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TO THE

CHRISTIAN READER,

HE Name of the Reverend Author of this Worh^ will commend it to the Acceptance of them all\ who were either acquainted with his Minijlry, or have attentively pemfed his Treatijes formerly publijhed m He was a lVor\man who needed not to be a-jhamed: As the matter of his Dtfcourfes wasfo-lid and profitable^ fo his language was pregnant and delightfull , both which took much upon hh graciom and ingenuous Auditors* This is to be achjiovAt&geda great abatement of the Churches lofs by bis death, that though he be dead , he yet fpeaketb from the Prefs by the nfefull Treatifes

Az left

To the Reader.

left written by his own hand, which through Gods Mercy\may prove rich blejpngs untopofte-rity, by edifying Chrijlians in Grace and Com * fort* As the reafonable immortal foul is the more noble part of man y fo fupematural Grace doth truly ennoble it by introducing the lih^nefs and life of God. This Grace which is The (p) Phil. 1.6. good work p The good and perfed gift (©;jam.i. of God ° may be promoted both in its habit and exercife,by fuch helps as this, which Divine Providence putteth into thy hand. And therefore fince ftnSlifying Grace ( which is the jirength, beauty, riches of the foul, and the beji thing on this fide Chriji himfelf, From whole ogjohn i,i*. f u l nc £ W e all do receive Grace for Grace n ) is wrought, prefervech enlarged, andquickned by thefe means, theyjhould be gladly welcomed, and diligently improved by all ferious fncere Qhrijlians.And whereas Humility and Sincerity are Graces eminently excellent, and ufefnl throughout the whole courfe of Chrijiianity ren-dring every other grace,and every duty the more lovely and acceptable* Helps in both thefe thou, mayeft expeSlfrom this enfuing Treatife. The Text here handled ddth hold forth at the firfi

view

To the Reader,

view>both Sinfulnefs andUprightnefs of God* fervants : Their finfuluefs bitterly bewailed > and their upright nefs Jerioufly defignedywhence rve have The Anatomy of fecret fins , Pre-fumptuous fins, Sins in Dominion, and of Uprightneft.

Every felf considering Chriftzan doth fee Jo much fin in his heart and life y that he is abafed underthe Burden b of'iv,hon> heavy then is this fbjp^us.^ thought upon his hear t y t hat there are many thousands of fecret nnfeen Errors chargeable upon him by the AUhgowingheart-fearching Cod. Jndyet this adds further load unto the burdned Spirit , that be fides his former guiltinefs of and inclination to prefumptuous fins, ( thing f heinous and hot rid)the feeds alfo of that unpardonable fin (the thoughts whereof are amazing and dreadful to every Gracious heari)do lie and live in hk depraved nature. Thefe particulars are here largely and convincingly difcourfed of by means whereof the fecure finmr may be well awakened, andtheproudheart deeply humbled. '■ What examples of Bitter Mourning % lelt-loathing^and lamentable outcries %uponthh '0£**.$£ account are recorded in the holy Scriptures. How (gjKom.?^'.

To the Reader.

need full and feafonable this too much negleSied

Inckavcur would be in thefe loife luty-warm*

limes\ wight eafdy be manifefied- The want •

foldpreciom Benefits of this praSiife may per-

Chjpfai.p 17 fwad? it ; Befides, .Divine Acceptance h anrf

(&)iu 57.16. iamiliar Communion , d together with many

* 66.i. r j c fo p rom ij' es hereby pofieffed. By meanes

hereof the foul mil patiently iubmit to Gods

reji Pec*. 5» j\ff\ : £iing hand % and lerioufly fet upon re-

jobs i.i9- a l Reformation g : Thus Ghrift will become

Mic.7.9- much n ore precious and iweet unto the

^lo,*^ foul 3 ; And as we jhall be made more Meek in

(z) i^hjj, o? ir deportment towards all, fo more peculiarly

Rom 7 24.2* eompaffionate towards Bleedings Repenting

(h)Th.s. 2,]. (inners\ viewing the number and heinoufnefs

of our own Irregularities\confickring how much

fojRom 7.18 we ourjehe,sckfi{U lie under Sins Dominion 0 ,

(cjMu.i6.7$ with the guilt ofjomeprefumptuous Iniquities^.

Good Reader j thoufoaL not only be thus e-

difed in Humility ( his ProduSi of fins dif*

covery) but in -Sincerity alfohy that which

folloiveth in the Anatomy of llprightnek

-Vmxpreffible are the Comforts which come

into the J ml by clearing up its Sincerity from

Scripture evidence* If theie be a Mcflen-

ger

To the Reader.

gcr an Interpreter, one of a thou/and to fliew unto man his Uprighttiefs, c then he is &W* g gracious unto him, and faith, Deliver him from going down to the pity I have found $. Ranfom, bis flfefti (hall be freflier then-a Child ; And for the Enjoyment of fat is-fa&ionout of Gods All-fufficiency is afTured in the Covenant of Grace unto upright walking with his Majefty f . Herein confiftJ (()Q ^ 17 ' 1 ' Gods image in man d which is his fair eft Be an- (&)%$& 26 s ty, and his greateji' Glory. The imperfect performances of the. Sincere, do not only find Acceptance %bjft Qelig&t in theLord d ; unto rc>chro.jo. themve will not deny either Grace or Glory, (A) Vvo.i%l\ or any thing may be truly Good p ; and not with- ( p ' ,Pl8 u84 • , l fianding the faddejl difpenfations imaginable r God will be conjiantly and fuperlatively good unto them c : Howbad~foevenfceytr?ntheir fc;pftlr* ** own eyes, yet they are perfeft in Gods Account d iandtkey may alwayes rejo)ce with C d J pf -J7.37. Thanksgiving before the Lord, and with gladfome Boldnefs h : /w^Pale death it felj in ^jpu^ r . the face when it doth approach l . But we (^Com.** will not enlarge our fehes in thefe matters y con* tenting cur Jehes with thefe fijort hints fug-

gefted

To the Reader.

getted to give thee a tafi of that ftveet fruit whtcb thou mayeji expe& to reap by the carefull perufal of this veryfavory nfefnll Book^ which we commend to thy Improvement, andthyfelf therein to the Blejpng of the Almighty ^ through lefus Chri^j in whom y and for whom^ we are

Thy faithfull friends and fervants > Septtmh i. 1659.

Humphrey Chambers >

Edmund Calamy,

Simeon Afb,

Adonirm Byfeild.

THE

—

—

THE

Anatomy

OF

SECRET SINNES:

PSALM 19.12.

Who can underjiattd bis Errors ? Cleanfethon me fromfecrets : or fromfecret fins^ or faults*

Aint Chryfoftom conjectures that the maine intention of the greateil part of this Pfalm confifts in the difcovery of divine providence, which manifefts it felf in the motions and courfes of the heavenly bodies, concerning which the pfalnnlf fpeaketh much, from v. 1. to the 7. Saint Auftine. ( upon the place) is of a quite different o-pinion, who conjectures that Chart is the whole fubje6t of this Pfalme : whofe perfon is compared to the Sunne for excellency and beauty, and the courfe of whofe do^riue was dif-

B perfed

The Contents of the Pfalme*

The contents of the Pfalm. A double knowledge of God by che book of the creature.

The book of the Scriptorc.

