SECT. I.

1. IN what respect sinnes are called secret? for the reso­lution In what re­spect sins are called secret. of this know, that sinne hath a double re­ference.

Either to God, and so really no sin, nor manner of sinning Not to God. is secret, Can any hide himself in secret places, that I shall not see him? saith the Lord, do not I fill heaven and earth, saith the Lord, Jer. 23. 24. it is true, that wicked men with an Atheistical folly imagine to hide themselves, and their sin­ful wayes from God, they seek deep to hide their Councel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us, Isa. 29. 15. But really it is not so, though the cloud may somewhat eclipse the light of the Sun, and though the dark night may shut it forth altogether, yet there stands no cloud, nor curtain, nor moment of darknesse or secrecy 'twixt the eyes of God and the wayes of man: The wayes of a man are before the eyes of the Lord, and he [Page 8] pondereth all his goings, Prov. 5. 21. He speakes principally there of the wayes of the adulterer which usually are plotted with the most cunning secrecy, yet God seeth all those wayes, so Heb. 4. 13. There is not any Creature that is not manifest in his sight, but all things are naked, and opened (Anatomized) even to the eyes of him with whom we have to doe. Not a creature, not a thing, not any thing of any creature, but it is naked, it is without all figge leaves, it is uncased of his colours and pretences, ye it is opened as it were unbowelled, cut into distinct pieces, the very inside of it turned out to the eyes of God.

O [...] to man, and thus indeed comes in the division of sin into, But to man. 1. open: and 2. secret: Now in this respect sin may be Termed secret dive [...]sly.

1. In respect of the person sinning: when his very sinning is (formally considered) hidden from himselfe ( [...].) he doth a In respect of the person sin­ing. thing which is really sinful, but to him it is not Apprehensively so what outrages did Paul breath out against the Church in times of his Ignorace which he did not know to be acts of sin, but thought to be motions of a warrantable zeal; In this sense all the obliquities which may be fastned, at least, upon Invincible Ignor [...]nce, may be sti [...]ed secret sinners.

2. In r [...]spect of the manner of sining, and thus sins may be Ter­med In respect of the manner of sining. secret.

Either, 1. When they are coloured and disguised, though they doe flye abroad, get not under that name, but apparelied with When coloured and disguised. some semblances of vertues: Cyprian complaines of such tricks in his second Epistle which is to Donatus.

2. When they are kept off from the stage of the world, they When kept off from the eye of the world. are like fire in the Chimney, though you do not see it, yet it barnes: so many a person, like those in Ezekiel, Commit abo­minations in secret: (i) so as the Publicke eye is not upon them: He is sinful, and acts it with the greatest vileness, All the dif­ference twixt another sinner and him, is this; that he is, and the other saith, he is a sinner; just as twixt a book shut, and a booke opened; that which is shut, hath the same lines and words, but the other being opened, every man may see and read them.

3. When they are kept, not only from a publicke Eye, But [Page 9] from any mortall Eye: (i.) The carnall Eye of him who Com­mits When kept from the eye of him that com­mits it. the sinnes sees them not, He doth indeed see them with the eye of Conscience but not with an eye of naturall sense: e­ven those persons with whom he doth converse, and who high­ly commend the frame of his wayes, cannot yet see the secret discoursings and actings of sin in his minde and heart: for Bre­thren, all the actings of sin are not without, they are not visi­ble, but there are some, yea the most dangerous actings within the soule: where corruption lies as a fountaine and root. The Heart of man is A scheme of wickedness, nay, a man saith that in his heart, which he dares not speak with his tongue, and his thought will do that which his hands dare not to exe­cute, well then sin may be called secret, when it is sin, and acted as sin, even there, where none but God and Conscience can see; me thinks sin is like a Candle in a Lauterne where the shining is first within, and then bursting out at the windows: or like Boyls and ulcerous Humors which are scabbes and scurvy stuffe, first within the skin, and afterwards they breake out to the veiw on the outside, so it is with sin, it is a malignant Humor, and a fretting leprosie, diffusing it selfe into several secret acts and workings within the minde, and then it breaks abroad and dares adventure the practise of it selfe to the eye of the world, and be it, that it may never see the light, that it may be like a Child born and buried in the wombe, yet as that Child is a man, a true man there clossetted in that hidden frame of nature, so sin is truely sin; though it never it gets out beyond the wombe which did conceive and enliven it.

Now whether David doth speak of secret sins in opposition to the eyes of men, or to his own sensible eye, (i.) such as cur­rupt Nature did commit within his own heart; or whether he intends it of both? it may be much disputed: for my part I con­jecture that it may be understood both of such which he might commit in private, & so the words respect the actings of sin in se­cret, & also which his own heart & thoughts might commit with­in themselves, and so the words respect the secret actings of sin, though Principally they may be most fitly Expounded in this latter sense.

But what were those secret sins from which David desired to be cleansed.

[Page 10] Nay that is a secret; he doth not Instance in any one because his desire is to be freed from Every one: he speaks Indefinitly, He found many secret inclinations (without all doubt in several kindes of sinne, now in one, now in another, from all of which (not some onely) he desires to be Cleansed.

SECT. II.

2. BUt what is that to be Cleansed.

There be two Expositions of it.

1. One is that he desires to be justified, to be pardoned those What it is to be cleansed. sins and so the Hebrew word [...] doth import in the second conjugation immunem aliquem facere a Culpa vel a poena.

And indeed the blood of Christ which justifies is a Cleansing To be justified. thing, it wipes off the guilt.

Now if this be it, Then thus much is evident, that secret thoughts and inclinations may be sinful and are damnable, or else they were not pardonable.

2. Another is that he desires more to be sanctified, and that his To be more sanctified. Nature might be more changed, not only that outward sinnings might be abandoned, but even inward actings or motions might be subdued.

And observe, he doth desire to be Cleansed, he doth not de­sire to be dipped only into the water, or sprinkled, he doth not desire only to be a little rinsed, but he desires to be washed so 3. Things Im­plyed in this desire. long untill he be cleansed, untill his soule be made cleane and pure, and free from those secret sinfulnesses.

Where observe by the way three things.

First, he who hath received True Grace needs more grace: our lives need to be still reformed, and our hearts stil to be cleansed, Hee who hath received true grace needs more grace. the soul is such a vessel as continually is gathering in and sending out what is corrupt and evill. It is like a fountaine which you need still be laving of it out.

2. Againe the progresse and perfection of cleansing the soule ap­pertaines The Progresse of cleansing the soule be­longe to God as well as the beginning. to God as well as the beginning, The physician must goe through with his cure, or else the patient will relapse, the disease will prevaile, no not the created Grace in the [Page 11] soule is hard enough to keep down sinne, much less to put it out, unless a divine & new assistance comes to the soul, There­fore David, though an Holy man, prayes to God to cleanse him.

3. Lastly, persons Truly Holy, and sensible desire yet further Persons truly holy, desire more holinesse, measures, of Holiness: David was cleansed before, and yet he desires to be cleansed: why, because though he had a radicall purity, yet he had not the graduall purity, The whole man was cleansed, but it was not cleansed wholly: some grace he had, but more he did want, some sins he was prety well rid off, but others he felt yet stirring and working: Though no man saw them, yet he felt them: Noe combat, serves the Christian but that which Lookes to victory, and he thinks the day is not yet won, if he hath not yet the conquest of every sin, as well as any one.

SECT. III.

3. BUt why should we desire to be cleansed from secret sinnes: Why we should desire to be cleansed from secret sins. Secret sins will becom Publike sins if not cleansed. Either from secret acting or secret motions.

I will give you diverse reasons of it.

1. Because secret sins will become publike sins, if they be not cleansed. It is with the soule, as it is with the body wherein diseases are first bred, and then manifested; and if you suppress them not in their root, you shall shortly see them to break out in the fruit: or as it is with fire catching the inside of the house first, and there if you doe not surprise it, it will make way for its selfe to get to the outside. Lust when it hath conceived it bringeth forth sin, Jam. 1. 15. Beloved, remember this, that though the first ground of sin be within the heart, yet the pro­pension of sin is to come forth into publicke: the Child in the wombe hath not stronger throwes to get out of its private lodg­ing, then sin secretly wrought to fly into open and manifest action: Ammon is sick with the sinful Conceptions of incestuous lust, and what ado was there till he had committed that villany: let a man set up any sin in delightful Contemplation and medi­tations that same inward acting of his sin, Either doth actually [Page 12] Cast him upon the outward adventures, or invites them. This is the least that it doth, it doth strangly ripen his naturall incli­nation; and besides that it doth prepare him for a temptation that suits that way: Satan shall not need to tempt him much, who hath already tempted himself: and he who will work sin in his heart, a weak occasion will draw it out into his life, thirty pieces of silver will prevaile with a covetous Judas, who had al­ready sold his Master in his heart.

Object. But what of that, will you say, suppose that secret sins uncleansed do become publicke.

I say therefore, should we the rather labour to cleanse them: for as much as the more publick sin becomes, the worse it is you know, that if the word or letter of the minde be written in paper, now it becomes a copy for others to write after, whilst secret sins are confined the house (i.) to the soule only, and break not out into visible act, though they be very damnable, yet they are but of personal and proper danger, they indanger him only who maintaines them, as poyson doth him who takes the poyson; But when they come to publick and visible actings, then they are a copy, they are exemplary sins, & like the Plague infecting other persons, others are capable to imitate them, and soe more souls are tainted, and God now receives a common dishonour.

2. Secret sins are apt to deceive us most, & therefore cleanse there; Secret sins are apt to deceive us most. there is a deceitfulnesse in all sinnings whatsoever, the soule is cousened by sin whensoever it doth sin; but now secret sins deceive us most, they are most apt to prevaile with us: partly,

1. Because we have not that strict and spirituall judgement of the inwards of sin, as of the outwards: many times we conceive of them as no sins at all, or else as slight and veniall, to draw a sword, and run a man thorow the heart; O this is a fearful murder, to draw a false word, and slanderously to pierce thorow his good name, we likewise imagine that this may be bad, but to kill a man with malicious thoughts, with revengeful plots and desires, nay, this is scarce thought as a matter culpable, or at least very excusable. Beloved, it is the ingenium of sin to come off easily in the soule without stir and debate, and no sins come off so easily, as those with we scarce imagine to be sins. Now we are apt to think that secret sinnes are scarce sinnes.

[Page 13] 2. And because Most men decline sinne upon outward respects, which doe not reach the actings of secret sins, shame and fear, and observance are great, and the only restraints to ma­ny. They doe not live in, and visibly commit such sins, because they like not shame, and are afraid of punishment, but what are those to secret sinnings, where no Law of man can reach, and no ey of man can search. It is true, that God hath set some one or other to watch the sinner al over, as his law for inward, & outward actings; his conscience principally for the inward, and the eyes and mouths, and hands of men for the outward: but now for secret sinning, it being invisible, it doth therefore escape all the out­ward restraints by the seeing, and speaking, and judging of men; and it hath mainly to attend what conscience wil say, which per­haps is ignorant or drousy, & if it doth speak yet it is not regard­ed: Now mark of all sins eye them most, which do most easily de­ceive you, these a man commits most, affects most, and con­tinues in longest, since therefore secret sins come under that form, is it not necessary to labour to be cleansed from them.

3. The strength of sin is inward, therefore labour to be clean­sed The streng [...]h of sin is inward from secret sins; if a man hath a fever, so that his tongue doth even fry in his mouth, and his flesh is even rosted with burning heat, yet the strength of that fever is in his spirits and inward parts, which are set on fire by some humorous distemper; so is it with sinne though the outward actings be bad enough, yet the strong holds are within the soule: The strength of a sin,

1. Lies in its nearnesse to the fountaine, from whence it can take a quick, immediate, and continual supply, and so doe our secret sins, they are as neare to Originall sin, as the first drop­pings are to the springe head: they are indeed Originall sin immediatly acting it selfe, which sin is a full sin, a feeding sin, a sinning sin, and never weary.

2. It Lies in the acceptance of the affections: love and liking set sin upon its throne: They are the Armes royall of a sinne; now of the two, men are more apt to like and love secret then open sinnings.

3. It lies in the confidence of Commission: Now a man doth [Page 14] take more heart and boldnesse and courage to commit secret sins then open.

4. It lies in the iteration and frequency of acting, for sinne often repeated & acted, is like a cable doubled in strength by the ma­nifold twistings, but secret sins are more frequently iterated; an uncleane heart can keep a whore in his thoughts every day and moment, who perhaps is afraid to be seen at the door of her house once a yeare: a proud person can disdaine another in his heart all the week, who yet will not shew it once a month, so for the malicious, &c.

4. The principle object of Gods eye, is the inward and secret The principle object of Gods eye is the secret frame of the soule. frame of the soule, therefore labour to be cleansed from secret sins, Psa. 66. 18. If I regard iniquity in my heart, the Lord will not heare me, Psa. 51. 6. Behold, thou desirest Truth in the inward parts: Therefore is he often said in scripture to search the heart & the reines, which intimates this special observation of the secret frame: it is true, that God doth give in charge against open sins, why, because he would not have any to be profane; and so he doth give singular charge against secret sins, why? because he cannot endure any to be hypocritical: the man is most, in al to God what his inside is: if ye work wickedness in your heart, God will destroy you, plaister your visible part with all sorts of pious expressions, if yet you can set up a form of sinning within, you are notable Hypocrites? the Lord seeth you to be false, and rotten, and he will discharge himselfe of you: Treason is as bad as Rebellion, Rebellion is but open Treason, and Trea­son is but secret Rebellion; the King will exact life justly for either; so will God for the secret sinnings, as well as for The spirit of God is grieved by secret sins. the open.

The spirit of God is greived by secret sins, as well as dishonored by open sinnings.

SECT. IIII.

Use. NOw I come to the Applications of this point, Is it the de­sire of an holy heart to be cleansed? not only from publike, [Page 15] but also from private sinnes, not only from grosse and visible, but also from secret and invisible sins: then these things will fol­low For Informati­on. from hence, as informations.

1. That true holinesse hath a repugnancy and contrariety to all sins: It is not contrary to sin, because it is open and manifest; True holinesse hath a contra­riety to all sin. nor to sin, because it is private and secret, but to sin as sin, whether publike or whether private, because both the one, & the other is contrary to Gods wil & glory, as it is with true light, though it be but a beame, yet it is universally opposite to all darknesse: or as it is with heat, though there be but one degree of it, yet it is op­posite to all cold; so if the holinesse be true and reall, it cannot comply with any known sin: you can never reconcile them in the affection: they may have an unwilling consistence in the person, but you can never make them to agree in the affecti­on.

Beloved, there is a marvellous difference twixt things which are at difference by a respective and accidentall repugnancy, and by a naturall and pure contrariety, in the former there may be an accord, but in the latter none: an Hypocriticall heart may fall out with its sin for the consequence of it, for the shame it brings, for the stinging guilt which it causeth in the conscience, yet his heart hath (in absolute termes) an inward Cohesion and league with that sin: but now true holi­ness & sin are opposite with a natural contrariety, therefore you can never reconcile them in the heart: but the opposition is in­ward as well as outward, to sin wheresoever it is. That sanctify­cation is Im­perfect in this life.

2. That sanctification is not perfect in this life, he who hath most grace, hath yet some sin: Else why doth David (an ho­ly person) desire to be cleansed, he who needs to pray, that he may be cleansed, cannot yet totally say, my heart is Cleane.

There is a perfection of Integrity which an holy heart hath stand­ing in opposition to Hypocrisie and essentiall defectivenesse, but there is not a Perfection of eminency which consists in an oppositi­on to all want: Grace whiles in your hearts living on the earth, is as health rising in a sick body, or like heat getting into the water, or like light spreading it selfe more and more to chase away darknesse, there is yet more of sin to be conquered, and we have lesse grace then we should have, and where any [Page 16] part or degree of sin is yet as an enemy, being and rising, there grace though it may be sound and saving, yet is it not absolute and perfect.

3. Here you may understand the grounds and reasons of the That secret corruptions are the Christi­ans trouble. many troubles and heavy complaints of Christians: It is true, that they may faile many times in their words and speeches (and he is a very perfect man who doth not trespasse therein) and they may be overtaken with explicit sinnings, no holy person will professe himselfe to be an Angell, but he hath many out­ward sins to bewaile, as he hath many inward graces to bless God for; yet the load of his soule is within his soule; commissions doe justly humble him; but the secret in­clinations of sinne they doe even burst his heart asunder.

Why looke ye so sad, say we oftentimes to good people, and why are yea so cast down? what is it which troubles you? you have a good God, and a good Christ, and a good Gospel, yea, I have, but withall, I have yet a bad heart in despite of all my conflictings, and and strivings, and prayings; I am yet so mo­lested with sinful imaginations, with sinful inclinations: If I do, not performe duty with any life, I am troubled for my dulness: if I doe it with any life, I am troubled with pride: If I do not pray, I cannot bear the guilt of a willing omission; if I doe pray, I am even torne from my self; and the crowd of other thoughts do justle out the apprehension and affection of my praying. Another Ch [...]istian he complaines bitterly of secret blas­phemies; Atheistical risings, Another with private murmurings, discontents, unbeleivings; though you hear no such words, and see no such carriages; O wrethed man that I am, said Paul: and verily so great are the Insolences of secret corruptions, that the Christian is oftimes weary of his life. Beloved the maine battle of a Christian is not in the open field, his quarrels are most within, and his enemies are in his own breast, when he hath reformed an ill life, yet it shall cost him infinitely much more to reform an ill heart; he may receive so much power from grace at the beginning, as in a short time, to draw off from most of the former grosse acts of sinnings, but it will be a work of all his dayes to get a through conquest of secret Corrup­tions.

[Page 17] 4. Then all the works of a Christian is not abroad, if there be All the works of a Christian is not abroad. secret sins to be cleansed.

There are two sorts of duties,

Some are direct, which are working duties, they are the co­lours of grace in the countenance and view of the Conversati­on, setting it forth with all holy evennesse, and fruitfulness, and unblamablenesse.

Some are reflexive, which are searching duties, they ap­pertain to the inward roomes, to the beautifying of them, and reforming of them; for not only the life, but the heart also is the subject of our care and study: I am not only to labour that I do no evil, but a so that I be not evil, not on­ly that sinne do not distain my paths, but also that it doth not defile my intentions: not only that my cloaths be handsome, but also that my skin be white (i.) my inward parts be as ac­ceptable to God, as my outward frame is plausible with man; yea, let me tell you one thing, that he is an hypocrite, who takes care to wash the outside only, forasmuch as the great­est solicitude for the life, may be without any reformation of the heart; not that the life must not be squared, but if that be varnished, and the heart neglected, the person hath not on­ly the same natural and lively frame of sinfulness, but he de­ceives himself, or at least another with a meere pretence and shadow, therefore brethren let us have eyes to look inward, as well as outward, God hath given us a reflexive faculty; and besides that, know

1. That Prima pars, the first part of our work is to set upon the inward part; how vain is it to wash the brackish streames which are yet fed by a soure fountaine: and verily the con­versation will be ever and and anon unequal and unlike it self; if the heart remaines unpurged and unchanged, corrup­tion which hath often entertained your secret thoughts, will at length present these births to your very eye.

2. That Maxima pars, the greater part of your work is with­in: It is true, an ill tongue, a lustful eye, a stealing hand, they may challenge much prayer, care and observance, watch­fulnesse to reforme them, but a beam of light is small to the vast body of light in the Sun, and the dribling rivers are with [Page 18] more ease, turned and dried up, then the deep ocean, sin within, is sin in the fountain, and sin in the visible parts, is sin in the streames, yea, and as every thing is strongest in its cause (and therefore sin is highest in the heart) for the strength and vigour of temptations is at the inward part of man: Sa­tan doth not stir a naked eye, but a filthy heart to look through that sinful window, he doth not come to the hand, and say steale, but first to the heart, which will quickly command the hand: he doth not say immediately to the tongue, swear and blaspheme, but the heart, which can easily command that Hel­lish language into the tongue. If thou shouldest pluck out thine eyes, and never see any object to excite thy uncleane heart, yet mayest thou be as filthy a person, thine own cor­rupt heart, and Satan would alone incline thee; and though thou hadest never a foot to go, nor hand to stir, yet mightest thou be as very a thief as Judas: thy heart might rob every passenger, and steale from every house thou comest in: objects are but accidental things to man, they have no necessary im­pressive influences; they do but deliver themselves in that na­ture wherewith God hath cloathed them: but that which in­venoms them, and makes them to work so wickedly, is mans wicked heart; you have many persons who complain much against objects, O they can see none, or deal with none, but wickednesse is stirring. Why, beloved, the objects are inno­cent, but our hearts are unclean and sinful: if thou couldest get another heart, thou wouldest look with another eye: the onely way to make temptations lose their force, is to decline occasions, and to cleanse the inward parts.

SECT. V. Use 2. Tryal.

ANother Use which I would make of this is, to try our selves, We should try our selves, be­cause So many wal­low in secret sins. what care we have of secret sins: I will give unto you some Reasons why I would have you to try your selves in this,

1. Because there be many persons, who wallow in secret sinnes. [Page 19] The Apostle complained of such in his time, Ephes. 5. 12. It is a shame to speak of those things which are done to them in se­cret, he speaks of such as lived in secret fornications and un­cleanness; Brethren, how many are there, who do apparel themselves even with a form of godlinesse, who yet not on­ly allow themselves in the secret thoughts of abhorred wic­kednesses, but even in the secret actings of the same, as if there were no God to look on them, nor conscience to espy them, nor judgement day to arraigne them: O how infi­nitely odious must thou be in the eyes of that holy God, who dares to Court him in the publick, and yet dares to provoke him to his face thus in private; like a whorish strumpet, who dissembles marveilous affections to her husband abroad, and yet at home she will violate the Covenant of her God, be­fore her husbands eyes; So thou to pretend so much for God before company, and yet in private thou wilt presume to sin before his face: for he seeth thee, and that thy conscience knows right well.

There be at the least three horrible sins which now thou doest commit at once.

First, that very sin which thou wouldest so conceale: And per­haps it may be a sin of the deepest dye. Yea, mark this, that usually the most damnable sins are such which are committed in secret, as Sodomes adulteries, and such fearful kinds of pol­lutions, and murders, and treasons, &c.

Secondly, Hypocrisie, which is a screen to thy sinne, an ho­ly cover for an unholy heart and practice, which makes the sinner by how much the more vile in Gods eyes, by how much the more that he doth not only sin against God, but wrests (as it were) something from God to cover and palliate his rebellion against him.

A third is Atheisme: if there be not formal Atheisme, yet there is a virtual Atheism, as if God were no God in secret, but only in publick, that he could see in the light and not in the darkness; that his eye is as the eye of a man only: whereas he The principle of sinning is secret and common to e­very man. is an universal eye, and is a light without all darkness.

2. The principle of sinning is secret and common to eve­ry man.

[Page 20] The motions of sinning are not like the motions of a bowle which runs only by the vertue of an imprinted strength, they are not violent motions whose cause is only extrinsecal, but they are natural motions, whose principle is within the sub­ject: out of the heart (saith Christ) proceed evil thoughts, adul­teries, fornications, murders, thefts, covetousnesse, malice, deceit, lasciviousnesse, an evil eye, blasphemy, pride, foolishnesse, all these evil things come from within and defile the man, Mark 7. 21, 22, 23. the nature which tempts thee, that nature is in thee, it is the womb of many and infinite sinful corruptions, and imaginations: it casts out wickedness as the fountain casts forth water; so the Prophet, Jer. 5. 7. it is very true, that outward occasions, and Satan by his suggestions may assist and quicken original corruption, as the bellows may enflame the fire, yet the fire hath heat, and an aptness naturally to burne. So original corruption, though it may grow monstrously a­ctive by temptations from abroad, yet it can and doth incline us, and can beget private actings of horrible sinnes, from its own native strength, it can send out several forms of sinning, and incline us to contemplate upon them, yea to contrive the singular methods of transgression, yea, it can feed the soul with wonderful delights in them, so that in the eye of God, the sinnings are formed, and fashioned, and ripened with most of odious perfections.

There is an high depth of hypocrisie in the the souls of men, There is a depth of hypo­crisie in every man. whose proper work is to have a secret way contrary to an open profession; as a player who takes on him to act the part of a King, yet in his private and absolute way, he may be a person of most ignoble birth, and unworthy qualities: so it is with Divines distin­guish of three sorts of hypo­crisie. the hypocrite.

1. One is natural and hath footing in every man: even the most upright heart hath in it some hypocrisie, and he doth sometimes seem to be that, which he is not: he may be some­times more full in his profession, then he is indeed in his a­ctions.

2. Another is foule and grosse, which is when a mans heart, is not at all what it seemes to be unto the world. Christ compares persons guilty of it to whited Sepulchres, which [Page 21] within are full of dead and rotten bones, as when a man shall profess he loves God, and Christ, and his wayes, and yet se­cretly contemns and hates holiness, and resists the motions of Gods spirit: and is at defiance with all the heavenly rules of life and powerful obedience.

3. A third is formal, when a man not only deceives others with a shew of what is not in him, but also cozens and cheates his own heart with a false perswasion of his own happiness, partly from some specials, which he findes in himself above others, and partly from the pride of his own spirit, joyned with an affectation of happinesse; yet all this while, his heart keeps an haunt of some private lust and ungodliness, there is som sweet morsel under his tongue from which he will not part.

4. Outward occasions can encline to secret sinnings: Beloved Outward occa­sions can in­cline to secret sinnings. (there lies a snare almost against us) in all society: we have such vile natures, that as a spark of fire will easily kindle a box of tinder, so but a word spoken doth many times kindle a world of passion, of malice, of revenge within us: yea, the misplacing of a look begets in us secret disdaine and discon­tent, yea, the casting of an eye may inflame the heart with excess of lust: need we not then (putting all these things together) to search our inward frame, to see what care we have about and against secret sinnings: but you will say, how may a man know whether he doth, or no, desire truly to be clean­sed How a man may know he doth desire to be cleansed from secret sins Negative trials. from secret sinnes.

I will give unto you some observations for this, 1. Negative­ly, then 2. Positively.

1. The Negative discoveries (i.) those by which a man may know that he doth not desire to be cleansed from secret sins are these.

1. When the principal restraint of his sinnings is terminated When the principal re-restraint of sin is terminated only in man. only in man. Beloved, really our conversing is either with God, or with our selves, o [...] with men; and answerable to these, there are three several reasons of forbearing sin; either because of God, whose will and holinesse is injured; or else because of our consci­ence, because our secret, quiet, and ease shall be interupted, or else because if we should adventu [...]e to sin, we should hazard our e­stimations and estates, and safeties, and incur ignominy, blame, [Page 22] shame, punishment, and loss with men.

Now mark it: when respect to man is the only reason, why I forbear sin, I am all this while loose and unconsciona­ble in the inward frame, all my care is taken up about those actions and carriages which fall under the eye and judgement of man; and none but the visible and open actings of sinne break out that way: If I forbear sin for mans sake, that men may esteeme well of me, and not censure or punish me, I therefore so far restraine sin as it may not be visible, but I do not strive against it, because it is sinful; I say, not because the thing is sinful before God, but only because it is culpable before man: now try your selves in this: what is the restraint of your sinning: suppose all men in the world were in a dead sleep, suppose that no eye did see thee, suppose that no tongue of humane justice would call thee to account: would not thy heart then with full sail spread out it self: wouldst thou not now, like the lions in the night, wander about for thy preys; would not thy heart turn out it self, let go it self, drive out its secret inclinations: wouldst thou not do that in any place which now thou committest in secret corners.

2. When the hindrances of secret sinnings are a burden, they are crosses. A man doth not desire to go out of the way of When the hin­drances of se­cret sins are burdens. his delight: he is not weary of his affection, for delight is endlesse, and unsatisfied: though the body may be wearied, yet the affection of delight is never wearied: now brethren, a man may know his delights by his crosses, if I attain not that which I respect not, I am not moved, but if my spirit rise, and swell, and rage, or if I grieve, and complain, and am sad, because of an impediment of something which hath clapt in it self 'twixt me and my desires, this shews that I had a de­light in it, that I would faine have had it. Now let me apply this to our business in hand, God doth many times hinder the sinner, he doth step in by his providence, and prevents him from encreasing his guilt: he puts forth some accident, some impediment or other which stands twixt the intention of sinne, and the execution of it: the sinner hath contrived and plotted the time, and place, and the manner of the sinning, but God (who over-rules all) hath disappointed him, by the unexpect­edness [Page 23] of other company, or some other occurrence of sud­den sickness, or misadventure, if now the heart do grow in­to Ahabs turbulent fits, it is a signe it would have had Na­boths vine-yard; if the hindrance of the sinful fact, whether (open or secret) be a grief to thee, this shews the bent of thy heart to the sin, but I passe on.

3. When the nature of sinne is no burden, but some particular a­ctings When the na­ture of sin is no burden, but only some par­ticular actings. are. As Joab said to David, when he observed his sor­row for Absolom, I perceive (said he, 2 Sam. 19. 6.) that if Absolom had lived, and all we had died this day, then it had pleased thee well: So here, when the main trouble is for some actions irregularly starring out to the world, and not for the nature, which is a cause of that and all other sinful actings, this shews that our eye is outward and not inward.

Brethren, mistake me not, I do not mean that sinful actions should escape our tears, nay verily all our sinful births and broods naturally, calls for sorrow and humblings, and the more sinful any explicit act is, the more dishonour God hath by it, the more scandal religion suffers for it; therefore, I say, the more sorrows and tears should we cast after it; but then know, that according to the guilty quality, according to the proportion of it, should be the answerablenesse of our grief and perplexity: am I grieved for a rash and hasty word, and not for a passionate and violent nature; am I troubled for an uncleane gesture or act, and not for an unclean heart; am I perplexed for a lie by my tongue, and not for an evil and false heart: verily then my eye is not on God, but man, it is not upon secret sinnes, but only upon open and mani­fest sinnes.

4. When we cannot abide the spiritual efficacy and inward When we can­not abide the spiritual effica­cy of the word. searching of the word: Beloved, the Word of God is quick and powerful, a two-edged sword, it divides between the joynts and the marrow, it is a discerner of the thoughts and intents of the heart, Heb. 4. 12. you finde it to be so, that it comes in­to your closet, it findes you out in your most secret wayes of sinning, it follows you into the most dark corners, it pier­ceth into the imaginations and plots which you never yet brought out to the Sunne, it tells you of your very desires and [Page 24] affections, what you like most, crave most, do most. Now what do your hearts say, how do they bestir themselves, when they finde the word to haunt and pursue them, when they observe the word to come and close with the secret windings and turnings: do you not strive to keep out the light? do you not hold it off, as they do the enemy in a siege in the out-works, that he might not break into the heart of the City, would you not be spared, unsearched: nay, you cannot endure the word which comes to your private sinful gains; and to your private sinful pleasures, you will not endure to be ordered how to think, and how to desire: if it be so, where is then in When the ap­prehension of Gods eye trou­bles the man, he wisheth there were no God to see or hinder his sinning. Positive Try­als Consider Of what acce­ptance are se­cret temptati­ons. you the property of an holy David, who doth not desire to guard and defend, but to be cleansed from secret sins.

Positive Trials.

The Positive observations by which you may know that you desire in truth to be cleansed from secret sins, may be these.

1. Consider of what acceptance are secret temptations; there are open and broad temptations which carry some expresse pre­judice unto our names, and there are implicit, and close tem­ptations, which carry a real prejudice to Gods glory, of this lat­ter sort, there are again two kindes: some temptations there are which the ingenuity of a refined nature may perhaps start at as too infinitely gross, to yeeld unto them; as some kinds of blasphemy, and mockings, and revilings of God, or Christ, or the Gospel, and those hidious excitations to self-murder, or any unnatural villany: other temptations there are which may finde a principle within the soul more intimate and apt to take and receive the impressions, if not opposed by the ad­vertency and purity of a spiritual heart: now assuredly the heart doth desire to be cleansed from secret sins which stirres up it self with all its might against those secret temptations, which deal for sin within the soul, which lighten and quicken natural corruption by representation, or by excitation, or by both: O it is the heavy day of the soul, when it is so inwardly assaulted and buffeted: the heart is so far from yeelding, that it is resisting with tears, with prayers; yea, and observe one thing which is this, that the temptation to the sinning is not only resisted, but it is made an occasion to the holy soul, the [Page 25] more to labour against the corruption, unto which the tempta­tion would secretly encline: as if Satan should tempt to se­cret pride; not only not to admit the temptation, but now to go to God and pray more earnestly against a proud im­agination, and a proud spirit, yea, to be vehement for an heart more lowly and humble; or if Satan doth tempt to contem­plative uncleanness, or secret actings, not only to resist and abhor them, but to pray more earnestly for a Chast and pure heart, and for chast and spiritual imaginations and thoughts.

2. Consider how far forth thou desirest to approve thy selfe How far forth thou desirest to approve thy self to God. to God. God is the God of our spirits as well as of our bodies, and he doth not only ponder our paths, but doth also search our hearts: That thou sendest forth some words in prayer, O this satisfies not because of so many distractions in the minde, and of so many deadnesses in the affection: that man cannot accuse thee for any habitual unevennesse, this is not e­nough, if God cannot approve of thee for a person after his own heart: if thy heart were such as God would like regard, approve, accept, then thou wouldest be better satis­fied.

There is a twofold approving of our selves, one in the conscionable exactnesse of duty appertaining to our callings; hence the Apostle, 2 Cor. 6. 3. giving no offence in any thing that the Ministry be not blamed: vers. 4. But in all things approving our selves as the Ministers of God in much patience, in afflicti­ons, in necessities, in distresses.

Another in the internal disposition of the soul; which is when the private frame of the spirit is so endeavoured to be rectifi­ed, squared, beautified, and ordered, that the great and holy God may take delight, and proclaime his gracious testimony of the same: hear that of the Apostle, 2 Cor. 10. 18. Not he that commendeth himself is approved, but whom the Lord com­mendeth; in the former respect is that phrase of Paul, Rom. 16. 18. approved of men, in the latter respect is that phrase of Paul, Rom. 16. 10. approved in Christ; and of Peter, Acts 2. 22. A man approved of God. Now verily, no man can sin­cerely desire to approve himself unto God (i.) to put him­self [Page 26] over unto Gods sentence of tryal and decision so, that he might find an acceptance from his eyes, but he doth indeed desire to be cleansed from secret sinnes; why? because Gods sentence is righteous and according to truth, he doth not weigh so much, the actions as the spirits of men, not so much the outward expressions as the inward dispositions; not so much what they do, as what they would do; not so much that they do not, as this that they would do no iniquity I remember that Da­vid is upon this very straine, in Psal. 139. 23. Search me O Lord, and know my heart, and know my thoughts, v. 24. And so if there be any wicked way in me: Here he puts himself intirely upon God, to try him, to search him, to see whether his heart be such as he should like and approve. Paul is in the same straine, 1 Cor. 4. 3. with me it is a very small thing that I should be judged of you; (i.) whether you approve of me or not ac­cept of me, or condemn me, I tell you, this is not the main thing that I look on, v. 4. But he that judgeth me is the Lord, (i.) there is another Judge, a greater Judge, a better Judge, one who can canvase the secret and inward parts, as well, as eye the meere visible acts and motions, to him do I look, to him do I desire to approve my self.

3. Observe, where doest thou lay the sharpest edge of the axe: Where dost thou lay the sharpest edge of the Axe. the axe, said Matthew in another case, is now laid to the root of the tree: sinne is like a tree, it hath root and branches, that which we see of the tree, is the bulk and branches, that which is the life of the tree we see not, it is the root which is moored in the bowels of the earth. Now as a man may deal with a tree, so he may deal with his sinnes; the axe may be employed only to lop off the branches, which yet all live in the root, and he may apply his axe to the very root, to the cutting of it up, and so he brings an universal death to the tree: So it is possible for a man to bestow all his pains to lop off sinne onely in the visible branches in the outward limbes of it, and it is also possible for a man to be crucifying the secret lust, the very corrupt nature and root of sinfulness. Now this I say, he who bestows his study, his prayers, his tears, his cares, his watchings, his strength to mortifie corruption in the root, in the nature, in the cause, how unquestionable is it [Page 27] that he doth desire to be cleansed from secret sins. Suppose a man hath an ulcerous part (undiscovered) in his breast: if he applieth such physick which will carry away the spring of that ulcer, it is a palpable signe he doth desire to be cleared from the secret ulcer it self: so it is in this case.

Beloved, we distinguish 'twixt these two things, viz.

• 1. The restraining of sin.
• 2. The weakening of sin.

A man whose sinnes may crawle in him, like the worms in a dead body, which may feed upon his most exquisite contem­plations, and dearest affections, with fullest and sweetest con­tentment, may yet curb and restraine the habits, or sinfull propensions from breaking out into act; The vigor of a na­tural and enlightned conscience, and the ingenuity of a more nobly bred disposition; and the force of particular aimes and ends, may be able to rein up and bridle in thee. Actus impera­tos (as the School-men speak) the notable or visible deliveries or actings of sin; But that which weakens sin is grace; that which purgeth out the sin is alwayes contrary to it.

