would be careful to please him fearful to offend him ready to obey him would be kept in for God he would not make so many strayings he would minde Gods glory more Thirdly get to hate sin A secret love of sin after all restraints and pauses will draw the soule aside It will like a covered Get to hate sin disease break out againe There are three things in hatred which contribute to uprightnesse 1. It is an inward aversation the very heart is drawen off from an object and the heart is filled with a loathing and a detestation of the evill not the tongue and looks onely but the very inclination of the will is turned aside 2. It is universall for hatred is of the kinde the will in the whole latitude of it is the object of hatred I hate every false way said David Psal 119. 3. It is permanent and durable passion is a storme which will quickly off but hatred is a setled quality arguments allay it not nor doth time remove it what have I to do any more with Idols said Ephraim Hosea 14. 8. They shall defile their coverings and say unto them get thee hence Esa 30. 22. So that if a man could get the hatred of sin he should quickly finde an even uprightnesse The cause why a man is not even in his walking is either because 1. His heart is not bent against sinne but gives a delightful way unto it it doth not resist and loath it but harbours and favours it 2. Some one particular lust winnes and gaines upon the soule though some are unacted yet one speciall lust is retained which hath power to command and rule the life 3. He is carried against sin upon mutable and decaying grounds which being removed the heart then returnes to its proper and naturall bent But now if spiritual hatred of sinne were implanted then the combat twixt sin and the person would be inward the very heart would loath the nature and inclinations of it and it would be universall and constant so that here would arise a generall evennesse in a mans coversation Unevenness though it appear without yet it begins within the heart is the maine wheele of a mans course and therefore if love gets the heart for God and hatred rules the heart against sin you may very well believe that these two will yeeld out a very upright endeavour and course of holinesse In spirituals that which keeps the fountaine doth keep the streame and that which betters the heart doth likwise well order the life 2. For the second which respect the preserving meanes take Directions for preserving it these directions 1. First if you would preserve uprightnesse you must preserve Preserving aâ— holy feare of God an holy feare of God you know the promise I will put my feare into their hearts and they shall not depart from me Jere. 32. Sinning is the only departing from God He never leaves us but for sin our departing is our unevenness and we never leave him but by sinne and our unupright walkings but that now which keeps us from departing is feare The feare of the Lord is a fountaine of life to depart from the snares of death Prov. 24. 27. If a man could alwayes keep an awful and powerfull regard to God that he stood in awe of his attributes and of his word he would keep plaine with God he would not transgresse for a morsel nor thinke that it may be safe for him to sin An Holy feare of God hath these two Properties 1. It puts the soule and actions in Gods presence one saith that God is all eye to see every thing and all eare to heare every thing so doth holy feare represent God as one who is now beholding all that I do and as one who understands my thoughts afar off from whom no not the whisperings of the minde nor the imaginations of my heart nor the closest and most secret actings can be concealed Its stands in awe of this all discovering God how can I do this great wickednesse and sinne against God saide Joseph when there were none but he and his mistresse and his God together Gen. 39. 9. I feare his justice that it will breake out upon me if I should dare to sin and I feare his mercy that it will draw off if I presume to offend Psal 4. 4. Stand in awe and sinne not Psal 119. 161. Princes also have persecuted me without a cause Why this might stirre up strange qualities in David O no but my heart standeth in awe of thy word q. d. I dirst not breake out to sin for all that thy word which I feared kept me in 2. Faith breeds and preserves uprightnesse and evennesse I â—aith preserves uprightnesse remember the Apostles caution Heb. 3. 12. Take heed brethren least their be in any of you an evill heart of unbeliefe in departing from the living God unbeliefe it is the root of all hypocrisie and appostacy that men are but halfe in duties it is because they do not indeed believe the extent of obedience to God and that they keep some private lust it is because they do not indeed believe the truth of Gods justice power wrath But saith causeth evennesse forasmuch 1. As it sets up prevailing arguâ—ents the soul never doubtes in the way but by the strength of false arguments either false pleasures or false profits is forcible with the heart insnares it we step aside alwaies by the cunning of error But faith not only discovers false inducements but also bringes better and stronger motives it knowes and teacheth where the soule will be at a losse and holds it off by the goodnesse and kindnesse and loving favour of God who would venture his comfortable aspect of God and sweet communion with Christ for a morsel of stollen bread or for one draught of unlawful pleasure 2. It constraines the heart to singular love of God and Christ the more faith the more love all true faith is inflaming for it sees and feels much love and therefore kindles much now much love raiseth much evennesse in walking whiles the love is kept up close to God the heart and life ordinarily are kept in an upright motion for all true love is tender and careful and pleasing 3. It purifies the heart Faith is like fire which hath one quality to ascend and another to burne so faith it negotiates for us at heaven and likewise it breeds more intrinsecall renovation of the heart by holinesse faith is the best friend to our graces the surest helpe to our affections the strongest prop to our duties and the sorest enemy to our sinnes No grace doth so much for the heart as faith our assistance for good and our resistance of evil depends most on it we finde experimentally that many sinnes then breake out when we loose the sight of God as long as we can eye God the soule is safe see God in his promises