The experl" mental knowledge of him-

perfed round about the world by his Apolties, to which Saint Paul allude$)(/i0/».io. lS.Have they not heard y yes y verily their found tvent into all the earthy &c.) and the efficacy of whole Gofpelis like the heat of the Sunns, which piercech into the very heart of the earth, fo that into thefecrctsof the foul.

I confeffcthis allegorical expofition,is not altogether in-pertinent, neither is that literal Expofition of Saint Chryfoften to be blamed, for it hath its weight.

But to omit all variety of conjectures, this Pfalm containes in it.

A double kjnde of the knowle.lge of Cjod y of which one is by the bosk^ of the 'Creature ; and this Divines call a natural knowledge : there is not any one creature,but it is a leaf written all over with the description of God,his Ettrnal power and God-he Ad may be underflood by the things that are fee a , faith the Apoftle , Rom.i.20. And as every creature, fo efpecially the Heavens do lead us to the knowledge of a God: fo v. 1. o£ this Pfalm: The Heavens declare the glory of God, and the firmament fheweth his handy work^: they are the Theatres as it were, of his wifdom, and power, and glory.

Another is by the bock^ of Scripture : And this knowledge is far more diftincl: and explicate : with the other, even the Heathens do grope after a Deity, but with this, Chriftiansda behold God as it were with open face: The Characters here are now frefti, fpiritual, compleat, and lively : The \ Vord of God is the lingular means to know God aright: Look as the light which comes from the Sunne , fo that Word of God, which is light, is the cleared way to know God who is light it felf. Hence it is that the Pfalmift ftands much upon this y from v M 7. to v.i 2. where he fets open the words in its feve-ral encomiums and operations, viz,, in itsperfe£Uon, its certainties, and firmneffe; its righteoufnefs, and purity,and truth, and then in Its efficacy : That it is a converting word , an il-lightning word, an inftructing word , a rejoycing word, a deniable word, a warning word, and a rewarding word,

2. A fmgular an I experimental knowledge cf himfetf , fa it

fecmeth that that word, which David did fo much commend,

he

the Parts of the Text.

he did commend it from an experimental efficacy; he had found it to be a righteous, and holy, and pure, and difcovering word, laying open, not only viable and g ofs tranfgrctfions, but alfo like the light ©f the Sunne ; TLioie ochervvife inob-fervedand fecret atomesof femes flying within the houfe, I mean in the fecret Chambers of the foul.

Now in this there are two things which the Pfalmlfl lets The parti of down. < u the Text.

1. A fad complaint of hit ignorance , \yvho can underfland his * r i errors ?] As Tan/in his cafe fpake, the Law is holy^and juft^ plaint of bis and gooJy ami fpiritual> but Izmfoldunder fin y Rom.7.12,14. ignorance, fo David here, the Law of the Lord is pure, and righteous, and perfect, but I am very finful ; many fins I fee in my felf, and

more there are which I cannot efpy, I cannot find chem out, nay, I think faith he, every mans fins do arife beyond his accounts, he cannot give a full and entire lift of them , who can under ft and his errors,

2. An earns ft rcqueft^ and that for three things. An eat neft One is to be cleansed from fecret fins , which words fome rec l ue ft.

expound that he defires to be pardoned, not only his known, T° be clean-but alfo his unknown fin; Yet others conjecture that hisde- £* fr °mfeciec fire reachcth to fan&ification, which might prevaile not only againft open , but the private and cloier methods of finning.

2i Another is to be kept from prefumptuousfins^. 13. Saint T Auftin and others read it, a fuperbiis comine fervum mum , fr 0 ° m 3 €pc keep back thy fervant from prides. I think their reafon is p wouffin?" becau/e, 1. Pride is a bold and p^efuming finne. 2. And it is that which is the maine ingredient of a prefumptuous kindc of finning : even good men have the root of high tranf^refli-ons within them, into which they may fall, ]f corruption might have its fwinge ; and if they do not fall into them, it is not becaufe they are able alone to keep them-felves, butbecaufeGoddothbyhis fpirit of grace kjsp them

1.k\ti\x&\s,+he ordering of his words and thoughts, which he Theor<fe r in» defi res might be fo compofed,that r % w/V^ ^ ^/^^ accept a- ofhis wards* Ue m the fight of Cod , v,i4. as if he had faid,0 Lord,l do not and th o«gto».

Davids Complaint.

only defire to be kept from the viler waves of fin, but from all whatsoever, I would not only not be wicked, but I pray thee that I may be good: As I would not do evil, fo I would not fpeak evil, nay as 1 would not fpeak , fo I would not thinke e-vil, I defire to be foe, as that I may be acceptable before thee; I defire to do,as that I may be acceptable with thee; I defire to fpeakefo , as that I may be accepted : yea and I defire to thinke fo-, that I may be acceptable in thy fight.

In my poore Conjecture you have in David here a lively copy of an upright heart, which is .truly- plain all over, and pitchethuponthis, that it may be acceptable with God , and that it may be fo, it would be wrinfed of all fins ,not only notorious and vifible, but invifible and fecret, and it would have not only an outward decency of religion in pious actions, but aifo an inward conformity even of the very thoughts and Meditations of the heart.

I fhall not fpeak of Davids complaint, v.i 3. who can understand his errors } only a word and a way. Wbati* meant By errors , he meanes his unwitting, and inconfiderate rr.i-by errors- (lakes: There are fins, fome which are committed when the Sun fliines (1. ) with light and knowledge, and then as it is with colours when the Sunne fliines, you may fee them, io thefe a man can fee and know, and confefs them particularly to be tranfgreflions: there are other fins, which are committed either in the times of ignorance, or eife ( if there be knowledge ) yet with inobfervanee : either of thefe may be fo heaped up in the particular number of them, that as a man did (when he did Commit them)take no notice of them,fo now after the comraiiTion, if he fhould take the brighteft candle to fearch all the records of his foul, yet many of them would efcape his notice. And indeed this is a great part of our mi-fer.y that we cannot underftand all our debts: we caneafily fee too many, yet many more lie as it were dead, and out of fight jTo fin is one great mifery,and then to forget our fins is a mifery too: If in repentance we could fct the battel in array,, point to every individual fin , in the true and particular times of. acting and re-a&ing, O how would our hearts be more broken with {hameand farrow:, and how would we adore the

rich-

Davids Complaint.-

richnelfe of the treafure of mercy which muft have a multitude in it, to pardon the multitude ©f our infinite errors and finnes.

But this is the comfort, though we cannot underftand every particular fin, or time of finning, yet if we be not idle to fearch and caft over the books; and if we be heartily grieved for thofefins which we have found out, and can by true repentance , turn from them unto God, and by faith , unto the blood of Jefus Chrift , I fay, that God, who knowes our fins better then we know them; and vvho understands the true intentions and difpofitions of the heart, that if it did fee the unknown fins, it would be anfwerably carried a^ainft them i He will for his own mercy fake forgive them ; and he too wifi not remember them. Neverthelefs , though David faith, who can underfland his errors ? as the Prophet Jeremiah fpake alfo, The heart of man is desperately, wickedy who can know it ? yet muft we beilir our felves" at heaven to get more and more heavenly light to finde out more and more of our finnings : So the Lord can fearch the heart: And though we fhall never be able to finde out all our fins vyhich we have committed, yet it is poffible , and beneficial for us to finde out yet more fins then yet we do know: And you fhall find rhefe in your own experience, that as foon as ever grace entred your hearts r you law fin in another way then ever you faw it before , yea , and ih^ more grace hath traverfed and increafedin the foul,the more full difcovefies hath it made of finnes: It harh fhewn new fins as it were, new fins, not for their being, not as if they were not in the heart and life before,but for their evidence,and our apprehenfion and feeling: we do now fee fuch wages,and fuch inclinations to be finful which we did not think to be fo before ; As phyfick brings thofe humours which had their Simile, refidence before, now more to the fenfe of the Patient: or as the Sun makes open the motes o£ duft which were in the roome before, fo doth the light of the word difcover more corruption.