Again, we observe a difference 'twixt these two, viz. to have sinne and the heart asunder: and to have sinne and the shame or the bitternesse asunder: this latter a Pharaoh, an Ahab may desire; but the former, only that man who is truly holy, and would be cleansed from secret sins.

4. And this now leads me to a fourth discovery of a person Doest thou strongly desire io have another nature. who desires to be cleansed from secret sins, viz. he who strongly desires to have another nature, another heart. Another nature or heart is a heart replenished with most holy qualities, which stand in a present opposition to that of sin, and which in time will get the victory over it: Suppose a man be apt to much unbe­lief, secret mistrusts and distrusts, how know I that he would be cleansed from them? not only by this that he complaines, but also that he is day and night with God for the grace of faith, and the strength of his Spirit to believe: And indeed it is the contrary grace which doth cleanse from sinne; secret grace which cleanseth from secret sinnes: for­asmuch as the inward clensing, is not by outward medicines, but by a compleated principle, both in nature and operation, [Page 28] striving against the nature and operations of sin, as the Apo­stle eligantly shadows it, in Gal. 5. Psal. 51. Create in me a new heart, said David; the new heart is a new frame and temper to fil the soul with other inclinations and thoughts, and the life with other wayes and actions.

SECT. VI.

Use 3 I Now proceed to a third Use which shall be for Comfort For comfort to such as have such desires. to such persons whose desires are really carried to be clean­sed from secret sins, as well as publick and visible, they may comfort themselves in many things. For,

1. That their praise is of God, and he doth commend them, Their praise is of God. see the Apostle, Rom. 2. 28. He is not a Jew which is one out­wardly, neither is that circumcision which is outward in the flesh, verse 29. But he is a Jew which is one inwardly, and cir­cumcision is that of the heart, in the spirit, not in the letter, whose praise is not of men, but of God: Now what a comfort is this that thou art a person whom the Lord will take notice of, yea, whom the Lord himself will praise and commend: to say of thee as of David. I have found a man after mine own heart; and and that thy heart is perfect with the Lord.

2. That conscience in a day of distresse will acquit and clear Conscience will acquit them in a day of distress. them. Beloved, there are two sorts 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 [Page 29] 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 m [...]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.

[Page 30] 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 sinning [...] 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 [Page 32] 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 is a twofold breaking out of a secret sin or manife­station of it.

One is natural: look as the childe formed in the womb naturally desires liberty to come forth, and as the fire within, to flie out and abroad, so the the inward conceptions of sin, naturally propend and strive to thrust out themselves into vi­sible acting and view: the soul cannot long be in secret act­ings, but some one part of the body or other will be a mes­senger thereof.

Another is judicial; as when the Judge arraigns, and tries, and scrues out the close murder, and the dark thefts: so God will bring to light the most hidden works of darknesse; for though the actings of sinne be in the darknesse, yet the judgings of sin shall be in the light: though they be secret, yet these are open: as though the times of theft be private, yet the places of Judicature are open, Eccles. 12. 14. God shall bring every work into judgement with every secret thing, whether it be good or whether it be evil: he doth not say, some work, but every work, and not only works, but secrets, and not only secrets, but every secret; and not only secret good things, but evil too, whether good works or ill works, whether secret or open, all must be brought to judgement, 1 Cor. 4. 5. Judge nothing before the time untill the Lord come, who both will bring to light the hidden things of darknesse, and will make manifest the counsels of the heart: Though thou mayest now cover thy sinfulness with much hypocrisie, yet then all vizards shall be pulled off, thou sha [...]t be stript of all counterfeit shapes, as thou art, and as thou hast done, so shalt thou be made known to men and Angels, and to all the world: thy whole heart, and thy whole course of life shal be pulled a pieces before thee. God will judge them.

3. Thy secrets shall not only be manifested, but shall also [Page 33] be Judged by God, Rom. 2. 16. In the day when God shall Judge the secrets of men by Jesus Christ: we read sometimes that God will Judge our words, and God will Judge our works, and here that God will Judge our secrets, he will judge words and works as sinnes ripened to expressions; he will judge secrets, as sins ri­pening and breeding, Iob 31. 26. If I beheld the sun when it shi­ned, or the moon walking in brightnesse, 27. And my heart hath been secretly entised, 28. This also were an iniquity to be pu­nished by the Judge, Iob 13. 10. he will surely reprove you if you doe secretly accept persons, Deut. 27. 15. Cursed be the man that maketh any Graven Image, an abomination to the Lord, &c. And putteth it in a secret place.

There is a twofold judging, to which secret actings of sin are obnoxious.

One is Temporall, and in this life; see this in David, 2 Sam. 12. 9. wherefore hast thou despised the commandment of the Lord, to doe evil in his sight, thou hast killed Uriah the Hittite with the sword (this was done in a secret letter) and hast taken his wife to be thy wife, and v. 10. Now therfore the sword shal never depart from thine house, because thou hast, &c. v. 11. Thus saith the Lord, behold I will raise up evil against thee out of thine own house, and I will take thy wives before thy eyes, and give them to thy neighbours, v. 12. Thou didst it secretly, but I will doe this thing before all Israel, and before the Sun, Eph. 5. 6. Because of these things cometh the wrath of God, upon the Children of disobedience.

Another is eternall: that the Lord will Judg them with eter­nall wrath, for that is the portion of hypocrisie: though thou mayest escape the judgement of man, yet thou shalt not escape the judgement of God, Heb. 13. 4. whore­mongers and adulterers God will judge, he will sentence them himselfe for their secret abominations.

4. Secret sins are more dangerous to the person in some respects then open sinnes. For,

1. A man doth by his art of sinning deprive himselfe of the help Secret sins are more dange­rous in some respects then open sins. of his sinfulnesse: like him who will carry his wound covered, or who bleedes inwardly; helpe comes not in because the dan­ger is not descried nor known, if a mans sin breaks out, there is a Minister at hand, a friend near, and others to reprove, to [Page 34] warne, to direct: But when he is the artificer of his lusts, he barres himselfe of all publick remedy: and takes great order and care to damn his soule, by covering his secret sins with some plausible varnish, which may beget a good opinion in others of his wayes.

A man doth by his secrecy give the raines unto corruption; the minde is fed all the day long, either with sinful contemplations or projectings, so that the very strength of the soule is wasted and corrupted.

3. Nay, secret actings doe but heat and inflame naturall corrup­tion, as in shouldering in a croud, when one hath got out of the doore two or three are ready to fall out after: so when a man hath given his heart leave to act a secret sin, this begets a pre­sent, and quick, and strong flame in corruption to repeate and multiply, and throng out the acts: sinful acts are not onely fruites of sin, but helps and strengths; all sinning being more sinful by more sinning: not only in the effects but in the cause: the spring, and cause of sin will grow mad and insolent hereby: & more corrupt, this being atruth, that if the heart gives way for one sin it wil be ready for the next; if it wil yeld to bring forth once at the devils pleasure, it wil bring it for [...] twice by its one motion.

4 A man by secret sins, doth but polish and square the hypocri­sie of his heart, he doth strive to be an exact Hypocrite, and the more cunning he is in the palliating of his sinnings, the more perfect he is in his hypocrisie.

2. The aggravations, will you give me your leave to make a short Aggravations of secret sins. digression, touching the degrees of agravation of secret sinnings, verily, perhaps they may sink deep and quicken us to repentance and caution.

1. The more foul the sin naturally is, the worse is the secret acting of it: you know that some sins have a souler dye in them then The more soule the sin is the worse if it be secret. others, all are not a like, but some are more intrinse cally vile: A blasphemous thought, is worse then an Idle thought, and the secret stealing of a shilling though it be a sin, yet not so great as the secret killing of a man. The more rela­tions are brok­en by secret sins the worse.

2. The more relations are broken by secret sinning the worse they are, and more to be wared, for all relations are bonds, and cords, they are a file of reasons, why we should not sin; for a single person [Page 35] to commit folly, its a damnable sin, but for one to break the covenant of her youth and God, for a person who is marri­ed, this very relation trebles the guilt: for any one to murder is a sin of death, but for the Childe to murder the parent se­cretly, this very relation increases the guilt.

3. The more profession a man makes the worse are his secret The more pro­fession a man makes the worse are his secret sins. sinnings; forasmuch as he carrieth not only a badge, but also a judge on his shoulde [...]s, he not only weares a profession which is contrary to his practise, but which shall condemne and judge him; that he is not what he would seeme to be, yea, his con­trary practise, doth ground and occasion the great reproaches and blemishes like dirt, to be cast upon the face of Religion: and wo to him by whom offences come.

4. The more light a man hath meeting him in the darke, and secret actings of sin, the more abominable is the sin; when not on­ly The more light a man hath [...]he more abominable the sin. a discovering light, but a checking light, not only a check­ing but a threatning, not onely a threatning but also a troub­ling light, opposeth, and chargeth from the conscience against the sinning, this makes it the more out of measure sin­full. The more a­gainst the light of nature the worse they are.

5. The more repugnant secret sins are to the light of nature, the worse are they in their actings. A sin is very broad when the light of nature without any ayd of knowledg from the scripture shall make the heart to tremble at the commission and to be terribly amazed, the Apostle toucheth at these kindes of se­cret sinnings, Rom. 1. unnaturall lustings and burnings.

6. The more art a man doth use to effect his secret sinnings the The more art a man useth in secret sins the worse they are. worse they are: forasmuch (as a about the same sin,) it is ever wo [...]se when it is breathed out by deliberation, then when it is forced out by a meer temptation: and sin is not to be reputed an infirmity, or weakness, when art or cunning is the cause of it, for as much as art is sober and takes time to contrive, and rea­son to place and displace; to help and forward its acts or inten­tions The more fre­quent a man is in them the worse they are. all which are contrary to surprisals and infirmities.

7. The more frequent a man is in secret sinnings the deeper is his guilt? when he can drive a trade of s [...]n within doors: when it is not a slip, but a course; and he hath h [...]dly scraped out the bitternesse of the former, but he is exercising the sin new and afresh againe.

[Page 36] 8. The more gripes of conscience and resolutions a man hath felt To wallow in them against conscience and resolutions makes them worse. and taken against secret sinnings, and yet wallowes in them, the more staine and guilt lies upon his soule. A wound to a sick man is worse then to an healthy man, forasmuch as the spirits are al­ready wounded by sickness: no sinnings wound deeper then such as follow the woundings of conscience; a sinner doth thrust the sword in againe to the same hurt.

Thirdly, the means.

But you will say, this is fearfull to sin thus, what Meanes The meanes to be cleansed of secret sins. may be used to get off, and to keep off the soule from secret sins?

The rules of direction (which as soe many means) I would commend unto you are these.

1. If thou hast been guilty of secret sinnes, be humbled and repent: A man shall hardly stave off a new sin, who hath not been hum­bled for an old sin of the same kinde: for as much as future care Be humbled for them. seldome manifests it selfe without former sorrow: hast thou been a secret Adulterer, fornicator, thief, backbiter, oppressor, liar, drunkard, &c.

O hasten, hasten in by speedy sorrow, by speedy repentance: bewaile (if it be possible) with teares of blood thy secret wick­ednesse: if thou doest not judge thy selfe, God will surely judge thee, and thinke not that because thy sinnings were secret, therefore thy compunctions must be small, nay, thou oughtest to abound the rather, and the more in floods of tears, and of bitter contrition, who didest dare to provoke God so, &c.

2. Take heed of secret occasions and provocations: why is it that Take heed of secret occasi­ons, and pro­vocations. thou sayest, O this nature, O this heart, O that Satan. Thou hast, I confesse, shed many teares; thou hast felt many sorrows and troubles, thou hast made many vowes and re­solutions; thou hast put up many prayers and petitions, and yet thou art in thy secret sinnings, why, what should be the reason, do prayers do nothing against sin? yea, do tears nothing? do troubles nothing? do vows nothing? yes, all of those may do something, if something else be added, if the leake be stopped, if the windows be shut, if the doores be locked, I meane, If occasions and provocations be conscionably and carefully avoy­ded: otherwise they are nothing: if thou prayest and then ad­ventures thy strength upon the occasion of thy secret sinning, [Page 37] what dost thou but seek God first, and next rise up and tempt him. Keep close to heaven, and keep off from the occasions, and then tell me whether God will not keep thee from thy sinnings.

3. Crush the temptations which come from the roots, Though thou doest decline occasions, yet thou canst not decline thy Crush the temptations from the roots. self: And there is that in a mans self, which can fetch in the occasion by representation, by inclination, by contem­plation: sometimes another provokes thee to sin, and this is in society; somtimes thine own heart provokes thee to sin, and this is when thou art solitary. Now the thoughts steal out, now imaginations present and confer with the minde, with the will, with affections: wouldst thou now free thy self from secret actings, then free thy self from secret thinkings.

The picture in the glass may inflame as much as that in the natural face: so sin in the representation of the minde may fire our corrupt hearts, as well as the entisings of it by conversing occasions, Psalme 19. 14. Let the Meditations of my heart be always acceptable in thy sight, O Lord my strength and my Redeemer.

There are two things which will never faile you in your sur­prisal of secret sinnings, viz.

1. One is to be digging up the intimate root of all sin­nings.

2. Another is to stifle the first conception of sins, to make sinne an abortive in the womb, that it shall never stretch out it self to actions. Beloved, to tye Sampsons armes, it was a vaine thing, his strength lay not there; but if the hair of his head be cut off, then his strength is gone, and he shall become weak. To tamper (only) with the acts of sinne is not the way to be rid of sinful acts. But the singular way to be rid of bad acts, is to be rid of a bad nature: the vertue of the effect al­wayes lurks in the cause, and therefore it is the cause which gives life and death to it. If thou couldest once get an holy nature, which might be at defiance with sinne in its throne; know this, that a new nature and daily combat would much help against secret sinnings. That sinne is least of all acted with life, which is most of all combated within the heart: [Page 38] for sinne hath least practise where it hath most opposition: And of all oppositions those that are inward are most weakning of sin.

4. Get an hatred of sinne, which will oppose sin in all kindes, and all times, and in all places.

5. Get the feare of God planted in thy heart. There are three sorts of sinnes which this fear will preserve a man Get the feare of God. against.

First, Pleasant sinnes, which take the sense with de­light.

Secondly, Profitable sinnes, which take the heart with gaine, but what shall it profit me to winne the whole world, and to lose my soul.

Thirdly, secret sinnes of either sort. Joseph did not dare to sinne that great sinne of uncleannesse; though the acting of it might have beene secret, and thou [...]h perhaps the consequence of it mi [...]ht have been his preferment; why, the fear of God kept him off, he had an awful regard to God, he knew the greatnesse of his holinesse, of his power, How can I do this great wickednesse and [...]nne against God? Gen. 39. 9. Why (brethren) if we feare the Lord, it is not the night which the thief doth take, nor the twi­light which the adulterer doth take, nor the seasons of secre­cy or places of obscurity that will prevaile with us, &c. Yea, but God sees me, the great judge of heaven and earth, the holy one, the God who hates all sinne, whose eyes are brighter then the Sunne, and purer then to behold sin: and who is mighty in power, and just in his threatnings, he sees and beholds, therefore I dare not.

6. Believe Gods omniscience, and omnipresence; that the Believed Gods omniscience: Lord is every where, and all things are naked and open to his eye with whom thou hast to deal: thou canst not intend to think, thou canst not whisper out thy thou [...]hts, thou canst not finger the closest bribes, thou canst not encline thy self to the most abstracted kinde of secrecy in the world; but God sees thee clearly, perfectly; now if a man could believe that God is still with us, and there are two which evermore goe with us, the Judge and the Register, [Page 39] God and conscience, that he is acquainted with all his thoughts, paths, wayes, this would put an awe upon him: would the wife be so impudent to commit folly and prostitute her whorish body in the sight and presence of her husband; would the servant be filching out of the box; if he saw his Masters eye upon his hand.

7. Get thy heart to be upright, uprightnesse is an inward temper: and hypocrisie is an outward complection, Psalme Get thy heart to be upright. 119. 3. They do no iniquity, &c. The inward man is the businesse of sincerity, to the forming and fashioning of that, doth it improve and imploy it selfe? it knowes that God delights in truth, and this too in the inward parts: It endea­vours to please God in all things, and there to be most to God, where man can be least in observation, and that is in the secret and hidden frame.

SECT. I.

Doct. 1 FIrst, There may and should be a conjunction, even of great There may and should be a conjunction of great requests at once to God. Petitions and requests (at once) unto God: As they say of graces and duties, that they are connexed (and like so many pearls upon one and the same string) for we may say of requests to God, though they be many for kindes, and number, and matter, yet they may be put up in the same prayer to God. David ends not at that request (keep me from secret sinnes) but goes on also, O Lord, keep me from pre­sumptuous sinnes, he multiplies his suits according to the [Page 42] multiplicity of his necessity and exigence.

Note. There be divers qualities about our prayers, viz. Our prayers must be with

1. One is an urgent fervency; when the soul doth not na­kedly commence the suit, propound it to God, and say, Lord 1. urgent ferven­cy. hear me, but it doth inforce (as it were an audience and ac­ceptance, it doth strive with God and wrestle with him, I will not let thee go, unless thou blesse me, Gen. 32. 26. as Jacob, And, O Lord hear, O Lord hearken and consi [...]er; do and de­ferre not for thy name sake, as Dan. 9. this is a following of the suit with God, as the woman did Christ.

2. Importunity: when a person renews the same suit, comes 2. Importunity. often to the door of grace and knocks.

3. Patient perseverance: I will hearken, saith David, Ps. 85. 3. Patient perse­verance. I will wait, saith the Church, Mica. 7.

4. A variety or multiplicity of matter, like as a patient who comes to the Physician; Sir, saith he, such an ach in my 4. Variety of matter. head, and such crudity in my stomack, and such a stitch in my side: so when we come to the Lord in prayer, we may and should open not only one want, but all our wants; and crave help not in one thing, but in every thing: we should multiply requests, O Lord, saith David, in Psal. 51. I was conceived in sinne, but do thou cleanse that; and I shed the blood of Uriah, do thou pardon that; and I defiled his wife, do thou wash that; and I lost thy spirit for these, but do thou restore that; and I weakned and wounded my graces, but do thou renew them: As Paul spake, Phil. 4. 6. In every thing by prayer and supplication with thanksgiving, let your request be made known to God: so I say, for every thing let your manifold requests go up to God by prayer: And I think that phrase (in Eph. 6. 18. Praying with all prayer) will reach the point in hand: All prayer extending it self not on­ly to all the kinds and forms of praying, but also to all the mat­ters or things for which we do pray.

• 1. God can heare every request as well as any one. A multi­plied
  1. God hears eve­ry Request, as well as any one.
  request as well as a single request: for he takes not, nor observes things by discourse, where one notion may be an impediment to the apprehension of another, but all [Page 43] things (by reason of his omniscence) are equally at once present unto him.
• 2. Nay, he can grant many and great requests, as easily as
  2. God can grant many and great Petitions, as well as single and little ones.
  the single and smallest Petition. The greatest gift comes as freely and readily out of his hand, as the most common mer­cy, even Jesus Christ, and pardon of many sinnes, are of the same price with our daily bread. Though the former gifts be (in comparison with the other) of a much more elevated nature and dignity, yet in respect of the fountaine of them, all of them come from the freenesse of his goodness and love.
• 3. Christ (by whom we are to put up all our requests (for he
  3. Christ is as able to im­plead many and great Re­quests, as few and small.
  is our advocate and intercessor) is as ready and able to implead many and great requests, as well as some and inferior: As he is our mighty Redeemer, so he is our mighty Intercessor. And his blood is as efficacious and meritorious for many sins as for some.
• 4. God hath for this end made manifold promises; therefore
  4, God hath made mani­fold Promises.
  we may put up many and great requests at once; the promi­ses are called the wells of salvation, and the breasts of conso­lation. Now the living wells will afford a plenty, as well as a scanting measure of water: the child may move from breast to breast, and draw enough of either, if one alone will not serve: If one promise comprehends not all thy wants, yet all of them do; And as God graciously comprehends all our supplies in all of his promises, so he hath propounded them all unto us, that we might then there urge him for the supply of all our necessities.
• 5. Lastly, God is rich in mercy, and plenteous in compassion;
  5. God is rich in Mercy.
  his mercies are often stiled manifold mercies, and his goodness is called an abundant goodnesse, and his redemption a plenteous redemption, and his kindness a great kindnesse. Now mer­cy is a ready inclination to pity and help, and multitudes of mercies are as a compounded, and doubled, and redoubled o­pening (as it were) of Gods tenderness to do a sinner good.

Uses of this might be many, I will briefly touch a few.

[Page 44] Then conceale no one of thy distresses from God: the heart and Conceale no one of thy di­stresses from God. life of man are full of sinne, and as full of want; there is not any branch of the soul, nor limb of the body, nor turn­ing of the life, but is replenished with some necessity or o­ther. Thou hast a minde which yet needs to be in [...]ightned, a judgement which yet needs to be captivated, an heart which yet needs to be converted, and humbled; how many sinful commissions are there which need to be bewailed; how ma­ny particular and vile inclinations which need yet to be sub­dued: besides all this every grace which thou hast (and there are manifold graces in an holy soul) every one of them is in exigence, and needs a more spiritual filling▪ both for the habit, and acts, and degrees: Yea, and all our duties are but lame handed motions, which needs more strengthning, or as mixt rivers which should runne more clearly.

In this case what should we do? to whom should we go? should we divide the principles of our helps, and go for some to God, and for the most to the creatures: O in no wise, for all our help is only in him, who alone can help all, or should we branch out our helps, and present them as a beggar doth his supplies, one day open one want, and some distance of time hereafter, open another; O no, come with all, and with all at once, to God, who is as able, and as willing for many sinners, as well as for one sinner; and for many sinnes in one man, as well as for one in any. As they did with the impotent and sick man, they b [...]ought all of him (bed and all) and laid him before Christ, so should we bring body and soul, and every distresse of either, and present the whole bulk, root and branches all before the Lord at once, for a manifold supply; we should presse upon him for mani­fold mercies, for abundant strength: for God is able to do excee­ding abundantly, above all that we are able to ask or think, Eph. 3.

Beloved, as a mans own unworthinesse should not preju­dice him from being a Petitioner to the Throne of grace, so the variety of a mans necessities should not discourage him to commense his suits at the Throne of rich mercies: foras­much as there is reason in God which will dis-hearten us, and there is reason in our selves to crave as earnestly, [Page 45] and as simmultaniously for all our helps, as for some: thou doest equally need the pardon of this sin, as that, and Mercy is as ready, and able for both, as for either. And if that cor­ruption were more subdued, and yet this remained altoge­ther untouched, thou wouldst have as many, and more forci­ble suspitions of the truth of thy estate from this division, and inequallity of thy victory. Wherefore as Abraham in his suit for those of Sodom and Gommorrah, took up request upon re­quest, descending from high to low, from many to few; so should we in our requests, ascend from one sin to more, from more to many, from many to all; you know that confession of sins, should not be particular only, but universal; and our sorrow for sin should respect the kinds as well as the particular acts: all which import an Amplitude of grants; so much Mercy and supply answerable to the required latitude of con­fessions and sorrow.

Object. Object. 'Tis true, some one sin may (upon special reason, either of some guilt, or present insolency) be more insisted on then another, (as one clause in the plea, may be more urged then any other) yet not with the exception of the rest. Sol. O that sin, Lord, by which I have dishonoured thee so much, and yet which rageth so much, pardon it, subdue it, out with it; and not that only, but such sins, and not them only, but all my sins, blot them out, cleanse me from them.

Another Proposition, which I will briefly touch on, shall be this, viz.

SECT. II.

Doct. 2 THat even a good Christian should have a fear of great sins A good Chri­stian should fear g [...]eat [...]ns as well as less. Reasons from, The latitude of original sin. as well as a care of secret sins: Keep me also from pre­sumptuous sins.

Reasons whereof may be these.

The latitude of original sin, which as it is yet remaining in the best, so it i [...] in them an universal fountain naturally apt to any vile inclination: though actual sins may be divided in the [Page 46] life, yet they are all united in their spring, (i) they are all of them virtually as so many potential effects involved and lurking in original sin, as their cause, which how far it may work, both from its own strength, and the assistance of temp­tions and occasions, if God doth not actually prevent and in­terpose, if we put not forth our fear, and watch, we may with miserable experience both, know and bewail.

2. The instances of great transgressions: even those Saints, 2. The best Saints have been guilty of great Trans­gressions. who have been as the highest stars, have left behind them their twinklings, and sad Eclipses. Noah, his actual distempers by wine: Lot his unnatural defilements by incest; David his wounds and bleeding by whoredom and blood; Peter his un­kind and troubled denial of Christ against his knowledge.

Now when Cedars fall, should not the tender plants trem­ble? if the sins of others be not our fear, they may be our practise; what the best have done, the weakest may imitate, if they do not hear and fear: there being scarce any notori­ous sin into which self-confidence will not plunge us; and from which an holy and watchfull fear may not happily pre­serve us.

Ʋse, An Instruction from this, and so on: Blessed is the man that Blessed is he that feareth al­wayes. feareth alwayes, Prov. 28. 14. When we read of great sinners in the Scripture, and see great falls, and sins in others, as we should thereupon seek to recover them who are thus fallen by our Counsel and prayers: so we that stand, should take heed lest we also fall, 1 Cor. 10. 12. If that Satan, who would deal with us, could be procured to shape out only mean and vul­gar assaults and suggestions, to common and unavoidable in­firmities and sinnings, this might somewhat abate the vigour and intension of our holy fear and circumspection? yet not altogether, forasmuch, as he being a subtile enemy, trains and facilitates the heart by the frequency of small commissi­ons, at length to the boldness of great Impieties; or if Sa­tans suggestions were artificially and extreamly laid, and pres­sing to great sins as well as small, yet if we had natures no way capable to receive the greatest impressions of sin, but were naturally averse, and stifly indisposed to such temptati­ons, then our carefull fear were not so requisite: But we are [Page 47] not shot-proof: Temptations (even to the greatest sinnes) have within our breast some principles which would presently shake hands with them: The actual light and acting grace do sometimes happily turn them aside from closing, though they keep them at the door, as the Prophet caused the Messengers who came from the King to take away his life; Yet there is another Principle of corruption which would let them in, and which would co-operate with those temptations, even to Contemplation and inclination, and acting both inward and outward: nay, this corrupt nature of ours alone, (though it doth learn somewhat by temptations and occasions) yet it alone from it self can cast forth most sore temptations to most abhorred sinnings.

Therefore this we must do, fore-past sins must be eyed with grief, present inclinations with combat, and future with fear: we must not in our War imitate the Syrians, who were to fight neither with small nor great, but with the King of Israel: No, but we must oppose all sins, small sins as well as great, and great as well as small: those sins which do encounter us, we should force some out, and keep the rest off. He is a wise and sincere Christian who resists the smallest, and fears the greatest sins: Keep back thy servant from presumptuous sins.

SECT. III.

Doct. 3 ANother Proposition which I might observe from the words, absolutely considered, is this, That a good man A good man is Gods servant. is Gods s [...]rvant, [Thy servant from, &c.] We read of di­vers servants in the Scriptures; some are the servants of men, who apply all their gifts and parts, and sacrifice the whole method of their beings and expressings, to claw and humour the itch and pleasure of others: All flatterers are such, who are a people of slavish-bondage, having sold themselves from themselves to some persons. Some are the servants of the world, whose hearts and labors are bestowed upon earthly things; and [Page 48] they make even those noble souls of theirs to weary themselves for very vanity; and to increase only in that with the least toe, is too excellent to tread upon. Some are the Servants of Sa­tan, mentioned in an instrumental Activity and readiness to entertain and execute his base and hellish inspirations and mo­tions. Some are the servants of sin, who (quales & quanti) all that they are, and can do, is to fulfill the lusts of their flesh: there is no servant so obedientially attending the Command of his Lord, as they to receive, and act the pleasure of their sinfull hearts. Some are servants to themselves, who, as if they were born, neither for God, nor man, apply all their will, and strength, and abilities, only to their own ends without any real effectual consideration to publique good of Church or Coun­try. And some are servants to God; Moses was so, Simeon was so: Moses my servant is deal, said God: Now letest thou thy servant depart in peace, said Simeon: and David here, (Keep back thy servant.) Gods servants disters from all servants in the world: every other servant looseth himself by service; Note. he is not sui juris,—in the Law: but the only way to find a mans self, is to be Gods servant. Every other servant loos­eth his liberty by his service; but libertty is then got, when we become servants to God: As soon as we enter the service, we obtain our freedom: Every other servant in strictness of Rule, is below a son, a child; but every servant of God is a son of God, and shall have not gifts as a meer servant may have, but the inheritance which the son who serveth his Fa­ther shall have.

There are two sorts of servants under God.

1. Some stubborn, who are Servi victi; (as St. Aust in speaks) The Law of Creation is upon them, and so will they, nill they, they are in some obediential and serviceable Rela­tion.

2. Others are servants, not of force, but of affection, not of compulsion, but of election they have chosen God to be their Lord, and have willinglly resigned up themselves (in the purpose of their hearts) to an universal observance, and love of him, and obedience unto him, impartially, and con­stantly to do his work. Such a servant to God was David: [Page 49] 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 [Page 50] 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, [Page 51] 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 work: no sinning wounds so deep as such, which have more Mercy and goodness to control them; and these only good persons do most taste of: much grace received, and much kindness conferred, will in case of great transgressions, make the conscience eagerly to arise, and sting the Offen­der. Such as pro­fess more inte­rest in God, should walk more exactly with him.

Ʋse. What should this teach us, who profess more Interest in God, more Title to Christ, more purity of Religion then others? Why? if we be light, then to walk as Children of [Page 52] the light: if we do profess the Gospel, then to walk as be­comes the Gospel: if we be the Children of God, then to walk as dear Children, cleansing our selves from all filthiness of the flesh and spirit. None needs to be more circumspect, then he who is called to holiness: his very relation is of a tender (though high) nature, he cannot sin but he grieves a father; yet this is as true, that none of our relations exempt us from temptations and assaults, which call upon us to be watchfull and prayerfull: If temptations drive thee not to thy knees, they will drive thee easily to the ground [...] no more but this; no man should sin, and no man should be more carefull, then he who is most good; for if he offends, then God suffers, Christ suffers, the Gospel suffers, Religion, Profession, Christians, and all.

O then let us improve our interest in our God: Should such a man as I flee, said Nehemiah; so then, should such a man as I sin thus, walk thus, live, do thus? Why? God is my God, he is my Father, I am his child, his servant. If I should sin, sin would not only be my own wound, but his dishonour: I may not so abuse his love, his mercies, his Calling, his ho­nouring of me. Others look on me, but I must look on my God, and on his honour.

Thus have you the general observations of the Text, now I come to a more punctual and intimate view of them both in the petition, and in the conclusion of them, consider the words as a Petition, they yield unto us two main considerati­ons.

1. One of sin in presumption, [Keep back thy servant from presumptuous sins.

2. Another of sin in Dominion, [Let them not have do­minion over me.]

First, For presumptuous sins; there are divers expositions of these words.

1. Keep me Ab alienis, scilicet peccatis, from those sins which by the suggestion or temptation of others I am inticed to; or as others, Ab alienis, (i) falsis diis, from another, or false gods that I do not serve them, and be not captivated by them; these think the Word to be Zurim from Zur, which signifies Alienari.

[Page 53] 2. Keep me a superbiis (Mizedim a verbo zud) which sig­nifies superbire, aut superbie & temere agere; the word in Hiphel signifies to do a thing, de industria & per presumpti­onem. Before David prays to be kept from sinnes of igno­rance, and here from prides; from such sins as are done in­solently and knowingly; Some translate it, keep me from proud sinnes, others from insolent sins, by which are meant manifest sinnes, open transgressions, committed with con­tumacy, and with a high hand; but to hold to the expression in the Text, Presumptuous sinnes. And the Observation is this.

SECT. I.

Quest. 1. WHat presumptuous sins are; What presum­ptuous sins are. Sol. Sinne (in the general) is any trans­gression of the Law: the Law of God is his revealed will, for doing, or forbearing, and it is the rule of nature, and actions; [Page 54] whatsoever things stands in conformity to its good, and what­soever varies or swarves from it, that same is sin. Sins diversly distinguished.

Now sins are diversly distinguished, for all sins are not equal either for matter or manner: For matter some sins of them­selves For Matter. are more deep transgressions then others, as some diseases (in their own nature,) are worse then other some; to blaspheme and curse God is a sin naturally more vile then an idle thought, or an empty word: and to commit Idolatry, is naturally more vile then to steale a Shilling: to shed innocent blood is worse then to steale.

Againe, sins may be distinguished in restect of the manner of For Manner. committing, and thus it may fall out, that even a sin in its own nature lesse then another, may yet for the manner of com­mission be more hainous: and a sin in its own nature greater then another, may yet for the manner of commission, be lesse guilting then a lesser sin which is more intensively raised by cir­cumstances; as to gather a few sticks on the Sabbath, was in it selfe not so great a sin, as deflouring of a virgin, yet because the person did commit the sinne with a contempt of Gods expresse prohibition, it became more hainous and guilty.

Now here falls in that distinction of sin into sins of infirmity, Sins of infir­mity, and sins of presumption. and into sins of presumption: which distinction is made, not from the different quallities of sin, but from the divers qualification of sinning; the same sin may be committed through presump­tion, which is committed through Infirmity, yet the commit­ing of it through infirmity, is still much less and extenuating, then the commiting of it through presumption: for as much as all passive failings, (which arise from unevennesse of strength) are not so high as the active trespassings, which arise more from the readie contributions, and concurrent assistances and furtherances of our own hearts: now to the thing in particu­lar.

Presumptuous sinnes are the bold darings, and proud adventurings of the heart upon things or wayes known to be unlawful against ex­presse Presumptuous sins described. threatnings, either upon a false confidence, or upon con­temptuous slighting, or desperate wilfulnesse: I have in this des­cription not only expressed the nature of presumptuous sin­nings, but also concluded in it the several degrees and risings [Page 55] thereof: all which, give mee now liberty to open and explaine: consider therefore.

1. That presumptuous sinnings are proud adventurings of the heart upon sinne; there is a large difference 'twixt foilings Presumptuous sinnings are proud adven­turings upon sin. by temptation, and adventurings by presumption: Tempta­tion beats down that actual strength of grace resisting: but presumption tramples down the light of the word opposing: therefore presumptuous sinners are said to sinne with an ex­alted, or high hand; the sinner doth put aside Gods will, and prefers his 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; 'Tis 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 [Page 56] 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 threa [...]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 [Page 57] 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; 'tis 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 [Page 58] 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 repentance is a work of this life: death bindes us over to sentence, and then 'tis too late to return: And therefore every presumptuous sinner adven­tures boldly upon that which cannot be his, beyond the time present.

Another is the returning of the heart from sinne, though our natural principles can give the wound, yet they must be su­pernatural principles, which give the cure: our own hearts can cause us to fall, but Gods grace only is that which raiseth us; Now Gods grace is Gods gift, and not mans stock: though we alone can fall off from God by sinne, yet none but God can bring us back from sin by true repentance unto himself: yet presumption makes the heart bold, not only with time (which is in Gods hand) but also with grace, which is only in Gods gift: Though I sinne, yet I will hereafter repent, thus the presumptuous soul, whose life may be instantly cut off, and to whom God may therefore deny his grace to repent, because it did before-hand presume to sin.

5. In many presumptuous sinnings there is a slighting con­tempt: It is with a slighting con­tempt. therefore, Numb. 15. 30, 31. presumptuous sinning is called a despising of the Word of the Lord: the soul that doth ought presumptuously, &c. shall be cut off, because he hath despi­sed the Word of the Lord, &c. to despise the Word of the Lord, is to esteeme of it as a vaine thing, to disregard it in his authority and Majesty over our consciences, and hearts, and wayes: As if a soul should say, what care I though God doth speak thus and thus; I will not be curbed, and limited, nor restrained: this is to contemn God: And it is called a rebelling against him, Deut. 1. 24. I spake unto you, and you would not heare, but rebelled against the Commandment of the Lord, and went up presumptuously to the hill.) It is called a casting of Gods Law behinde our back; God hath hemmed [Page 59] and circumscribed the soul with precepts, within which if a man walks, he hath God to be his security, but in presum­ptuous sinnings a man will exceed his limits, and yet believe a safety: this very thing is expressed in Deut. 17. 11. Accord­ing to the sentence of the Law, which they shall teach thee, and ac­cording to the judgement which they shall tell thee, thou shalt do, thou shalt not decline from the sentence which they shall shew thee, to the right hand or to the left, ver. 12. And the man that will do presumptuously, and will not hearken to the Priest, &c. even that man shall die, ver. 13. And all the people shall h [...]ar, and fear, and do no more presumptuously; There you see that presumptuous sinning consisted in the slighting of the sen­tence of the Law by the Priest: the Priest said, this is it which God would have you do: This is it which he would not have done. Now the person who sinned presumptuously, would not stand to this, but would break over this sentence, and would go in his own way, he disregarded what God spake, that should not be his rule, no not his.