heart in a clear glass through which any one may see the pulse and motion of it But this is sure that however in this life our actions and wayes may be wrapt up with many devices and hidden conceits of Hypocrisie Yet at the day of Judgement every man shall be throughly opened anatomized as it were and orderly cut up What his heart did love or hate what publick or private wickedness it did act and would not forsake what pretences to cover secret sinnings what bawlkings and declinings of known duties what ingenuous or sordid ends in all and every performance all these and more then these must be spread open at the day of Judgement before the eyes of men and Angels Of which did we believingly consider probable it is that we would attend to uprightness of heart and life to present a fair copy of our selves to the eye of God 3. A little unevenness will mar the comfort of a great deal of A little unevenness will marre the comfort of our uprightness uprightness There are two sorts of unevenness in walking One is Habitual and allowed which marres the just hopes and expectations of glory Forasmuch as that is either gross profaneness or cunning Hypocrisy both which are excluding sins Another is Actual which is a trip a stumble an out-stripping in the course of a pious walking I confess it may befall the best yet it will imbitter our soules All the good course which a man hath led and actions which he hath sincerely done cannot so much comfort him as many particular obliquities and unevennesses may sad and perplex him As in a Simile wrinch of the foot the present pain shuts out the sense of all former strength or as in the sickness of the stomack the present disease closeth up the sense of all health so the particular miscarriages in a Christian course they may fold up or at least suspend the tast of all the sensible comfort which uprightness formerly yielded and shot forth They may break the bones of David Psalm 51 and melt the soul of Peter and cast us both to darkness of trouble and sorrow and the labour of many active endeavours before we can see God to be our God again and be perswaded that our estate is really right and sound 4. That God is to be set up above all It is an hard yet it is That God is to be set up above all an usefull thing to ascribe unto God the Original of excellencies that he is God and that Power Might and Glory and obedience belongs unto him that he made us and not we our selves and that our beings as they are depending upon his power so our wayes upon his Rule and he is Lord of Lords all are under him and being the universal efficient he ought also to be our universal end God is set up above all other 1. When his Rule and Word swayes us against all other 2. When his Glory is singly or supreamly aimed at above all other things and both these complear uprightness FINIS THE THRONE OF MERCY AND THE TRIBUNAL OF JUSTICE ERECTED In the Remissibleness of All Sin and in the Irremissibleness of the SIN against the HOLY GHOST In two SERMONS on Mat. 12. 31. Preached before an Honourable Auditory By Obadiah Sedgwick B. D. LONDON Printed by T. R. for Adoniram Byfeild at the sign of the three Bibles in Corn-hill near Popes-head Alley Anno 1660. THE THRONE of MERCY AND TRIBUNAL of JUSTICE MAT. 12. 31. Wherefore I say unto you all manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy Ghost shall not be forgiven unto men THE best of actions are oft-times subject to misconstructions and a busie malice will either find or fasten spots upon the purest innocency This Chapter is the Map wherein you may read these truths Christ cannot speak or do but an envious Pharisee will pry and censure and slander Nothing is more offensive to an ill eye then the light and that which much afflicts an ill heart is the beauty of that good which it sees in or done by others Let Christs Disciples pluck but some ears of corn only to make necessary satisfaction to natural hunger verse 1. the Pharisee will presently pluck at Christ himself and murmur him not to be a pattern of obedience but a pattern of licentiousness Behold thy Disciples do that which is not lawfull on the Sabbath day verse 2. If Christ doth step from the field into the Synagogue verse 9. there also shall he have the catching attendance of the Pharisee Malicious hatred is like the shadow which will pursue the body of pious actions Here he no sooner finds a fit object for his mercy but the Pharisees endeavoured to divert the execution by an ensnaring scruple Is it lawful to heal on the sabbath daies verse 10. as though the duties of piety jusled out all offices of charity and that God who commanded sacrifice had not also preferred mercy They themselves would reach forth the courtesie of relief to a distressed beast v. 11. and therefore Christ might justly lend his hand of mercifull Charity to a diseased person verse 12. In the 22. ver He heals one possessed of a devil a miracle that begat amazement amongst the people and some kind of credence concerning his Divinity but in the Pharisees it vented plain Blasphemy This fellow casts out devils by the prince of devils verse 24. A bitter and high reproach and such as was for the truth neither probable nor possible For First Will Satan cast out Satan He that seeks the constant support will he willingly overthrow his own Kingdom Secondly Can Satan cast out Satan he that is cast out must be of lesser power and he that doth cast out must be of greater power but can Satan be greater and lesser then himself These Arguments could not but convince their judgements yet they did not extingush their malice they could not deny these to be truths yet will they pertinaciously deny their affections to them what they could not answer they would resist and though they saw sufficient reason and evidence yet they are resolved not to believe but to contemn Christ Wherefore I say unto you all manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy Ghost c. Which words are like the two mountains of Moses Mount Eâ—al and Mount Gorazim of blessing and of curses here is the sweetest mercy and the purest Justice or the Throne of Parts of the Text. Mercy and the Tribunal of Justice or here is set out two glorious Attributes of God Mercy and Justice I. You have the Throne of Mercy erected in these words The Throne of Mercy All manner of sin and blasphemy shall be forgiven wherein you have First The universality of the object not quoddam but The universality of the Object quodvis peccatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every sin
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