But I paffe by that point of the impoffibility of a full apprehenfion of all finnes committed ignorantly, and in-confidcrately.

Chap, i. the Anatomy offecretfms.

was the ^round of his exclamation and defires, who (hall deliver me} I remember that the fame Fatd advifeth the Ephsfians as to put of the former fanvcrfatton y fo to put on the renewed Jfiritof the minde, Ephef.4.22,33. intimating that there are finncs which are lurking within, as well as fins walking without; and that true Chriftians mult not only fweepthe doore, but walh the Chamber,, my meaning is not onely come offfrom (ins which lie open in the Convention, but alfo labour to be cleanfed from finnes and finning, which remaine fe-cret, and hidden in the Spirit and inward difpofi-tion.

Now for the beneficial difcovery of this affcrtion, let us enquire four things.

1. In what refpe6ts fins are called fecretf

2. "What it is to be cleanfed?

3. Why we are to defire a cleaning from them? 4 # , Whatofallthistous?

SECT. I.

I. TN^^ refpeB fmnes are called fecret} for the refo- In what re-

1 lution of this know , that finne hath a double re- fy&f** are

ference. called fecret.

Either to God, 2nd fo really no Gn, nor manner of finning Notto Goii is fecret, Can any hide hlmfelf in fecret places, that 1 fhaU not fee hlmt faith the Lord, do not J fill heaven and earth > faith the Lord, Jer. 23.24, it is true, that wicked'men with an Atheifiical folly imagine to hide themfclves, and their fin-ful wayes from Cod, they fetk^deep to hide their fanned from the Lord, and their works are in the dark^s a«d they fay , who feeth us, and who knoweth us, Ifa.2915. But really it is not fo, though the cloud may fomewhat eclipfe the fight of the Sun % and though the dark night may fhut it forth 1altogether, yet there ftands no cloud ; nor curtain, nor moment of darkneffe or fecrecy 'twixt the eyes of God and the wayes of man 1 The wayes of a man Are before the eyes of the Lord, and he

ponderetb

dML

yonder eth all his goings, Prov. 5.21. He fpeakes principally there of the waves of the adulterer which ufually are plotted with the moft cunning fecrecy, yet God feeth all thole wayes, fo Heh. 4.

13. There is not any Creature that is not manifefi in his fight J? Ht all things are naked, and opened {^natomiz^ed) even to the eyes of hi m iv it h whom we have to doe . Not a creature , not strung, not any thing of any creature, but ii is naked ,itis without all ikge leaves , it is uncafed of his colours and pretences, ye it is opened as it were unbowelled, cut into difiinft pieces>the very infideof it turned out to the eyes of Cod. But to mm. q. t0 n an ^ anc ] t g u§ i nc j e ed comes in the divifion of fin into > i.open: znd'i. fecret: Now in this refpect fin may be Termed fecret dive:fiy.

1. In refpect efthevsrfon finning : when his very finning is

Inrefpedof ^flfefiy confide red ) hidden from himfelfe (;.) he doth a

thepciion hn- ^^ V vhich is really finfui ,but to him it is not Apprehenfiveiy

1I1S * fo whit outrages did Pwl breath out againft the Church in

times of his Knorace which he did not know to "be a&s of fin,

but thought to be motions of a warrantable zeal;In this fenfe all

the obliquities which maybe fafined,at leafl, upon Invincible

Ignon nce,may be fti'.ed fee ret finners.

In refpeftof ^ 2. In nfpeCt of the manner of fining, and thus fins maybe Ter-

the manjKi-of- mec J f ecrec .

hmn D Either, 1. wfaen thy are colored and difyiifd, though they

Whenco'cvirea doe flye abroad , get not under that name , but appareled with and difguifed, fcme iemblances of vermes: Cjfri'w complaints offuchtricks

in his fecond Epiftle $ hich is to Donatta. When kept oft <, % when they are kefn offfrom the stage of the world , they uom thieve ot are like fire in the Chimney , though you do not lee it , yet it bjrnes : io many a perfon, like thofe in Ez.ekiel, Commit abo-initiations in fecrei : (i) fo as the Pubiicke eye is not upon them: He is {infill, and adts it with the greatefc vilenefs, Ail rhe difference tvvixt another finne: and him, is this; that he is, and the other faith,he is a finner; jurt as tvvixt a book {hut, and a booke opened ; that which is {hut, hath the fame lines and words, but the other being opened , every man may fee and read them.

3. When they are kept, not only from a pMicke Eye , But

front

from any mortal I Ej/r, (ij Thecamall Eye of him who Com- When kept mits the finnes fees them not ,He dorh indeed fee them with fr . om th:cyt of the eye of Confcience but not with an eye of naturall fenfc: e'- faim . thac com " ven thofe perfons with whom he doth converfe, and who high- mitl lt# ly commend the frame of his waves , cannot yet fee the fecrct difcourfings and a&ings of fin in his minde and heart: for Brethren , all che agings of fin are not without,they are not vifi-ble, but there are fome , yea the moft dangerous actings within the foule : where corruption lies as a fountaine and root. The Heart of man is A fcheme of wickednefs,nay > a man faith that in hi; heart,which he dares not fpeak with his tongue, and his thought will do that which his hands dare not to execute, well then fin may be called fec:et,when it is fin, and a£ed as fin, even there, where none but God and Con Ccitnce can fee; me thinks fin is like a Candle in a Lanterne where the fliining is firft within, and then burfting out at the windows: or like Boyls and ulcerous Humors which are fcabbes and fcurvy ftuffe, firft within che skin, and afterwards they breake out to the veiw on the outfide,fo it is with fin,it is a malignant Humor, and a fretting leprofie, diffusing it felfe into feveral fecret a&s ana workings within the minde, and then it breaks abroad and dares adventure the praftife of it felfe to the eye of the world , and be it, that it may never fee the light, that it may be like a C hild born and buried in the wombe,yet as that Child is a man, a true man there cloffetted in that hidden frame of nature , fo fin is truely fin; though it never it gets out beyond the wombe which did conceive and enliven it.

Now whether David doth fpeak of fecret fins in oppofition to the eyes of men, or to his own fenfible eye//. )fuch as cur-rupt N*nire did commit within his own heart; or whether he intends it of both? it may be much difputed: for my part I conjecture that it may be underftood of both fuch which he might commit in t :ivate,& fo the words refpeel: the attings of fin info frtr,&alfo which his own heart & thoughts might commit within themfelves,and fo the words refpc£t the fecret, attwgs of fin. though principally they maybe moft fitly Expounded in this latter ieafe.

But what were thofe fecrct fins from which David dejired to be cleAnfU. C Nay

Nay that is a fecret; he doth not Inftance in any one becaufe his defire is to be freed from Every one: he fpcaks Indefinidy, He found many fecret inclinations (without all doubt in fcveral kindes offinne, now in one,. now in another, from all of which (not fome oncly) he defires to be Cleanfed.