6. Lastly, presumptuous sinnings may rise higher then all It may arise to malice and de­spight against God and Christ. this, as when a man sinnes not only knowingly and wilfully, but most maliciously, and despitefully against God and Christ; the Apostle speaks of such presumptuous sinners, who tread under foot the Sonne of God, and do despite unto the Spirit of Grace, Heb. 10. 29. And who crucifie to themselves the Sonne of God afresh, and put him to an open shame, Heb. 6. 6.

This kinde of presumptuous sinning, is not only to sinne, though a man knows it, nor only to sin, because a man will sin, but it is also to sin on purpose to dishonour God, and to vex his holy spirit; the soul is grown unto that abominable insolency, that a man even plots deliberately how to crosse God, and will therefore apply himself to such words and acts, because he knows they will displease God; this is the very top and height of presumptuous sinning: when a man in a sober and calme spirit exempted from violent diseases and strong passions, and insolently turbulent temptations, shall in sober circumstances, desperately, and of malicious and set purpose encounter God, adventure iniquity, to provoke God: he knows that the worst which shall befall him is damnation, [Page 60] but he cares not for that, he will however have his pleasure in sinne, and will strive to despite that God, who stands in a just enmity to his soul and sins.

SECT. II.

Quest. 2. WHat that strength is which keeps back regene­rate What that strength is which keeps back the re­generate from presumptuous sinnes. persons from presumptuous sinnes; and what difference 'twixt the restrainings of evil men, and this keeping back of good David.

Sol. For a more distinct knowledge of this point, observe a few particulars.

1. Restraint is any kinde of stop 'twixt the inclination and the Restraint is any kinde of stop betwixt the inclination and the object. object: when the nature is inclined to such or such a thing, and a barre falls in, to keep them asunder, this is restraint. As when God bridled up the fire from burning the three chil­dren; and the Lion, from devouring Daniel; and Abimelech from touching Sarah; and Laban from hurting Jacob, The natural inclinations of the former, and the morally evil dis­positions of the latter, were chained in, they were stopped, they were hindred in respect of their actings and exercise. All creatures are capable of restraint, because under a Su­preame power; only God cannot be restrained: but for all creatures, their natures, and inclinations, and operati­ons, are under his command by the Lawe of Crea­tion.

2. Restraint of any Agent, ariseth from a greater strength Restraint of a­ny agent is from a greater strength of a superior agent. of a Superior Agent: whatsoever keeps a man back from a sinful acting, it is (at that time) whiles a restraint of more actually strong force, then the present inclination is; as in the stopping of a stone or water, that which is unequal in strength, a lesser force is not able to keep in the stronger: the cords wherewith Sampson was bound, were no restraints to his motion and escape, for his strength exceeded them, and he easily brake them asunder: But Gods decree and provi­dence is a restraint to the raging sea: and his power is a re­straint [Page 61] to gird in the malice and rage of man, because, though sinfull inclinations be strong, yet God can over-rule, and bound, and bind it in.

3. All Restraints presupposeth an aptness, a disposition ready to Restraints sup­pose a readiness [...]o get out. run, and get out. The Child whose desire is to lie in the Cra­dle, is not there said to be restrained: and the Trades-man, whose shop is his paradise, is not therefore restrained from going abroad; but when a servant would be gadding, and yet is kept in, this is Restraint. In every man there is too much sin; Corruption is in us all, and it is with it, as with a Child in the womb which would be breaking out into the world; or as with fire kindled within, which would be flaming abroad; such an aptness is there in our sinfull inclinations to secret, and then to open actings. Now the Cohibition, the inclosing, the locking of them in, is properly Restraint.

4. All Restraint of sin is from God. That God whom David here desires to hold, or keep him back, did also All restraint of sin is from God. with-hold Abimelech, keep in Laban, keep up Esau, keep off Saul; and it is granted that there are several means and ways of restraint, natural, moral, spiritual, (as you shall hear anon) but it is God in them which causeth restraint; he im­prints Note. such a vigour into those Arguments, into those Appre­hensions, that they shall bind, and chain, and hold in the nature, which else would not judge so seriously, nor submit so easily to impedition or hinderance: as the horse rusheth into the battle, if left to his own swing and violence; so the heart of man, if left to it self, it would put no periods to wickedness, but would grow from evil to worse, and fill up all the measures of iniquity. There should not be one righ­teous Abel, but every Cain would kill him; not a Jacob, but Esau would pursue him; not a David, but Saul would hunt him; not an Apostle, but Herod would be-head him: All Christian Religion would lie in blood, yea, and the very order of nature would sink into confusion by the efficacy of that sinfull corruption which is equally divided amongst all, if God did not look down from heaven, and restrain the rage of sin in all.

5. All evil men are not equally restrained by God; which All evil men are not equally restrained. [Page 62] appears both in the matter, and in the measures of sinning: some evill men do not break out into all horrible kinds of sin: some, though they be at the same school of particular sinning, are not yet in the same form, and height, or degree of sin, though they be at the same trade; yet their skill and thriving in the same sin is different: Every Drunkard is not the mighty man to drink, and every swearer lets not his tongue loose to the highest blast of Blasphemy. There is no man so high in sin, but if God should cease to restrain him, he would yet plunge himself into a deeper guilt.

6. The restraining of any sinner is an Act of a mercifull Pro­vidence unto him. Gods Justice begins already to smoak a­gainst Restraining of the sinner is an act of merciful Providence. a man, when he totally leaves the rains unto him, when he gives him up to himself to his own vile affections, reprobate mind, to his own Counsels and wayes, and will no more strive with him, but cast him off to himself. But it is a great Mer­cy when he restrains: though renewing grace be the saving Mercy, yet restraining grace is a great Mercy, when God will not let a mans sinfull corruption take its full walk: for restraint diminisheth guilt, whereas, if this bridle were off, a man would increase his sinfull accounts by infinite iterations and multiplications of sinning. Now he is kept from in­larging his debts, yea, and it diminisheth sin; whereas a man let loose, would diffuse sin, cast his fire-brands about, draw others to a consociation of evil, and so set up the trade: now by re­straint, sinning is more contracted and narrowed: yea, and it diminisheth wrath and judgement: for according to the num­ber and measures of sinning, there shall be an equal propor­tion of vengeance and punishment, the greater sinner shall have and feel the sharper flames of hell: but now restraint keeps in the sin and at least makes it less sinfull, (for as sin sticking in the inclination is not so deep as that which flies out of that into actings and consummations) and so consequently is a means to lessen the heat of future torment.

7. God doth restrain the good and the bad from sin. The evil man God doth re­strain both the good and the bad from sin. is so wholly carried by a sinfull nature, that if God did not keep him back; he would bring all to confusion. The good man is so weakly good, that if God did not prevent, and inter­pose, [Page 63] and with-hold, he could not with-stand so much evil as now he doth.

How great a Mercy did David acknowledge a Restraint from sin to be, you may see in his own words; 1 Sam. 25. 32. Blessed be the Lord God of Israel which hath sent thee this day to meet me. Verse 33. And blessed be thy advice, and blessed be thou which hast kept me this day from shedding innocent blood.

The Father hath two Children, one young, and the other old: if he doth not keep in the elder, he will be like the Prodi­gal, sell all, and be riotous: if he doth not hold in the other, he will fall, and be like Mephibosheth, lame on both feet.

Evil men have strong corruptions, which God is pleased many times, many wayes to keep within door, he will not suffer all their intentions, desires, projects to see the light.

Good men have weak graces, their own legs are not able to bear them up, and strong temptations and occasions may soon lay flat a weak defendant, and therefore God is pleased yet to bridle in that remaining corruption, to keep off the soul, or something off from the soul, lest it should sin: we see it in experience, that grace alone is not able to keep off sin: Grace can keep us, whiles God keeps the grace: but if God leaves us to the assayes of our own best strength, we are un­equal Combatants in the field.

8. God doth diversly keep back or restrain men from particu­lar God doth di­versly restrain men from sin. By enlivening of Conscience. sins and sinnings: sometimes,

1. By inliv [...]ning the con [...]cience, which being st [...]ictly awaken­ed, riseth to such an height of impatience, and choler, and rage, that the sinner is willing to let go the sinning, rather then to answer the scourging inditements and threats of con­science for it. As the luxurious patient, though he likes the sparkling wine, yet he dares not drink it, lest his spirit should be thereby inflamed, and burn him up; even an evil man, though he be not af [...]aid of sin, yet he may be afraid of con­science, and may therefore be kept back from his sinning, as the Colliar from handling his coals, not because they are coals, By self-refle­cting appre­hensions. but because they are burning hot.

2. By self-reflecting apprehensions: the love that a man hath [Page 64] to himself, may be a means to keep him off from some sin­full actings: for some sinning have such infamy, and charge, and envy, and loss, and danger indorsed on them, that the very present arrearages of sin do prevail, and keep off the man from adventuring; he will not strike the bargain for payment so sharp, and sure, and present.

3. By l [...]gal imprintings: God is pleased many times to set By legal im­printings. up the flaming sword, and the shadows of hell before the eyes of a daring sinner: tells him plainly that he will call him to an account, and wrath shall be his portion, if he will not forbear thus to provoke him: whereupon he for­bears.

4. By denying and crossing opportunities: when a man hath By denying op­portunities. prepared himself for a sin, then God doth so secretly direct the wayes, and the eyes, and the presence of other creatures, that the sinner must keep in the cup which he hath tempered, and dares not draw the sword with which he is girded, nor act the evil which he did before earnestly intend to prosecute and finish The sinner doth not always sin, not that he wants an heart, but because he hath not a conveniency; as the ship ridged may be wind-bound: though the greediness of sin thrusts on the sinner, yet the wisdom of the flesh will keep it in, till the season of sinning may sutably match with the former contrivances of sin. Esau deferred to slay, his brother Jacob till Isaac died.

5. By denying, or with-holding of temptations. Beloved, By with-hold­ing temptations Though evil men are under the power of the Prince of the Air, yet I conjecture, not in this sense, that they may tempt them when, and how he pleaseth; or that they must necessa­rily act every sin to which he tempts them. But as God is pleas­ed, when Satan doth many times tempt them, yet sometimes to restrain them; so he is pleased, when Satan would tempt them, many times to restrain them, well knowing that his temptations would easily draw out matter already prepared: An heart which hath won it self to a sin, may without any more ado, by the very presence of a temptation and occasion be instantly wrought unto it.

6. By causing Diversions, which may call aside the imploy­ment By causing diversions. [Page 65] of the sinner another way: As when Saul in malice raised a persecution against David, and had hemmed him in; God yet restrained Saul, by letting in the Philistines upon his County, with-drew back the execution of his ragefull inten­tion against David at that time.

7. Lastly, By beginning, and supporting, and inlarging the By a principle of sanctificati­on. principle of sanctification, which is the sweetest restraint of the heart from sin, drawing it off, inabling it against inclinations and temptations: and such a kind of holding back doth Da­vid pray for in this place, viz. a sanctifying restraint, a re­newing restraint, a subduing Restraint.

9. The restraining of good men are exceeding different from The restraints of good men are different from those of evil men. They differ, those of evil men: though the sins from which either are re­strained may be common, yet the keeping back of one by re­newing Grace, and of the other by meer restraining grace, are very different. v. g.

1. They differ in the fountain for keeping off by meer re­strainings, proceed from the care of universal providence, but In the fountain keeping back by renewings, comes from a special affection of God in Christ: God hath an eye over all his works, and a mercy over them too, he doth not totally leave, no not the sinfull Creature, but expresseth a Providence in permissions of somethings, contradiction of many things, restriction of many things, and ordination of all things: though men be desperately evil, and as it were the lords of sin, yet God will be known for ever to be the Lord of nature by circumscribing, and abridging, and commanding it in its propensions: But the keeping back by renewing grace, this doth arise from a tender love, a most gracious affection which God bears to his servanrs, like the Father with-holding of his dear Child from a sword which might hurt him, or meat which might make him sick.

The restrainings of evil men are from the Wisdome of di­vine In the form of impression. power, and the cohibitions of good men are from the goodness of special favour. They differ again in the form of Impression: for restraint of evil men arise only from argu­ment, but those of good men, depend upon nature as well as argument. In the former, it is argument alone which makes [Page 66] the stop. In the latter it is argument and nature both, as Abner said ro Asahel; 2 Sam. 2. 22. If I should smite thee, how should I look thy brother Joab in the face? there was naked argument. How can I do this gr [...]at evil, and sin against God? as Jos [...]ph said to his Mistriss, Genesis 39. 9. there was a divine Argument, and an holy nature; bid a man to grasp a toad, his very nature shrinks back from this; bid him climb by a little rope to the top of an high mast in the midst of the sea, and here Argument or reason may with­hold him: it is one thing for a new Argument to keep off an old heart; it is another thing for a new nature to keep back from an opposite corruption.

3. They differ in their entrance and seizure; The Re­strainings of evil men are but as locks upon the out-door: and In their en­trance and sei­zure. the keeping back of good men is as the lock upon the Closet; one is an impedite to the actions, the other is an impedite to the inclinations; one is a bridle upon the lips and hands, the other is a bond upon the heart and disposition; the one may seal up the lips that a man doth not swear: the other tempers the heart that a man fears an oath.

4. They differ in their Efficacy: Restrainings of evil men do In their Effi­cacy. not impair the state of sin, no more then chains and prisons do the nature of the thief or Lyons: Look as it was with the fire, into which the three Children was cast, the restraining of its burning Act did no way prejudice, either the nature of the fire, or the faculty of it to burn, only it did suspend the act: so it is with meer Restraints about moral things, though it doth give a Supersedeas to the evil act, (for the present) yet it grants not a Capias corpus, the body of sin is all one, as be­fore. But in the keeping back of a good man, there is not only an inter-let of the Act, but some measure of diminution to the sinfull inclination.

5. They differ in the fairness of equality: Meer Restraints In the fairness of equality. do not deal justly with sins, they make a stop in one, and leave open a gap for other sins: like a vessel of many holes, though the water break not out in one place, because it is stopt, yet it freely flies out in the rest: so where a man is restrained only, though that sin cannot find a way in that vein, yet it will find a [Page 67] course (like the water which is hindred under ground) ano­ther way: But the holdings back by renewing grace do indis­pose generally and evenly.

6. They differ in the fulness of duration: for 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 fo [...]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, i [...] doth not multiply sin, Not so in re­newing [...]. 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 [Page 68] 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 [Page 69] 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 heads, viz.

• 1. In respect of himself.
• 2. In respect of the sins themselves.
• 3. In respect of others.
• 4. In respect of God.

SECT. IV.
NOW I shall descend to the usefull Applications of this Ʋse 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 [Page 79] 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 fo [...] the foulest commissions; and that the match is not finished and acted, it is not because we want hearts, but because God restrains and hinders. My soul is even among Lyons, said David: In another case, assuredly our soul dwels with such a nature, as will not distinguish twixt small and great, but is then most like it self, when it is boyling in the vilest degrees of sinning.

The temptations cannot be so black and foul, but our cor­rupt hearts would easily kindle by them, and we should em­brace them, unless there were a God to stay and stop us: you know that Hazael, when the Prophet wept, and told him of that Savage and barbarous Cruelty which should break from him in ripping up the woman, and but chering of the Chil­dren: Is thy servant a dog? said he, q. d. I abhor the thoughts of such unnatural villany; and yet being left to himself, he soon acted that which now he seemed to abominate: even those sins which made a cry to heaven, as Cains murder, and Sodoms uncleanness: and the mighty sins which the Prophet touched at, yea, and the highest and stoutest rebellions, they have all of them in all men a natural foundation, and seed and principle.

Secondly, Not to boast our selves of our standing. Learn Boast not our selves of our standing. Pauls counsel th [...]oughly, Let him that stands take heed lest he fall, 1 Cor. 10. 12. Even thou which hast heretofore bitterly judged another for his sinnings, art now in the same trans­gression, and thy conscience is all over running with blood; either thus thou art, or thus thou mayst be

There be four things which the great falls of others should Note. work in us, viz.

[Page 80] 1. Great compassion: It is an ill heart which can rejoyce at other men sins, and it is never right with us untill we can hate our own sins, and shed tears for others.

2. Humbling fear, Considering thy self, lest thou also be tempted, Gal. 6. 1. Thy Glass is made of the same brittle mettal, and that it falls not, and breaks, it is because of the hand yet holds it, not because it keeps it self. If God should permit Satan to winnow thee, thou wouldst (perhaps) more readily deny Christ, and his truths, then ever Peter did: many a man hath sound limbs, because he was never in the field at battle.

3. Earnest prayer for continued assistance: forasmuch as though our Combats and dangers are here below, yet our guards and safe-comes are there above, and only there.

4. Tender jealousie. When others fall into sin, it is good for us to fall upon our knees, and watch, since our forbea­rance depends not on the betterness of our nature, or great­ness of our strength, but on the efficacy of Gods preventing and assisting grace.

Thirdly, You may here learn, what weakness there is in the What weakness is there in the strongest Chri­stian. strongest Christian: all his own strength is not sufficient for him against temptation or sin: if any thing could keep off sin, it is grace, but grace needs help, as well as sin needs a bridle: Hold thou me up, said David, so shall I be safe, psalm 119. Look as it must be a divine Power which implants Grace, so it must be an Almighty hand which must mantain it: we can neither form our own hearts, nor conquer our own lusts: What would become of the Child, if the Nurse did not hold him? And whether would the ship be driven by a Tempest, had it not a Pilot to steer and order it? None can say what ship­wracks would befall even a good soul, were it not continually preserved and lookt unto by a good God. Our strength and safety is more in the name of God and Christ, then in our own defence: hence it is that our Saviour commended that peti­tion, even to the best, (Lead us not into temptation) not that God tempts any man to evil, but that Satan would easily lead us into sin: Did not God lead us out? his suggestions are craf­ty, his temptations strong, our hearts deceitfull, our graces [Page 81] weak, our hands feeble, our resolutions insufficient, so that we may all cry out in this case, as Peter in another, Help Ma­ster, or else we perish.

'Tis true, we must resist, and we must handle all our wea­pons, Object. and we must seek, and we must resolve, and we must study, and we must hear, and we must read, and we must de­cline, but in all these, yea, with all these, yea, above all these, Sol. we must take in the Lord, and depend upon his help, Lord, Keep back thy servant, or else none of these (without him) will keep off the sin. That soul is most kept from sin which keeps most to God: None can keep up a soul, keep off a sin, keep back a temptation, so as God can do.

SECT. V.
2. Of Examination. Use. Examination.

NOW let us come yet more close to our own hearts, Da­vids care is here against presumptuous sins; But how stands it with our souls? Are we in the shallows only, or have we adventured into the deeps? it is true, that there are some presumptuous sinnings which are past all shore, they are out of the reach of all recovery, therefore I meddle not with Degrees of pre­sumptuous sin­ning very fear­ful, yet recover­able. Presumptuous sins arising more from the manner then the matter. In times of light there is either formal or virtual pre­sumption. Habitual pre­sumption and particular pre­sumption. them; but then there are other Degrees which are, though very fearfull, yet recoverable. Consider,

1. Presumptuous sinnings arise more from the manner then the matter, it is not alwayes so much what is done, as how the soul behaves it self in the sinning, which make it presumptuous: A little sin commited with an high spirit may therefore prove an high sin.

2. Again, In times of much light either there is much formal and explicite presumption, or else vertual and interpretative pre­sumption: for where so much is afforded to lighten and keep back, it must be reputed as presumptuous, yet to adventure on.

3. There is Habitual presumption, when a man will hold on in a course and way of sinning: and there is particular pre­sumption [Page 82] in respect of this or that fact: now one of these most men do touch upon.

I know you like not to be handled roughly in this thing: such is our hearts, we had rather have our sins concealed then un­cased, and still conceive that we are not so bad as the worst, Discoveries of presumptuous sinnings. therefore let me propound things unto you more gene­rally.

1. What call you that kind of sinning, When we our selves When men venture upon the same sins they condemn in others. will venture upon the same sins which we condemn in others? Rom. 2. 1. Thou art inexcusable, O man, whosoever thou art that judgest, for wherein thou judgest another, thou condemnest thy self, for thou that judgest dost the same things.

2. What kind of sinning call you that, When the heart will When the heart will mantain its way against revelation of wrath. maintain its way against the Revelations of wrath, (i) though God proclaims vengeance and death against such a sinning way; yet the man will adventure on in the commission: I say, will adventure: for through weakness a man may be troden down; but it is a stoutness when he will break through the Army: when a person will through the pikes, he will not give up his worldly and fleshly lusts, though the heavens be darkened round about his soul with threatnings; is not this presumptuous sinning?

3. What kind of sinning call you that, When the soul sup­presseth When the soul suppresseth truth. truth, and holds back the light for unrighteousness sake? when it knows the fact or way to be sinfull, and yet will not be held back.

4. What is it for a person to bless himself in his way, and to When a man blesseth him­self in a sinfull way. protect himself when God hath cursed his facts; to say, none of this evil shall befall me, but to morrow shall be as to day: The Prophet is a fool, and the spiritual man is mad: God will not do as he reports, therefore soul take thine ease, thy course, let us eat and drink, and to our sins still.

5. What is that, When men will not repent till they be old, When men wil not repent till they be old. or ready to die, and till then will continue upon that score of sinning, upon a presumption that sin will be easily discharged, and Mercy presently had? When men re­turn to those sins they have found bitter.

6. What is that Returning of the soul to a fact or way which it hath found to be bitter already? and though it hath found Hell [Page 83] in the conscience for the same sinning, yet it will break out again upon a hope of great mercy.

Object. Yea, But alas! The best have their infirmities and escapes: we think no hurt, and God knows our hearts, sin we do, and who doth not? but it is not through presumption, but through infirmity. The spirit is ready, but the flesh is weak; we still carry flesh and blood about us, it is our weak­ness, and God we trust is mercifull.

Sol. It is most true, that the best are sick, and the strongest are weak, but then it is as true that the heart is deceitfull, and sin is subtile, and men are apt to raise themselves in a false opinion of their safeties, and to extenuate the height and parts of their sinning.

But to the objection, I will briefly discover unto you, whe­ther Four things. Whether our sinnings be from infirmity or presumpti­on. your sinnings fall from Infirmity, or else proceed from Presumption.

This must be granted in the general.

• 1. There are sins of Infirmity as well as of Presumption.
• 2. Infirmities are of two sorts.

1. Meer Infirmities, sins arising from meer weakness with­out any deliberation of the mind or choice of the Will, as suddain evil thoughts, words, deeds, dulnesses, defects, short­ness in good, &c.

2. Mixt, which have a tange of presumption, but not enough to make the sin to be presumptuous; A knowledge, but not a practical Judgement, pro hic & nunc: some apprehension, but not a perfect deliberation: suddain passions perplexing the Judgement, and dazling of it; Inadvertencies, Incon­siderations. But more particularly,

1. Acts owning themselves to infirmitie, depend most Infirmities de­pend most up­on outward strength, upon outward strength: they have not such an entire causality from the subject, but are produced from unequal power; It is granted, that even a good heart may yet be found in the dirt, it may be overtaken with some particular facts which are stark naught; but this irregular action ariseth principally from a strength of temptation, which exceeds the actual strength of the renewed heart: like a man in a crowd, though he strives another way, yet is over-born, he is over-set, he [Page 84] is carried down, for all his strength cannot shoulder off the crowd, he is too weak: So when a man sins through infirmity, there is a nature which resists, as Paul had a Law in his mind, warring against the Law of his members, Rom. 7. yet the strength of that sinfull Law did over-bear the resisting strength of his renewed mind, in respect of particular facts, & therefore the acts were acts of infirmity. But what is this to him whose heart is set on wickedness, who imagineth sinfull devices, who shapes and contrives his way of sinning, who tempts even sin it self to sin, whose sinnings arise from affection, not from temptation, who provokes his corruption to get out, who is a devil to his own heart, inclining and stirring it to sinfull commissions, were our sinnings springing from a full prin­ciple, from a nature giving out it self: and that alone, I can­not judge them to be infirmities.

2. Acts of infirmity, are not habitual, but particular; they Infirmities are not habitual but particular. are rather transient then permanent acts: they are acts, but not continued acts, like a land-flood, not like a river; and the reasons of it are these.

1. Partly because they spring from Temptation, which though Note. it may now and then over-reach the soul, yet the renewed heart observing the slight of Satan, and the imbecillity of it self, provides therefore for stronger defence and strength to resist. And,

2. Partly because They flow from passion and sudden distem­per, which is not a constant inclination, but only a fit, a pre­sent violence.

David in a sudden Passion, will kill Nabal, and every mo­thers child, but when Ab [...]gail met, and asswaged him, and made him understand reason, he was quit from his projects: But now where things fall into a habit, into a course, into a common practise, when a man is every day at his sin, when it proves an haunt, this cannot be called a business of infirmi­ty: when our actions run, and fall into a kind of naturalness and custom, that a man is always sliping, and alwayes swearing, and alwayes filching, and alwayes lying, when the way of his sin is a Trade, why this is no more to be reputed an infirmity, then for a Mariner to be in his ship, or a Trades-man to be in his shop.

[Page 85] Thirdly, acts of infirmity are involuntary acts: the man doth Infirmities are involuntary acts. them, but the will is against them: the evil which I would not do, that do I, said Paul, in Rom. 7. As the fact opposeth the Law, so that will opposeth the fact, it is that which a mans judgment disapproves, and which his will is averse from. The traveller, his will is to go the right way, and in that to stand, yet he may stumble and fall down, and this may be called an in­firmity: But if he be himself, and should put off his cloaths, and lay himself down in the dirt, this were an act of a vo­luntary madnesse; so when a man sets himself to sin, when he will go and wallow in the mire; when with Ahab, he sells himself to work wickednesse, that he doth bargaine away his soul for a sin; when he gives up himself to uncleanness with greediness, this is no infirmity, it is a height of proud presum­ption; But through infirmity of prevalent resistance, a good man may be sold under sin, as Paul, he may be led captive, being over-surprized, he may be led with Peter, that way, or to that fact, which yet he would not willingly do.

Fourthly, acts of infirmity is not a state of quietnesse, or con­sistence, (i.) if a man sins from a weaknesse of withstanding Infirmities are not a state of quietnesse. grace; Though the temptation hath been his conquest, yet his sinning shall be his trouble: weak strength in grace, though it be not alwayes actually sufficient to prevent sin; yet it will be able to melt the soul for it; if temptation hath surprized the soul to sin, grace wi [...]l then surprise the soul to mourne; neither will it lie with sin upon it: Even a weak child thrown down will be scrambling up or crying for some to raise it; But if the places of our fall be the places of our peace and of our rest, it is a bad signe that our sinnings exceed infirmities: when the sinning is to us, as the sea to the fish, or as the centre to the stone, or as the bed to the labouring man; this is no in­firmity.

Fifthly, in sinful acts of infirmities, the heart as it intends not sin, it condemns sin; the heart is more sensible, watchful, prayer­ful In infirmities the heart is a­gainst sin. against it, and exceedingly strives to mortifie it, and sub­due it.

SECT. VI.
3. Of Exhortation.

A Third Use shall be to exho [...]t us to imitate holy Da­vid Exhortation to be carefull to be kept back from presump­tuous sins. Consider. It is a great judgement to be left to our selves. in a care against presumptuous sinnes, and to be kept back from them.

Consider seriously a few things.

1. It is a great judgement to be left to our selves: to be gi­ven up to a mans own heart, to be given up to Satan, to be given up to vile affections, to a reprobate sense, to our own councels and wayes. As if God should say to a person, I have dealt with thee by my mercies, but thou wilt be unrighteous still, I have dealt with thee by my [...]udgements, but thou Note. wilt hold fast thy wickedness still; I have dealt with thee by my word and counsels, but thou wilt proceed on in thy sinning still; I have dealt with thee by my spirit in many convictions and motions, but thou wilt sinne still; I have dealt with thee by reproofs, and checks, and troubles of conscience, but thy heart is set in thee to sin still: Since thou wilt be unrigh­teous, thou shalt be unri [...]hteous still, since thou wilt be fil­thy, thou shalt be so stil [...]; I will leave thee unto the hands of Sa­tan who works mightily in the chil [...]ren of disobedience, and he shall take thee captive at his pleasure; I will leave thee to the vilenesse of thy own sinful nature, that since thou wilt not hearken unto me, thou shalt (as thou desirest) with all gree­diness fulfil the lust thereof, but I will withdraw from thee in my mercy, and in my loving care: go on, and fill up the measure of thy iniquity and of wrath: why brethren, this is a sad and forlorn condition; what is the estate of the patient, when the Physician gives him off, and relinquisheth him to his own sick palate, and his own vain appetite and diet, why saith he, physick will do him no good, it is in vain to pre­sc [...]ibe him rules, let him do on, take what he will, I see well he is a dead man; thus it is with him whom God leaves unto himself.

[Page 87] Surely there is not a more direful judgement then for God to give over his keeping of us: whither will not our wicked hearts carry us? what will not sinne (left to it self) dare to do? how outragiously will it swell? how irrecoverably will it sink the soul? all helps are little enough to bound and keep in sinne, but if it be left to its own force and vio­lence, then like the sea without a shore, what a deluge it makes.

2. To sinne upon presumptuous grounds, upon a presumption To sin upon a presumption of Mercy, is the next way to cut off from mercy. of mercy, is the next way to cut us off from mercy: Knowest thou not O man that the kindnesse, and long-suffering, and mercy of God should lead thee to repentance; but thou through thy hard­nesse and impenitency of thy heart, treasurest unto thy self wrath against the day of wrath, Rom. 2. 4, 5. God will not be mer­ciful to the wicked transgressor, but he will wound the hairy scalp of such a one who goes on still in his sins: Mer­cy is a sweet City of refuge to the penitent sinner, but justice will tear off the presumptuous sinner, even from the hornes of the Altar: God never yet said that he would forgive him, who will not leave his sins; do not flatter thy self, thou doest forsake thy mercies; unlesse thou wilt forsake thy sins, God will not spare thee, nor pity thee.

3. Presumptuous sinning makes high work for the soul; The Presumptuous sinning makes high work for the soul. pricks of a pinne, the cut of a knife may do much hurt, but the gash of a sharp sword, forcibly followed, this will open death in thy sides. Every sin fetcheth blood in the soul, but presumptuous sinnings do even cleave the conscience asunder, be thou good or bad, who mounts up in an high kinde of sin­ning, good Lord, how it will, (in a day of judicial sense) make the very sinewes to crack, and thy joynts to tremble.

Of all sensible wrackings in the soul, there is not any one comparable to that of despaire: O! despaire, it is the death Note. pang of the conscience, it is the soul in the Extremity of a­mazing throwes, it sees no heaven, and no shore, but lays the soul either in hell, or ready to be cast quick into it; now presumptuous sinnings prepare the way for despair: when the soul would have its sinful course, it would not be [Page 88] beaten off by any method and warning of heaven, but went on in a secure confidence of the easinesse and largenesse of mercy: when God will not take these proud braveries any lon­ger, but arrest the stout transgressor, and set his sins in order, both for the greatnesse of fact, and height of pride and da­rings, and that against all light and goodnesse, and warning and threatning, and the sinner sees himself fallen into the hands of a terrible and glorious God, from whose fierce dis­pleasure it cannot now rid it self. O cries out the miserable man, what shall I do? woe to me that ever I was borne, I have shut up heaven against my self, I am rejected for ever; as I have dealt with God, so now he deals with me, I would not hearken to him, and now he will not hearken to me, O I shall never have mercy, I have adventured on so presump­tuously, that I have distinguished my self from any hope and possibility of recovery: I was intreated, but still I would sin, I was warned, but still I would sinne, I saw it to be sinful but I would do it; I felt some trouble for it, but, &c. I despised counsel, and scorned reproof, I slighted mercy, I quenched motions, and these so often, O Lord, now thou hast met with me, now shall I never rise any more, I would have my sinnes, and I have them still, and I shall have thy just wrath and hell with them too. Thus the presumptuous sin­ner Note. makes way to the despairing sinner: for what is it which causeth despaire? when the soul sees justice to be exceeding great, and a cloud over the mercy-seat, now it sinks a pace, and what darkens the mercy-seat more then the greatnesse of sinning; and why doth divine justice seem so terrible, but because the person hath been so audaciously sinful: Now, he saith with Cain, my iniquity is greater then can be forgiven, Gen. 4. No, no, there is not balm for such wounds, there is not mercy for such great transgressions as I stand guil­ty of.

SECT. VII.
4. Of Direction.

THe last Use of the point shall be for direction, guiding us Direction. Nine Rules How to be kept from presum­ptuous sins. Beware of a course of little sins. to the observation of some particular Rules, that so we may be kept from presumptuous sinnings.

1. Beware of a course of little sins: The stirrop, though it be low and small, yet it doth serve a man to mount; the great flames of fire took their beginning from a cole or a spark: And men, usually, have been first wading in lesser sins, who are now swimming in great transgressions: sinnings (suppo­sed as little or inconsiderable) have not only this happinesse, that they are not so much regarded, but this unhappiness that they are more often committed: And then this is certain: That the frequent commission of small sins is great in it self, and doth also dispose and prepare to greater commissions; many drops make a currant: he who makes no conscience of acting many little sins, will shortly take the boldness to assay and act some great sin.

For, 1. The more any sin is committed, the more is the Note. judgement blinded and corrupted. 2. The more are the affecti­ons inclined and seduced. 3. The more is conscience be­numbed and seared. 4. The lesser force have divine argu­ments with the soul, being surfeited with the pleasures of for­mer sinnes, and then it must well follow, that the heart be­ing thus qualified, may easily be wrought upon to a foul com­mission: this I finde, that the way to be kept from an high sin, is to fear the least sin.

For little sinnings are not like a little inch of candle which goes off in an absolute period, but they are like a traine of powder, which takes fire from corn to corne, till at length the barrel is burst asunder, or like a little sicknesse which is an humour disposing to a stronger distemper: or like a little circle in a pond, which begets greater and greater.

I observe three things.

[Page 90] 1. That Satan hath a strange hand over that soul which can Satan hath a strong hand over the soul which can bear with any sin. bear with any sin: he may by lesser things maintain his com­mand: as it was said that the little childe did command the land, for the childe prevailed with the Queen, and the Queen with the King, and he over the land: Satan can pre­vail for a little sin, and a little sin can prevail with the heart, and the heart with the whole man.

2. That little sinnes are breeding sinnes: Now sinne will keep its bounds, but naturally would greaten it self; though Little sins are breeding sins. it seeme modest at first, yet will it by degrees become familiar and impudent.

3. They are entisings sinnes, they are the advocates in the They are in­ticing sins. bosome for greater, they do not onely labour for their own lodging, but will deale strongly with the heart to embrace greater, as occasion and temptations present themselves.

Therefore this do give the water leave, no not a little: little streames makes way to the ocean. And thou studiest the present way, to become a great transgressor, to rise to presum­ptuous sinnings, who wilt allow thy selfe to be an habitually immoderate sinner.

Secondly, take heed of the iterations of any sinne, (viz.) do not go a sinne over and over: of all transgressions, Take heed of the Iterations of any sin. which dispose the soule towards presumption, the re­peated have a special influence, and I will give you a reason for it,

Because presumptuous sinnings depend much upon the boldness of the heart: when the heart becomes bold and fear­lesse, Note. it will then venture thorough thick and thin, it will presume far, they were men who sinned with both hands, and as high as Sodom, who came to this passe, that they knew no shame.

Now sinnes of iteration, or repeated sinnes, they frame a boldnesse in the heart (as repeated blows do the anvile) and the more hardened the heart is, the more bold it growes; partly because they delude the heart, they work false prin­ciples in the minde; forasmuch as we have gone on in these courses again, and againe, and no evil befals us, there­fore [Page 91] to morrow shall be as to day, let us eat, and drink, and sinne.

It was a sweet advise that of Elihu, Job 34. 32. That which I see not, teach thou me, if I have done iniquity, I will do no more: for all sinne grows strong by practise, and the of­ten going over it is like the motion of the feet from one round of the ladder to the other, still rising, or like the manifold turnings of the wheel, which mounts the weight still to an higher pitch; what Job therefore spake in another case, Once have I spoken, but I will not answer, yea, twice, but I will proceed no further, Job 40. 5. that I say unto thee, once thou hast sinned, thus, and thus, yea, twise, and yet conscience is tender, there is yet fear and sorrow, but proceed no further, least that become mighty to sinne. This is certaine, that the stronger sin grows, the more easily will a sinner presume. Now repeated sinnings do wedge in the sin with strength, as the more often the Schollar writes after the copy, the fairer he writes, and the more he is enabled to write: so of­ten sinnings makes the soul more strong in that kind, and then more fit for a worser.

Thirdly, do not stifle or reject the frequent checks of con­science: Do not stifle the frequent checks of con­science. God hath appointed several things to give the sinner a touch, like cords to twine him in, to keep him from sinnings, viz. the voice of the word, and the voice of judgement, and the voice of men, and the voice of his own conscience.

Now mark it, there are two of these voices (more espe­cially) which if a man will neglect and slight, a thousand to one, but he will fall to be a presumptuous sinner, viz.

1. The voice of the Word, Prov. 29. 1. He that being often reproved, hardened his neck, shall suddenly be destroyed, and that without remedy.

2. The voice of conscience: when the conscience shall con­curre with the word, in its informing acts, and in its directing acts, and in its warning acts, and in its restrictive acts, and in its corrective and judicial acts, (i.) it shall point the way, or fact, in the evil, and unlawful quality of it, and strive, [Page 92] and reason, and fret, and reprove, and threaten, yea, and speak bitterly, yet a man will go on, I say, this man hastens to some great sin, to presumptuous sinnings.

I will give you a reason for it, because the Lord will forsake this man, he will leave him to himself, he will give him up to his own heart: since he will not hearken to the counsel of the word, nor to the advises of his conscience, God will strive with him no more, but he shall be left to himself, this is the usual course of Gods righteous and judicial proceeding. Now what can the heart do, being left to it selfe, as it hath no strength against a great temptation, so it hath sufficient strength and desire to; for the greatest methods of transgressings; if restriction be a merciful bond to corruption, then wrathful desertion, a desertion of the creature, (i.) a denial of pre­venting assistance against temptation or inclination, or act­ing, why it is as the unmuzling of the Mastive, or untying of the Lion, Not that God sets on the heart to sinne, but that the heart will in a moment be mighty in sinning, which is judicially deserted, or left by God for former sin­nings.

Therefore, I beseech you take heed of scorning divine ad­monitions and reproofs: Consider that place well in Psal. 81. 11. But my people would not hearken to my voice, and Is­rael would none of me, ver. 12. so I gave them up to their own hearts lust, and they walked in their own counsels: if thy heart can rise above the word, it will rise above thy conscience, and if thy heart rise above thy conscience, thy next sinnings will rise above thy former: he will not be modest to sinne, who growes impudent against the word, and violent against his con­science.

Fourthly, secure not the heart because of Gods present si­lence. Be not secure because of Gods present silence.

Beloved, I observe that God is silent (oft-times) when men are in either way, in the good and in the bad: a man Note. may repeat his seekings of God, and yet God may be silent, O my God, saith David, Psal. 22. 2. I cry in the day time, but thou heardest not, and in the night season, and a man may re­peat [Page 93] his sinnings against God, and yet God may be silent, Psal. 50. 21. These things hast thou done and I kept silence: But then this silence is not an infallible testimony either way; though he be silent to the many prayers of his servants, yet the vision will speak at length, for as thou hast a time to seek, so God will finde a time to answer. And though he be silent many times at the sinnings of men, yet this is but forbearance, it is not an acquittance, if thou takes the times to sinne, God will take his turn to punish, Psal, 50. 21. These things hast thou done, and I kept silence, thou thoughtest that I was altogether such a one as thy self, but I will reprove thee, and set them in or­der before thine eyes.

Obj. But you will say, what is this to the preventing of pre­sumptuous sinnings.

Sol. Very much; for presumptuous sinnings depend much upon security: a man secures his facts and wayes from this, that God is silent and does not presently draw the sword; send for the arrest: and therefore presumes to a second or greater sinning, from God connivence and patience toward former. Solomon insinuates it clearly, Eccles. 8. 11. Because sentence a­gainst an evil work is not executed speedily, therefore the heart of the sonnes of men is fully set in them to do evil, q. d. There is now no ho, they make no bones of it, they will venture yet again: But brethren: take heed; if you sin, and yet you pros­per in the world; if you sin, and yet conscience be quiet; if you sinne, and yet God presents not a present testimony of his displeasure; yet do not presume: for if you do evil, sinne lies at the doore: first or last, when you open it, your sins shall flie in your face: though the punishment of the sinner be not present, yet it is certaine: it shall not be well with the wic­ed, though he prolong his dayes, Eccless. 8. 13. yea, the sinner of an hundred years old shall be accursed: And this is obser­vable, that Gods silence towards a forward transgressor, is made up at length, not only with certainty, but with number and measure: perhaps he will take such a time to account with thee, for thy sinnings, that he will break thee suddenly all to pieces; he will break thy estate, and thy conscience, and thy body, and thy soul, and all, and all irrecoverably for ever.

[Page 94] When a man emboldens his heart to sin because of divine Note. patience, God doth usually do two things, viz. Study and im­prove Mercy aright.

• 1. He riseth suddenly to the ven eance.
• 2. He curseth the sinner without all remedy, and so fully vindicates his silence, and glorifies his Justice.

Fifthly, If you would be kept from presumptuous sinnings, then both study and improve mercy aright: Mercy it is the sweet savour of a sinfull soul: that gentle voice which speaks hope to a trembling spirit, that tender hand which supports and relieves a fainting soul. And yet even from this sweet flower doth p [...]esumption suck the vilest poyson: corrupting and inflaming the heart to the greater boldness of sinf [...]ll ad­ventures, from the greater goodness of exceeding Mercifulness in God. But then mark it, that upright apprehension of divine Mercy would serve to keep off the soul from presumptuous sinnings. If a man did consider two things.

1. That Mercy, the very intent of it, the pulse of it, it is to draw a man off from sin: it is true, Mercy is an harbor, but not for the Traitor to thrust in his ship, it is a City of re­fuge, but not for the audacions man-slayer: O! No, Mercy it is the tenderest goodness, but withal it is a special goodness, and is set up not as a light by the sea, that a man may know thereby how to sail more freely, that a man should therefore sin more violently, but as a proclamation from a Prince, to draw in the rebel to sheath his sword, and to fall down on his knees. There is Mercy with thee, therefore shalt thou be feared, said David; And knowest thou not, O man, saith the Apostle, that the goodness of God should lead thee to Repentance; Rom. 2. 4. Hath God mercy to pardon me? with what heart can I then presume to provoke him; Hath he Mercy to pardon me? How canst thou then, O my soul, hold on thy sins, & not return when Mercy sends a Message after thee, it is the last, and most pre­vailing motive for a sinner to repent, even this that God will be mercifull to him.

2. Mercy mis-proved to the sin, is both justly denied to the sinner, and also intends his sin: The only way to forsake our Mercies, is that we will not forsake our sins: God will never shew thee Mercy, if tbou wilt not return from sinning [Page 95] against him: 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 respec [...] 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 [Page 96] 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 [Page 97] 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; [Page 98] 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; for presumption is usually confident of Note. longer life, and therefore imboldens it self to stronger sins: a foolish error, and vain, for were it true, that in a natural probability, thou mightest yet live long, yet in a judicial course this is most true, that great sinnings shorten the life; the thief goes to the Gallows in his youth, because of his theft; and the sinner is suddenly laid in his grave by reason of his sinnings: And then, [...]wo unto thee, better that thou hadst never been born, if thou lives and dies in thy sins; to the Judgement-seat of God must thou be brought with sin in thy bones, and presumptuous iniquity in thy heart: thou who now darest to out-face the Ministers of God, shall not then dare to look the holy, and just, and terrible God in the face, but he will fill thy breast with confusion, and all the veins of thy soul with flames of hottest vengeance and indignati­on.

Eightly, Get knowledge sanctified. Knowledg is like a sword, it Get knowledge sanctified. may defend a man, and it may hurt a man, it may both arm him and kil him; or like the light of a Candle which may both direct, and also burn: and so accidentally, even knowledge it self may prove a great addition to our sinnings. That which serves to give us light against them, may yet improve the guilt of them upon us.

There is a two-fold knowledge.

1. One naked, which shews the evil.

2. Another sanctified, which keeps from evil: the former is good at the Object, but the latter is good with the subject; that looks upon what is to be done, or not to be done; this looks down to the heart, and inclines it strongly to embrace the good, and to resist and abhor the evil. This is certain that not all the spirits of speculation are a sufficient rescue of thy soul from presumptuous sinnings.

Object. Why? saith a man, I will not sin so, I know better then so.

Sol. Alas! The bullet strikes down the souldier for all his [Page 99] head-piece; naked knowledge is at best but an head-piece, (and that not of proof neither) but sanctified knowledge is a breast-plate, and that keeps off the dart.

Lastly, Renounce thine own strength of nature, of parts, of Renounce thy own strength. gifts, yea, of graces, yea, of services: he shall be brought far in sin, who goes far upon his own strength; thy own strength will deceive thee: it is not enough to keep thee good, nor preserve thee from being bad: if thou couldest get a trem­bling heart, and a bended knee, and a believing eye, and an humble spirit, then thy Castle were impregnable, &c.

SECT. I.

Quest. 1. FOR the first of these, What Dominion of sin doth What Domi­nion of sin im­ports. import?

Sol. Dominion is given sometimes to God, sometimes to Christ as Mediator, sometimes to man over man, sometimes to Satan over man, sometimes to death which is said to rule, and sometimes to sin, when it is betwixt sinne and the sinner, as betwixt a King and his Subjects. As a raigning King hath [Page 102] dominion, so sin, it acts in all things like a King. 1. It hath possession, original sin of our hearts; actual sin of our lives. 2. Hath a title, our forsaking of God, and voluntary election and compact. 3. Hath a throne, our souls. 4. Hath servants, our Members. 5. Hath a councel, our carnal wisdom and cor­rupt reasonings. 6. Hath power to give Laws, and see them executed. Paul speaks of the Law in his members, and the Law of sin, Rom. 7. 21, 22.

But more distinctly for the better understanding this, Four things. observe these particulars.

1. That Dominion (properly) is the Right and Power of a What is domi­nion properly. Lord over a servant; it is a word implying Superiority and Subjection, one who hath Authority to command, and ano­ther whose condition is obe [...]iential, and to serve; so that in the dominion there is one who doth rule, and another who is ruled; one who doth command, and another who yeelds at least virtute [...]uris (he is to yeeld and obey) and ratione facti, where dominion is exercised, there is actual command, and actual obedience; as the Centurion who had authority and dominion over his servants, he said to one go, and he did go, to one come, and he did come, to another, do this, and he did it.

Secondly, observe that Dominion is twofold, it is ei­ther, Dominion is either,

1. Original and absolute, and this is when the Lord hath a Original and Absolute. natural, and prime, and irrespective title, it belongs to him as so, to command, and impose obedience, meerly from his absolute right, and acco [...]ding to his own pleasure: such a dominion belongs only to [...]od, who made all the world, and is Lord of all: All the creatures are his servants, and are set by the Law of their Creation, to the obedience of his will; he doth rule the Nations, and hath power to order, limit, appoint, to require, to binde both bodies, and souls, natures, consciences and acts.

2. Derivative and depending, and limitted: such is the Do­minion which God hath given man over the creatures: the Dirivative and depending. great Lord hath made man a Lord over the works of his [Page 103] hands, a pro-rex, a deputy as it were: yea, and he hath deri­ved dominion to man over man, to one man over another, to the King over his Subjects, to the Parent over the Chil­dren, to Masters over Servants. I say, he hath derived do­minion unto them (i.) a power to command, and order, yet this is a restrictive dominion, and not absolute: it must not be against God, but for God and according un­to God.

Thirdly▪ observe that there is a twofold dominion.

One is lawful (i.) such a dominion and subjection There is a do­minion lawful. which the word and will of God doth or will warrant, as that of persons over persons, or of God and Christ over all persons and creatures: God may command us, for he made us; and Christ may command us, for he redeemed us, both our persons and our services fall unto him, we are not our own, for we are bought with a price, therefore serve or glorifie God in your body, and in your spirit, which are Gods, 1 Corinth. 6. 19, 20.

Another is unlawful, and as it were usurped, which is Unlawful. when command is exercised, and obedience given, without any just title or right; and this Dominion is either assumed by Satan, who is called the Prince of the aire, and the Prince of darkness, and a Ruler, and one who works mightily in the chil­dren of disobedience: or else it is exercised by sin, sinne is said to have a Dominion, a Law, a rule over a sinner, and the sinner is said to obey the sin, to serve it, to fulfil the lusts of it, &c.

Fourthly, consider, that the dominion of sinne doth imply The dominion of sin doth im­ply. Singular power and strength with authority. two things.

One is singular power and strength joyned with authority. The authority of it consists in this, that it doth command the man (as a King doth his Subjects) and the strength of it con­sists in this, that it is able to make its commands to be obey­ed and followed.

Another is quiet, willing and total yeelding of subjection to Quiet yeelding of subjection to that authori­ty. that authority, law and command of sinne: when a man is as chearfully and readily prepared to obey his lusts, as any Subject is to embrace the commands of his Prince, or any [Page 104] servant is to follow the will and pleasure of his Lord and Ma­ster.

The former of these is stiled, in Scripture, sometimes the powers of darknesse, Col. 1. 13. Sometimes the strong man, Luk. 11. 21. Sometimes the Law of sin, Rom. 7. 23. Sometimes the power of Satan, Act. 26. 18. Sometimes the efficacy of the Prince of the aire, Ephes. 2. 2. by all which phrases, this is implied, viz. that where sinne doth reign or hath dominion, there it is of singular power, not only to stirre and [...]ssault, not only to tempt and provoke, but also to command and incline, to rule and dispose of the heart and wayes, that the will of a man is but as it were the will of his lusts; and the desires of the man are but as it were the desires of his lusts: he is taken captive at the pleasure of Satan: and sin needs not use any vio­lent compulsion, or strength of argument to draw on the sin­ner, onely if sin speaks the word, it is enough, that's Law e­nough.

The latter of these is expressed; sometimes by fulfilling the desires of the flesh; and by having the conversation in the lusts of the flesh, Eph. 2. 3. and by being servant to unrighteousnesse, Rom. 6. and by taking pleasure in sinne, and by sinning with greedinesse, and by selling of a mans self to work wickednesse, and by giving up our selves, or our selves over to uncleanness; when a man doth as it were by a proper and voluntary act sur­render up his soul to the obedience of iniquity, as the servant passeth away himself, when he takes such an one to be his Lord, that all his faculties, and strength, and designes, and maine intentions shall submit themselves to the service of his lusts and sinnes.

So that dominion of sinne on sins part, comprehends strong and compleat power, a commanding and disposing power, and on the sinners part, it comprehends resignation, and compleat subjection: A molesting power doth not constitute its domi­nion, Note. (for sinne may molest as an enemy, where it doth not rule as a King) nor doth attempting and suggesting power (nakedly considered) constitute its dominion (for sinne may be a tempter where yet it is not a ruler.) But where the domini­on of sin is erected, there it doth sit in the heart as a King in [Page 105] the Throne, and gives forth its Laws and commands to the soul and body, as to its proper servants and instruments: the which commands are as chearfully entertained, as they are un­justly prescribed.

But a little more to wade into this point, sinne may Sin may be said to have domi­nion. be said to have Dominion, or to reigne in a threefold respect.

1. In respect of assent: when the understanding subjects it In respect of assent. self to its motions: I say subjects it self, for there are two acts of the mind about the motions and commands of sinne; one is apprehension, another is subjection: a man may appre­hend sin as working, and yet he may not embrace, but resist that working of sin: And then it is not sinne in dominion: If I see an enemy approaching, and rise up to oppose that e­nemy, he is now an enemy encountering, but he is not a King ruling: so that it is not meere apprehension, but subjection Two sorts of subjection. which puts up sin into the Throne, into a dominion: (i.) when sin gives the command, and the sinner yeelds thereto, Renders up himself to the obedience, freely gives way unto, and en­tertains the motions of sin.

And hereto we must again distinguish of that subjection of assent which denominates Dominion, that it is not a meer pas­sive subjection (as when a man is taken prisoner) but an active subjection, a subjection of approbation, as when a servant hears the will of his Master, and he likes it so where sin hath dominion, the sinner doth not give a naked assent, but an ap­proving assent, he allows his sinne and approves of his sinfull course.

Neither is this all, for every active assent is not sufficient to Assent is either precipitated or deliberated. denominate dominion; a man may be on a sudden circum­vented, he may be under the quickness and strength of a tem­ptation, he may be so over-born by sudden passion, that pos­sibly he may assent, and approve a sin in respect of the fact, in this or that particular, for this and that time, as a true sub­ject (suppose one of Davids) not understanding all thing a­right, not pawsing, was drawn to the conspiracy on Absolons side, so a Christian, in whom sin hath not a proper domini­on, he may on a sudden be so ensnared by sin and tempta­tion, [Page 106] that he gives way unto it, yet afterwards he re­turnes to himself, and condemns his own act by sound re­pentance.

Therefore know, that the assent which sets up sin in domi­nion it is double. Twofold assent that sets up sin in dominion. 1. Antecedent.

One is Antecedent: and this assent is such a work of the minde, wherein sin is not only not rejected and condemned, but yeelded unto and approved: what Abraham answered in another case to Isaac, calling out, my father, he presently answered, here am I my sonne; so when sinfull corruption thrusts out the sinful inclination or motion, the sinner present­ly answers, here am I, I am ready to do thy will, I like it, I al­low it.

The other is Consequent: this is an assent not only when a Consequent. sin is to be committed, but after it is committed, and that too, not whiles the heat of sinful deceit or temptation remaines, and lies upon the soul, but when that is gone off; when matters grow quiet, and sober and calme; then a man he likes his fact, he likes his course, he doth not only antecedently de­vise mischief on his bed, and abhorres not evil: and sets him­self in a way that is not good, (as David speaks, Psal. 36. 4.) But he rejoyceth when he hath done evil, and delights in the frowardness of the wicked (as Solomon speaks, Prov. 2. 14.)

Even a godly man by temptation, and by infirmity may yeeld an antecedent assent, but then as soon as he comes to himself again, as soon as he recovers his judgement to be cleare, and his affections to be calme, he will then set upon himself and reverse his own acts; he will judge and con­demn both his deed and his assent (such a fool was I, said Da­vid) and he will hate himself and his sinful yeeldings (such a beast was I, said David again) and he will not rest in such an estate; Peter goes out and weeps bitterly, so that even his underhanding will condemn his understanding, his under­standing by a subsequent act of judiciary sentence will con­demn and dis-allow, yea, and dis-avow the antecedent act of the understanding in assenting and yeelding: the serious judg­ment will condemn the rash judgement; As a man who hath [Page 107] foolishly yeelded to the bond, if he can get it into his hands he will now blot out his name, and tear off his seal, so it will be in this case.

But where sin is in dominion, there is not only antece­dently permissio (i.) a free and favourable leave given to the committing of sin, but consequently there is adhesio and defensio: the man approves and upholds that which was com­mitted; there is not a revocation of the fact, a man doth not put in, and sue out a Writ of Error against himself (i.) that he was circumvented by deceit and mistake, nor doth he make protestation against his sinful commissions, but still owns them as being ready to proceed and advance on for­ward: he gave his band before that sin should be done, and now the sin being drawn out, as it were, into a deed of his own approbation he further confirms the same, by ad­ding thereto his Seal, he approves it still, and saith, To morrow shall be as to day, and much more abun­dant.

Secondly, In respect of the consent of the will, when the In respect of the consent of the will. will declares it selfe expresly as a party for sinne. Beloved! the disposition of the will is the fairest throne of sinnes domi­nion, and as we judge of the dominion of grace farre better by the will and affections, then by the workings and reaches of the understanding; so on the contrary we may more safe­ly judge and determine of the dominion of sin by the frame and bent of the will, then by any other faculty: whatsoever may be discoursed about natural actions, for their prime and principal causation, whether by the will or by the under­standing, yet this is most true in morals, that the greatest de­nomination is from the will, either for good or evil: and this holds in the case of sinnes dominion; the will hath (in a sort) the casting voice, it is one of the chief, of the Royal Armes and supporters of the sinful Throne: sin is strong indeed, when it hath taken seisure and possession of the will, the more corrupt a mans will is, the more strong is corrupti­on in the man; sinne is high, when the sinner will sin, and Note. will go on. Three things appertain to the will.

The School-men observe three things which do appertaine [Page 108] to the will, and they do all of them demonstrate sinnes dominion.

1. Consensus: you know that the consent of the will is Consent. that which makes the match 'twixt person and person (in Law, the Canon Law, consensus, non concubitus facit matrimonium) so here the consenting of the will, it is the espousing and contracting of the soul and sinne together: I will be a Lord to thee, saith sinne, and I will be a servant to thee, saith the sinner: I will give thee pleasure and profit, saith sinne, and I will give thee my heart and obedience, saith the sinner.

2. Electio: this is such an act or work of the will in which Election. a man prefers one thing before another, or one way before a­nother: And where sinne is in dominion, the sinner would rather be sinful then godly, he would rather go on in his sins then forsake them; They love darkness rather then light, Joh. 3. 19. Thou lovest evil more then good, and lying rather then to speak righteousness, Psal. 52. 3. as it was with the Hebrew servant, when the year of Jubilee was come, liberty was pro­pounded unto him, he might go free if he would, it did de­pend upon his own choice, but the servant (somtimes) he loved his Master, he would not go free: So when the Lord comes to a man in whom sinne doth exercise dominion, and propounds unto him several things, and several ways, here is Heaven, and here is Hell; here is Life, and here is Death; here is Holi­nesse, and here is Sin; here is the way of Duty, and here is the way of Disobedience; why as Esau made choice of the poore messe of pottage, or as the Jews of Barabbas; so the sinner, he makes choice of his sins and sinful ways, I had rather keep my drunkennesse still, my uncleanness still, my covetous­ness still, &c.

3. Imperium or propositum: the will is the chief wheel of the Command and Rule. soul; it is that which in a sort commands all the faculties, and all their acts: now where the will is chief in sin, if sinning be the fruits of its lustful commands: a man hath set up his re­solution, it is the purpose of his heart, to be as he hath been, and to do as he hath done, he will not learn to do good, he will hold fast his wickedness, here sin is in dominion. [Page 109] Nevertheless for the clear discovery of this part of sins do­minion in respect of the will, be pleased to observe several things.

1. That there is a twosold will. There is a two­fold will. Single.

1. One is altogether single in its workings, it doth not part­ly incline to good, and partly to evil, but either only to good, or only to evil, v. g. where the created nature (which is reasonable) was never morally deformed, or where the rational nature is gloriously reformed, there the will inclines only to good, (as in the Angels and blessed souls) so again, where the nature is totally deformed, (I mean in respect of spirituals) where it is intirely corrupted, there the Bias of the will draws the soul only to evil, the whole ponde, weight, and strength of the will is for sin: and the sinner (without a­ny intrinsecal opposition of another nature in the will) will yeeld and surrender up himself unto sin. Now such a will as this plainly argues dominion of sin: where the will, what it is and can do, that it is and will do for sin; when we may say of the will as Saint John of the world; the whole world lies in wickedness, 1 Joh. 5. 19. so the whole will (the whole frame and bent of it) is universally obediential, or serviceable, where the whole nature of the will vents it self into an habitu­al and plenary consent; This is of it self manifest, that sin hath dominion.

Another is mixt and compounded: when the will is divided Mixt and com­pounded. within it self, and consequently its consents and dissents (em­bracings and refusing) are likewise opposed one to another, and opposing each the other in the same man: you must know that original sin (which yet in part remaines) is diffu­sed through the whole man, and into every faculty; and so renuing grace (which is oppositite thereto) is an universal temper, dispersed into every faculty too: Neither is it able utterly to dis-lodge sin in respect of being on some actings: So that a regenerate man (as Saint Austin [...] spake) hath in him an old man and a new man: his flesh is like a dead man, and his spirit like a living man; the living man moves up, the dead man hangs down; the living mans breath is sweet, the dead mans savour is loathsome; so far forth as the will is re­newed [Page 110] by grace, so far doth it reject and deny sinnes consent, but so far as it is affected and distu [...]bed by remaining and working corruption, so far forth it is willing and ready enough to consent to sinful actings.

Now when we say that the dominion of sin depends upon the will, this is not to be understood of the compounded will, or of the assent and actions which do arise from a na­ture, and will imperfectly renewed and cleansed in respect of degrees: But of the single and corrupt, and so compleat will wherein the consent is total and plenary. Now the plenary consent of the will consists properly in the full and natural, and longing inclination of the will after sin; when the will embraceth an evil, sets the heart upon it, bends after it, and that without any resistance or striving: so that it is the em­bracing of sin, with an unstriving consent of the will, which sets up the dominion.

Quest. 1. Here now falls in a subtle and deep enquiry whe­ther Whether all resistance im­pairs dominion and no resist­ance argueth it. All resistance doth not preju­dice dominion. all resistance impairs dominion, and no resistance doth always infallibly argue it.

Sol. I answer briefly to the first.

1. That all resistance doth not prejudice dominion: A man may hold a firme league with sin in his heart, he may be a servant to it, though sometimes in some particulars he may skirmish and quarrel.

There is therefore a double resistance, or denying, or disputing A twofold re­sistance. with sin.

One is Collateral and accidental; which doth not arise Collateral and Accidental. from an immediate contrariety of nature, but from a contra­riety of effects: As now a man in whom sin hath dominion, his sinnings may be sent back with such bitter Writs of attach­ment, that he may stand at defiance, and be at some forbear­ance (a while) from sin: or he may have such affected ap­prehensions of death and hell, and shame and terror: where­upon he may resist sin as penal and painful: as a thing so bitter­ly vexing, and galling, and this grieves him too.

Another is natural and immediate: which depends on an Natural and immediate. holy nature implanted in the soul, which opposeth sinne as a thing formally evil and displeasing to God: This resistance [Page 111] doth (I confess) prejudice sin in its dominion, but the former doth not.

Secondly, No restraint doth imply the consent to be plenary, No resistance doth imply a plenary consent and therefore sinne to be in dominion: when the estate of the soul is such, that no contrary quality stands twixt the command of sin and the obedience of a sinner, it is easie to point who is Lord of the House: and indeed what doth more palpably demonstrate dominion, then a quiet sub­jection. Note.

It is not all the commandings of sin (alone) which argue dominion infallibly (an enemy may command much, and high­ly, as Sennacherib, and yet not be obeyed) but it is consent, and the more full and quiet kinde of consent, which is that where no resistance is made) this shews that the strong man pos­sesseth the house.

Quest. 2. But yet another question is raised, and to be re­moved, Whether a good man may not yeeld a plenary consent in whom sin hath not domi­nion. whether a good man, in whom sinne hath not domi­nion, may not yeeld a plenary consent of will: which if, then plenary consent argues not dominion.

I will tell you what I conjecture about it, in a few pro­positions.

1. It is possible that he may sinne willingly: two Intensive A good man may sin wil­lingly. aggravations of sin (in respect of particulars) may befall a good man, viz. he may sin knowingly, and he may sin willingly: the cause whereof is this, because his will is but in part renued, and therefore may be a willing principle; neither doth this set up sin in dominion, though it greatens sin in the commission; for as much as not every particular willingness, but an habitual & a compleat willingness assures sin of its dominion.

Secondly, observe, that there is a double concourse of the wills There is a double con­course of the will to sin. Reall. consent to sin.

One is real, when in truth the whole composition, and all the inclination of the will is for sin, the bent of it, and Bias, all runs that way: and where it is thus, there sin is in dominion.

Another is sensible; which is an observed acting of the will Sensible. as embracing, and leaguing it with sin: when all (which may [Page 112] for the present be observed) is a corrupt inclination and con­sent: Now here I conjecture, that possibly sin may not al­wayes have dominion, where yet, for the present, and for a particular, the whole sensible part of the will seems only for sinne.

My reason is this, q. the resistances of grace are secret and Note. more hidden; and again, when the soul is hurried to a sin in the heate of temptations and passions, it is not easily able to observe every secret and transient regretting and op­position.

Thirdly, you must distinguish 'twixt dominion of sin, and twixt Distinguish twixt domi­nion of sin, and a strong incli­nation to sin. a strong inclination to sin: dominion of sin is a thing more natural, but the strong inclination may be preternatural: as a stone by strength may be vehemently carried upward, or an arrow out of a bowe, and yet the propensions of their nature are quite contrary and downward.

A man in a violent temptation, and under the strength of a seduced judgement, like a captive, he may be exceedingly haled, he may put on eargerly for a sin, yet with some little reluctancy, with some strivings on the other side, with some dissentings, though faint, though feeble, though not able to put by the actually greater strength of the temptation: so that the will may be strongly inclined, when yet it is not to­tally inclined; the violent flying out of the soul, may be but the hurrying strength of an enemy, which marcheth in haste: against which the Regenerate part of the will may put in its exceptions, and though unable to stay the soul, yet it may be able to appeal to heaven against this rash and strong work­ing, &c.

4. Lastly, you must distinguish 'twixt facts, and 'twixt Distinguish betwixt facts and courses. courses; and 'twixt particular, and 'twixt general intenti­ons: and 'twixt too much yeelding, and a plenary yeelding and resignation.

The will may come on to sin (where it hath not dominion) in respect of facts; and by a particular intention, and by a partial yeelding: but where the will comes on as to a course, and with a general intention, and with a plenary yeelding, there is dominion: Thus of the dominion of sin in re­spect of the will.

[Page 113] Thirdly, the dominion of sin may be considered in respect of Of the domi­nion of sin in respect of the service, the work or service; the working of sin, and obedient acting of it, doth also include and express its dominion; Hence they, in whom sin hath dominion, are said to serve sinne, and they are said to obey sinne, (his servants ye are to whom ye o­bey) and they are said to commit sin, [...] (to do it as a man would follow his trade) and they are said to do the work of the devil, Joh. 8. 44. as if the sinner had nothing else to do, but to follow and serve his sins: which we may evidently see in persons under the dominion of any lust, their whole and maine designes are to fulfil it: the drunkard, it is his work and life to sit and drink; the covetous person, it is his work and course of life to be scraping, and getting; As where grace is in dominion; why? the main work is to serve and please God, to learn his will and obey it; so is it on the con­trary where sin hath Dominion; the service of the sinner is given up to sin, so that, obedience to sin (which is the doing of the work of sin) doth evidently demonstrate the domini­on thereof.

Nevertheless, you must wisely understand this as you have the other parts respecting sinnes Dominion; therefore Con­sider,

First, that there is a twofold obedience unto sin. A twofold obe­dience unto sin Material.

One is Material: when that thing is done or acted which is sinful: the work is repugnant to the will of God, yet this absolutely doth not constitute dominion; for as much as it may be with the soul, as with a Captive, who may do the same work which the subject doth, yet not with the same mind, and not in the same form of service.

Another is formal: when the work of sin is not only done, Formal. but it is done after the manner of sinning, as when a servant or subject do express service and obedience, they do it with the hearts of servants and subjects, and as to a Master▪ and King: so where a man obeyeth his lusts, where he doth the work, as Covenant-work, as the work of a servant, as a proper work, and as a ready work, as an hearty work, indeed this argues Dominion.

[Page 114] Again, we must distinguish of obedience to the commands of Distinguish of obedience to the commands of sin. Simple and absolute. sinne.

One is simple and absolute: which is when to sin, though it be not every particular thing which a man doth, yet it is a principal thing unto which he applies himself: as that is a mans trade, not presently which he looks upon or deales in, but wherein he doth principally, and chiefly deale in, unto which he applies the current and strength of his stock: so it is here, sin is a mans absolute work, when it is his maine work, and he is besides his calling (as it were) when he is be­sides his sin: such an obedience is a respect unto sin in Do­minion.

Another is cursory or transient: as a Bee may light upon Cursory or transient. a thistle, but her work is to be gathering at flowers, or a sheep may be in the dirt, but its work is to be grassing on the mountains, or in the meadows: or an honest traveller may be besides the way in a wood, or in an house, but his work is to go on in the Kings Rode. So is it possible for a man, in whom sin hath not dominion to touch upon sinful facts; But his maine way, his principal work to which he doth ap­ply the intentions and strength of his heart and spirit, it is the obedience unto God, and his holy and righte­ous will.

3. Therefore in the third place observe another distin­ction: which though it doth hold some correspondency with the former: yet it saith a little more, and gives yet a further light.

There is an obedience. There is an obedience Of course.

1. Of course: which is a continued applying of our selves to the work of sinne▪ it is our trade which we do drive, the mire in which we wallow, the mill which we help going on.

2. Of Fact, which may be but some particular and inter­venient acts: not a thred spun out and drawen, but a Of fact. sword drawen, and sheathed againe, and laid down. There is something which steps in, interrupts the progresse, and takes off the soul from service, and then it is not sin in Do­minion.

[Page 115] Quest. 1. I know that that is a notable case, whether Whether all interruptions of sinful acts impeach sins dominion. All absolutely do not. Two kinds of interruptions. Political. all interruptions of sinfull facts, impeach sinnes Domi­nion.

Sol. For my part I think, that all absolutely do not, there are two kindes of abruptions, or interruptions, (i.) working causes, which do, if not untwine the thred, yet respite and hin­der the finishing of it.

Some are Political: when the interruptions depend upon politick and private respects: as upon the wisdome of the flesh, the stingings of conscience, the defect of occasions, the safety of our names and credit, &c.

Others are Natural, which depend upon a contrary na­ture, touching the heart for its particular trespassing, humbling it, recovering it again out of the snare of the devil, and this interruption, is not only a meer limit, or politique halt for a while where the sinner takes breath, and makes a pause be­fore he will go on, but it is an undoing of a particular ill­doing; by an holy nature now recovering the soul.

Once again observe, that the work or obedience to sin is The obedience to sin is twofold twofold.

1. Either by surprisal, and compulsory, and this work owes Compulsory. it self not to the intention of the heart, nor to the appro­bation of the judgement, but to the deceitfulness of sin, and to the strength of temptation.

2. Another is cheerful, and as it were of nature, now re­member Chearful. that acts of surprisal, do not testifie sin in dominion: indeed this they may testifie that sin in its inclination, or Satan in his temptation, is (at that time very strong: but yet, not that they rule; for dominion in this case is not when a man is van­quished and captived, but when he yeelds out himselfe, and willingly follows.

Though sin be acted, yet it is not therefore sin in domini­on, unlesse it be a willing doing of the work of sin: though force and compulsion, may be sufficient to testifie, that there is a tyrant, yet ready obedience is that which testifies homage to a King.

Thus have you heatd a little in the general about the nature of Dominion, and about the nature and manner of sins domini­ons.

[Page 116] 5. I conjecture: that it is fit to adde one thing more in the Sin in domini­on is either, general about the dominion of sin, as respecting its powerful commands that it is either,

1. Habitual, where sin in the course behaves it self as a King, Habitual, or, it rules, and commands, and disposeth of the person to its base services and lusts.

2. Actual: and this is not properly its dominion, though Actual. it be miscalled so, yet to give a little scope to freenesse of language, I will call it an actual dominion, which is rather a particular prevalency of acts, then a Sovereignty or dominion in the nature, when though the heart and nature have surren­dred themselves to Christ as the only Lord, and to his will as the only Law, yet in many particulars, sin gets the better over grace, though it cannot be said to rule, yet it may be said to conquer: it makes the man to fall down; it is too strong and prevalent for all the actual improvements, and particular resistances of grace and prayer at that time, and for that fact. Against which, if I mistake not, David doth here principally bend himself, when he prays [Let not them have dominion over me] that is, not only, let them not rule, but which is beyond that, let them not so much as prevail over me: Though I may meet with temptations to presumptuous and high sinnings, though I may finde a false nature ready e­nough to break forth upon a vain confidence, yet Lord do thou then so effectually aide and assist me, that I may not only resist, but refel them; though they may attempt, yet let not them once conquer nor overcome me; let me never yeeld to them, nor act them: yet if any think that he aimes at the habitual dominion of those sinnes; I will not en­ter into the lists, let him enjoy his opinion, but I think this of actual dominion is more punctuall to the place.

SECT. II. Whether sin in dominion may befal a regene­rate person.

Quest. VVHither sin in dominion may befal a David, or regenerate person?

For the resolution of this question remember these par­ticulars. There is a dif­ference betwixt a conquest by sin, and the do­minion of it.

1. That there is a difference twixt peccatum vincens, and peccatum regnans, 'twixt a conquest by sin and the dominion of sin: A Conquest is when sin prevailes: Dominion is when sin Rules: The Conquest respects power, Dominion re­spects the will; In Conquest the person resists, but his strength is too weak: In dominion the person yeelds up himself to the Will, and Law, and Power of another. Sin may overcome a Regenerate person, but it hath not domini­on in him.

2. There is Dominium Tyranni, and Dominium Domini; There is a ty­rannical domi­nion and aregal dominion. A tyrannical Dominion is by force and constraint, a Re­gall dominion is by consent and choice; the former is inci­dent to the Regenerate: Paul complaines that he is sold un­der sinne, Rom. 7. But Ahab sold himself to work wicked­ness. Paul is brought into captivity to the Law of sinne, but Judas willingly offers himself to betray Christ: In tyrannical dominion there is unwillingnesse, hatred, dislike, conflict, weariness, trouble, and desire to be freed: In Regall Dominion there is chiefe Contentment, Delight, and Rest, &c.

3. The Dominion of sin may be taken either, The dominion of sin taken Strictly.

1. Strictly and Properly: where sin is absolute, and full, and uncontrolled, and the sinner freely and totally Resignes up himselfe to the lusts, and will, and commands of sinne.

2. Largely, and in some respect, when as to some par­ticular Largely. act of sin, there is not (for a time) any actual or pre­valent present resistance: even the will it selfe is surprised by carnal affections, but yet in the event, and at length, it is revived, and grace doth resume its imperium, and reco­vers [Page 118] the person again: In this sense sin may be said to reign, or to have dominion in a Regenerate person; But it is as Simile. a Thief or Robber raigning and ruling in a royal Castle, which (shortly) he is forced to quit and leave.