2. 13

D

sect.il,

lit what is that to be Cleanfed, 'There be two Expofitions of it. Wiac it is to I. One is that he dcfires to be justified, to be pardoned tbbfe be deanfed. fins and fo the Hebrew word npD doth import in the fecond Tob ' fl-n conjugation immunem allquemfacere aCulpavel a poena. ' ;uftlficd? And indeed the blood of Chrift which jufttfies is a Cleanfing thing, it wipes off the guilt.

Now if this be it. Then thus much is evident, that fecret thoughts and inclinations may be fmful and are damnable,or elfc they were not pardonable. To be more- 2. Another is that he defires more to befanft'ified , and that his" fanftiiied. Nature might be more changed, not only that outward finnings might be abandoned, hut even inward a&ings or motions mi^ht be fubdued.

And obferve, he doth defire to be C^ A '4^-> he doth not de-fire to be dipped only into the water, or fprinkled, he doth not 2, Things Im- defire only to be a little rinfed, but he defires to be wa/hed fo plyed in this j on g unl {\\ fo b e cleanfed , untill his foule be made cleane and dews, pure, and free from thofe fecret finf ulneffes.

Where obferve by the way three things. „ Firflj he who hath received True Grace needs more grace : our

recdvednoe l ** vcs neec * t0 ^ e fti11 reformed,and our hearts (HI to be cleanfed, grace needs the foul is fuch a veflfel as continually is gathering in and fending ajore grace, out what is corrupt and evil!. It is like a founraine which you

_ need ftill be laving of it out.

Jl c leinfing 4 * Againe the frogreffe ani perfection of cleanfing the fo*le ap-

chc foule be- ^rtaines to Goi as well as the beginnings The phyfician muft goc longs to God a* through with his cure, orelfe the patient will relapfe , the well as the difcafe will prevaile , no no* the created Grace in the kjinningo foufe

Chap, i. the Anatomy of fecret fins, x \

foulc is hard enough to keep down finne, much lefs to put ic ouc> unlefs a divine & new afliftance comes to the foul,Therc-fore David , though an Holy man , prayes to Godr* cleanfe him.

3. Laftly, perfons Trnly Holy , andfenfible defire y<t further Perfons ix\i\y meafures, of Holmefsi David was cleanfed before, and yet he hol y><Je/ife defirestobecleanfed: why, becaufe though he had a radical! morc hoilIKfl * purity , yet he had not the gradual 1 purity, The whole man was cleanfed, but it was not cleanfed wholly: fome grace he had,butmore he did want,fome fins he was prety well rid off,but others he felt yet ftirring and working : Though no man faw them, yet he felt them : Noc combat, ferves the Chriftian but that which Lookes to vi&ory, and he thinks the day is not yet won , t£ he hath not yet the conqueft of every fin, as well as any one.

SECT. III.

j. Hilt why (hould rv'e defire to be cleanfed from fecret finne s : w ,

1J Either from fecret ading or fecret motions. fcfcofc *

I will give you diverfe reafons of it. _ c l ean f cd f rom

I. Becaufe fecret fins will become publikj fins, if they be not fecret (Inf. cleaned. It is with the foule, as it is with the body wherein Secret fin« will diieafes are firft bred , and then manifefted; and if you fupprefs ~? Cou ? p "M kc them not in their root, ( you fhall fhortly fee them to break out cw^] oc in the fruit: or as it is with fire catching the infide of the houfe firft, and there if you doe not furprife it, it will make way for its fclfe to get to the outfide. Loft when it hath conceived it brmgeth forth fin , Jam. 1. 15. Beloved, remember this, that rhough the firft ground of fin be within the heart,,yet the pro-penfron of fin is to come forth into pubiicke: the Child in the wombe hath not ftronger throwes to get out of its private lodging , then fin fecretly wrought to fly into open and manifeft z&xowAmmon isy/V£with the finful Conceptions of inceftuous luft,and what ado was there till he had committed that villany: let a man fet up any fin in delightfuLContemplation and meditations that fame inward acting of his fin, Either doth, actually

Ci caft

Caft him upon the outward adventures, or invites them. This is the kaft that it doth, it doth ftrangly ripen his natural! inclination ; and bsfides L-hat it doth prepare him for a temptation that fuits that way : Satan fhall not need to tempt him much who bath already tempted hirnfelf: and he who will work fin in his heart,a weak occafion will draw it out into his life, thirty pieces oj-filver will preyijie vvith a covetous Judas , who had already fold his Mafterin his heart.

ObjeB. But what of that, will you fay, fuppofe that fecrct fins uncleanfed do become publicke.

I fay therefore, fhould we the rather labour to cleanfe them: for as much as the more publickfin bccomes,the worfe it is you know,that if the word orlerter of the minde be written in paper, now it becomes a copy for others to write after, whilft fecret fins are confined the houfe( '.)to the foule only, and break not out into vifible although they be very damnable, yet they are but of perfonai and proper danger, they indangerhim only who maincaines them,as poyfon doth him who takes the poyfonjBut when they come to pubiick and vifible a&ings,then they are a copy,they are exemplary fins,& like the Plague infecting other perfom, others-are capable to imitate them,and foe more fouls

«■- r are tainted,and God now receives a common dishonour.

apaoVeceivc 6 ^Secretfms are a}t to deceive us mofi^c therefore cleanfe there;

ujmoft. r ^ cre is a dcceitfulnefle in all fmnings whatfoever ,the foule is

coufenedby fin whenfoeverit doth fin ; but now fecret fins deceive us moft, they are moft apt toprevaik with us^aitly, I. Becaufe wc have not that fir-ill and fpirituall judgement of the inwards of fin, as of the outwards : many times we conceive of them as no fin< at all, or ele as flight and veniall , to draw a fword.and run a man thorow the heart;O this is a fearful murder, to d/aw a falfe word, and flandercufly to f ierce thorow his good name > we likewife imagine that this may be bad,but to kill a man with malicious thoughts, with revengeful plots and defires,nay,rhis is fcarce thought as a matter culpable, or at leaft very excui able. Beloved, iris the ingenium of fin to come off eafily in thefoulewithoutfiirand debate ,and no fins come off fo eafily, as thr fe with we fcarce imagine to be fins.Now we arc apt to think that feciret finnes arc fcarce fumes.-

2 And

2. And becaufe Most men decline finne upon outward refpeclf, which doe not reach the actings of fecrec fins, fliamc and fea^, and observance arc great, and the only reftraints to many. They doe not Jive in, and viiibly commit fuch fins>becaufe they like not fhame , and are afraid of puniihmenc, but what ars thofe to fecrec finnings,wherc no Law of man can reach>and no eye of man can frarch.It is crue,thatGod hath fet fame on or other to watch the (inner al over,as his law for inwardj&outrvard a&ings;£*s conscience principally for the inward,and the eyes and months^ and hands of men for the outward: but.now for fecrec finnin?,, it being invifible, it doth therefore efcape ail the outward reltraints by the feeing,and fpeaking,and judging of men; and it hath mainly to attend whac confeience wil fay,which perhaps is ignorant or droufy,8df it doth fpeak yet it is not regard-ed:Now mark of all fins eye them mo(t,which do moll eafily deceive ycu,thefe a man commits moft y affects moft , and con^ tinues in longeft, fince therefore fecrec fins come under chat form, is ic not neceffary co labour to be cleanfed from them.

3. The & r enjr th of Jin is inward ^thzrzforehbour Co be clean- y, « . fed from fecrec fins; if a man hath a fever, fo that his tongue oi6nhmm^ doth even fry in his mouth, and his flefhis even roftcd with burning heat, yet the ftrength of chac fever is in his fpirits and inward parts,which are fee on fire by fome humorous diftemper; fo is ic with finne though the outward actings be bad enough, yec the ftrong holds are within thefoule : The ftrength of a fin ?

1. Lies in its neamejfe to the fount W#<?,from whence ic can take a quick, immediacc, and continual fupply . and fo doe our fecrec fins,they are as neare co Originall fin , as the firft droppings are to the frringe head : they arc indeed Originall fin immediacy acting it felfc, which fin is a full fin , a feeding fin^ a finning fin, and never weary.

2. ItLizs in the acceptance of the affettionsi love and liking fet fin upon its throne: They are the Armes royall of a finne ; now of the two, men are more apt co like and love fecrec then open finings.

3. It lies in the confidence of Commlffion: Now a man doth

C 3 take

take more heart and boldncffc and courage to commit fecret fins then open.

4. It lies in the Iteration And frequency of a&ingfox finne often repeated & a&ed,is like a cable doubled in ftrength by the manifold twiftings , but fecret fins are more frequently iterated; an uncleane heart can keep a whore in his thoughts every day and moment, who perhaps is afraid tobefeen at the door of her houfe once a yeare : a proud perfon can difdaine another in his heart all the week, who yet will not (hew it once a . month , fo for the malicious, &c.

Ivl&tiGoAi 4' Thefrinciflc objett of Gods eye , is the inward and fecret eyfisthe fecrct f rame of the foule \ therefore labour to be cleanfed from fecret frame of the fins, Pla. 66. 1S. // / regard iniquity in my heart ,f he Lord w ill foule. not he are me&h. <i. 6.Behold jhon defireft Trttthin the inward

parts:Thz:c£oTQ is he often faid infcripturc tofearch the hearttf* the reines ,which intimates thisfpecial obfervacion of the fecret frame : it is true, that God doth give in charge againft open fins, why , becaufe he would not have any to be profane; and fo he doth give fingular charge againft fecret fins, why? becaufe he cannot endure any to be hypocritical:the man is moft,in al to God what his infide ir-ifye work wickcdncfs in your heart, God will deftroy you,plaifter your vifible part with all forts of pious cxpre/fions, if yet you can fet up a form of finning within, you are notable Hypocrites? the Lord feeth you to be falfe, and rotten, and he will difcharge himfclfe of you : Trcafon is as bad as Rebellion, Rebellion is but open Treafon, and Trea-fon is but fecret Rebellion ; the King will exaft life juftly for

Thefpiritof c j c |, er . fo will God for the fecret finnings , as well as for God is grieved , ' D 7

by fecret fins, the open.

Thefpiritof (jod is greived by fecret fins t as well as difhtnorcd by open finnings.

SECT. IHI,

tfC ^I^ w * comC t0 C ^ C A PP ncat i° ns of this P omt -> Is it the de-

J e " JLN lire of an holy heart to be clcanfed?not only from publike,

but

but alio from private finnes, not only from groffc and vifible,

but alfo from fecret and invifible fins: then chcfe things will fol- Forlnfermatl-

low from hencc,as informations. on.

1. That true holineffe hath a repugnancy and contrariety to all

fim\ It is not contrary to fin, becaufe it is open and manifeft; True holineffe nor to fin,becaufe it isprivate and fecret,but tofin as fin,whether hath a contra. publike or whether private,becaufe both the one,& the other is rict y t0 «H £"• contrary to Gods wiI&glory,as it is with true light,though it be but a bcame, yet it is univerfalJy oppofite to all darknefieror as it is withhcat,though there be but one degree of it,yet it is oppofite to all cold;fo if the holineffe be true and reall, it cannot comply with any known fin : you can never reconcile them in the arfeclion : they may have an unwilling confiftence in the perfon, 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 refpe&ive and accidental! repugnancy, and by a naturall and pure contrariety, in the former there may be an accord,but in the latter none : an Hypocritical! heart may fall out with its fin for the confequence of it,for the fhame it brings,for the flinging guilt which it caufeth in the ccnfcience , yet his heart hath (in abfolute termes) an inward Cohehon and league with that fin : but now true holi-nefs & fin are oppofite with a natural contrariety,therefore you can never reconcile them in the hcart:but the opppfition is inward as well as outward, to fin wherefocver it is. Th|t f an £j/ y .

2. That fanEiification is notperfett in this life , he who hath cation is Im-moft grace > hath yet fome fin: Elfe why doth David (an ho- peifeft in this ly perfon)defire to be cleanfed, he who needs to pray,that he life-may be cleanfed,cannot yet totally fay,«y heart is CUane.

There is a perfeBion of Integrity which an holy heart hath /tending in opposition to Hypocrific and effentiall defe&ivenefle ,but there is not zPerftftion ofeminencywhich confifts in an oppofiti-on to all want: Grace whiles in your hearts living on the earth,. is ashcalthrifinginafickbody,or like heat getting into the water, or like light fpreading it felfe more and more to chafe away darknefle, there is yet more of fin to be conquered, and we havcleffe grace then we fhould have, and where any

part

part or degree of fin is yet as an enemy, being and rifing , there gracethough it may be found and faving , yet is it not abfolute and perfect. That fecret $. Here you may underftandthe grounds and reafons of the

focruptions many troubles and heavy complaints of fchriftians: It is true,that arc die Chrifti- they may faile many times in their words and fpeechesfand he aru trouble. ^ a ver y p er f e £ man wrK> ^th noc tr efparTe therein) and they may be overtaken with explicit minings , no holy perfon will profefle himfelfe to be an Angell, but he hath many out*-ward fins tobewaile., as he hath many inward graces to blefs God for; yet the load of his foule is within hisibule; commiflions doe juftly humble him ; but the fecret inclinations of finne they doe even burft his heart afunder.

Why looke ye fo fad, fay we oftentimes to good people , and why are yea fo caft down.' what is it which troubles you? you have a i^ood God , and a good Chrift, and a good Gofpel, yea,I have, but withall, I have yet a bad heart in defpite of all my conflicting, and and iirivings,and prayings;I am yet fo mo-lefted with finful imaginations,wuh finl'ul inclinations: If I do y not performc duty with any life > I am troubled for my dulnefs: if I doe it with any life, I am troubled with pride : IE I do not pray, I cannot bear the guilt of a willing omiflion ; if I doe pray, I am even torne from my felf; and the crowd of other thoughts do juftle out the apprehenfion andaffedtionof my praying. Another Chriftianhe complaines bitterly offecret blaf-phemies, Atheiltical rifings, Another with private murmuring*, difcontents, unbekivings ; though you hear no fuch words, and fee no fuch carriages; O wrethed man that 1 am, faid Paul: and verily fo great are the Infolcncesof fecret corruptions, that the Chrirtian is oftimes weary of his life.- Beloved the maine -battle of a Chriftian is not in the open field, his quarrels are moft withhvnd his enemies are in his own breaft,when he hath t reformed an ill life, yet it ffiall coil him infinitely much more

I to reform an ill heart; he may receive fo much power from

grace at the beginning, as in a {hort time, to draw off from v moft of the former grofle a&s of finnings,but it will be a work

of all his dayes to get a through conqucft of fecret Corruptions.