But for a compleat, uncontrolled, habitual, final dominion of A compleat do­minion cannot befal the rege­nerate. Reasons of it. sin, this cannot befal the regenerate.

1. The Dominion of grace and Christ is eternal: True grace is an immortal seed, it cannot be totally quenched: a well of water springing to everlasting life.

2. The union with Christ is inseparable, and insuperable, which could not be, if a regenerate person might fall under such a dominion of sin.

3. The promise of grace must not faile, sin shall not have dominion over us, Rom. 6. 14. I will subdue their iniquities, Micha 7. 19.

4. The Covenant of God is, I will put my fear into their hearts that they shall not depart from me, Jer. 32. 40.

5. Jesus Christ hath conquered, as well as other enemies, so our sins.

Quest. If sin in dominion cannot happen to the Regenerate, Why then doth David pray a­gainst it. Reasons of it. why doth David pray, &c.

Sol. Three things may be said of this,

1. If David or any regenerate person should be left unto himself, sin would have dominion over him: therefore he prays, acknowledging that it must be a strength greater then his own, &c.

2. Prayers are a means to fetch us out of the Dominion of sin, and keep off sin from having dominion over us: upon Pauls prayer, the answer was, my grace is sufficient for thee.

3. Although habitual, and universal, and final dominion of sin be incompetible or inconsistent with the state of grace, yet actual and particular dominion is possible, and there are great reasons for a regenerate person to pray, if it were no more then against particular, and temporary dominion of sin; but of this more distinctly in the next Section.

SECT. III.

Quest. 3. WHy David prayes against sin in dominion? Why David prays against sin in domini­on. Sol. Remember that precedent distincti­on of actual dominion, which comprehended a particular pre­valency over the soul for particular acts of sinning: and of habitual dominion which intimated the full resignation of the heart to the commands of corruption.

In both respects there may be great reasons, why any man should pray against the dominion of sin. Reasons of praying against actual domi­nion. Actual domi­nion of sin is very bad.

SECT. IV.

THus for the explication, now somthing for the Application Ʋses. thereof unto our selves: where first let me begin with in­quirie? Inquire whe­ther sin have Dominion o­ver us what thinke we of the dominion of sin within our soules.

[Page 126] You will say, we trust there is noe such thing. I Remember Object. the Jewes said as much to Christ, in a case not much unlike, Sol. we are Abrahams seed, said they, we were never in Bondage, Joh. 8. 33. But Christ replied, verily, verily, I say unto you, whosoever committeth sin is the servant of sin, v. 34.

I will premise a few things at this time.

1. No man living but he is borne a servant to sin: sin is his Some things premised. Noe man but is borne a servant to sin. Lord before he can tell who is his Master, sin requires not age to set on the crown, but even in the very wombe, doth it begin its reign, and poysons, and impaireth our whole nature, there­fore the Apostle saith, that by nature we are the children of disobedience and wrath as well as others, Ephesians 2. 2. it is the disposition, and sway, and bent of us to sin, and to walke on in sin.

2. It is an hard thing to get off the dominion of sinne. Sin is a It is a hard thing to get off the dominion of sin. strong man, It hath possession, and goes not out by entreaty or bribe, but it must be by force, by one that his stronger: I as­sure you, that the almighty God must reveal his own arme, and he must cast down strong holds, he must worke a kinde of a mi­racle, or else sin will still be a Lord, and the sinner will be a servant to his lusts: A man may change any Master soever, and with more ease then sin?

Thirdly, it is very manifest, that sin hath the dominion in many It is manifest that sin hath dominion in many, as, In those whom noe kind of ar­guments can turne from sin. persons; I will present unto you such instances which you shall confesse do evince so much.

1. What thinke you, hath not sin the dominion, where noe kinde of arguments and dealings are able to disengage the heart and to turn it? when no kindes of merciful Arguments, and no kinds of just threatnings, and no sense of bitternesse, can yet discove­nant and diservice the soul: but still it holds the league, keeps the agreement with sin, now then how often hath God come to ma­ny persons, and offered unto them his pardoning mercies, & the blood of Christ, and eternal life, if they would leave such a sin of drunkennesse, such a sin of filthinesse, such a sin of worldlinesse, but unrighteous they were, and unrighteous still they are and will be: How often hath God set the point of the sword upon the breast of a sinner, revealing his wrath, threatning death and Hell if he will not leave the service of his sin; nay, scourged his estate [Page 127] for his sinning, nay, scourged his body, nay, his soul & conscience, and all this to renounce his sinfull Lord, yet men hold fast their wickedness, they yet give over themselves to sin with greediness, they study how to fulfill their lusts, and rejoyce when they have done evil: doth not this shew, that the heart is indeed indeared, and totally emancipated by a strong and elective subjection un­to sin.

What think you of such whose hearts cannot endure the Domini­on In those who cannot endure the dominion of Jesus Christ. of Jesus Christ, and the service of righteousnesse; it is even a tormenting slavery unto them, even the imaginations thereof are so. The Soule of a man cannot serve two Masters, and there are but two of them upon which our service can be be­stowed, either sin, or Christ: the Apostle intimated as much, Rom. 6. 16. Know ye not that to whom ye yeeld your selves servants to obey his, servants [...] are to whom you obey, whither of sin unto death, or of obedience unto righteousness; so that these divide the soul, if a man doth yield obedience unto righteousness, he is then no ser­vant of sin; if he yields obedience unto sin, he is then noe ser­vant of righteousnesse; if he be an enemy to sin, he is then a ser­vant to righteousnesse, If he be an enemy to righteousnesse, he is then a servant of sin. Yet many persons are enemies to righteousnesse, we will not have this man to reigne over us, said they in the Gospell, they cannot endure the dominion of Christ, either in his word, or in his spirit: The rules and precepts of the word are the cords which they will break asunder, Psal. 2. 3. They cast the laws of Christ behinde their backs, and hate to be reformed, Psal. 50. 17. There is nothing more unacceptable to them then to serve the Lord Jesus Christ in holiness of heart, and newnesse of spirit, and righteousnesse of obedience. In those who are still over­come of their lusts.

3. What thinke you of those who are still overcome of their lusts, and are willingly intangled; The Apostle Peter Conjectures, that sin hath dominion in such, while they promise them liberty, they them [...]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.

[Page 128] 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 grow [...] [...]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 [...]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 [Page 129] the reproofs of the Word, the checks of our conscience, the shame of men, the fear of Hell, and the hope of h [...]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, [Page 130] and in hi [...] [...]ay, which could not be as he thinks if sin had domi­nion an [...] [...]e in him.

Now this is a deceit; For,

1. It is most probable that sin hath the strongest dominion, where the heart is most unsensible of the Law and commands of sinne; when the strong man keeps the house, all is quiet, said our Saviour, where subjection is peaceable; there do­minion is (in all likelihood) most absolute and com­pleat.

Nay, this is certain, that where Christ sets up his Scepter (which cast down the dominion of sin) there is the greatest stirre, the Law of the minde will warre against the Law of the members, Rom. 7. 23. And the spirit will lust against the flesh, Gal. 5. 17.

2. This unsensibleness and quietnesse may arise, partly from the oneliness of sin, and partly from the ignorance of a sinful condition, and partly from the habitual custome of sin: Whether Simile. the Sun doth shine or not, there are as many atomes and motes flying in the roome, there they are really, though not sensibly till the light comes in to manifest them. When a man Simile. is in a deadly disease, he may be void of all sense of it, his life may be even dropping out, and his disease may rule in his body, though he feeles not any aches, or paine; for this unsen­sibleness depends upon the strength of his disease, which hath not only pierced his natural temper, but his senses also: so may a person be utterly unsensible of sin for want of all saving light, and holy experience which ariseth from a new na­ture, &c.

Nay, and as we see men in bondage, and slavery, when they Simile. are long in the same, grow unsensible, and the hand which is used to iron, and nettles, is not sensible of them; so the fre­quent actings of sin may suppresse the inward sense of sinning, this being an easie observation, and most true, that much sinning adds to the strength of sin, and disables the sense of a sinner, sears his conscience, and makes his mind reprobate, and as it were without sense. From a free­dom from ma­ny courses of sinful actings.

2. Another deceit may be a freedom from many courses of sin­ful actings: when a man is not like every whore, that prosti­tutes [Page 131] her body to every lover, so he doth not rage and live in all sorts of wickednesse, nay, his ways seem to keep cleare of divers iniquities: to this I answer.

Sol. Though a man doth not all evil, and his wayes or cour­ses is not universally spreading in all the kindes of sinning, yet sinne may rule in that man, it may have dominion; foras­much, as

1. Particular subjection is sufficient to set up dominion: Particular sub­jection is suffi­cient to set up dominion. Though a servant hath but one Master, and doth not serve e­very man in the Parish, yet he is a true servant in respect of that one Master: and though a subject doth not obey every Prince in the world, yet if he obeys any one, it is enough to prove that he is a subject: so though the sinner is not at the the command of every lust, yet if he be the servant of any one lust, sin hath the dominion over him; for it is not the multitude of sins which doth absolutely and necessarily concur to dominion, but a subjection to the power of any one.

2. A man may do all that service to one sinne, which others A man may do all that service to one sinne which others do to many sins do to many sins; he may devise, and study to fulfil it, he may chearfully and greedily receive its commands; he may hear­tily love it, and go on in it, and for its sake oppose the Scepter and Dominion of Christ, he may consecrate all his strength to the obedience of it; Now as they observe in the Poli­ticks Simile. that there a [...]e several forms of government or domini­on; as Democracy, and Aristocracy, and Monarchy, some­times the dominion is exercised by many, sometimes by one alone, yet the subjection to any of them, is true subjection, and sets up dominion.

So though in some men many sins do rule, and in others some one only, if the heart obeys many or few, or one, it is enough to declare dominion: subjection to no sinne, that indeed denies dominion, but if the dispute be of many or few sins, then this know, that subjection to any a [...]gues do­minion. From the oppo­sition against some sins, and exemption from other greater sins.

3. Yet again, another deceit may be, not only declination of some sinnes, but also opposition; which a man thinks cannot possibly consist with dominion; for a Kingdom is not, or should not be divided against it self.

[Page 132] Sol. To this I answer, that there may be notable deceit in this also; for as much as to that of exemption from great and gross sins: it is not the greatnesse, but the power of sinne which makes it reigning; the Princes in Germany have do­minion; though the dominion of the Emperour be more large. The least sin acknowledged, loved, served, sufficeth to dominion: the dominion of sinne is most within the heart.

2. As to that of opposition.

1. There is a double opposition of sin: one depending up­on office, another depending upon nature: a person advan­ced to some office in the Common-wealth, may oppose a sin with respect to his office, which yet perhaps he dorh fa­vour and dearly love in respect of his private nature and pra­ctice. A justice of peace may oppose many sins upon the bench, which yet he lies in, at home in his own house and dealings.

2. Again, there is a twofold opposition of sin; one, because it is sinne; another, because it is shame, and this latter may be­fal him, who is under the dominion of sin.

3. Once more, there is an opposition of a sin, either be­cause of the opposition which the sin hath to Gods will, or be­cause of the opposition which the sinne hath to another sinfull way and inclination: for though it be true that all sinne hath a contrariety to the rule, yet it is as true, that some sinnes have a contrariety among themselves, as prodigality to cove­tousnesse, &c. And a man may oppose the one, not from a respect had to its natural vilenesse, but from a respect had to his private and personal inclination; this other be­ing such a way of sinning, as likes not but it would overthrow that other sinne which he hath set up, and which he loves, and in which he is resolved to walk.

4. In a word, it is not particular, but universal opposition of all known sin, which denies Dominion: A man may op­pose many sinnes, for our sinnes sake, as well as act a­ny sinne for its sake, and both shew sinne to be in Do­minion.

[Page 133] 4. A fourth deceit may depend upon the troubles which a From the trou­bles a man may feel after some sinful actings. man may feel after some sinful actings; his soul may be grie­vously heavy and perplexed, and hereupon a person may con­clude, that sin hath not dominion, because he conceives domi­nion of sin to exclude all trouble for sin.

Sol. Nevertheless there may be errour in this, for though As trouble for sin is not an argument of indominion. Proved. hardnesse of heart after sin be as ill a symptome of wicked­nesse as impudency before sin, yet all trouble for sin commit­ted, is not an infallible argument of in-dominion, which I cleare.

1. By instance: if the worst of men may have after-troubles By instance. for former sinnings, then it is not an infallible argument, &c. (because, if sinne hath dominion in any, then surely in the worst of men) but even they may have after-trou­bles.

As it is with the most honest wife, and with the most dis­honest Simile. strumpet, both of them, after their child-birth may have their after-throwes, so the most ingenious Christian, and the most lews sinner may (after their sinnings) partake of great anguishes and troubles of conscience: I refer you to Ahab and to Judas, and to those of whom he speaks in Job, that the ter­rors of God did drive them to their feet.

2. By Argument: for trouble for sin in respect of the con­science By argument. only, it is but a judicial act, it is but a part of the wa­ges of sin. Indeed trouble in the affections (which Divines call godly sorrow) that is an act or effect of grace, but meer trouble in the conscience, which consists in sense and accu­sation, that God brings upon the sinner, for his transgressi­ons; he awakens the conscience after sin to accuse for sin­ning, whose directions and checks could not availe to keep off from sinning: so that a person whose heart is in no mea­sure changed by grace, (and therefore of necessity is un­der sins dominion) he may be filled with extreame wrath, and bitterness; yea, the very terrors of Hell may shake and amaze, and confound his soul: why? the reason is, because, though grace be required to raise godly sorrow; yet consci­ence only awakened and actuated by light, and divine com­mand is abundantly sufficient to accuse, condemn, vex and trouble the sinner.

[Page 134] 5. A fifth deceit may be in the vacancies, or spaces, or inte­rimes From the va­cancies and in­trimes of sin­ning. of sinning; because a man doth not every moment, or eve­ry day lie at his sin, but there are oft-times some pauses and distances of time 'twixt sinning and sinning; he therefore con­jectures that sin hath not dominion over him: why? because where sin hath dominion, there a man sells himself to sinne, and wallows himself in sinning, and makes it his trade, at which he spends his life and strength.

To this I also answer, that yet sin may have dominion, though there be some respites and breathings 'twixt sinning and sinning. For,

1. Some respites do not arise from a nature which will not subject it self to sinne, but only from the defect of occasions, and opportunities of sinning: A thief doth not always steal because Simile. he may be sometimes sick, and there is not always an open conveniency for his hand; the like may be said of any sinnes which are capable of visible and corporeal actings.

2. Again, the dominion of sin doth not absolutely consist in an uninterrupted propagation or service of sinful acts, (i.) that a man doth not other particular acts, but sin, sin; the drunkard is under the power of drunkenness, though he be diverse times sober; and the fil [...]hy person is under the power of unclean­nesse, though he doth not every day see and embrace his har­lot: But the dominion of sin is to be judged by the disposition of the heart, and the maine part of the course; if sinne be the main thing which a man intends, and the singular things to which he resignes and yeelds up his heart, whether he be alwayes, or sometimes in the actings, this is not material.

3. Nay, for a man to give no respite to sinful actings, this were against that wisdom of the flesh, which concurs to make up the dominion of sinne; though the propension to sin may be and is constant, though the love of the sin may be, and is great, yet the actings of sin may often vary, and be sus­pended, upon private reasons and respects, either of safety, or From the pra­ctice of some actions contra­ry to ourward sinnings. quiet, or profit, or pleasure, &c.

6. A sixth deceit may be from the practice of some actions which are contrary to all outward sinnings, at least in respect [Page 135] of exercise: because a man is perhaps a constant Church-man, and hath a course of duties (such as they are) in his family, and he is much in vowings, and can condemn sin to purpose: now surely sin hath lost its dominion.

I answer, that notwithstanding all this, yet sin may be in do­minion: For,

1. The dominion of sin is within.

2. It may consist with many visible acts of piety: I will clear this unto you by propounding one case, what think you of an hypocrite, hath no sin dominion in him? you will con­fesse it hath, and verily it hath; but now even an hypocrite may step forth into all outward conformities, I know no vi­sible act of impiety, which an hypocrite either doth not, or may not perform.

Secondly, though those material good acts be formally oppo­site to sinful acts as acts, yet as the denomination of a Christian, so that of a sinner is more from the affections then from the acti­ons, and indeed this defines and decides the dominion, or in­dominion of sin immediately, viz. the disposition of the heart, which may be really rotten and false, and the true har­bour of a sin, though the person doth get out to the acting of some visible duties of piety. There must be more then externals, in duty to evince, that sinne hath not Domi­nion.

Having delivered unto (in the useful application of the point already) the naturall community of sins dominion, and the difficulty of release from it, and the probability of its rule in many mens hearts, and the erroneous grounds by which men couzen and flatter themselves as free and exempted persons.

I now proceed to set down some instances by which it may Five tryals. That sin hath not dominion. appear, that a man is not under the dominion of sin, or that sin hath not dominion over him.

1. If Christ b [...] his Lord: the Apostle hath a sweet passage If Christ be hi [...] his Lord: in Rom. 6. 17. But God be thanked that ye were the servants of sinne, but you have obeyed from the heart that form of doctrine which was delivered you, ver. 18. Being then made free from sinne, ye become the servants of righteousness, (i.) you chose [Page 136] Christ to be your Lord, and resigned up your selves to his ser­vice. This is a most undoubted truth, if Christ be my Lord, I am not then a servant to sin, sinne is not my Master. Christs Dominion is destructive to, and inconsistent with sins domini­on. It ever stands alone.

Obj. But you will say, how may a man know that Christ How this may be known. is his Lord.

Sol. This is a great point, and much depends on it, I will touch it a little. One may be a Lord in Respect of Ti­tle and Right. Of Authority and acknow­ledgement.

You know that one may be a Lord in a double respect, one in respect of title and right, another in respect of authority and acknowledgement; it is certain that Christ is the Lord of all the world, all the Nations of the earth are given unto him, and are in respect of his title and right, to stoop and bow down themselves, but he is not acknowledged as a Lord, he is not embraced (as so) by his enemies, yet some there are in whose heart Christ sets up his authority and rule, and who do acknowledge him, who do make choice of him to be the Lord of their hearts and lives; (i.) they prefer the go­vernment of Christ, they do consent unto him, that he only shall rule them, and they do resigne up themselves to his will, they do bestow their hearts and service on him.

Beloved! when a person makes choice of Christ to be his Lord, he doth consider the several kinds of dominion (of sin, of the World, of the Devil, of Christ) he considers them se­riously, and compares them, and then he findes that no do­minion for a mans soul, is like Christs; none so righteous and just, none so holy and heavenly, none so sweet and profitable: Christ hath the only right to the soul, and his government is infinitely best.

Now the person (hereupon) makes choice of Christ, and comes unto him with humble tears, and beseecheth him to reigne over him: O blessed Jesus! (saith the soul) thou art the only Lord, and there is none like thee, or besides thee; I have been a rebel, an enemy unto thee, I have been diso­bedient, and have served divers lusts and pleasures; I have served the world, and the Prince of darknesse, but now I re­nounce their service, and condemne my slavery, and come [Page 137] 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 wi [...]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; thou [...]h it gives unto a man the wa­ges of unri [...]hteousnesse (many sinful pleasures, and many sin­ful profits) yet in all these, sin is an enemy to the person; it wo [...]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 vi [...]e thin [...], 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 espous [...]l [...] 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. [Page 138] 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 [...]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

[Page 139] 1. The Dominion of sin may consist with the naked professi­on The dominion of sin may con­sist with the naked professi­on of holines [...] ▪ of holinesse: An hypocrite (whose heart is in the deepest and most affectionate, and elaborate service of some one particular lust) he may yet wear the livery, and garb, and pro­fession of greatest sanctity: Nay, he doth therefore seem good that he may (the more inobservably and fully) follow his sinne.

2. The Dominion of sin may consist with the knowledge of holiness; great parts and intellectual speculations of holi­nesse, And with the knowledge of holinesse. as they may depend upon forraigne causes without grace (viz. upon meer study and frequent hearings, and a na­tural desire of knowing, and looking into all intelligible objects, and also on an humour of pride, that a man will be accounted able to say something in every thing; I say as those intellectual parts may depend upon weak and vain causes) so they may consist with an ardent love of reigning corruptions; for learning alters not the nature, nor doth more knowledge overthrow sin: a man may be a learned sinner, and by his knowledge grow more accurately and inexcusably sin­full.

3. The Dominion of sin may consist with some visible act­ings And with some visible actings of holinesse. of holiness; as a man may be a Traitor, when he yet doth seeme to do something of the service to a Prince: So sinne may be a mans Lord, though he doth do many things which seem good: Herod loved Herodias, though he heard John Baptist, and did many things gladly: there is scarce any man (where Christ is professed) that is so universally bad, but he may (now and then) do something which may be particularly good, at least materially considered.

4. But yet fourthly, the Dominion of sin cannot consist with But it cannot consist with the love of holinesse. the love of holiness; for where sin is in dominion, there sinne hath the love of the soul; Now it is impossible for a man to love sin, and to love holinesse. I grant it, that many things may be the object of love, though there be a numerical variety of them, yet there may be an objective unity, they may all meet in one common reason, and natural course of love, and therefore may be loved. But then opposite and contradi­ctory things cannot be both loved at once, the reason is, be­cause [Page 140] you cannot reconcile them into an objective unity: that which is a reason of the love in one, is a reason of hatred in the other. Now sin and holinesse are opposite, they are at the greatest distance in spiritual contradictions, their natures, and courses, and effects, all are opposite, so that a man can­not (at once) possibly love them both: And therefore if holinesse and grace hath thy love, verily sin hath not do­minion.

I must not insist at large on this: only observe whether thou lovest holinesse preciselie and purely for it self; what is it which thou esteemest most, which thou desirest most; is the want of it thy greatest grief? is the prosperity of it ei­ther in thy self or others, a true and singular joy unto thee? at what paines art thou to purchase and encrease it? what are thy thoughts of them who are holy? and of those Ministries which edge and work on thy heart most unto holinesse, these and such like things will shew whither thou lovest holiness, which if thou doest, thy sin is not thy Lord.

4. Whose Laws doest thou approve and delight in; accord­ing Whose Laws doest thou ap­prove and de­light in. as a mans Lord is, so are his Laws, and according as the man is, so is his minde and affections towards those Laws of that Lord; you shall finde that when sinne hath dominion, there sin hath several Laws, several commands, the obedi­ence of which is delightful to the sinner: And therefore such a one is said to fulfill the lusts of the flesh, and to commit sin with greediness, Ephes. 4. 19. and to yeeld himself over unto sin.

Thus it is on the contrary, where sin is broken off from its dominion, and Christ doth rule the heart, his Lawes have a marvellous sutablenesse with the spirit of that man: his Law is written in the heart, (i.) there is a powerful and an­swerable inclination stamped in the heart, which gives way to the command: In the volume of thy book it is written of me, that I should do thy will, loe I come, Psalm 40. 7. I de­light to do thy will, O my God, yea, thy Law is in my heart, v. 8. Thou saidest, seek ye my face, my heart said unto me, Thy face Lord will I seek, Psal. 27. 8. Lord, what wilt thou have me to do, Act. 9. 6.

Obj. It is true, that sinful corruption (yet abiding in the [Page 141] best) will make head against the holy commands of Christ, it will be backward enough, cross enough, unwilling enough, resisting and striving.

Sol. But yet three things will more habitually appear in a Three things appeare in a person govern­ed by Christ, and not by sin. Approbation. person, whose soule is governed by Christ and not by sinne.

1. One is Approbation (i.) this judgement doth highly esteeme of the commands of Christ; Paul counted the commandment holy, and righteous, and good, and tending to life, Rom. 7. 12.

2. Another is consent (i.) his will yeelds unto it, as to a rule Consent. most sit to be obeyed, I consent unto the Law that it is good, Rom. 7. 16. and therefore would obey it.

3. A third is inward delight, Rom. 7. 22. I delight in the Inward de­light. Law of God after the inward man: The Apostle from this (though he found a contrary Law in his members warring against the Law of his minde; and much evil present when he would do any good) yet concludes against sins dominion, Rom. 7. 25. so then with the mind I my self serve the Law of God, but with the flesh the Law of sin.

Why brethren? this is a great matter, and a great discove­ry of our hearts, to observe, what Law that is with which we take part: which we set up as our rule, whose authority we do justifie: sinne will command in him which hates it, (i.) it will be prescribing to our affection, and our actions, but then if Christ doth rule us, we war against those commands, we resist them, we defie them, we pray against them, we take not part with them. We acquit that Law of Christ which we would fol­low, but sometimes cannot (so fully as we should) we justi­fie it as a most righteous command, and strive to conform our hearts to that, and to order our lives by that.

5. A fifth tryal may be this, what is the disposition and What is the disposition of our hearts un­der the passive captivities of our soul by sin. course of our hearts, under the passive captivities of our souls by particular sinnings.

There is a twofold captivity of the soul to sin

One is active, wherein a man doth (as Ahab) sell himself to wickednesse, or as Judas, offer himself to betray Christ (he went to the high-Priest, what will you give me, and I will betray him, &c.)

[Page 132] Another is passive, wherein (as Paul complained) he is sold under sinne, like a souldier over-powered, and by strength taken captive, and led away prisoner. I confesse, that this is most true, a good man may sin, nay he doth sin, sin may have many particular victories, where yet it hath not a Kingdom or Dominion: As there may be antecedent diffe­rences before sin is committed, and as there may be concomi­tant differences, when sin is committing (which may be as so many lively testimonies against dominion) so there are con­sequent differences: there are some things afterward which shew that yet sin hath not dominion though it did prevaile and overcome.

Three things. Three things discover this. Hearty grief.

1. One is hearty grief: though a good man hath not al­wayes sufficient strength to conquer a temptation, yet he hath sufficient grace to bewaile his sinnings: though he can­not always rejoyce that he stands, yet he can heartily grieve that he falls, either sin is his conquest, or else it is his sor­row. Though you see not David cast down by his pleasures, yet you shortly see him cast down himselfe by his mournings. Though you see Peter untrusty to his master, yet you shall pre­sently find himselfe bitterly weeping for his miscarriage: Whereas the servants of sinne do the work and take the wages, they sin and rejoyce when they have done evil, yet the ser­vants of righteousnesse actively afflict their hearts, for that which hath deceived them, and prevailed upon them.

Obj. It is granted that terror may gripe an evill heart for evil doing: but there is a great difference betwixt a sword which wounds, and a fountain that runs.

Sol. Conscience may be wounded in the good and in the bad: but besides this, that acted sinnes are a good mans wound, they are also his great grief of soul.

2. Another is earnest desire of recovery: It is a singular Earnest desire of recovery. and observable matter, this when a man hath sinned; to whom he holds out his hand upon it: The servant of sin doth work sinne, and his hand stretcheth out it self as a servant still, as ready to advance and finish the service: sinne is his work and delight, it is the Lord and captain, after which he would yet [Page 143] 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 bo [...]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 spi [...]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 o [...] 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 fol [...]ow it as my Lord; nay, I am not at quiet till I can recover the si [...]ht of my Lord Ch [...]ist againe, and have made my [...]eace, and strengthned my heart for more loyal service unto him.

The third is strong ha [...]red and conflict: the War is more in­creased; Strong hatred. by victory, revenge is more rai [...]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 [...]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 loo [...]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 stron [...] 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 [Page 145] 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 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 [Page 146] 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: Tis 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 [Page 147] 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; Tis 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 [Page 148] 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 he hath peculiar cause of great humblings, speediest reformings, vehement Answered. beggings at the throne of grace for mercy and for the mighty power of Jesus Christ to release and deliver his soule: But then let us carefully observe, whither this of which a man complaines, be sin in dominion or not, perhaps it may be som­thing else, and then the soule must be advised and directed in a more especiall way.

Why I finde such strong and manifold inclinations of sin with­in me: daring forth into so many vile imaginations, and Doubts for the strong inclina­tions of sin. working down to draw my affections, woe's me? what is the dominion of sin but this? and who but a slave of sin is hurried with such motions of sin? it cannot be, that my heart should be good whilest inclinations are soe manifoldly bad.

To this, let me shape a few answers.

1. First I demand how the heart stands affected toward these Answered. How stands [...]hy heart [Page 149] manifold inclinations! doest thou approve them or dis-allow affected to these inclinations. them: doest thou love them, or doest thou hate them: verily (saith the soule) I dislike them, and hate them, they are the burden of my soule: And why so, why? because God is disho­nou [...]ed by them, and they are contrary to his holy will, and they are evill and filthy; O I had rather be in any miserable estate, then in this sinfull and vile estate.

Now then observe: sin hath not dominion in thee, for where sin hath dominion, sin is not formally and purely hated.

The dominion of sin doth not consist in the multiplicity of Note. motions; a man may have many enemies to assault him, and yet love and serve none: so a man may have many sins inclining and tempting, and yet be a servant to none of them: for it is not the temptation of sin which infal [...]ibly argues dominion, but the willing resi [...]nation of the heart, the subjection of the heart to those motions and temptations of sin, this necessari­ly is required to make dominion: but now thy heart doth not so, it doth not resign up it selfe, it yeelds not subjection, for asmuch as it doth hate, and resist, and bewaile sin even in temptation?

Of all the signes of a good heart (of a heart that is deliver­ed from sins dominion) this is one of the best and surest. viz. That it hates, and resists and bewailes sin when it is only in temptation: when a man hath committed a sin, then the consci­ence (being made guilty) may alone breake and afflict, and this may befal even a wicked man, there is now some other thing besides sin in the filthinesse of it to worke trouble and griefe, viz. The guilt and accusation of it, but when sin is resisted and bewailed in the temptation before it hath got out into actuall commission, now the peculiar reason of trouble is the for­mall vilenesse of sin because it is so base, and so opposite to [...]od.

Secondly, I demand, what doest thou against these sinful What doest thou against these sinful in­clinations inclinations: every man hath some weapons or other, and in case of anguish he is apt to draw them, what weapons hast thou in thy hand; and to what end doest thou mannage them: Do not many and strong temptations of sin, occasion many and [Page 151] strong supplications, the more that sin inclines, the more doth thy heart incline to God by prayer, for more grace to resist, for more strength to subdue: doest thou not by reading, and hear­ing, and inquiry, labour to finde out the manifold helpes and victories of a tempted and an assaulted soule? doest thou not keep the precepts of God in thy heart, and the threat­nings of God in thy heart, that thou mayest feare to offend him; and the promises of God, which yet hearten thee to withstand? What doth all this demonstrate, but that sin is not in dominion, it is, I confesse; thy troublesome enemy, but it is not thy ruling Lord: it is that which doth molest thee, it is not that which doth reign in thee; it is that which would have dominion, but it is not that which hath dominion: it is that which doth assault thy affection, but is not that which hath got thine heart; thou art but in a greater war: Neverthelesse thou art not so much as in captivity, though in a strong conflict.

Yea, but yet I feel one thing perhaps worse then all this, sin Object. workes (in me) after a more peculiar manner, their is a particu­lar Doubts be­cause of some Speciall sinfull inclination. sinfull inclination in me, and so hath it been all my dayes: if I were to give you the sum of my life, I could lay out that parti­cular inclination above all the rest; like a threed which goes through the whole piece, such a sin, which I have seen long since & felt it, and (I thought) bewailed it, and resisted it a long time, and yet here it lives still, workes still; can it be that sin Sol. should not have dominion, where some one speciall corrupti­on Answered. yet lives?

I must be warily tender to Resolve this scruple, for asmuch as,

1. Particular subjection is enough to set up dominion.

2. Hypocrites are under the reigne of speciall lust and par­ticular sins, both which I touched heretofore: But to the scruple take me thus. Conversion doth not totally remove any one sinfull in­clination.

4. Things.

1. That when God doth convert the soul, no one sinfull inclination is totally removed, though every one be in some measure chan­ged: The corrupt nature, doth yet remaine, and all its princi­ples, or particular inclinations to particular sins; for grace doth not change us by a present Annihilation of sin, but by a powerfull alienation of our hearts from it. Sin may work in a man when rescued out of the dominion of sin in a more particular way.

Secondly, note, that sin may worke (even in a man rescued out of [Page 150] its dominion (is a more singular or particular way; my meaning is this, that there may be in him yet a more particu­lar twange, and more apt inclination, and propension to some one sin rather then to another: Sin (yet abiding) may take the advantage of the same complexion still remaining, and of the same condition and calling yet continuing, and without all doubt, most men living, whether good, or whether bad, do finde more to do with some one sinful inclination, then with another.

Thirdly, consider: usually, that particular inclination, which was in dominion before conversion, is most frequent in inclinati­on That particu­lar inclination which was in dominion be­fore, is usual­ly most fre­quent in incli­nation after calling. Reasons of it. after our calling.

And I will give you some probable Reasons thereof.

One, because that was the spring of the sinne of our custome: which sent out and fed the issue, by which the soule was so beaten in the path and way of sinning, so that the old and accustomed nature cannot easily or presently forget its anci­ent and wonted bents: a custome will hardly or 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.

[Page 152] 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 m [...]ti­on and a life of affection. lives in thee sti [...]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 col [...], 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 r [...]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 [Page 153] he who makes the most motions, but on whom the woman casts her heart, that is the husband: 'tis 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 [Page 154] 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, for life, for power, for victory.

Do I finde a good man weakning himselfe, bowing under the actual power of some viler lust, O beloved, comfort is not his medicine, but repentance; comfort is not his first help, but godly sorrow; sorrow is the work which belongs to a sin­ner, and comfort that which belongs to a penitent sinner: until that thou doest throughly humble thy soul, till thou doest bewaile mightily thy wickednesse, till thy heart be turned in­to extreame loathing of thy sin, and thy self for so sinning; thou shalt not get a good look from God, a good word from Conscience, any favourable encouragement from the Ordi­nance. Yea, well it is, if after many years, that ever thou seest God in that way of graciousnesse, and free communion, as thou didst formerly find him; however, be sure of it, that without repentance thou shalt not at all meet with any solid Yet there is a difference twixt particular vi­ctories and do­minion. comfort.

3. Neverthelesse there may be some differences twixt particu­lar victories, and twixt dominion: though dominion be a vi­ctory, [Page 155] yet every victory concludes not dominion, they may be thus distinguished in respect of their subjects, viz. Good men, in whom sin hath sometimes a victory; and evil men, in whom sin hath at all times a dominion. Five differen­ces betwixt them, Particular vi­ctory depends on inequality of actual strength, but dominion de­pends upon the fulnesse of cor­rupt nature.

Five differences twixt dominion and victory.

First, particular victory depends upon inequality of actu­all strength, but dominion depends upon the fulness of a corrupt nature.

There is in all holy men an habitual strength, which is seat­ed in the new nature of grace or holinesse, by which they are inclined to all good, and their hearts made averse to all evil, it is the natural temper of true grace thus to work: And then there is an actual strength, by which, when any particular good is proposed, they incline unto the obedience of it; and when any particular evil is objected, they strive against it and resist. Now it may fall out, that when a temptation presents it self and inward corruption works with that temptation; I say it may so fall out, that the strength of grace may be insuffici­ent, it may not actually equal or exceed that vehement & actual strength of inclination and temptation, though it doth resist (as a weak man may a strong enemy) yet it may not be able to con­quer, but is surprised and led captive: and here the fall de­pends, not on the disposition of the will or heart, but upon the impotency of resistance; the person doth not fall down, but is beaten down; the sinne is acted, not through choice, but through weakness; not because the person loves it, but be­cause he is not able to conquer the temptation: But where sinne hath dominion, there the sinning comes from the heart, as a streame from the fountaine: it is natural and not vio­lent: It is acted, not because a man is not able to make suf­ficient resistance, but because the heart is wholly set that way with fullest complacence.

Secondly, particular victory is a sudden act, but dominion is Particular vi­ctory is a sud­den act, but do­minion is a more sober work. a more sober work. In the one the soul is surprised, it is hur­ried, it is precipitated, it is in a flame on a moment, a man hath not space to weigh, to judge, to consider; but sinne hath with marvellous quicknesse seized on the understanding, wrought upon the memory, struck into the affections, and is [Page 156] driven on in a rash and passionate way: In the other the work is more sober, not only actively devised, but affectionately adhered unto: a natural strength of corrupt and living af­fection makes the one; and in-advertency and rashnesse may be sufficient to cause the other that ariseth for want of watch­fulnesse (as a Camp may be so surprised by an enemy) this a­riseth out of a sworn obedience, as the souldier follows his Captaine.