4. Then

&

4. Then all the works of a Chrifiian is not abroad? if there be Allrhe worb fecret fins to be cleanfed. °f a Chriftian

There arc two forts of duties, . i$ «°«!^??^

Some are dirett, which are working duties, they are the colours of grace in the countenance and view of the Convention, fetting it forth with all holy evenneffe, and fruitfulnefs, and unblamableneffe.

Some zrt reflexive, which are fearching duties, they appertain to the inward roomes, to_ the beautifying of them , and reforming of them ; for not only the lifQ , but the heart alfo is the fubjedl of our care and ftudy: I am not only to labour that I do no evil, butafo that I be not evil, not only thatfinnedo not diftain my paths, but alfo that it doth not defile my intentions: not only that my cloaths be handfomej but alfo that my skin be white ( /'. ) my inward parts be as acceptable to God, as my outward frame is plaufible with man; yea, let me tell you one thing, that he is an hypocrite, who takes care to wa(h the outfide only , forafmuch as the great-eft folicitude for the life, may be without any reformation of the heart; not that the life muft not be fquarcd, but if that be vamifhed, and the heart negle£led> the perfo* hath not only the fame natural and lively frame of finfulnefs , but he deceives himfelf, or at leaft another with a meere pretence and fiiadovv, therefore brethren let us have eyes to look inward, as well as outward, God hath given us a reflexive faculty; and befides that, know

1. That Prima pars, the firfi fart of our work. Is to fet upon the inward part; how vain is it to wa(h the brackifh ftreames which are yet fed by a foure fountaine : and verily the convention will be ever -and and anon unequal and unlike it felf; if the heart remaines unpurged and unchanged, corruption which hath often entertained your fecret thoughts, will at length prefent thefe births to your very eye.

2. That Maxima pars, the greater part of jour workjs within : It is true, an ill tongue, a luftful eye, a Sealing hand , they may challenge much prayer, care and obfcrvance,watch-fulnefletoreformethem, but a beam of light is fmall to the vaft body of light in the Sun, and the dribling rivers are with

J> more

more cafe, turned and dried up, then the deep ocean ,. fin within, is fin in the fountain , and (in in the vifible parts, is finintheftreames v yea,and as every thing is ftrongeft in its caufe (and therefore fin is higheft in the heart)for the ftrcn&ch and vigour of temptations is at the inward part of man : Satan doth not ftir a naked eye, but a filthy heart to look through that finful window, he doth not come to the hand, and fay fteale, butfirftto the heart, which will quickly command the hand: he doth not fay immediately to the tongue, fwear and blafpheme,butthe heart, which can eafily command that Hel-lifh language into the tongue. If thou fhouldeil pluck out thine eyes, and never fee any object to excite thy uncleane heart, yet mayeft thou be as filthy a perfon, thine own corrupt heart, and Satan would alone incline thee ; and though thou hadei* never a foot to go, nor hand to flir, yet mighteft thou be as very a thief as 'judat\ thy heart might rob every paffenger, and ftealefrom every houfe thou comeft in: objects are but accidental things to man,they have no neceffary im-preflivc influences; they do but deliver themfelres in that nature wherewith God hath cloathed them : but that which in-venomsthem> and makes them to work fo wickedly, is mans wicked heart; you have many perfons who complain much againft objects, G they can fee none, ordeal with none s but wickedneffe is ftirring. Why, beloved, the objects are innocent, but our hearts are unclean and finful: if thou couldeft get another heart, thou wouldeft look with another eve : the onely way to make temptations lofe their force, is to' decline occasions, and to cleanfe the inward parts.

SECT. V.

Ufe i.Tryal.

Wefliouldtry A Nother life which I would make of this is^io try oar felves>

our felres, be- £\ what care we have of fecret fins: I will give unto you

* aufc . fome Reafons why I would have you to try your felve*

So many wal- •■ r '■ J J J .

lowln fecret m thl *> - . ■ ' , ■ . r

f ins , l e tfecaufe there be many perjens> who wallow in fecret finnes

The

The Apoftle complained of fuch in his time, Ephef. 5.12. It u a frame tofpeak^of thofe things which are done to them in fecret y fee fpeaks of fuch as lived in fecret fornications and un-cleannefs; Brethren, how many are there, who 'do apparel themfelves even with a form of godiineffe, who yet not only allow themfelves in the fecret thoughts of abhorred wic-kedneffes, but even in the fecret a&ings of the fame , as if there were no God to look on them , nor confeience to efpy them > nor judgement day to arraigne them : O how infinitely odious mult 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 whorith. ftrumpec? who ciflemblcs marveilous affections to her husband abroad, and yet at home fhe will violate the Covenant of her God, before her husbands- eyes ; So thou to pretend fo much for God before company , and yet in private thou wile prefume to fin before his face : for he feeth thee, and that thy confeience knovs right well.

There be at the leaft three horrible fins which now thou doeft commit at once.

Firfl, that v.ryfa which thou w oxideFt fo conceale : And perhaps it may be a fin of the deepeft dye. Yea, mark this, that ufinlly the moft damnable fins are fuch which are committed in fecret, as Sddomes adulteries, and fuch fearful kinds of pollutions, and murders, and treafons,&c.

Secondly, Hypocrite, which is a fcreen to thy finne, an holy cover for an'unholy heart and practice , which makes the finnerby how much the more vile in Gods eyes, by how much the more that he doth not only fin againft God, but wefts (as it were) fornething from God to cover and palliate his rebellion againft him.

A third is Atheifme : if there be not formal Atheifme, yet there is a virtual Atheifm,as if God were no God in fecret, but only in publick, that he could fee in the light and not in the _ t darknefs; that his eye is as the eye of a man only : whereas he J f 5 P} nc *Pk is an univerfal eye, and is a light without all darknefs. fecrc^anl **

2. The principle of Jinmng is fecret and common to eve- common to •-ry man, . very man.

D2 The

The motions of (inning are not like the motions of a bovvle which runs only by the vertue of an imprinted ftrength , they are not violent motions vvhofc caufe is only extrinfecal, but they are natural motions, whofe principle is within the fub-je& : ont of the heart (faith Chtiil) proceed evil thoughts, adulteries , fornications ^murders.)thefts, covetoufneffe y malice ^ deceit^ lafclvloufneffe, an evil eye r blasphemy , pride , fooli(hueJfe , all thefe evil things come from within and defile the man , Mark 7. 21,22,23. thenature which tempts thee, that nature is in thee, it is the womb of many and infinite finful corruptions, and imaginations: it caftsout wickcdnefs as the fountain cafts forth water; fo the Prophet, JVr.5.7. it is very true, that outward occafions, and Satan by his fuggeftions may aflfift and quicken original corruption, as the bellows may enfhme the fire , yet the fire hath heat, and an aptnefs naturally to burne* So original corruption, though it may grow monftroufly a-&iveby temptations from abroad, yet it can and doth incline us,aad can beget private actings of horrible (innes, from its own native ftrength, it can fend ootfeveral forms of finning, and incline us to contemplate upon them , yea to contrive the (ingular methods of cranigrcflion, yea, it can feed the foul with wonderful delights in them , fo that in the eye of God, the (innings are formed, and fa(hioned,and ripened with mod of odious perfections. There U a There Is an high depth ofhypocrljie in the the fouls of men y

depth of hypo- v fof e proper nvork^ is to have a fecret way contrary to an open man! inCvefy profefion ; as a player who takes on him to a& the part of a, King, yet in his private and absolute way, he may beaperfon Divines diftin-of moft ignoble birth, and unworthy qualities: fo it is with gui(h of three the hypocrite.

ions of hypo- I# Q ne ; s mtHra i anc | hath footing in every man: even the

Ca moft upright heart hath in it fome hypocrifie , and he doth

fometimes fecm to be that, which he is not: 1 ic may be fome-

timesmore full in his profeffion , then he is indeed in his a-

£ions.

2. Another is fonle andgroJfe,\\hichis when a mans hearty is not at all what it feemes to be unto the world. Chrift compares perfons guilty of it to whited Sepulchres , which

within

within are full of dead and rotfn tea, as when a man /hall profefs he loves God, and Chrirt,and his waves, and yetie-cretly contemns and hates holinefs, and rcfifts the motions of Gods fpiric: and is at defiance with all the heavenly rules of lite and powerful obedience.

3. A third is formal , when a man not only deceives others with a ihew of what is not in him, but alio cozens and cheates his own heart with afalfe perfwafion of his own happinefs, partly from fome fpecials, which he findes in himfelf above others, and partly from the pride of his own fpirit, joyned with an affectation of happineffe ; yet all this while, his heart keeps an haunt of fome private lutt and ungodlinefs, there is fom facet morfel under his tongue from which he wiil not parr,.

4. Outward occafwns can endive to fecret /innings : Beloved Outward occa-(there lies a fnare almoft againft us) in all focicty : we have %? ma ^* m fuch vile natures, that asafpark of fire will eafiiy, kindle a/;^° a box of tinder, fo but a word fpokendoth many times kindle

a world of paffton, of malice, of revenge within us : yea,the

mifplacing of a look begets in us fecret difdaine and difcon-

tent, yea, the carting of an eye may inflame the heart with:

excefs of luft: need we not then (puccing all thefe things

together,) to fearch our inward frame, to fee what care we

have about and againftfecret (innings: but you will fay, how

may a mm know whether he doth y or ns> defire truly to be clean- #W . a mi ?

fed from fecret Jinxet , _ doth defire to

1 will give unto you fome obfcrvations for this, /.Negative- be cleanfed ly, then 2. Pofitively. from fecret ffnf

1. The Negative difcoveries ( /.) thofe by which a man may Negative trials, know that he doth not defire to be cleanfed from fecret fins arc thefe.

I. When the principal re Taint of his /innings is terminated When the o,dy in man. Beloved , really our converting is either with God, principal re-or with our felves,o" with men ; and anfvverable to thele, there reftraintof fin are three feveral reafons of forbearing fin;either becaufc of God y ,s " i *" uiwJ whofe will andholineffe is injured^or elfe becaufeof our confei- oni y inmaD * ew^becaufe ourfecret,quiet,and eafefhallbe interupted,orelfe becaufe if we fhould adventu.e to fin,vve fhould hazard our e-ftimations and efiates^ and fa feties y and incur ignominy, blame,

D 3 fhame^

{hame, punifhment, and lofs with men.

Now mark it: when refpeft to man is the only reafon , why I forbear fin, I am all this while loofe and unconfciona-ble in the inward frame, all my care is taken up about thofe' actions and carriages which fall under the eye and judgement of man; and none but thevifible and open a&ings of fmne break out that way : If I forbear fin for mans fake, that men may elteeme well of me , and not cenfure or puniili me, I therefore fo far reftraine fin as it may not be vifible , but I do not ftrive a^aintt it,becaufeit is finful; I fay, notbecaufe the thing is finful before God, but only became it is culpable before man: now try your felves in this: what h the reitraint of your (inning: fuppofe all men in the world were in a dead fleep, fuppofe that no eye did fee thee,fuppofe that no tongue of humane juftice would call thee to account : would not thy heart then with full fail fpread out it fe lt:\ vouldit thou not now, like the lions in the night, wander about for- thy preys; would not thy heart turn out it [elf, let £o it felf, drive out its fecret inclinations: wouldft thou not do that in any place which now thou committed in fecret corners. ... 2. wkr/>, the hindrances of [sent [innings are a burden , they

j M fHI Afii" 1 ' are croffes. A man doth not defifefco £0 out of the way of ctec fins aic his delight: he is not weary of his aftechon , for delight is bu dens, endleffe, andunfatisfled : though the body may be wearied,

yet the affection of delight is never wearied: now brethren, a man may know his delights by his croffes , if I attain not that which I refpeft not, I am not moved, but if my fpirit rife, and fwell,and rage, or if I grieve, and complain, and am fad, becatife of an impediment of fomething which hath clapt in it felf 'tvyixt me and my defires, this (hews that I had a delight in it,that I would faine have had it. Now let me apply rhistoourbu(inefs in hand, God doth many times hinder the finner, he doth ftep in by his providence , and prevents him from encreafmghis guilt: he puts forth fome accident, fomc impediment or other which ftands twixt the intention of finne, and the execution of it: the finner hath contrived and plotted the time, and place, and the manner of the finning, but God fwbo over-rules-ailj hath difappointed him, by the uncxpeft-

cdnefs

ednefs of other company, or fome other occurrence of Hidden ficknefs, or mifadventire , if now the heart do grow into Ahabs turbulent fits, it is a figne it would have had Na-boths v'm:~yarl i if the hindrance of the finful fail, whether fopen or fecret) be a grief to thee, this (hews the bent of thy heart to the fin,but I paile en.

3. When the nature of finne is no burden, but fome -particular a- When the na-aings are. As Joab hid to David, when he obferved his for- gjjjj **£* row for Abfoiom, \ perceive (faidhe, 2 Sam. 19.6.) that if onl/fomc par-Abfohm had lived, and all we had died thus day, then it had ticularaftings.. yleafed theeweH: So here, when the main trouble is for fome

actions irregularly ftarting out to the world, and not for the nature, which is acaufeef that and all other finful a£tmgs,rhis {hews that our eye is outward and not in ward.

Brethren, mifiake me not, 1 do not mean that finful actions fhouid efcape our tears, nay verily all our finful births and broods naturally, calls for forrow and humblings, and the more finful any explicit ail is, the more dishonour God hath by it, the more fcandal religion fuffers for it; therefore, I fay, the more forrows and tears fhouid we caft after it; but then know, that according to the guilty quality , according to the proportion of it, fhouid be the anfWcrableneffe of our grief and perplexity : am I gieved for a rafh and hafty. word,and not for a paifionate and violent nature ; am I troubled for an uncleane gefture or a&, and not for an unclean heart; am I perplexed for a lie by my tongue, and not for an evil and falfe heart: verily then my eye is not on God , but man , it is not upon fecret finnes, but only upon open and mani-feft finnes.