Thirdly, Where the sinning owes it self, not to Dominion, Where there is no dominion but victory, the person feels the yoke and would shake it off. but to particular victory, or tyranny, there the person, when he comes to himself, feeles the yoke, and would shake it off: It is true, that while the heat of corruption remains, and the force of temptation, yet disables the heart to recollect it self, it is most difficult for any person to distinguish; neither is he then come to scruple and question: But when things grow clearer in the judgement, and more calme in the affections, when the hurry and tempest is off; that a man beholds his own face, and wayes, and actions in a right glasse again. Now it will quickly appeare, whether it be tyranny or Dominion. If it be but a tyrannical victory, Ah! how the soul loathes it self; how it abominates the sinner, like a man captivated, and rowing as a forced slave, in the Gally, he would cut the throat of the Master; or like a man in Prison, he would make his escape with the death of him, who was too strong to keep him. But if it be Dominion, then a man will not only serve his Master, but plead for him, he desires not to es­cape, he loves his Master, and would dwell with him for ever.

4. Therefore in the fourth place, if it be but victory, the If it be but a victory, the person is work­ing to recover himself. person is not only troubled at his fall, not only loathing of the actions, but he is actively working, he is using his vi­ctorious weapons, to raise up himselfe, to free himself again; he is grieved at the bondage, desires liberty, and will fight hard for it: O the humblings, and prayings, and workings, and ap­plications of the soul to the sword of the spirit, the de­clination of the helps of sinne, the contentions with the mo­tions of lust, the watchings, the meditations, &c. which such an heart will use: But where it is dominion, the sinne is [Page 157] committed with joy, and the sinner would continue with it in peace.

It is granted that there may be (sometimes) some distem­per in such a heart, both before the sinning, and after the sin­ning, but that before the sinning is raised only upon carnal grounds, because of subsequent shame, losse, prejudice, and that after the sinning is only judicial, just throwes of an ac­cusing conscience, of which when the vile slave of sin hath got free, when the cry of the world is off, and when the cry of his conscience is down, he prepares his heart again for the sinne, is sad and heavy, untill he returnes to his vomit and mire: the work goes on againe as freely and as heartily as e­ver.

Lastly, if it be but particular victory the soul will rise again, In particular victory the soul will rise again and not with­out revenge. and it will not rise without revenge; Though the enemy hath got the battel, yet he shal loose the battel: before the vanquish­ed soul hath done, it will not 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 [Page 158] 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 hi [...] ▪ 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, [...]en multitudes of withdrawing arguments did strive against it, when the conception of that sinne, being with [Page 159] 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 [Page 160] 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 with such sad and bitter dejection of spirit for his renued folly, that this is an argument, that he is not a chearful and willing servant to sin, but only an enemy, not able enough to bear off a second shock or assault.

Object. Yet this satisfies not, for the most still objects But it is a Custome. this is custome, and custome cannot be without Domi­nion.

I answer three things. Answered. If it were a cu­stome, it is not best to hold on.

First, suppose the worst, that it were custome and dominion, what is the course to be taken? wouldest thou think it best to hold on? wouldest thou live thus still? God hath pardoned and he hath changed many a soul which hath been customa­ry in sinne, and in whom sin hath had dominion, nay, not any before conversion, but sin had dominion in him, and some sinne or other was his customary path. Thy safest and wisest course were not thus to stick at the custome and domi­nion, but to come unto God, and to beseech him to shew thee mercy, and to give thee grace and Christ to subdue the dominion, and to break the custom. A custome of sinning is a symptome of sin in dominion

Secondly, I think that a custome of sinning is a direct symptome of sinne in dominion. No man can trade in a sinne, [Page 161] but you may easily say, who is his Master? his servants we are whom we obey.

3. But then I would have you to remember, that as all con­tinuing inclinations argue not dominion, so some continued Yet come re­peated acts of sin do not argue a custome. or repeated acts of sin, do not always argue custome though custome necessarily (includes either in good or bad thin [...]s) a repetition of acts, a going over of the same part or lesson again and again, it being a path often walked over▪ Yet every gemination of acts is not presently a custome, I think we may thus distin­guish twixt sinful acts multiplied by custome (which is root­ed in dominion) and those which fall out by accident, as it were, and rooted onely in tyranny.

Three differences twixt acts geminated and cu­stome. Differences twixt acts geminated and custome. Renewed acts are acts of custome where the Possession is strong and quiet.

1. Where the renewed acts of sinne owe themselves to cu­stome, there the possession is both strong and quiet: for (if I mistake not) it is not meerly how often, or how long I have been at, or have dwelt in the house, which makes cu­stome, and see me, the Lord of that house, but what right, and what peaceable possession. One stronger then I may hold my land from me, and dwell in my house a long time, yet if I make my exceptions, and hold a suit against him, his long dwelling is but an usurping; neither is it a legal custome, though perhaps of long continuance. Though sin still dwells in a good soul, and continues there in despight of him; and the person doth oft-times (through the captivating force of it) do many sinful acts, and perhaps the same; yet it is not custome, unless the possession be quiet and peaceable: if he did like Issachar, bow under the burden; and yeeld up the writings and keys, if he did quietly resign up his heart to sin, and so go on from sinne to sinne, this were custome and con­cluded dominion: But so long as that soul puts in exceptions, prefers a bill of tears, complaints, supplications to Christ to conquer this usurping tyrant, to give grace to recover its hold, and strength to withstand and subdue it: Though the acts be many, and to be bewailed, yet they are not come to a custome, which sets up Do­minion.

[Page 162] 2. Where the renued acts are acts of custome, there the acting is natural and easie: Custome (we know) is another nature, Renewed acts are acts of custome when the acting is naturall and easie. and every nature doth easily let go its acts, how easie is it for the eye to see, and the ear to hear, or the water to moysten, or the earth to descend: Let nature alone, she hath no im­pediment from her self to her acts; and it is her perfection to act, and therefore her acts are easie. It is thus with sinful acts flowing out of Custome, they come from the heart as waters from a spring, and rise from it as sparks from the fire, O how nimble, and dextrous, and quick is the sinner to sin, you need not tempt him, he can tempt himself; you need not use arguments to perswade and entise him, the accustomed drun­kard knows the way, alone, to the Cup-house, and the cove­tous heart to unlawful methods of gain; Balaam can quickly get on horse-back for moneys sake, to curse Israel; and Ju­das needs no messenger, he can go himself to the High-Priest: But when the renued acts depend rather on tyranny then cu­stom, there they come off more hardly with more difficulty, the sin is marred (perhaps many times before it is done, the per­son sees it is vile and resists it, then the pleasure and profit tempts him, to which he begins to hearken, but presently his heart misgives him it is not right, and it will end in bitter­ness, he prays and yet is tempted, fights and yet is tempted, re­sists and yet is vanquished.

3. Where the renued acts owe themselves to custome, there a Renewed acts are acts of custome when a man is not easily brought off. man is not easily brought off: 'tis my custome, saith the man, I cannot help it, and I will not leave it I assure you; where sinful acts rise to custome, there is no argument, but either a present fear of hell to hold them in, or a mighty presence of grace to put them off; words will not prevaile with men ac­customed to sin: But where the renued acts owe themselves to tyranny; though many words did bring into the sin, yet a few words will serve to break off the sin: one whisper of con­science; ah, what hast thou done? one word of Nathans to David, thou art the man; one look of Christ on Peter made him remember, and to go out and weep bitterly.

SECT. VI.

NOw I proceed to a third Use, which shall be the last Ʋse 3 that I will make of this subject; and that shall be for Direction how to get off sins Dominion. direction, how to get off the dominion of sin.

You remember that I distinguished heretofore of a two­fold Dominion of sin, one was natural, under which every man is held before his conversion: Another was actual which consisted in a particular prevalency, even upon a man con­verted and changed: According to either there must be distinct Directions;

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: [Page 179] 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 [Page 180] fear me for ever, Act. 2. 46. They did eat their bread with gladness, and sing lenesse of heart.

There are two sorts of persons, hypocrites and upright persons, and the Scripture opens them by their hearts.

Hypocrites are said to have an heart and an heart, Psal. 12. 2. with a double heart do they speak, in the original it is, with an heart and an heart, So Hos. 10. 2. their heart is divided, now shall they be found faulty: and therefore, James 1. 8. they are called men of two mindes, double-minded men; they are in some things for God, and in most things for themselves; now for his service and anon for their lusts; look as hypocrisie min­gles sinne and the affection together, so it mingles God, and sin, and the world together, it doth not look on God for Gods sake, but for profits sake, or pleasures sake, or honours sake; On the contrary, upright persons are persons of one heart, or of a single heart: as the Zebulonites are said, not to be of a double heart, 1 Chron. 12. 33. which is expound­ed, v. 38. by a perfect heart: A mans heart is upright when God alone, and his ways alone, and his truth alone, satis­fie, and order, and bound it; when a man can say in truth, as they in the matter of Choice, Nay, but the Lord is our God, him will we serve. I have chosen the Lord to be my God, and his truths to be my guide, and his precepts to be my paths, and his glory to be my end, and hereto only will I stick, when the soul doth not halt between two, or divides it self in a ser­vice of any side or way, but keeps only to God.

Sometimes it is called perfection: and the upright are called perfect: as Gen. 17. 1. Walk before me and be thou perfect, Deut. 18. 13. Thou shalt be perfect with the Lord thy God, Psalme 37. 37. Mark the perfect man, and behold the upright.

There is a double perfection:

One Absolute, in respect of degrees (which no man can now attain unto in this life, no not the most upright: for in many things we offend all.

The other Evangelical, which consists in the evennesse of desire and endeavour: when a man sets up and exalts the word of God, and strives to square his heart and his life in all things thereby.

[Page 181] As Paul, exercising himself to have a conscience void of Note. offence, and willing to live honestly in all things; when a man doth (as it were) measure his paths as by a line, he doth set them by the compasse of a divine rule or warrant, not willingly stragling on the right hand, or bending toward the left: not willingly omit the least duty, and commit the least sin; he is an upright person when the heart is as large as the precept, and the whole will of God is complied with, in will, and desire, and endeavour.

Sometimes it is called a spirit without guile, so, Psal 32. 2. Blessed is the man in whose spirit there is no guile, and Christ of Nathaniel, Joh. 1. 47. Behold an Israelite indeed, in whom is no guile. An hypocritical heart is a cunning heart, it hath many de­vises, shufflings, windings, and turnings, this heart is not plain and sound: Therefore the hypocrites are said to have corrupt thoughts, and to flatter with their tongu [...]s, and to have crooked wayes: They do not indeed hate the sin which they pretend, nor love that holinesse which oft-times they praise, and sometimes act: some ends they have of Religion for their belly, and for their own advantage, but they do not heartily hate sinne, nor truly love holinesse. Now on the contrary, an upright heart is without guile, it is even plain and down-right, therefore is it in the parable called an honest heart, and saith Paul, we speak the truth in Christ; and upright walking is sti­led a walking in truth, and serving of God in truth and in spi­rit; The meaning is this, that the upright man is indeed that which he professeth: his life and profession is not a painting which owes it self to an Artificer, but a natural colour which owes it self to the soundnesse of temper: he is one who hath truth in the inward parts (as David speaks, Psal. 51. 6.) He doth without base ends directly love God, and from his very heart hate sinne. Though he cannot expresse himself in that flourish of formality, yet for Christ, he can plainly say as Pe­ter, Lord thou knowest all things, thou knowest that I love thee; And touching sinnes, as David of Gods enemies, I hate them with a perfect hatred: this he is in good earnest.

Sometimes it is called the allnesse, or whollinesse of heart, so Deut. 4. 29. If thou seek him with all thine heart, Deut. 26. 16. Thou shalt keep and do them with all thine heart, and with [Page 182] all thy soul, Psal. 119. 10. with my whole heart have I sought thee, &c. when the heart is upright, the whole man comes in unto God, all the soul, and all the body: none shall dis­pose of them but God: And God shall dispose of him in e­very precept: the very bent of a man is to please God in all things; and the whole soul, in the understanding, will, memory, affections, bears a respect to all his Command­ments. There be other phrases to set out this businesse of uprightnesse, but I must passe them over, and pitch upon the description.

2. Now to the second quid Rei, I conjecture that upright­nesse The descripti­on of upright­ness. may be thus described.

Uprightness is a sound and heavenly frame or temper of a gra­cious heart or spirit given by God, by which graces are acted, sinnes are opposed, duties are performed affectionate­ly, directly and plainly, In reference to God, and not for by-respects.

I will briefly open this description in its particu­lars.

First, it is the temper or frame of the heart: The seat of up­rightnesse The seat of it is their heart. is the heart or spirit: hence is it stiled uprightnesse of heart, 1 King. 3. 6. Thou hast shewed unto▪ thy servant David my father great mercies, according as he walked before thee in truth, in righteousnesse, and in uprightness of heart: So 'tis stiled singlenesse of heart, Act. 2. 46. and Truth in the inward parts, Psal. 51. 6. and a service in spirit, Rom. 1. 9. God is my witness whom I serve with my spirit in the Gospel of his Sonne. Hypocrisie is a colour but skin deep; A painting which lies only upon the superficies or surface of the wall, upon the visibles or outwards of profession or action: but uprightness, like health, it is an inward crisis or temperature; as the conver­sation renders it self to the eye of man, so the inward dispositi­on strives to render it self to the eye of Gods approbation; if a man be upright, it is with him as with Solomons Temple, though the outward parts were comely, and uniform; yet the inside was covered with the most precious gold, and had the sweetest incense.

All counterfeit things are best in their shew, and worst in [Page 183] their substance and vertue: But uprightnesse is best there where least can be seen: The actions are nothing to the Inward affecti­ons and desires.

We do but as the Queen of Sheba, here, no not halfe of the goodnesse of an upright man by what he doth, if you would but look into his heart and converse with him there a while, you should find, the heart, the disposition, the desire of his soul, in­finitely to exceed all that he doth, Psal. 119. O how I love thy law, O that my ways were so direct?

The heart oftimes mournes, when the eyes can shed no teares, and the heart believes, when the tongue cannot speake much faith, and the inward man (the heart) would doe that and much more, then what is done or performed.

Secondly, it is a temper or frame of the heart, a composition: It is the temper and frame of the heart. It is not a sin­gle or transient act or motion. as it were in which methinks, two things may be ob­served.

1. One that uprightness is not a 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.

[Page 184] 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 upri [...]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; [Page 185] 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 mo [...]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. Its 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.

[Page 186] 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 uprightnesse, that now is an even­nesse For our sins. or impartiality of opposition.

To oppose a little sin, and yet to close with a great sin, to oppose many sins, and yet to hold a knowne and a willing con­federacy with any one, to oppose sin in others, and yet to act it our selves, to oppose sin as open to the eye of man, and yet to fall to it in secret, where it is naked to the eye of God; To oppose a sin to which constitution and age deny concur­rence of delight or strength, and yet to wallow in others agree­able to our complexions, conditions, and yeares; to oppose the unprofitable sin, which brings nothing in but paine, and yet to admit of gainfull sins, which come with rewards of divina­tion in their hands, to oppose any sin, only because it is paineful, and not because it is sinfull; To oppose sin in our straits, and not in our liberties, in sicknesse, and not in health, when only we feare death and not at all under life and strength; I say all these are but hypocrisies, there is an unevennesse of the heart as was in Saul, who spared the choisest, and mortified the coursest of the cattle, or as in Balaam, who would have been happy in his death, though a Curser of Gods people (in respect of his own intention) in this life.

I Confesse this to be true, that uprightnesse is not the utter Annihilation of sin, No, that effect appertaines to glory, and perfection above; but it is the even and Impartiall opposi­tion of sin: of secret sins, and of presumptious sins, (as David [Page 187] here in this Psalm) of great and small; in a word it is a con­junctive opposition of sin, that is it carries the heart against all sin, Psal. 119. 1. Blessed are the undefiled in the way, v. 3. They do no iniquity (i) their hearts are for no sin: and the prime rea­son of all this opposition, I say the prime and immediate reason, is direct and not reflexive; It is because sin is so opposite to God and not primarily, because it its so painfull in the event to the person.

3. For duties: here uprightnesse expresseth it selfe, both for matter, wherein, it doth not shuffle and cut, pick and chuse, For duties. take the lighter (like the hypocriticall Pharisees) and leave the heaviest to others, but it makes a man to have (with David, Psal. 119. 6.) a respect to all Gods commands.

For the manner, Any performance will not serve, where the heart is upright, David danceth before the Lord withal his might; and Paul serveth God in his spirit, That which came next to hand will serve Cain, but Abel must present the best of the Cattle, not the lame and the blind, the best, God, shall have the best man­ner of service, If I heare, that sufficeth not, unlesse it be with reverence and faith; If, I pray, that sufficeth not, unlesse with brokenness of heart, humblenesse of spirit, fervent affections, and faith in Christ: A meer tale of bricke will serve for Pharaoh, though the Isralites reputed the service a bondage, but when we bring offerings to the Temple, they must be willing, and of the best too.

6. The last thing which I would observe in uprightnesse is its end and scope. Its end and scope.

Beloved I pray you to remember that uprightnesse causeth a threefold reference of our services: one is to Gods pre­cept: that's the square and Rule and compasse of upright motions.

Another is to Gods glory, that's the spring which turnes the wheels, the winde which blowes the sayles: it is for Christ sake, said Paul: and whatsever yee do, do all to the glory of God, said he againe.

A third is to Gods acceptance and approbation, so that God will accept, and commend, and approve, 2. Cor. 5. 9. we labour that whither present or absent, we may be accepted of him, 2. Cor. [Page 188] 10. 18. Not he that commendeth himselfe is approved, but whom the Lord commendeth.

More plaine and punctual is that of the same Apostle, in Rom. 2. 29. He is a few which is one inwardly, and circumcision is that of the heart in the spirit, and not in the letter, whose praise is not of men but of God.

The schoolmens observation is sound and true that a particu­lar deficiency is sufficient to marre a good, morally considered, but an vniversall concurrence of circumstances, is required to make the action good. Look, as in reading of Hebrew, leave out but one tittle, one point, you mar the sense, or as in a dosis of Physick, leave out one ingredient you spoyle all. Soe our actions if one circumstance be left out, if the Right and genuine end, be not eyed, it is enough to blanch them with hypocrisie, though for substance they may be commanded to pray, and to give alms, no man will question that these duties substantially considered, are good, and such which the upright person doth performe. But then if a man prayes, or gives almes to be seen of men, Christ tells him that he playes the Hypocrite; If in the performance of any piously externall duty we set our selves as the end, if all these things be done, and with very much fer­vency and Assiduity, yet only to play the Merchants for our selves, to make a bridge over to our own estimation to blow up our names; This is but Hypocrisie, and I fear a kind of Idola­try, we fall down and worship our selves, like the men of She­chem who would admit of circumcision, shall not their cattle, and all that they have be ours; The like indifferentnesse may be found in men forward for outward duties, shall not profit be ours, preachers good opinion ours, The Glory and Credite ours, this is a gross Hypocrisie?

Now uprightnesse consists in this, to devolve all the honor of holy services on God, like the faithfull servant, who workes painefully, and speakes consideratly and all this for his Master; or like the shadow which in the dyall moves from point to point, and all this points upward to the sunne in it motions; The humble heart knowes no fountaine but Gods grace. and the upright heart knowes no end, but Gods glory.

They distinguish of a double end.

[Page 189] One is finis op [...]ris, the end of the work, and that shall be our glory hereafter, as the Apostle spake of faith, the end of your faith the salvation of your souls, 1 Pet. 1. 9.

Another is finis operantis, the end of the workman, and that (if the heart be upright) is Gods glory, for of him, and through him, and to him, are all things, to him be glory for e­ver, Rom. 11.

Yet by your favour this I must suggest by the way, (and perhaps shall handle it more copiously shortly) that in a way of subordination; an upright heart may do God good ser­vice: and his glory no wrong, if with all in its fit place, and order, and measure, it cast an eye also on its own reward, Moses had an eye to it, Heb. 11.

SECT. II.

Quest. 2. NOw I proceed to a second question why we should strive and aim at (as David here did) and Why we should endeavour to be upright. endeavour to be upright.

There are abundant reasons thereof, I will deliver a few un­to you.

First, this uprightnesse is the great thing which God looks for; Uprightness is the great thing that God looks for. Joh. 4. 23. The true worshippers shall worship the Father in Spi­rit and in truth, for the father seeketh such to worship him. Gods seeking, notes either his grace which prevents us, or his pleasure which enjoyns us: The father seeketh such to wor­ship him (i.) the Lord by all means would have men in his services to come with spirit and truth, to be upright, Prov. 23. 26. My son give me thy heart, q. d. though the body be made by me; and every part thereof, and though that whole frame be made for me, as well as by me, and thou art to glorifie me in thy body, yet that which I principally enjoyn thee in thy services, is to bring them with thy heart, with affections, intirely and not pretensively.

Nay, secondly, this is it which the Lord looks at: See Jerem. This is it the Lord looks at. [Page 190] 5. 3. Are not thine eyes upon the truth: q. d. Why? it is not your words which God doth so much regard, nor is it your looks, nor your tears, nor your cries; that which the Lord sets his eye on, is the truth of the heart, in and under all these; up­rightnesse there; Excellent is that place in 1 Chr. 29. 17. I know also my God (said David) that thou triest the heart, and hast pleasure in uprightnesse: As for me, in the uprightnesse of my heart I have willingly offered all these things. In that place you finde David contributing toward the building of the Temple, and stirring up others to that work; and David for his part gave like a King thereto, even three thousand ta­lents of gold, of gold of Ophir (ver. 4.) And seven thousand talents of refined silver: and the chief of the Fathers, and the Princes gave also five thousand talents of gold, and ten thou­sand d [...]ammes, and of silver ten thousand talents, and of brass eighteen thousand talents, and one hundred thousand talents of iron, besides precious stones, v. 6, 7, 8. Now what a goodly gift was all this, but David presently subjoynes, I know my God that thou triest the heart, and hast pleasure in up­rightnesse, q. d. O Lord all this is nothing, thou wilt not ac­cept of it, thou wilt not look upon it, if uprightness be wanting, O that is it which thou regardest, the heart, the heart thou tri­est, and if uprightnesse be found there, that is it which thou regardest: You read of the Jews, that they made many pray­ers but God would not hear them, brought many oblations but they were vaine, (i.) is of no account, Esay 1. 11, 12. and 15. They remember the solemne feasts, but prevailed not with God, he did shut his eyes: nay, they were at their so­lemn fasts too; but God took no knowledge, Esay 58. 3. He gives the reason in both places, in Esay 1. 15. your hands are full of blood, ver. 16. wash ye, &c. and Esay 58. 4. Be­hold ye fast for strife and debate, to smite with the fist of wicked­ness, ver. 6. Is not this the fast which I have chosen, to loose the bands of wickednesse. q. d. away ye hypocrites, do you com­mit and allow cruelties, and villanies, and oppressions, and whoredomes, and then bring multitudes of sacrifices and ob­lations, and cryings, and think that I am taken with these; go and cleanse your hearts, mend your lives, leave your sins, [Page 191] be plain & upright with me, that is it which I look at more then any thing, that is it which pleaseth me; Hence it is that oftimes in Scripture, that the Hebrew word [Jashar] which signifies Right, is many times translated [...], pleasing, as Numb. 23. 27. perhaps it will seem right in the eyes of the Lord, we translate it, peradventure it will please God: so true is that of Solomon, Prov. 11. 20. Such as are upright in their way, are his delight, yea, and so that phrase of walking with God (which is nothing else but the path of the just or up­right) is rendred by the Septuagint pleasing of God; as Gen. 5. 22. 24. holy Enoch walking with God: The seventy ren­ders it, he pleased God.

Thirdly, this seemes to be the only thing that God expects, 1 Sam. 12, 24. onely fear the Lord, and serve him in truth with all This is the on­ly thing which God expects. your heart, Deut. 10. 12. And now Israel what doth the Lord thy God require of thee, but to fear the Lord thy God, and to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul. When the Lord did enter into the Covenant with Abraham, Gen. 17. and pro­mised to be an Al-sufficient God unto him: what doth he re­quire of Abraham but only this, be thou upright: when he ad­vanced Solomon to the Kingdome, and enricht him with ho­nour, and wealth, and wisdome, above all that ever sat on the Throne, what did he require of him, 1 Kings 3. 14. Walk in my wayes, keep my Statutes as thy father David did; How was that? see back to vers. 6. David my fa­ther walked before thee in truth and righteousness, and in uprightnesse of heart. When Paul had commended many singular things of knowledge and duty to the Corinthians, he closeth up all with, finally, my brethren, be perfect, 2 Cor. 13. 11. q. d. Will you have me to give you all in one word, why then be perfect, be upright.

4. Uprightness doth bring the whole man unto God; It is that Vprightnesse. doth bring the whole man to God. which commands all, and carries all with it: the thoughts, these inward and sweet breathings of the minde, Let the me­ditations of my heart be alwayes acceptable in thy sight, O Lord my strength and my Redeemer, saith upright David in Psalme [Page 190] [...] [Page 191] [...] [Page 192] 19. 14. The words, Let the words of my mouth be acceptable; so he there, the mouth of the righteous speaketh wisdom, and his talk is of judgement, Psalm 37. 30. The heart, the Law of his God is in his heart, Psalm 37. 31. my heart is fixed, saith David; again, the conversation, that is ordered aright, Psal. 50. hath a man any gifts, many gifts, why uprightnesse brings in their use and strength to God, hath he any graces, why? uprightness brings in their service to God: it keeps us in with God, and are one with God, and will not suffer us to deal falsely with God.

5. God judgeth of a man by his uprightnesse; thou art in his judgement good or bad, according to the presence or ab­sence God judgeth of a man by his uprightnesse. of uprightnesse; this is that which distinguisheth twixt the precious and the vile, twixt the faithful and the unsound. In outward appearances, and in the colour of visible services, the good and the bad may go hand in hand, both may hear, both may read, both may pray, both may preach, both may receive the Sacrament, both may give almes, but God judg­eth not as man iudgeth by outward appearance, he is a spirit, and truth it self, and therefore judgeth of actions by the spi­rit and as done in truth; he searcheth the heart and reines, and notwithstanding all the outward appearances of the strict and pompous Pharisees, yet he reputeth them as hypocrites, and so condemns them, Matth. 23. 28. mettals (you know) are not judged and valued to be gold by the guilt put upon them, but by that power and excellent substance which is in them. And the natural gold, though it look (sometimes pale) if yet it hath the true nature of gold is judged and reckoned above all counterfeit and gilted pieces; so even pompous services, which seem fair and glorious to the eyes of men, may be rejected of God; and the pretenders se­verely censured, because their hearts under these, are false and rotten, like a dead man cloathed with a faire robe, or a Sepul­chre garnished outwardly, yet within filled with dead and loathsome carcases; And the upright Christian, whose works are not so specious to the sight, whose prayers may be spa­ring in words, yet filled up with sighs and g [...]oanes, and whose services may be interrupted with many distractions [Page 193] (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 [Page 194] 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 [Page 195] 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 hims [...]lf basely in all that he did; what a fearful day will this be? ho [...] 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 [...]ch in the matter as in the manner; who are wicked but see [...] 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 hypocrites; as if there were whole Assemblies of them, or at least some of them in every Congregation. Esay 9. 17. Complains in his time, that every one is an hypocrite, scarce a man but did dissemble with God; So Esay 29. 13. with their lips they do honour me, &c. David tells us often of the Israc­lites, that they did flatter God himself with their mouths: gave him (in their distresse) as mournful, and yeelding, and pro­mising language (O what would they be, and what would they do, if God would deliver them) and yet their heart was not right in them: Joremiah accuseth those of his time for [Page 196] this very thing too; many of them, nay, most of them, Cried, the Temple of the Lord, the Temple of the Lord, and yet committed adultery and lies, &c. when Christ was in the world his greatest contestation was with Scribes, Pharisees, Hypocrites; Paul bit­terly dealeth against those, who took on them the forme of godliness, but denied the power thereof: and in the 2 Tim. 4. 12. He foretels of much lying hypocrisie which should befal in the latter times, and verily we need not go farre from the proof of it; how many amongst us, with the foolish Virgins carry Lamps without oyle; or with the fig-tree, bear leaves without fruit. Like the Crow which took the feathers, but kept his own nature; or like the Asse, which took the lions skin, but not his body. It was Machivels rule, that the shew of virtue was easie and profitable, and therefore he ad­viseth men to put that on, but the study and habit of vertue was difficult, and therefore he adviseth to let that alone; how abundantly doth this satisfie many, if they can look like good men, though they will not take paines to be so, if they can speak like good Ch [...]istians, though they will not live so: A trades-man many times when he gets a Minister to Sup­per, will speak of heaven, and such things as if he were upon his death bed, and y [...] [...]at man doth nothing in the world, but scrape for the w [...], and tiers out his own soul and body, and his servants in a drudgery for earth, yea, rather then he will not be rich, he will cast himself upon most indirect means. How ordinary is it for us to frequent the Church, pe [...]haps to listen a while (if we cannot sleep quietly) and then to bestow a little holy water upon the Minister, a word or two, that he spake well and home, and yet we strive not to put any one holy councel into the love of our hearts, or obedience of our lives.

Nay, to let these things passe, take us in the general Tenour of our best ways: The good God be merciful to us, what a distance is there many times (when we pretend to serve God) twixt our tongues and our hearts, twixt our eyes and our hearts, twixt our ears and our hearts, twixt our bodies and our hearts. Our ton [...]ues are praying, and our mouths singing, and our eyes looking on the Minister, and our eares [Page 197] as if hearing, and at the same moments our hearts are plot­ting, projecting, ordering our own domestical affaires, or which is worse basely contemplating, and acting of some a­bominable lust within us. Now call you this uprightnesse, if this be not hypocrisie, I know not what is: Nay yet, a little more take us in our most compleat performances, when we bring our thoughts and intentions, and some affections, some work­ings to our work, yet tell me seriously whether in it you are not looking besides God; when you many times pray long, and with many affections in company (though when you be alone, a little shall serve the turn) do not you, like the Ca­melion live upon the aire, is not Jehu's pang in you, Come and see my zeal: is not the Pharisees humour of vain-glory highly acting, to be seen of men, and is not this hypocrisie, directly and intentionally to justle God aside, to serve our own praise in a pretence of serving him, that others may admire us, and speak well of us.

Nay, I could adde one thing more (which perhaps may make some of our hearts to tremble) are there not, who explicite­ly and deliberately with much studious art, snatch unto them­selves a robe, a look, a discourse, a garb of holinesse, for no o­ther end in the world, but to provoke to sin, and to blind their secret actings of sinning from the eyes of the world. As the souldiers in the field cast up a transverse line to cover their dig [...]ing enterprises from the enemies observation. This is a most execrable kinde and method of hypocrisie, yet as Gehazi used his Masters name to gratifie his covetous desire, so divers abuse the name of Religion, only to satisfie their beastly and damnable lust.

Thirdly, am Hypocrite may go very farre, and there­fore An hypocrite may go very far the more reason have we to see that our hearts be upright.

In the general [...] I conceive that there is not any one external part of reli [...]ion or duty, into which the hypocrite may not only step, but perhaps (for shew) exceed the sincerest and most upright Ch [...]istian: what Paul spake in another case of himself: Are they Hebrews? so am I; are they Israelites? so am I; are they the seed of Abraham? so am I, 2 Cor. 1. 22. [Page 198] That may the hypocrite say for his part in this case, about the actions and parts of duty, &c. Doth the true Christian hear? so do I; doth he pray? so do I; doth he shed tears? so do I; doth he fast? so do I; doth he give almes? so do I; doth he shew respect to the Minister by salutes and invites? so do I; is he forward? I am zealous; doth he reprove? I do thun­der; doth he speak some words in prayer? I speak many; doth he any good? I do more, in hearings more, in fastings more, in discoursings more, in outward actions, every way more: Cast and order duties every way for object, for place, for time, still the hypocrite keeps up for duties to God (I mean the external parts of his wo [...]ship) in praying privately, publickly, hearing, reading, preaching, yea, and all these with some transient affections of joy, all this may be in him: For duties to man: why? an hypocrite may be as civil, as just, as faire, ingenuous, affable, bountiful, compassionate as any one that I know: The Pharisees (whom yet Christ did condemn for very hypocrites, yea, even those self-same Pharisees) were yet the punctilioes of the times, no person living were more exact, they did tythe the very mint and cum­min, as if the would have observed the whole Law to an haire.

Yea, and for privative piety, which consists in exceptions from grosse sinnes, heare one of them for all the rest, blessing and commending himselfe, I am no extortioner, no a­dulterer, nor like this Publican, &c. I fast twise in the week, I give almes of all that I possess.

4. His heart is rotten, and his grounds are rotten, notwith­standing The hypocrite his heart is rot­ten notwith­standing all his shews. all this.

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 [Page 199] 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 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 [Page 200] 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.

[Page 201] 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 dec [...]tfulness which is in mans h [...]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 revealed and known duty to which his very heart doth not strive to o­bey: yea, and the ground of all this must be spirituall and not carnal, from God and for God.

Assuredly, these things are impossible to an evill man, and he who is most good, shall confesse it to be most hard, to be plaine with God, and to walke evenly before him.

8. Lastly to be upright. is a possible thing, a man may attaine to be upright is a possible thing unto it, Nay every good man doth attaine unto it? Noah was upright and walked with God, Abraham was upright before him, [Page 202] David kept him from his sin, and he did serve the Lord in uprightnesse of heart, Hezekiah did so likewise, Remember Lord that I have walked before thee in truth, and with an upright heart: Paul served God in all good conscience, willing to live honestly in all things? Though no man can say that he doth all that Gods commands require, yet he may say he hath respect unto them all; and though none can say he hath nothing in him, or nothing is done by him, which the law of God doth for­bid, yet he may say, I hate every false way, and search me, O Lord, if there be any way of wickednesse within me: and this is uprightnesse:

Ob. But you will say if the case be so; how may one know that he is indeed upright?

Sol. There are many discoveries of it, I pray you to observe Discourses of uprightnesse them, and try your selves by them, let your consciences testify for you before the lord this day.

1. If a man be upright, he will mostly strive for an inward re­formation of his heart.

There are two things which the upright person doth most look The upright man most strives for the inward reformation. at, his God, and his heart. The Hypocrites (as our saviour testi­fies) they are for the outside, they wash the platters and the cups, and beautifie the tombes, like an adulteresse whose care is to paint, and to set a faire face upon the matter; all their care is to the eye of man: how to be seen and hard, how to be well thought on? Now uprightnesse is mostly for the heart and spirit: not that an upright person should or doth neglect the wel-ordering his life, O no! as to neglect our hearts, ar­gues hypocrisie; so to neglect our lives argues profanesse.

But the principle care of uprightnesse is the reformation of the heart; though it lookes to the cleansing of the hand, yet principally of the heart, according to that of the Apostle, Jam. 4. 8. Why brethren, it well knowes that the heart is it which God looks for and lookes at, the heart is it which God delights in, if that be right and true he is pleased, thou lovest truth in the inward parts, Psa. 51. the upright in heart are his delight. David is full in this concerning his heart, Psal. 119. 10. with my whole heart have I sought thee, v. 11. Thy word have I hid within my heart, that I might not sinne against thee, incline my heart unto thy testi­monies, [Page 203] and not unto covetousness Rom. 1. 9. God is my witness whom I serve with my spirit; the heart of man, is the fountaine of life or death, and every thing is strongest in the heart, and most dangerous: sinne in the heart is worse then in the life: (i.) when a mans heart is set upon his sin; now Try your selves, in this particular: what care have you of your hearts? what paines do you take with them? you many times have humble looks, yea but have you not still proud hearts? you have many times contented words, yea but have you not still impatient and discontented hearts? you have many times heavenly discourse? yea but have you not stil earthly and worldly hearts? what doe you with them? doe you not let your hearts still loose? do you not give them way to be filled with wicked con­templations, vaine imaginations, filthy inclinations, with envy, malice, unbeliefe; or do you mourne under these, do you strive to cleanse within: is it not sufficient that your outward actions look well, unlesse your hearts be made better; O if this heart were holy! If this heart were humble! If this heart were heavenly! If the heart were believing! The hy­pocrite cares not though the thread be rotten, if the colour or glosse be faire: but the upright person he is more at substance then shew, and hath more to doe with his heart, then any thing: he would have the law written not upon his tongue, but upon his heart cleansed, as well as his life beauti­fied.

2. If a man be upright, then a little holiness will not serve his If a man be up­right then a little holinesse will not serve his turne. turne, he is not contented with some measures, but strives af­ter perfection, see this clearly delivered by the Apostle, in Phil. 3. 12. Not as though I had already attained, or were already perfect, but I follow after, if that I may apprehend, that for which also I am apprehended, of Jesus Christ, v. 13. I count not my self to have apprehended, but this one thing I doe, forget­ting those things which are behind, and reaching forth unto those things which are before; v. 14. I press then toward the mark, for the price of the high calling of God in Christ Jesus: v. 15. Let us therefore as many as be perfect be thus minded, q. d. If you be upright, thus will it be with you, you will not be satisfied with small beginnings, with received measures, but you will reach [Page 204] on for farther conformity to Christ.

There is a difference twixt desires of holiness, for it selfe and God, and for our selves and ends: An hypocrite could be con­tent to have as much holinesse, as would serve his turne, his owne turne, his owne ends; as a tradesmen is willing to be at cost that his apprentice learne to writ and cipher, so much, and so long, as he may be enabled to keep the accounts; but he will not be at cost to teach him the excellency of writing or ciphe­ring. But now the upright person desires grace, and holiness for God; that glory may be brought unto him, and out of an intrinsecall love of the beauties of holinesse, and for the farther rooting out of sin, And for the better Inabling to holy ser­vices: his ends are publike and therefore a little serves not.

3. If a man be upright, then a man will walke by a right rule; an upright man walks by an up­right rule. he orders his conversation and wayes according to the word of God. A right ordering of all our actions, by a right rule, in a right way, by right persons, out of right principles, for right ends, this is uprightnesse.

3. A person may know whither he be upright or no? by the An upright person hath a conformable disposition of heart about all sins. conscionable disposition of his heart about all sinnes? D [...]vid speak­ing of such, who were undefiled, Psal. 119. 1. And sought the Lord with their whole heart, v. 2. he addeth, v. 3. They alsoe do no iniquity, q. d. this is not their worke, this is not the thing which they do approve, or allow, in which they live and walke; sinne is not the upri [...]ht mans worke, it is a strang work, and a stranger work: and David being to manifest his own uprightnesse, saith Psal. 18. 23. I was also upright before him, and I kept my self from iniquity: yea Psal 119. 101. I have refrained my feet from every evill way: Iob was an upright man one that feared God, and [...]schewed evill, Iob 1. 1. There was ne­ver any hypocrite living but his heart was false; it did never condemn all sin in him: peruse the scriptures, and you shall read of none of them but they had some one way of wickednesse or other. Jehu had his calves, notwithstanding all his zeale for God: Herod kept his Herodias, notwithstanding all his for­wardnesse and gladnesse, and reverrence to Iohn Baptist: The Pharisees kept their covetousnesse notwithstanding all their for­mall [Page 205] strictnesse and rigour: The young man would not sel all, not­withstanding all his profession of former obedience and Questi­onings, what yet lack I; Soe on the contrary, there was ne­ver any person upright, but his heart made conscience of all sin: what is that? that is, he would be rid of all, he would not allow himselfe in any one, he would not keep up the covenant with sinne, by being dispensed with in any one particular.

Ob. But you will say, this may be hard, for who can say my heart is cleane, even the just man doth sinne seaven times a day.

Sol. Beloved you mistake me; I do not say that this is a sign of uprightnesse, that a man hath not sin in him, or that he doth never act sin, Indeed this were hard, No man living should be upright by this! But I say that the upright person makes conscience of all sin, he sets against all sin, he opposeth, he con­demneth, he disalloweth all sin, he will not be in covenant with any sinne.

Ob. Yet you may object, but how may I know that I make conscience of all sin?

Sol. I will not insist on all which may be spoken, onely take He that makes con [...]cience of all sin. three things, which will shew your uprightnesse in a conscience of all sin.

1. if you be upright, you will make conscience of secret as well You will make conscience of secret as well as open sins. as open sins. Why the feare of man? the regard of our own cre­dit, the love of our own advantages, may prevaile with an e­vi [...]l man, with an hypocrite, to keep in, to worke crafti [...]y? Not to sin at noon-day, to hold off in publike, and yet the love of sin prevailes upon him with ease, to work wicke [...]nesse in the dark, in private, in secret, for he saith none do [...]h see me; an hypocrite is a secret sinner, (q.) restraints are then ta [...]en off. But the upright person, he hates sin because it is s [...]n, [...]nd therefore he doth not act it because it is secret, or declin [...] it because it is open, but he shuns both the one and the other, because they are both sinfull, Jobes heart was not secretly intised Iob. 31. 26, 27. Is David in his family? there will he w [...]lke with an upright heart, Psal. 101. 2. Is [...]o [...]eph alone; yet he dares not to do so great a wickedness and sin against God, [...]en. [...]9. [Page 206] Nay, David hates all vain thoughts Psal. 119. And Solomon saith that the thoughts of the righteous are right, Prov. 12. 5. the up­right person strives against secret inclinations, and would have even the imaginations cast downe which are seen only by God.

2. You will make conscience of the least sins, sin, we do usually divide into gross, and foule; and into little, and small; not that a­ny sin is small in a relation to the rule; but that one is not so great of the least sins. and hainous in comparison of one sin with another. Now where sins are reputed gross, and foule, and palpable, even the civil man, and the formal hypocrite may bevery precise, very conscionable, verytender, but for lesser oaths, for usual omissions, for triffles, for sinful atires, for sinful associating with lewd and vile persons, &c: alas these are poor thins, small things! why should we stand upon them? Nay be not deceived, God is not mocked, the mote must be plucked out, as well as the beam; Davids heart smote him for cutting of the lap of Sauls garment, as well as it rose against the vile counsell to cut of Sauls life? he that is not faithful in the least, will not be faithfull in the greatest: And that man who will dispense with himselfe in small sins, if occa­sion serve, will likewise give himselfe a commission for great transgressions: uprightnesse knows no such distinction (in re­spect of approbation and allowance) twixt great and small; it is probable that Ananias layd down a great part of his estate, yet herein was the falsenesse of his heart, that he kept back some of the estate; Hypocrisie doth not consist in this, that a man doth wallow in all sins, but in this, that a man will allow himselfe in some sins: Now try your selves in this, conscionablenesse about small sins, even lesser sins, (to upright persons) are ob­jects of great hatred, and causes of great trouble.

3. you will make conscience, of sins which are in a sort more connatural. Though every sin in respect of the original princi­ple of sin be naturall to man in his corrupt estate, yet their are of sins which are in a sort more connatu­rall. special sins, which have in respect of their actings and course, more immediate favour and countenance from a sinner: v. g.

Those of particular inclination: and those of custome: and frequent practise, and those of a mans particular condition and [Page 207] calling, and those of present profit and pleasure.

I doe conjecture that there is scarce any one man living, un­lesse he hath intirely given up himselfe to Satan, who doth cast a­way himselfe upon the service of every sin whatsoever; and that their is scarce a person; who is not more haunted with some particular sinful inclination more then another.

Now where the heart is Hypocriticall? though it will pro­claime defiance against many kindes of sinning, yet as Naaman spake in another case; so doth the hypocrite concerning some particular lusts, onely herein the Lord be mercifull unto me, In this I must be spared: therefore Zophar speaking of the wicked and the hypocrite, Iob. 20. 5. he saith) that wickednesse is sweet in his mouth, he hides it under his tongue, v. 12. and v. 13. that he spares it, and forsakes it not, but keeps it still with in his mouth; he is besotted and intangled, and sets himselfe unto the power of some pleasant and profitable lust or other, and no word of command or threatning, no passage of affliction and trouble, no experience or sense, no inward accusation and rebukes of conscience, will ever be able to draw of his heart from it, though the Hypocrite may contend against many sinnings, yet he never stands against the sin of his profit or pleasure: like a Fisher he may throw away many of the small fishes, but he keeps those which will make a sale and merchandise. But now if the heart be upright, then a marvellous tendernesse, and conscience will be found in thee, even against those sins which formally thou didst love as dearly as thine one life. Thou will set against that profitable sin, of which Demetrius said, that by this craft I get my wealth: And thou will set against that sin, of which Herod spake, that she pleased him greatly, that sin which formerly was to thy affections, as the oyle to the lampe, and as Joseph to Jacob; Now thou wilt strive against it, as thy only choice e­nemy and betrayer of thy soule and salvation, David (if I mis­take not, and Interpreters deceive me not) made this a testi­mony of his uprightnesse, in Psal. 18. 23: I was upright be­fore him, and kept my selfe from mine iniquity; Iniquity may be called mine, either in respect of approbation and covenant (as a man may say this wife is mine, this Master is mine) or in respect of special inclination, so a man may say, this is mine iniquity (i) [Page 208] that sin to which aboue all other, I finde my self most apt and ready and prone: So David here, I kept my self from mine ini­quity (i.) from the iniquity into which I am naturally so apt and prone to fall into: And this he makes as an argument of his up­rightnesse, viz. that as he did not hunt after other sins, so when his speciall corruption did incline and tempt, when those did work upon him, unto which (if he spake but the least word, and gave the least leave) his naturall inclination would have throughly and easily kindled and thrust out it self, yet he would not harken, but did oppose, he did more narrowly and punctu­ally watch, and besige his heart in these.

Let me adde, uprightnesse appeares thus about sins?

1. It will endure tryall. Psa. 139. Try me O Lord, and see if their be any wickedness in [...]e.

2. It will often try it selfe, and examine it selfe, least any sin should settle.

3. It scares it self, and is suspicious, Master it is I, said the Disciple? and Iob offered Sacrifice, least his Sons have sinned.

4. It will blesse God for being kept from sin, as David did for Abigailes counsels.

5. It is most severe against our own sins, an hypocrite is a severe judge of others, as the Pharisees against Christ; but an upright person throwes the first stone at himself.

6. It condemnes sin in all, in parents, as Jonathan did Sauls prejudice against David, and as Jacob did severely judge & con­demn sin in Simeon and Levy, and in Rachel; and John the Baptist did in Herod, and Christ in the Pharisees at their own table.

7. It grieves for its own sins, yea and for the sins of others, Da­vid doth not only water his couch with his teares for his owne sins, but also Rivers of teares ran down his eyes, because men kept not Gods Law.

8. It is more moved for sins against God, then injuries done un [...]o our selves. David cannot bear Goliahs blasphemies and re­proaches yet can beare, Shimeis Railings.

9. Abstinence sufficeth not without hatred, hatred sufficeth not without mortification.

4. Tryall of a mans uprightnesse, may be his disposition and [Page 209] temper about holy duties and services? Looke as a mans heart is false when it pretends a respect to God, and yet will Uprightnesse is known by a mans dispositi­on about holy duties. allow it selfe in any sin which offends God, so is it false when notwithstanding all semblances of pious observances, it will not be wrought upon to be truly and intirely obedient to God

But I will not digresse: I conceive there are five things a­bout our duties and services which may manifest the uprightness of our hearts, viz. In five thing [...] Universally.

1. Universality? David did take this for a speciall testimony of his uprightnesse; that he had respect unto all Gods commands, Psal. 119. 6. and Paul thought it so, who did exercise him­selfe to have alwaies a conscience voyd of offence towards God and man, Act. 24, 16. so Heb. 13. 18. we must trust that we have a good conscience in all things, willing to live honestly: true obe­dience doth neither dispute nor divide, it is given unto God, up­on a bare command, and it doth not crave a dispensation in part, where Gods commands are more easy, there the upright persons goes on with chearfulnesse, and when they seemstrang and more hard, there also he goes on with readinesse: Abra­ham is resolved to obey God in all things, though it be to part with his country, yea with his sonne. The rule is good and true, Quicquid propter deum fit, equaliter fit: he who doth serve and obey God, for Gods sake, will equally obey all that God commands him: No one command is unjust or unreaso­nable to him whose heart is upright in obedience I Question not, but that the hypocrite may goe very far, in the visible parts of duties and services, you may finde him forward and stirring and not a little boasting with Jehu, come and see my zeale, and yet if Jehosaphat, had gone a little farther, he might have seen his calves too, contrary to Gods commands.

An Hypocrites obedience cannot be universall, forasmuch as his ground, and moti [...]es are particular: this is a truth, that no motion exceeds its motive: according to the strength and amplitude or restrictivenesse of it, and a man set to worke.

Now the reasons and Inducements of the hypocrites obedi­ence are partial, and not conjunctive & common, he may come to heare the word, and he may receive it with singular joy, he [Page 210] may finde his affections marvellously raised, only the que­stion now is, how far, and upon what grounds? verily, only because, and only so far as the word is a pleasing word, so far as it is cloathed and apparelled with a spruse elegancy of phrase, or with some unusual notions, or some delicate elocution, &c. all which do fit his humour, and claw the itch off his minde. But now he is not equally delighted, this acceptance of the word is not universal: let the same word be delivered as a searching, and dividing, and condemning word, then it is otherwise. Now you shall see, that the shaking of the tree will make the rotten fruit at the core (which yet looked red and ripe to the eye) to fall to the ground: let the word come close, and lay hold, and search him to the quick; Now you shall see the hypocrite like the wounded or crazy part, though cloathed as fair as the sound parts, yet if strictly handled, the party cannot endure, he cannot abide it, he grows impatient and unquiet. Touch an hypocrite upon the maine duty; Go, saith Christ, to the young covetous person, sell all and follow me; what doth he now, who p [...]etended he had done all before? the text saith, he went away very sorrowful. Herod heares John Baptist gladly, and did many things, yea, but it is not lawful for thee to have thy brothers wife, said John unto him, how doth this doctrine, this duty go downe with him, John lost his liberty, and then his head for his la­bour.

2. Constancy of obedience: The Physicians do observe a Constancy of obedience. Simile. difference twixt the natural and preternatural heate in mens bodies; the preternatural heat which ariseth from distem­per, may be more for the present, but as it exceeds for mea­sure, so it abates for time, because the natural heat is a more equal, and moderate, and durable heat, every part hath an equal share; and it is not extreame, and yet it continues: Thus it is with hypocrites and upright persons in the matter of obedience. The hypocrite may (in a kinde of preternatu­ral heat) he may in a fit, in a present heat fall violently upon duty, upon resolution; O what a man will he become, how shall his family be reformed; and now he will read, and hear, and pray, and he will leave his sinne; but anon he hath lost [Page 211] his heat, the cold fit takes him, he restraines prayer, he layes aside his resolutions; will the hypocrite pray always?

There are three times wherein an hypocrite may expresse great forwardnesse in duties, in services to God.

1. One, when straits of conscience are on him, and the fear of death are ready to lay hold on him: In their affliction they poured out a prayer unto me, Esay 26. 16. Pharaoh and A­hab were much wrought upon in their exigences, Psal. 78. when he slew them, then they ought him.

2. Another, when obedience and duty are not dangerous, but calme and commodious: As the Samaritans, when the Jews prospered, &c. Therefore Christ sets out an Hypocrite by that ground which was stony, and had not much earth, upon which the seed fell, and forthwith sprang up (without any more ado) Matth. 13. 5. but when the Sunne was up, it was scorched and withered away, ver. 6. He applies it to hypo­crites, who hear the word, and receive it with joy, verse 20. And yet this endureth but for a while, for when tribulation, or persecution ariseth because of the Word, by and by he is offended, ver. 21. If Gods service be so hot, so dangerous, if it must cost him his liberty, his estate, his friends, his ease, his life, then farwel it: The house built on the sands, when the wind a­rose, it fell, Mat. 7. 27.

3. When he hath some props, or in the presence of others. Many do duties while Moses is present, or Jehoiadah lives, or the good judges continue; but if Moses be absent, then the Israelites turn Idolaters, and if Jehoiadah dies, then Joash is naught, and if the Judges die, then the Israelites do what is right in their own eyes.

But where the person is upright, there the obedience is constant, he doth righteousness at all times; Paul serves Christ in fasting and prayer, in bonds and affliction, and many tem­ptations: and Job who was an upright person, by Gods own testimony, chap. 1. 1. he followed God continually, v. 5. and though that Satan thought that hard exigences would have turned him off from his obediential course, yet he did still cleave to God, after the losse of cattel, and estate, and chil­dren, yet you may read his constancy, chap. 2. 3. The Lord [Page 212] said unto Satan, h [...]st thou considered my servant Job, that there is none like him in the earth; a perfect and upright man, one that feareth God, and escheweth evil, and still he holds fast his integrity, although thou movest me against him? Yet mistake not the right compasse of constancy in obedience, as if there were no act of disobedience, as if a man were not upright, unlesse there were an inviolable succession of disobedience in every thing, which he doth at every moment; O no! I know no such kinde of constant obedience which is exempted from all interruption, but the constancy of his obedience lives in an opposition to fits, and starts, and imports the course and bent of his life, which is always to walk with, and to obey God.

3. Simplicity of obedience: as Saint Austine distinguisheth Simplicity of obedience. of a love of God, that one may love God for God, and a man may love God for himself; the same doth hold in service and obedience, a man may serve God for God, and serve God for himself. Doth Job serve God for naught? Job 1. that I con­fesse may be truly a friend of an hypocrite, who hath an eye only to the wages, like the Germans in their warres, do no­thing without pay: The unsound heart will square out his work according to the pay, his eye is much upon this, how will this make for my profit? how will it advance my pleasure, my credit? these things fire and inflame an unsound heart; come to such an heart, and say, such or such a thing is to be done: For it is Gods expresse will, and it will make for his glory: these (alone) are cold motives, and weak induce ments to a false-hearted person. But come and say, God will have you to do it, and if you do it, you shall be highly thought on, you will be esteemed for it, you shall have much applause, you may hap to get well by it, why? now the unsound heart stirs Simile. as the ship, which hath got a right winde to drive it, and car­ry it on. But the upright person is simple in his obedience; a naked command is reason enough for him to obey, and Gods glory is a sufficient motive: If a servant be faithful in his factoridge: why? it is enough to him in the managing of businesse, if he can set forward his masters stock, his pro­sperity is all that he looks on: And thus is uprightnesse de­scried [Page 213] in our obedience, when we minde God above our selves, when God alone is cause enough of our obedience unto God.

Quest. How may one know that he looks not at himself, but at Gods commands.

Answ. Thus, 1. By his cordial blessings and rejoycings at the good done by others, whereby God hath glory, though he be not the instrument, as Paul, Phil. 1. 18. 2. By his acting for God under disgraces and discouragements, as David, and the three children.

Though our services may want encouragement from world­ly motives, nay, though they meet with many discourage­ments and prejudices to us, yet so that by them God may receive glory, and I may expresse my obediential respect to him; here is winde enough to sill my [...]ailes; I dare not do it, because God forbids; I will do it, because God commands; I will not cease to do it, though I receive frowns and losse, but will hold on to do it, because Gods receives glo [...]y, this is simplicity of obedience, and this argues the person to be upright: Paul speaketh of this simplicity of obedience, for his own part in the exercise of his Ministerial function which he well joynes with Go [...]ly sincerity, 2 Cor. 1. 12. and verily so it was with him, that the love of Christ was sufficient to con­straine him, 2 Cor. 5. 14. And he went through good and through bad report: yea, and he was not discouraged by all the bonds which did a tend him, nor counted he his life deare for Christ; it was all one to him so that Christ might be magni­fied, whether by life, or whether by death.

4. Spiritual [...]ty of obedience: there is a twofold acting of du­tie. Spirituality of obedience.

One is carnal, when we do them as ordinary works, as works of course, the meere material acting of them sufficeth us: so that we say some words it makes a prayer, so that we give some money, it makes u [...] our charity; so that we be a Church it makes up our hearing, so that we go over a chapter it makes up our reading▪ so that we study and speak a Serm [...]n, it makes up our preaching; so that we eat no meat, this makes up fasting. It matters not what melody and harmony, so that Simile. we touch the strings.

[Page 214] Another is spiritual, when duties are performed in an o­bedience to God, because he commands them, and also the very heart and soul, the spirit and the affections act themselves, they co-operate with our services: the desires of our souls is to the remembrance of thee, or as David, with my whole heart have I sought thee. When a man can say as Paul, whom I serve with my spirit, Rom. 1. 9. or as David, my soul praise thou the Lord, and all that is within me praise his holy name; Psal. 103. or with Mary, my soul doth magnifie the Lord, and my spirit doth rejoyce in God my Saviour, Luke 2. or as the Apostle saith, 1 Cor. 14. 15. I will pray with the spirit, and with the understanding also, I will sing with the spirit, and I will sing with the understanding also, or as Christ saith, thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might.

An hypocrite, he may do so much about duties as may ma­nifest the excellency of his gifts, but he doth not that about duties [...]ich argues the efficacy of grace, he may be high and admirable in the visible parts, in the very works he may hit upon as ample and pertinent phrases in preaching, and sweet expressions in praying as another: his lips may draw neare, but yet his heart is far off, it can suffice him to do service to the eye of man.

But an upright person, there is fire and incense in his sa­crifices: he must present living and reasonable services: why? if he hears, and not with attention, not with reverence, not with fear, not with faith, he is greatly troubled: he knowes that God must be served with godly reverence, and feare: for preaching, let him speak as the Oracles of God, 1 Pet. 4. 11. If I do this willingly, I have a reward, 1 Cor. 9. 17. see, 1 Thes. 2. 4. If he prays, and his minde be drawn aside by di­stractions, and his affections work not with sorrow, hope, with earnest desire, and some confidence, he accounts that the work is not done, he hath said something, but he thinks he hath not prayed. 'Tis true (and he confesseth so much) that the cause of acceptance of all services is in Christ, yea, but he must serve, and strives to serve the Lord with all his heart; he looks to the manner of service on his part: In singlenesse of [Page 215] heart, as unto Christ, not with eye-service, &c. Eph. 6. 5, 6. see Rom. 12. 8. 3 John 5. Thou doest faithfully whatsoever thou doest.

5. Humility of obedience: why? this doth argue the up­rightnesse Humility of obedience. of a person. There is no person more proud of his work then an hypocrite: Christ tells us, that he cannot give an almes, but the trumpet is presently at his mouth.

There are two things which may befal a man upon the per­formance of any holy duties.

One is rejoycing, and this is lawful, when God hath enlar­ged my heart in prayer; when he hath quickned me in his ser­vice, raised my affections, animated my faith, assisted me more then ordinary against my dulnesse, distractions, unbe­lief, temptations, I may rejoyce, my heart should be raised to blesse the Lord, and (in some cases to speak) of this his good­ness to his glory.

Another is boasting, when a man (like the cock) claps the wing upon his own body: when he sets out himself the more, deales with others more to admire him, to extoll him, when he blesseth himself, and bestows the honour of all his per­formances upon himself. Now this is base, and argues that the heart is not upright, but the upright heart doth all the holy performances by its masters strength, and for it masters glory; when it is to do duty, it begges for Gods grace; when it hath done duty, it gives [...]od the glory: 1 Chron. 29. 13. Now therefore O Lord our God, we thank thee, and praise thy glorious name, ver. 14. But who am I, and what is my people, that we should be able to offer so willingly after this sort, for all things come of thee, and of thine own have we given thee? Like a faithful servant who craves direction how to sell [...]nd trade; And when that is done, the money which he takes, he puts into his Masters coffer: Nay, more then all this, the up­right heart doth much feare it selfe, least by any meanes it should finger any part of Gods [...]lory by well-doing, let any praise from man come near: O saith the upright person [...] what have I which I have nor received? Not I, but the grace of God in me; it is but duty, and that not done so much, or so well as is required: so that God will pardon my failings, and accept of me in Christ, it is enough.

[Page 216] Obj. It is true, that upon some extraordinary actings, even an upright heart may feel some secret thoughts of self applause and oftentation.

Sol. But these are felt as temptations, as snares, and re­sisted, yea, and such secret flies cause many tears to be cast after singular performance; but the hypocrite he doth seek praise and accept of it, he loves the praise of men, and knows how to cry up himself: Epam [...]nondas went weeping because of the vain-glory of yesterdays victory and triumph: the hy­pocrite is proud even of his humility.

5. A fifth trial, whether a man be upright or no, is, if the bent An upright person the bent and purpose of his heart is unto God. and purpose of his heart be unto God: Meer particular a­ctions do not conclude (either way) the estate of the soule: An hypocrite may do some good act, and an upright person may do some sinful act; But that which even in such Cases, may testifie unto a man his uprightnesse, is the true bent and purpose of the heart: Look which way the heart is set, and purposed in the habitual temper of it, that doth convince ei­ther of hypocrisie or of uprightnesse.

By the heart of man 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. 1 [...]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 Jehoshap [...]at, 1 Chron. 19. 31. and a cleaning to God with purpose of heart, Act. 11. 23. all which intimated uprightness.

[Page 217] 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.

[Page 218] 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.

[Page 219] Therefore Aaron was not only to bear the iniquities of the people, but he was also to bear the iniquity of the holy offer­ings, Exod. 28. 38.

For as it was with Jacob after his earnest strugling with the Angel, he arose with a lame and halting thigh, so is it with all of us, both in and after our most affectionate per­formances, we are weak in our feet: that is not good which is done by a good man; and though he doth much which God doth reward, yet he doth nothing so compleatly, but God needs in something or other of it to pardon and cover. Not only our sinnes can accuse us, but some sinfulnesse in our best actions: no man prays, or heares, or reades, or acts any service of piety or charity, in that full and ample emi­nency or integrity of degrees, but that he may with the El­ders in the Revelations, cast these Crowns down to the ground.

Thirdly, that by reason of these imperfections in duties, there is more reason (in a strict way of Justice) that God should re­ject all, then that he should accept of any thing.

Beloved, it is granted, that God doth not reject the servi­ces of his servants; nay, as he doth requite them, so he will accept of them, and reward them; but this is not for the dig­nity of the servant, but from the graciousnesse of the Master. For if God should answer any imperfect service (yea, that which hath but a very little, and particular imperfection, suppose them to be some contrary transient thoughts, or some thinner indispositions hanging about us in our du­ties) I say if God should answer them from the court of pure Justice, you should finde that the mixture of a little sin would easily cry down the acceptance of much good: The most good which I bring in my services it is but duty, and the least evil which I bring is besides the duty, and the evil in du­ty, be not able to make that part which is good to be bad, yet it is able to shut out the service from acceptance, because, by reason of that evil, the service is not so good as God may and doth require, if he should stand with us upon tearms of strict Justice.

But then fourthly; though there be many imperfections clea­ving [Page 220] to the services of men, yet if they be upright, God will (for all them) graciously accept of their services. Though I pray (and with many distractions) and though I heare (and within my interpretations) yet if I be upright in the per­formances of these (i.) if my heart be for God (indeed) un­der these that I bring in the truth, and present strength of my spirit, with all humble respect to Gods commands, and unfeigned integrity of aiming at Gods glory, the services are graciously accepted with God.

Yea, though I cannot alwayes use so many words in prayer, though expressions are not so many at this time as at another; nay, though I finde not that livelihood and chearfulness now as heretofore, yet if the heart be upright, the service is done and accepted. There are two things which may assure a good man that his services are accepted.

One is faith, when he presents his services in the name of Christ: look, as every sinner needs a Mediatour of redemption, so every good man still needs the same Christ as a Mediatour of intercession for his services: And though services (as done by us) can finde no favour, yet as presented by Christ, they are alwayes a sweet savour before the Lord, he is that Angel, who hath a golden Censer, and hath much incense, which he of­fers with the prayers of all Saints before the Throne, Rev. 8. 3. though our services be but weak testimonies, yet Christs inter­cession is a strong and mighty ingratiating both of our persons and actions.

Another is uprightnesse; when the heart is true and plain in what it doth: Beloved, remember this, that as God doth not respect the strongest parts, which are passiue, as I may say, and are idle, so he doth not reject the meanest abilities, if up­rightly imployed. No, not the day of small things is despised by him; if the flax be smoaking, though it flame not, he will not quench it, that is, he will not only, not slight it, but cherish and accept of it, 2 Cor. 8. 12. The widows mite, the cup of cold water was accepted.

If a man can truly say, Lord, I would believe more stedfast­ly if I could, and I strive to believe, and I would pray bet­ter, if I could, yet as well as I can, I now present my suppli­cations [Page 221] before thee, I would serve thee more fully, more intirely, that is the desire of my soul, and my endeavour, if I had wherewithal, thou shouldst have a better heart, more lively affections, more ample and chearful duties, all should be better, if I had a better power: I say that notwithstand­ing the many imperfections, yet this uprightnesse, this holy frame of a compleat and active will (wherein all the powers of the soul are bent to services according to the present power of the measure of grace [...]eived) is a most sweet smelling sacrifice, and mounts into the most gracious accep­tance of God in Christ. I pray you remember that of David, like as a father pities his childe, so the Lord pitieth them that feare him, Psal. 103. 13. And that of the Prophet, I will spare them as a man spareth his own sonne that serveth him, Mal. 3. 17. The father commands his childe to lift up the weight, and the childe readily addresseth to the obedience, he lifts, and assayes, and still he gives another ha at it, but perhaps he cannot get it quite up; why? the father likes his childe for this, and though perhaps the weight be where it was, yet he calls this act of his child true obedience, why? because, though that be not done which the father imposed, yet it had been done if the child had more strength, and he endeavoured with all his strength for to do it. Or thus, the father wills the childe to shoot an Arrow, the child draws the Arrow, perhaps but half way, and though his eye were upon the mark, yet his arrow falls short many Bowes length; why? the father will yet commend all this, for though he sees that the Ar­row is short, yet he observes that the Bowe was drawn, and although the mark be not hit with the Arrow, yet it was aim­ed at with the eye of the childe: so is it with God our father, who commands such and such duties, to which, if we addresse our selves with uprightness, he will wink and passe by the weakness in action, whiles he both observes and accepts the in­tegrity of intention and affection.

Obj. O saith an upright person, I finde such infinite heaps of other thoughts, such dulnesse and deadnesse of spirit, such untowardlinesse, so many weaknesses every way, all which are the grief of my soul, and it troubles me much, that I [Page 222] cannot do the good that I would) how will the Lord take such broken services from me.

Sol. I answer if thy heart be upright in these interrupted ser­vices, God hath mercy to pardon the weaknesses, and he hath wisdome to finde out the uprightnesse, and he hath gracious­ness to accept of the dutifulnesse.

A Goldsmith will not cast away those lesser raies of gold, though mingled, and (to an inexpert person) confounded with various heaps of drosse and [...]st: now, he hath an art to find out the little gold, and put side the drosse. Though with all our holy actions there be much corruption and weakness commixt, yet there is such a wise art in Gods gracious mercy, as to finde out uprightnesse, and holinesse of desire and endea­vour in a service commanded with many infirmities, 2 Chr. 30, 18. the Lord pardon every one, v. 19. That prepareth his heart to seek the Lord God of his fathers, though he be not cleansed according to the purification of the Sanctuary, verse 20. And the Lord hearkened to Hezekiah, and healed the people.

2. A second comfort is this, that if a man be upright, he shall not only finde acceptance for services, but also indulgence for of­fences. If a man be up­right he shall not only finde acceptance for service but indulgence for offence.

You must ever distinguish twixt the cause and the subject; the cause of all pardoning indulgence, is the free grace of God in the blood of Christ, but the subject of indulgence, is the person to whom God is pleased to give his pardon and release.

None comes in under the wings of the mercy-seat so as the upright persons: Uprightnesse in Scripture hath (in a well understood sense) seemed to cover all: you read of King Asa, and of many passages which did greatly blur him both as a King, and as a good man, he did not break down the high-places, he sought to the Physicians, he joyned to the King of Syria, he cast the Prophet into prison, who reproved him for it, yet (2 Chron. 15. 17.) the heart of Asa is said to be perfect all his dayes: How? all his dayes: and yet such sinnings sometimes; yes, all his dayes, for sinnes stand upon the account, and seeme to be reckoned, not so much [Page 223] when they are done, as when they are done with a sinful heart.

And they lose upon the account, they are struck off, God passeth over them, when the bent of their heart is against them: see that place and passage of David, Blessed is he whose trans­gression is forgiven, and whose sin is covered, ver. 2. Blessed is the man to whom the Lord imputeth no iniquity: verily brethren, that mans estate is blessed, whose sins are pardoned; O! if the Lord be reconciled to a man, if the Lord covers his sinne, (i.) will not look upon them in a judicial way, so as to account and reckon with the sinner for them; if the Lord will not impute iniquity to him (i.) though he hath iniquity, yet the Lord will forgive it, it shall not redound unto him in punishment: but it shall be blotted out, and be as if it had never been: tell me seriously, is not this a blessed thing; tell me now you whose hearts are ready to break asunder with the sense of guilt, whi­ther pardoning mercy be not a most blessed and desirable thing. You will freely confesse it is, but then the question is, who is that man that is so blessed, what is his temper how is he qualified.

See on (in that ver. 2.) he is one in whose spirit is no guile, what's that? that is, he is the upright person, whose spirit is really and plainly for God, who in truth desires to please him, who in truth hates all sin. This is that blessed man, and in this is a great part of his blessednesse, that the Lord will not impute his iniquities unto him, but will forgive and cover them (i.) so forgive them that they shall not rise upon the account any more: Paul did upon this conclude by way of testi­mony to himself, and for others, that there was no condemnati­on unto them, Rom. 8. 1. why? what was Paul? what was his temper? verily it was upright.

Obj. Upright, why? he complains of sin, that he was sold under it, he complaines of the Law of his members warring against the Law of his mind, he complains that he was brought into captivity; he complaines that when he would do good, yet evill was present with him. How then can be say, that there was no condemnation for him? how was he upright?

[Page 224] Sol. Thus, his being upright did not consist in this, that he had no sin in him; nor in this, that he did no sin; nor in this, that he did all the good which he saw should be done: But in this, that he hated the sin which dwelt in him, that he resist­ed the evil working in him; that his inward man approved the good, and condemned the evil; that his inward man hated the evil, and was delighted in the Law of God. This was his uprightness, and upon this he concludes, that there was no condemnation, (i.) his sinne should not sink his soul to hell, they should not separate him from the love of God in Christ, they should not be imputed to him, but Christ would take them off. An upright person the Lord is his God in cove­nant.

3. A third comfort to an upright person is this, that the Lord is his God in Covenant.

You are not Ignorant of the Covenant which God did sti­pulate with Abraham, Gen. 17. 1. I am the Almighty (al-suf­ficient) walk before me and be thou perfect, what is the meaning of that? In a Covenant you know there are two par­ties, and they mutually undertake and agree: so, here▪ is God on the one part, and here is Abraham on the other part, and God promiseth, and Abraham promiseth; God promiseth to be All-sufficient unto him, and engageth himself in an ever­lasting Covenant to be his God, ver. 7. now Abraham promi­seth to walk uprightly before the Lord: and this is all that the Lord agrees with him for (walke before me and be up­right) and then I am thy God, and I will be thy All-suf­ficiency.

Obj. Why? you will say, this is granted, it is cleare, that God Covenants to be a God to an upright person, But what, so great comfort in that?

Sol. Nay then, I have done, if yet you understand not, If yet you think it so poore, so meane a thing for God to be your God in Covenant. I tell you brethren, when God becomes your God in Covenant, when he saith to a person, I will be a God unto thee; it is infinitely more then if the Lord should say to a man, I will give unto the all the world: O for God to be my God, what is it but this, I am thine, and all that I am, or have, or can do shall be thine and for thee. I am an [Page 225] holy God and that shall be to make thee holy, I am a merci­full God and that shall be to pardon thy sins, I am a powerfull God and that shal be to help thee, to deliver thee, to conquer for thee; I am a faithfull God and that shall be to make every pro­mise good which I have made unto thee, I am a wise God, and that shall be to bring in thy comforts, thy deliverances, thy helps in the most desirable season.

When sins trouble thee I will pardon them; when they are too strong for thee, I will subdue them; when thy heart is sorrow­ful, I will comfort it; when thy graces are weak, I will strength­en them; when men disgrace thee I will honour thee, when dangers arise I will preserve thee, what thou needest, that I will give thee; what thou hast, that I will blesse to thee; all this, and far more then this, it is for God to be our God in covenant! Nay, and all this is ours by covenant, that is? it is not a faire and emp­ty pretext, it is not a glorious and vaine complement, but re­ally so, and firmly so; the Lord if he be our God in covenant; doth bind himselfe to be all this unto us, by the fidelity of his nature, by the truth of all his promises, by the seale of the blood of the Lord Jesus Christ.

Now what think you? do you now not think that the people happy, who are in such a case whose God is the Lord, Psal. 144. 15. I tell you we are not able to Imagine the height and depth: and breadth of this one comfort, that God is my God in cove­nant, and yet whatsoever you apprehend of it, whatsoever you feel of it; whatsoever it is; it is the portion of the upright per­sons, thou art my portion O Lord for ever said upright David Psal. 119.

4. Uprightnesse intitles the person to all blessings of heaven and Uprightnesse intitles to all the blessings of heaven and earth. of earth, as David spake of Jerusalem, that I may say of the up­right person, all my springs are in thee; or what Iacob said of Ioseph, that he was A fruitful branch or bough; uprightnesse is like Arons Rod full of blosomes, you know that place, Psal. 84. The Lord God is a sun and shield; the Lord will give grace and glory, no good thing will he withhold from them that walke up­rightly, what is the sun? but the great and inexhausted fountaine of Light, of life, of heate, of influence, of comfort, that will God be to them that walke uprightly; what is a shield? but the [Page 226] defence and safegard of a person against shots and blowes, that also is God to them, that walke up­rightly.

Will grace do their hearts good? will glory do their souls good? is there any good which respects the militant condition? is their any good which respects the triumphant condition? nei­their grace nor glory, nor any good shall be with-held from them that walke uprightly: Noah was upright, and had an Ark, Ebedmelech had his life given him for a prey, Jerem. 39. 18. Amunitions of Rockes for the upright, Esay. 33. 15, 16.

What shall I say brethren? (all the promises which you know) are the treasures of heaven, the cabinets of our com­fort, the store-house of our wants, the hand which holds and delivers out all our supplies, why? all of them do (as it were) beset and incompasse the upright person, art thou an upright person, and looks upon thy family? Prov. 14. 11. The taber­nacle of the upright shall flourish, art thou an upright person, and castest an eye up to thy posterity? why? Psal. 112. 2. The generation of the upright shall be blessed, Art thou an upright per­son, and desirest such or such a necessary outward comfort? why? Psal. 37. 4. Delight thy self in the Lord, and he shall give thee the desires of thy heart: Art thou an upright person; and suspectest the continuation of thy outward estate? why? Ps. 37. 18. The days of the upright and their inheritance shall be for ever? Art thou an upright person? and thy comforts seem a while to be clowded, Neither cannest thou espy, any one hopefull crevise or future joy? why? Psa. 112. 4. Unto the upright their ariseth light in the darknesse; and Psal. 97. 11. Light is sowen for the righte­ous: and Joy for the upright in heart? Art thou an upright per­son, and knowest not how to breake through the mani­fold fortifications, and strengthen of envy or power? why? The Lord will bring forth thy righteousnesse as the light, Psal. 37. 6. what can keep downe the rising of the sun? And the eyes of the Lord run to and fro through all the whole earth to shew himselfe strong in the behalfe of them whose heart is perfect towards him, 2 Chron. 16. 9. Uprightnesse will comforta­bly season all our conditions

Fifthly it will comfortably season all our conditions, you know [Page 227] this life of ours is capable of many changes, (the weather doth not alter so often, as our temporary conditions do) calmes and tempest, light and darknesse, comforts and discomforts, friendship, and then malicious opposition; health, and then a painefull fit of sicknesse; Riches; and then a sinking poverty, liberty, and then some hard restraint or exile, one day gaine comes in, another day it is dashed out by the greatness of loss, this day full of joy, the next day all his forgotten by the abun­dance of sad teares, for the death of a parent, of a yoke-fel­low, of a child, of a friend, &c: Nay, and the soule hath its changes too: sad conflicts, bitter assaults, strong accusations from Satan and the like: What now? is a choicer Arke to beare us up in all these waves; what harbour like to this of upright­nesse? why? saith David Psal. 73. 1. Yet, or (however) God is good to Israel even to the upright in heart, and Paul 2. Cor. 1. 12. Our rejoycing is this, the testimony of our conscience, that in sim­plicity and godly sincerity, we have had our conversation in the world.

O Brethren! a false and base heart, nothing sets on afflicti­on, a losse, a scandal, an accusation, so close as it: when a mans heart can smite him for an hypocrite, for a lover of sin: hypocrisy sinkes the conscience under these burdens: But uprightnesse can looke an accusation in the face, and beare up the spirit in a storme, and though uprightnesse may be expos­ed to many crosses, yet it can comfort a man in the sadest day, for it hath alwayes a good friend abroad, of God, and with­in of conscience.

6. Here is another comfort, uprightnesse will be a good friend Uprightnesse will be a good friend in death. in death, Psal. 37. 37. mark the upright man, and behold the per­fect, for the end of that man is peace: The upright person hath most conflicts (ordinarily) in life; and most quiet (ordinarily) in death.

O When death shall approach the dwellings of the prophane and hypocriticall, and shall say I have a message unto thee from God, he hath commanded me to arrest thy soule, and to pre­sent it before his judgement seat: How doth the heart of a profane wretch gather into feare and horror, yea, and how doth fearefulnesse and confusions fly up in th [...] brest and coun­tenance [Page 228] of the hypocrite! his conscience delivers up his morsells from which he would not part, and shames and strikes him for his abominable collusions and Glosings in the service of God: reports unto him that he must presently stand before a God, who is spirit and truth, and never could abide unsoundnesse, but will be avenged of hypocrisie, good Lord! how the heart of this man trembles and sighs, he would thrust out the thoughts of dying, but cannot, he would stay a while longer here be­low, but may not; O! now he is gasping, trembling, sighing dying, and gives out life and all with heart-breaking despaire: But now if the person be upright, even the message of death may be welcome. If the Lord calls for me, I may answer, here am I, O Lord, look upon me and accept of me in Christ: and Remember now, O Lord, I beseech thee, how I have walked before thee, in truth and with a perfect heart; and have done that which is good in thy sight, I have fought a good fight, I have kept the faith, I have finished my Course, &c. 2. Tim. 4. 6, 7.

More particulars might be added. as,

7. uprightnesse begets conscience towards God, the upright hath boldnesse, he may freely make his prayer, and be sure to be heard, 1. John. 3. 21, 22.

8. It will hold out in evill times, Luk. 8. 15. the fourth ground held out, even in times of persecution, because the word was received into an honest heart.

9. The upright person is sure of salvation, Psal. 15. 1. Lord who shall dwell in thy holy Hill? v. 2. he that walkes up­rightly, Mat. 5. 8. Blessed are the pure in heart, for they shall see God.

Object. But all this will not strike into some hearts: whiles we suspect our estate, we alwayes deny our comfort: O saith a per­son, I feare I am not upright, and so this comfort belongs not to me. I feare I am not upright, therefore all this goodly portion of sweet comfort appertaines not to me.

I Answere to this a word or too in the generall.

Answered.1. A man may be upright or hypocriticall in a double re­spect, either first Really, or secondly in opinion and fancy: If a man be Really an hypocrite, though in his proud opinion and fancy he will think himselfe to be upright, I say, to such a man [Page 229] that no one portion of that comfort before delivered, belongs unto him: sound comfort was never (by God) layd up for a false heart.

Again a man may be really upright and yet have a false opinion of himselfe that he is an hypocrite. It is thus with the best, that they oftimes both suspect and falsely charge the true estate of their souls: a child in a distemper may question the inheritance which is intailed on him: yet if the heart be truly upright, all comfort is thy portion: as our distrustful feares do not preju­dice the reallity of the estate of grace, so our frequent suspi­tions, do not cut us off from the title and right of promised comforts.

2. All prevalent disputes about our personall uprightness, they do hold off the application and taste of comforts, though they do not disanuall the title and right: even the good man will walke un­comfortable, so long as he concludes and strongly feares that his estate is sinful; for sensible comfort riseth or falleth, commeth on or goeth off, according to the strength of our judgement and present apprehensions: It is not what indeed our estate is, but what we judge of it, which breeds in us sensible comfort; or discomfort: a false heart may (even) break with a timpany of foolish joy, upon an erring perswasion of his estate; and so may a sound heart be very heavy and disconsolate, upon an unsound misconstruction and judgeing of its true con­dition.

3. there are sometimes, which are very unapt, for an upright per­son to sit upon his estate and to pass sentence: the best soul hath di­vers changes and streits, sometimes it is cleare and free, and able to see things as they are: other times it may be boy­strous and perplexed, and then it is apt to Judge of it selfe by feelings, and new representations, not according to secret truth and substance; remember one thing, times of conflict and aflicti­ons and temptation, are best for praying, and worst for [...]udging: If a man wi [...]l (at such times) passe sentence on himselfe or e­state as a judge, he will judge uprighteous judgement, for then the soul is not it selfe, and is apt to take Satans workes for its owne p [...]oper accounts? yea, and then usually it will see no­thing, but what makes against it selfe.

[Page 230] In passions and temptations we neither see God aright nor our selves.

Fourthly, we must never stand to that judgement which we pass upon our inward frame, which is Irrational or without suffi­cient ground? Look as we may appeale from all the sentence of our judgement, which acts its selfe in time of passion, as he did from Alexander to, Alexander, &c. so neither must we vainely vex our hearts, and dash out our uprightnesse, when Simile. this sentence is rather of imagination then of reason: when a man thinkes, and thinkes that he is not upright, though all the evidences of uprightnesse appeare in him, and when he cannot produca any one inherently distinguishing ground of an hypocrite in himselfe; why? this is but an imaginary judge­ment, and utterly unreasonable, this is to condemne the inno­cent without cause.

That soule will never be settled with comfort which gives way to its one imaginations: and hath a conceit, that every sinfull thought, or violent temptation, or more durable con­flict with an inward corruption, or frequent distractions in ho­ly duties, cannot stand with uprightnesse: where a man hath either no grounds at all, or those that he hath are false, he should never settle so on them, and yield and entertaine them, as to question his estate for them, or for them to shut off himselfe from comfort.

5. If ever we would decide our uprightnesse, and so take our parts in promised comforts, we must follow the voyce of the word, and subscribe to the sentence of conscience following that word.

Be sure of this, that if the word will allow and warrant thy inward frame; If it approves of it as sound, assuredly it is so; for that Rule cannot erre, nor is divine judgement (which is contained in the word) capable of falsehold or deceit, active­ly or passively: If God saith thy heart is right with him, main­taine it against all disputes whatsoever.

Yea, and if thy conscience inlightned, rectified and quickned by the word, doth acquit thee for upright, that now standing before the presence of the eternal God and all knowing judge, it can say thus much for thee, that though heretofore thou [Page 231] didst love and allow thy selfe in sins, yet now thou hates all sin, and there is no known way of wickednesse; and that though heretofore thou didest shuffle and cut, dealst falsly in covenant, wouldest not obey in all things, but now thou hast respect to all Gods commands, and all out of a respect to Gods glory: I say thou art an upright person, though thy mis-giving fancy or judgement may give up to the contrary.

But may some troubled and mis-giving heart reply, nay, it Diverse cases a­bout upright­nesse. is not thus and thus with us; sure we are, that we are not up­right, and the grounds which make us thus to conclude, are not imaginary, but real; true it is we do labour to abstaine from 1. Case. Our abstinence from sin is out of feare of judgements, and therefore I am not up­right. sin, but this is out of a fear to God judgements, and we confesse that we performe some or many duties, but these are done out of a fear of Hell: now none of this can consist with upright­nesss, for asmuch as uprightnesse shuts out all dutie, out of a pure love to God, and not out of a base feare, which may befal the vilest person, what think you? can the man be upright whose services depend on fear.

This is a notable case, and craves a solemne resolution, to­wards Answered. Somethings granted. All abstinence from sin is not an infallible testimony of uprightnesse. which observe two things.

1. Some things that must be granted, v. g.

1. That all abstinence from sin is not an infallible testimony of uprightnesse, forasmuch as there may be many arguments which may be sufficient to hold us in from the acting of sin, yet which are not effectuall to strike of the love of sin: shame of men, love of estimation, feare of death, the accusation of a stinging conscience, defect of occasions, denial of opportuni­ties; may be cords to binde the hand, and yet not be plaisters to heale the heart: a man may deeply love that which he doth sel­dome act: if his abstinence from sin be grounded only on private respects, and not on a divine command, and new nature, I say that such an abstinence may befal a man whose heart is so far from uprightnesse, that it may be either grosly profane, or basely hypocriticall: Not so much the naked absence as the grounds and immediate causes thereof, demostrate uprightnesse All doing of duty is not a convincing ar­gument of up­rightnesse. or hypocrisie.

2. This also must be granted, that all doing of duty is not a convincing or immediate argument of uprightness. Uprightness [Page 232] is not so punctually decided by matter as by manner: as he spake of gifts which should be reputed virtuously liberall, Non qua manu, sed qua mente. The quality of the mind consigned them much rather, then the bounty of the hand: That may be safely affirmed of all duties, not so much what is done, as how it is done, argues our uprightnesse: Let never so much be done, out of base and sorded motives and ends, for by and vaine glorious respects, or meerly servile reasons, without a voluntary and dutifull affection, all the worke, though much, though great, though frequent, yet it doth not infallibly assure and conclude uprightnesse Some things we must be informed of.

Some things though we must be informed of, v. g. 3. things.

1. That all abstainings from sin, out of feare, or performing of duties from it, do not necessarily conclude t [...]a [...] a man is not up­right? Nay, a man who is upright, may abstaine from the one, and performe the other without any checke or prejudice to his All abstaining from sin out of feare and do­ing duties from it, con­cludes not against uprightnesse uprightness.

Which I shall clear by these arguments.

1. If a man may be upright who in duties hath an eye to the re­ward; then by the same argument he may be upright, who in them hath an eye to the punishment: forasmuch as both these Proved.are extrinsecall motives, and alike conclude for a respect to a mans selfe? But a man may, be upright who yet in his duties Note. hath an eye to the reward, v. g. Moses who was faithfull in all the house of God, Heb. 3. 2. (i.) very upright, had yet in his obedience a respect to the recompense of reward, Heb. 11. 26.

If persons, reputed in Scripture to be upright, have yet abstain­ed from sin, and performe duty out of feare: (and these acts of theirs have been approved) then services done out of feare, may consist with uprightnesse. I confesse that all which hath been done by upright persons, doth not presently testify uprightness, but that which hath been done by them, and is rewarded by way of approbation, that I say doth not prejudice upright­nesse.

But the upright person in Scripture have abstained from sin and have performed obedience out of feare, and this hath been approved of, Ergo,

[Page 233] Iob was an upright person by Gods owne Testimony, cha. 1. 1. The man was perfect and upright: yet the feare of Gods wrath kept Iob from sinne, see Iob. 31. 1. I made a covenant with mine eyes, why then should I think upon a maide; he durst not give way to wanton looks, nor uncleane thoughts: why? what with held him! see v. 3 Is not destruction to the wicked? and a strange punishment to the workers of iniquity: q. d. this were the way to wrath and plagues, to judgement and to Hell: So v. 21. He durst not lift up his hand against the fatherlesse, (i.) wrong, oppresse or defraud them, why? v. 23. For destructi­on from God was a terror to me, and by reason of his highnesse I could not endure, Paul you wil think that he was an upright person who did exercise himself to have a conscience voyd of offence to­wards God and man; who had the Testimony of his conscience, that in simplicity and godly sincerity, he had his conversation, yet was he the more diligent and the more conscionable in his ministeriall discharges out of feare, see 2. Cor. 4. 11. knowing therefore the terror of the Lord, we perswaded men; (i.) we know that we must all appeare before the judgement seate of Christ, and every one must receive according to that he hath done, whither good or bad? and it will be a terrible day to us: if we be found carelesse and negligent, and we knowing this terror therefore we perswade men.

3. Nay, a man cannot be upright in duties or services if he doth them not out of fear: The feare of God is the inward principle of them: It is that which God requires, with uprightnesse: What doth thy Lord thy God require of thee, but to feare him and to serve him with all thy heart and with all thy soul? Deut. 10. 12. Why? What is that feare of God, but an awefull regard to God, as when Joseph forbore to sin against God out of a regard to his greatnesse, Gen. 39. 9.

4. Yea, Lastly let me adde one thing more, viz. Jesus Christ requires nothing of us which will prejudice uprightnesse, but he hath willed us to feare him, who hath power to cast into hell, Luk. 12. 5. yea, I say unto you feare him.

1. For my part, I know no more reason, why service done through feare, should prejudice uprightnesse, then the services which are done through love; for asmuch as the motive of my [Page 234] service in both is God immediately, but then in the second place, observe

2. That there is a double abstaining from sin, and doing of du­ty There is a dou­ble abstaining from sin, and doing duty out of feare. out of feare.

One is single and absolute, when feare is all the reason or mo­tive, as were there not wrath, were there not punishment, were there not an hell, I would not abstaine from sin, I would not do any one duty, or act of obedience unto God? Like an unwilling slave, who would break away, or would not put forth himself in acts of service, were it not the mere feare of the lash Simile. of the whip did force and awe him.

Another is mixt and compounded: when though a man doth ab­staine and act out of feare, yet not onely principally out of feare; but also out of love commixt with that feare: as a childe who though he doth forbeare many things out of a respect to his fathers power, and displeasure, yet withall he doth cease them out of a love to his fathers goodnesse, and kinde affecti­on; thus may it be with a person who is upright, he may for­beare sin, out of a feare of Gods power, and justice, and displea­sure: and yet withall out of a love to an holy and gracious God and a father, for both of these may have their work in him with­out Simile. a prejudice one to another, or either to the temper of uprightnesse, Hosea. 3. 5. they shall feare the Lord and his good­nesse. The love of an upright man is so pitched on Gods good­nesse, that withall it gives way to feare, to apprehend his greatnesse, and yet the feare of his God is not so awed by great­nesse, but withall love may come in to inflame the soule to make it either abstaine, or act out of a respect to Gods goodness. Therefore Paul, though he did perswade men because he knew the terror of the Lord, yet was also exceedingly industri­ous, because the love of Christ did constraine him, 2. Cor. 5. 11 14. Both had an influence upon the Apostle, Terror and love, Simile. judgement and mercy, as we read of the woman who departed from the sepulchre, that it was with feare and joy, with the one and with the other: so may our services come out, and our sins be held of both, out of love, and out of feare. For these two are not opposite one to another, as grace and sin, but may [Page 235] mingle together, as severall ingredients in the same Phy­sicke.

Yet one word more must be added by way of distinction: that there is a twofold feare: A twofold fear. Servile.

One is servile, which depends intirely on compelling argu­ments, without any naturall inclination or disposition of the person; The acts here are drawen out, not from any aptnesse of the will or private approbation of the judgement, nay these absolutely considered, sway and incline a man a quite contrary way, contrary to the acts of abstaining o [...] acting: if a man (who workes onely with servil feare) might do what he liked, and might chose his owne way and service, he had rather A thousand times be at his sins, and lay aside his worke of duty.

Now I said, if a man doth abstaine from sinne, or act duty, meerly out of a servile feare, he is not upright, why? be­cause in uprightnesse, the heart is carried against sin, and the will is inclined to duty, both which are wanting, where feare is only servile. Fillial.

Another is ingenious & filial, which is an enlarging feare, such a feare as is not only not against the holy bent and incli­nation of the heart, but it is likewise a furtherance an adiument, it is as it were a farther strength imprinted into the Bowl which is rightly framed to runne and draw with a true by as? This fear doth consist, with uprightnesse, and is necessary to every good Christian, who ought to set up all the arguments which God is pleased to propound to the soul, either to keep it off from sin, or to draw it out to duty, yet so as love acts its part too.

Ob. But now there will fall in one scruple with all this, how How shall I know my ab­stainings from sin, and acting duty springs out of naked feare, or a feare commixt with love. Where they proceed out of meer feare. may I know whither my abstainings from sin, or acting of duty, springs out of naked feare, or else out of a feare commixt with love; And rather out of love, then feare.

Sol. To resolve you in this (and let me tell you) this con­duceth much to the discovery of uprightnesse; consider

1. That where they proceed out of naked and meer feare. Two Things.

[Page 236] 1. There is a contrary annd full regreeting of the heart against There is a con­trary regreet of the heart a­gainst them. them: the bent of the heart is otherwise set for all acts of meer feare, (I speake of morall acts) are reputed, violent and in­voluntary: they arise from a constraint, and all constraints urge out acts, which the nature, (if it were it selfe) would not in­cline to; nay, the nature drawes against, what it doth, if it doth do any thing out of meer feare.

2. Acts depending upon naked and meer feare doe cease, when Acts depending upon feare cease when the mo­tives of the feare ceaseth. the motives or causes of that feare do cease and are still? As the fable hath it of the frogs, that though naturally they are incli­ned to croke, yet when Jupiter threw downe the tree amongst them, they were all husht, and silent, yet at length seeing no harme to ensue; they set up their ugly note againe; so e­vill men, whose hearts are bent to sin may yet in the time of feare, draw in, hold off from sinning, the beastly drunkard will not call for a cup to carouse, nor the filthy wanton for his Queane to embrace, on his death-bed he feares the flames of hell instantly to claspe him; But let the motives of feare cease, why? he is as averse to that reformation which he professed, and he is as facill and forward to that evill which he seemed to defie, as the water is to fly out and run in its course, which hath been for a while violently barred up and stoped, As the Is­raelites who came off from sinning, and into obedience, upon the meer call of the stroke either of the sword, or of the plague they did start aside Like a broken bowe, Psal. 78. 57. they ser­ved under the rod, but when that was off; they returned to the accustomed bent of sinning presently.

2. That where they proceed out of feare mixt with love, and Where they proceed out of fear mixt with love. A man hath an eye to di­vine glory more then to his own safty. rather out of love.

Foure Things.

1. If love is mixt with feare in the obedience; there a man hath an eye to divine glory, as much if not more, then to his owne safety? Where meer feare prevailes to the worke, there it sati [...]fies the man, if he may after all, sleep in a whole skin if he may be preserved, and be secure, what glory God may have he cares not, nor mindes it directly: But now, if service spring out of love to God, here my safety, satisfies me not, I do aime at Gods glory, for I love him, and love his praise, [Page 237] as on the contrary, where a man abstaines from sin out of meer feare, he doth it not, because else God shall have dishonor, dishonor to God is not it, which prevailes, but his own quiet and personall exemption from paine, and wrath, and infamy, these only sway with him, and.

2. where love and feare concurres to set out the obedient acts, there acceptance is propounded by the soule as well as recom­pence; it will not suffice me that I shall have my pay, but it Acceptance is propounded by him as well as recompence. more affects me that God will be pleased to accept of me. This is a truth that nothing but love will satisfie love: the love of acceptance, exceedingly answers all the acts which come from the love of obedience: that I shall decline vengeance by such duties, alas, that is not all, Nay, but I bend and strive to finde acceptance with my God and Father. love is the most predomi­nant cause.

3. Love is not only commixt with feare: but is a more predomi­nant cause in abstaining from sins, where the contrariety of the act to God swayes, and workes more upon the soule, then the contrariety of the punishment to the man: what's that! that is the offence, by the vilenesse of sinning is far more grie­vous to my soule then the sense of punishment for sinning, nay, when the soule (in a free and able estate to judge) can utter from a sound conscience, that were it to make its choices it had rather a thousand times submit to the punishment of sin then to the acting of sin, verily, if such a person abstaine from sin, the abstaining is not out of meer feare, but out of love joyned with feare, nay, rather out of love then feare.

4. Lastly, much may be guessed by the strong and habitual Much may be­guessed by the act [...]ngs of soule in times of se­curity and of perplextity. actings of the soule, in times of security and in times of perplexi­ty; when a man dares not yet to breake out to sinne, when all his quiet, and full of peace, but desires to keep ever lasting friendship with his God, and communion with his God when a man will not fail in duty, though God failes in courte­sie (i.) seem to deale hardy and harshly with him, yet he will serve him, this argues a predominancy of love in our obedience that case, in P [...]l. 44. 18, 19. I feare I am not upright be­cause of my particular sin­ing▪

A Second case, in which a man may feare, that he is not up­right, may be this, viz. his particular sinnings, the case goes [Page 238] thus, uprightnesse is an even carriage of the heart and life, and e­very sin is an unevennesse in motion (it is a wrinesse a crooked­nesse, a derivation from the right rule and path,) yet this is my condition saith a person, and therefore just cause have I to que­stion whither I be upright or no? for the upright do no iniquity: Psal. 119. 2. he walkes according to the rule; he departs from sinne; though the line may be strait, which hath many blurs, yet it cannot be so, which hath many, or any windings and turnings.

I will speake something to this case; And it is worth the while, to open unto you; whither and in what respects, any How far any sinnings may consist with or contradict the frame of uprightnesse. Particular sin­nings may consist with a gracious frame but not with a gracious condi­tion. sinnings may consist with, or else contradict the frame of up­rightnesse? for the assoyling of which observe the propositi­ons, viz.

1. That particular sinnings are compatible with a gracious frame, though none are with a glorious condition, Though no dark­ness, no cloudes can be mixt with the sunne in heaven, yet both may be in the ayre which is inlightned below; our best e­state on earth is mixt, and not absolute: glory annihilates all sinfull principles, but grace only weakens them, an upright man, is an imperfect good man, and hath reason daily to bewail his failings, as well as cause to bless God for his performances. You never read of any upright person in Scripture, but you finde some scarres on his ways, Like Iacob halting one time or o­ther: David, very good, yet not upright in the matter of Uri­ah, Noah, one that walked with God, yet overtaken with ex­cess of wine &c. Such twinklings do, and will accompany the highest and fairest starres, as he who footes it best, may be found sometimes all along; so the most even Christian may be surprised with many unevennesses.

2. There are some kindes of sinning which do contradict up­rightnesse: Some kindes of sinning do contradict up­rightnesse. There is a double up­rightnesse. give me leave briefly to distinguish.

There is a double uprightnesse.

One is habituall, which is the constant frame of the heart, and the general course of the life, bent, and inclination to God in duty, and for God against all sin.

Another is actuall, which is the even carriage of the heart or life, in respect of this or that particular act or motion.

[Page 239] There are two sorts of sinning.

Some are particular, and by way of fact, when this or There are two sorts of sinning that fact, is inconsonant to the rule, and by it condemned.

Others are Generall, and by way of course, when the frame and tenor of the life, is either notoriously vile or in some private path of wickednesse constantly drawen out and fol­lowed.

Out of these distinctions, observe these particular conclusi­ons, viz.

1. That particular sinnings, or sinnings in respect of particular The distincti­ons applied. fact, though they cannot stand with actual uprightnesse, yet they may consist with habituall uprightnesse: Look as tripping or falling, though they be opposite to standing or moving on, in the particular, yet they are not so opposite to the course of motion in a journey, that a man by reason of them, should be said not to be going on in his journey. Or Looke as every particular staine, doth not blemish the univer­sall finenesse of the cloth, so neither doth this or that parti­cular fact disprove and deny the generall bent of the heart: par­ticulars may not decide the estate either way: tis true a man by a particular sinning is denominated guilty, but by no one particular, can a mans estate be challenged either for good and bad, Asa in some particulars, was very faulty (as you heard heretofore) yet the scripture saith, he was perfect all his days: and David? though some grievous sins fell from him which did not stand with actuall uprightnesse (hence that clause, except the matter of Uriah) yet his epitaph is written by God himselfe from the general bent of his heart and course, that he walked before him with an upright heart.

2. That Courses of sin, knowen and allowed courses, do directly contradict uprightnesse, you must distinguish twixt frequently temptations, and dayly inclinations, and twixt courses of sin: even the most upright heart may be frequently assaulted by Sa­tan, and daily molested with inward corruption tempting and entising, but all this may be with resistance, detestation, sor­row and griefe, so that the heart may be very upright, not­withstanding all these disquietments;

But if the heart hath a way of wickednesse; if it hath a path of [Page 240] sinning, in which it will walke assuredly, such kindes infallibly testifie, that the heart is false and not upright.

He who knowes sin, and yet will sin, he that doth sin and allowes himselfe in sinning, whither the kinde of sinning be single, or multiplied, one or many, as the Prophet spake of the proud man, Hab. 2. that I say of this man, his heart is not upright in him.

There be two things which shew great rottennesse of heart.

One when any sin hath our warrant sealed with secret al­lowance.

Another when we drive on the sin with a customary trade and continuances. It may befall the most upright heart, as it doth the pest mettall blade, it may be made to bow and bend, yet there it stands not, but returnes to its straitnesse againe, so e­ven an upright person may step into an uneven path, but there he walkes not, he quickly returnes to the Kings high-way, in­to the wayes of obedience and righteousnesse, but it is with a base heart, as it is with base mettall, it will easily bow, and stedfastly keep its crooked figure; the bias drawes that way, the heart is set on sin and regardes it, doth sin, and allowes it, will sin and loves it. Now this is an infallible signe of a false and hypocritical heart, that it regards any known iniquity; as Da­vid spake Psal. 66. 28. or that it hath a wickednesse, as he spake Psal. 139. 24. Doubts 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 [Page 241] 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.

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 [Page 242] 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.

[Page 243] 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 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 [Page 244] 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 ont 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.

[Page 245] 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. 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 [Page 246] 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, there is a two-fold self-love.

One Subordination, wherein my aim is first and most to Gods Glory: to my self indeed there is a respect, but not first of all: not most of all, not only to my self such a self-love in the discharge of Duties, is very lawfull, and the upright have it.

Another of Competition, wherein I regard not the glory of Of competiti­on. God; I mind it not, or else I respect my self more then it: so that all may be hushed up, so that I might have joy, and hea­ven, and escape Hell; I care not for the glory of God, I would not do duty, but to preserve my self: Such a self love as this, is opposite to uprightness; for though God gives us leave to mind and respect our selves, yet he commands us first, and most to respect and aim at his glory. Doubts of up­rightness from self-applause or vasn-glory.

Whether all self-applause, and vain glory, be incompatible with uprightness?

[Page 247] Sol. I shall briefly assoyle this Inquiry.

1. Selfe-applause is the magnifying of our selves for duties Self-applause what it is. happily performed; It is a kind of adoration and admiration of our selves by higher opinions of our selves, or thoughts also, that no others will highly imagine of us, and admire the emi­nency of our parts, and gifts, and quick abilities, and enlarged affections.

Now this I say, that though a man may be lawfully enlar­ged with joy and thankfulness to God, who hath graciously as­sisted and inlarged him in the performance of duties, and his spirit thereupon may be the more cleered. Yet self-applause is naught, and opposite to uprightness; it is nothing else but a forgetfulness of our God, and of his strength, & of his grace, by which we did his service; It doth not spring from humble up­rightness. but from a proud conceitedness; and is the After-clap of Satan, and our sinfull hearts, which kick down, and undo that work which otherwise had been very well done.

2. Again, Vain glory is the setting forth of our selves in duty, Vain glory what it is. it is the using of our Masters coin for the servants benefit: When a man doth hear, or preach, or pray, or give alms, on­ly or principally to be seen, to be esteemed, to be spoken of, his own credit is the end of his work. This is a manifest fruit of Hypocrisie, Christ hath delivered it fully in Mat. 6. Look as he playes the Hypocrite, who doth some good, but yet will will not do all duty, and who doth much duty, but loves some sin; so likewise he playes the Hypocrite, that doth all duty, meerly to advance and trumpet out his own name, and estimati­on, and glory. Self-applause is a subsequent Hypocrisie which follows the work; Vain-glory is an Antecedent Hypocrisie Distinguish of self-applause and vain glo­ry. which moves us to the work.

3. Nevertheless, you must distinguish of self-applause and vain-glory, that they are either,

• 1. Naked Acts or Motions.
• 2. Habitual qualities or Dispositions.

Even the most upright person may find them in respect of motion, but the Hypocrite hath them in respect of dispositi­on. In the one they arise up as temptation, for it is a most difficult thing, totally to be rid of our selves, either before, [Page 248] or in, or after Duties. In the other they rise up as natural affections; the one feeds on them as on meat; the other is troubled with them as with poyson: they break the heart of the one with pride, of the other, with sorrow and humbling: In the one, they are approbations; in the the other, they are vexations: In an Hypocrite they are like the wind which fills the sails; In an upright person they are like the wind which troubles the stomack. The Duties done by an Hypocrite, are like glasses made and blown up, only by breath: the Applause of men breaths strongly upon his affections to set out his ser­vices. But it is with an uptight person in this case, as with a leaf on a tree, a little breathing of the air makes it to tremble: An upright person is afraid of his own high opinion, or the commendation of others; He can be highly glad when the ho­nour is cast on God; and if any after-risings begin to grow for former Duties, he is not well, till he hath cast them down, by after-humblings. The upright person is much with God be­fore duty, and all for God after it: He takes all the strength of Action out of Gods hand, and therefore would not finger the least scruple of praise: He looks on inward applause as a cross, and on publique as a danger: In the one I hate my self, in the other I fear my self.

Object. It is lawful (I confess) to know what God hath given us, and to acknowledge the good which he hath done in us, or by us, how else can we be thankfull?

Sol. But then, it is necessary to make him the end, whom we acknowledge to be the cause; to give unto God the glory who hath given to us the strength.

No more to this case, but this, beg for much grace to do duty, and when you have done it, beg for much strength to give God the glory of it: An Hypocrite is made up of himself and men; but the upright person is made only by God, and for him.

SECT. V.

A Third use of the Doctrine shall be to stir us up to get Use 3 Uprightness, and to keep it, there are two things which Labour to get uprightness, and keep it. here offer themselves, viz.

• 1. Motives to perswade us.
• 2. Means to direct and help us.

1. For the first of these, what shall I say? how shall I per­swade! If all the Arguments of heaven, or earth, might be available, I have them at hand to present them unto you, to Motives. excite your hearts to this labour: If there be any regard of a God, of a Christ, of your souls, of your comforts here, of your happiness hereafter, then think of Uprightness, content not your selves till you have it, Why?

1. God regards you not, if you be not upright: his eyes are upon the truth, and he will be worshipped in spirit and truth; thou­sands God regards you not, if not upright. of Rams and rivers of oil, daily oblations, solemn hum­blings, cryings and callings, he cannot away with them, he hides his face from them, if the heart under these be false and doubting.

The Word of God condemns you; if you be not upright, it will not acquit you; if you have Lamps without oyl, a form of godliness without the power thereof, though you make many prayers, though long prayers, though you give much alms, yet if your hearts be not upright in these, the Word will con­demn you for Hypocrites, and will give you your portion, with them who shall have the greater damnation.

Your conscience will secretly reproach and vex you in the day of your calamity; when any judgement hangs over thy head, or any affliction comes near unto thee, then will thy conscience rise up, and gall and wound thee for thy close unevennesses and hypocritical practises of sin against thy better profession of ho­ly walking. What the Prophet spake of the unjust gainer, He getteth riches, and not by right, he shall leave them in the midst of his days, and at the end he shall be a fool: That say I of the Hypocrite, he heaps up duty upon duty, works upon works, but the day of tryal comes, and then he shall appear to be a fool. [Page 250] 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 [Page 251] 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.

[Page 252] 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 [Page 253] 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 a [...] holy feare of God. an holy feare of God; you know the promise, I will put my [Page 254] 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 [...]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 [Page 255] not (indeed) believe the truth of Gods justice, & power, & wrath. But saith causeth evennesse, forasmuch

1. As it sets up prevailing argu [...]ents, the soul never doubtes in the way, but by the strength of false arguments, either false pleasures, or false profits is forcible with the heart, & insnares it; we step aside alwaies by the cunning of error. But faith not only discovers false inducements, but also bringes better and stronger motives, it knowes and teacheth where the soule will be at a losse, and holds it off by the goodnesse, and kind­nesse, and loving favour of God: who would venture his com­fortable aspect of God, and sweet communion with Christ, for a morsel of stollen bread, or for one draught of unlawful pleasure?

2. It constraines the heart to singular love of God and Christ: the more faith the more love: all true faith is inflaming, for it sees and feels much love, and therefore kindles much; now much love raiseth much evennesse in walking, whiles the love is kept up close to God, the heart and life ordinarily are kept in an upright motion: for all true love is tender and careful, and pleasing.

3. It purifies the heart: Faith is like fire, which hath one qua­lity to ascend and another to burne: so faith it negotiates for us at heaven, and likewise it breeds more intrinsecall renovati­on of the heart by holinesse: faith is the best friend to our gra­ces, the surest helpe to our affections, the strongest prop to our duties, and the sorest enemy to our sinnes: No grace doth so much for the heart as faith, our assistance for good and our resistance of evil depends most on it, we finde expe­rimentally, that many sinnes then breake out when we loose the sight of God: as long as we can eye God, the soule is safe; see God in his promises, see God in his precepts, and see him in his Threatnings, and then we hold up and go on: but if once we lose him in the sight of his promises, then impa­tience and murmuring, and discontents, and unlawfull pro­jects, and wayes appeare in the heart and life, so also if we lose him in the sight of his precepts, which guide and binde, Now loosnesse, and carelesnesse, and indifferency appears: and lose him in the sight of his threatnings, now pride and presumption and other bold adventurings appeare. But if we could by faith see him who is invisible, if we could see the good­nesse [Page 256] 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. pr [...]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 ha [...]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 [Page 257] 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.

[Page 258] 3. Now to all that hath been said, let me add a few daily meditations, which may be of great force to keep us in upright walking. Considerati­ons to keep us upright. God searcheth the heart, and beholds our wayes.

Four considerations more.

1. One, that God searcheth my heart, and still looks upon my ways. Whether shall I go from thy presence, said David, Psalm 139. And all things are naked, and open to him, with whom we have to deal, said the Apostle, Heb. 4. There can be no acti­on hid from an all-seeing eye. Nor can the ground, and mo­tives, and ends of our actions be secret to him who searcheth the heart and reins, and understands our thoughts a far off: we may blind the eyes of men, but we cannot delude the eye of God. The Lord seeth me in the dark, and my private courses are as obvious to him, as the mountain to the sun at noon-day; what way I take he well observes, and which way my heart runs, what it favours, and what it dislikes; what I do, and what end I have in all my doings, and what principles and rules sway within the chambers of my breast: This daily medita­tion may be of force to look both to the matter of our doings, and to the manner; and so incline us to upright walking.

2. Another, That I must one day appear before God, and then I must one day appear before God, and then all my secrets will be disclos­ed. all secrets shall be disclosed. The upright man may be shad­dowed out by an heart in a clear glass, through which any one may see the pulse and motion of it.

But this is sure, that however in this life, our actions and wayes may be wrapt up with many devices and hidden con­ceits of Hypocrisie. Yet at the day of Judgement every man shall be throughly opened, anatomized, as it were, and orderly cut up. What his heart did love or hate, what publick or private wickedness it did act, and would not forsake, what pretences to cover secret sinnings, what bawlkings and de­clinings of known duties, what ingenuous or sordid ends in all, and every performance; all these, and more then these must be spread open at the day of Judgement, before the eyes of men and Angels.

Of which did we believingly consider, probable it is that we would attend to uprightness of heart and life, to present a fair copy of our selves to the eye of God.

[Page 259] 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