4. When we cannot abide the fjiritual efficacy and inward When we can-fearchings of'the word: Beloved, the Word of god is ^^fv^^ua/effi^ and powerful, a two-edged fword , it divides between the joynts C y of the word, *ni the marrow, it is a dijcornervf the. thoughts and intents of

the heart , Hek 4.12; you finde it to be fo, that it comes into yourclofet,itfindes you out in your moft. fecret wayes of finning-, it follows you into the moft dark corners, it pier-cethinto the imaginations and plots which you never yet brought out to the Sunne, it tells you of your very defires and

affe-

The Anatomy of fecret fins. Chap

When the apprehension of Gods eye troubles the man, he wiraeth there were no God to fee or hinder his {inning* Pofitive Try-als Cenfider Of what acceptance are fe-cret tcmptati*

affe£ions, what you like molt, crave moft, do moft. Now what do your hearts fay, how do they beftir themfelves, when they finde the word to haunt and purfue them, when they obferve the word to come and clofe with the fecret windings and turnings : do you not drive to keep out che light? do you not hold it off,as they do the enemy in afiegein the out-works, that he might not break into the heart of the Cicy, would you not befparedjunfearched: nay, you cannot endure the word which comes to your private finfui gains;and to your private finfui rleafures, you will not endure to be ordered how to think, and how to defire ■ if it be fo, where is then in you the property of an holy David , who cloth net defire to guard and defend, but to be cleanfed from fecret (ins. Pofitive Trials. The Pofitive observations by which you may know that you defire in truth to be cleanfed from fecret fins, may be thefe.

I. Condd^ of what acceptance are fecret temptations ', there are open and broad temptations which carry fome expreffe prejudice unto our names , and there are implicit, 4nd clofe temptations, which carry a real prejudice to Gods glory, of this latter fort, there are again two kindes: fome temptations there are which the ingenuity of a refined nature may perhaps ftart at as too infinitely grofs, to yceld unto them ; as fome kinds of blafphemy,and mockings, and revilingsof God, or Chrift, or theGofpel, and thofe hidious excitations to felf-murder, or any unnatural viliany : other temptations there are which may finde a principle within the foul more intimate and apt to take and receive the impreffions, if not oppofed by the advertency and purity of a fpiritual heart: now afliiredfy the heart dothdefire to be cleanfed from fecret fins which ftirres up it felf with all its might againft thofe fecret temptations, which deal for fin within the foul, which lighten and quicken natural corruption by reprefentation, or by excitation , or by both : O it is the heavy day of the foul, when it is fo inwardly affaulted and buffeted : the heart is fo far from yeelding, that it isrefiftingwith tears, with prayers; yea, and obferve one thing which is this, that the temptation to the finning is not only refitted, but it is made an occanon to the holy foul ^ the

more

Chap, i • Tihe Jnatomy offecretjins.

more to labour againft the corruption, unto which the temptation would fecretiy incline : as if Satan fhould tempt to fe-cret pride ; not only not to admit the temptation , but now to go to God and pray more earneftly againtf a proud imagination , and a proud fpirit, yea,to be vehement for an heart more lowly and humble ; or it Satan doth tempt to contemplative unclsannef$,or fee ret actings, not only to refift and abhor them , but to pray more earneftly for a Chart and pure heart, and for chad and fpiritual imaginations and thoughts.

2. Confider how far forth thou de/irett to approve thy felfe How far forth to God. God is the Ciod of our fpirirs as well as of our bodies, *^° u dcfife * fc and he doth not only ponder our paths, but doth alfo fearch fcifloGo our hearts: That thoufendeft forth ibme words in prayer, O this iatisfies not becauieof io many diffractions in the minde, and of fo many deadneffes in thesffe&ion v : that man cannot accufe thee for any habitual unevenncfie, this is note-nough, if God cannot approve of thee for a perfon after hi* own heart : if thy heart were fuc|? as God would like regard y approve , accept, then thou wouideit be better fatif-fied.

There is a twofold approving of our fclves, one in rhs cenfcionable exactnefje of duty appertaining to om callings; hence the Apoftle, 2 £V.6\:j. giving no offence In any thing that the <JMimfiry be not blamed x Verf. 4. But in all things approving our felves as the UttinlJJers of God In much patience , ihaMiftfc ons. In neceffitlcsy in dijfrejfes.

Another in the interne I disposition of the foul; which is when the private frame of the fpiut is fo endeavoured to be recVfi-ed, fquared, beautified, and ordered, that the great and boly God *iay take delight, and pro diime his gracious tethmony of the fame: hear rim of the Apoftle, 2. Cor. 10.18. Not he that comm *de:h h'mfelf is approve ■', but wio-n the Lord com-menieth ; in the former refpe$: is that phrafe of PauL Rom. 16.18, approved of men , in the latter refpe£ f is chat pfrafe of ?*!«/, Rom. 1 6. 10, approved wChrifl ; and of Petr 7 A&S2. 22. A mAn approved of God. Now veily, no rmn can Sincerely defite to approve himfelfunto God (l t ) to puthim-

E felf

felf over unto Gods fentencc o'ftryalanddecilion fo, that he might find an acceptance from his eyes, but he doth indeed defie to be cleanfed from fecret finnes; why? becaufe Gods fentence is righteous and according to truth, he dorh not weigh io much, the actions asthe fpirits of men, not fo much the outward expreflions as the inward difpofitionsjnotfo much what they do,as what they would do; not fo much that they do not,as this that they would do no iniquity.lremember that Da-vidis upon this very Rraine,in P/*/.i 39.23. Search me O Lord, and, know my heartland know my thoughts , v. 24. And.foif there be any wicked way in me : Here he puts himfelf intirely upon God, to try him , to fearch him, to fee whether his heart be fuch as he fhould like and approve. Panl is in the fame ftraine, 1 ^r.4.3. with me it is a very [mall thing that I fhould be judged of you', (/.) 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. Bnt he that jndgeth me is the Lord,(i.) there is another Judge, a greater Judge , abetter Judge, one who can canvafe the fecret and inward parrs, as well, as eye the meere vitibie a#s and motions, to him do I look, to him do I defire to approve my f^H. Where doft 3* Obferve, when doe ft thou lay the (harpeft edge of the axe :

thru lay the tnc axe y ^ a ^ Matthew in another cafe, is mv» laid to the root of ibarpeftedgeof the tree : finne is like a tree, it hath root and branches, that tile Axe. which we fee of the tree, is the bulk and branches, that which

is the life of the tree we fee not, it is the root which is ** moored in the bowels of the ea-.th. Now as a man may deal

with a tree, fo he may deal with his finnes ; 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 fo he brings an unive fal death to the tree : So it is poflible for a man to beftow all his pains to lop orTfinne onely in the vifible branches in the outward limbes of it, and it is alfo poflible for a man to be crucifying the fecret luft, the very corrupt nature and root of finfulnefs. Now this If iy, he who beftowshisftudy, his payers, his tears, his cares, his -, atchings, his ftrength to mortifie corruption in the root, in tbe nature, La the caufe, how unqueftionable is h

that

that he doth defire to be cleanfed from fecrct fins. Suppofe a man hath an ulcerous parr (undiscovered) in his breaft: if he applieth fuch phyfick which will carry away the fpringof that ulcer, it is a palpable figne he doth deiire to be cleared from the fecret ulce: it ielf: fo it is in this cafe.

Beloved, we diftinguifh 'cwixcthefe two things, wi.

1. The retraining of fin.

2. The weakening of fin.

A man whofe finnes may crawle in him, like the worms in a dead body, which may feed upon his moft exquihte contemplations, and deareft affections, withfulleft and fwectett contentment, mjy yet curb and rcftraine the habits, or finfull propenfions from breaking out into zSt 3 The vi^or of a natural and enlightned confeience, and the ingenuity of a more nobly b;ed ditpolition; and the force of particular aimes and ends, may be able to rein up and bridle in thee. Actus impcra-tos (as the School-men fpeak) the notable or vl'fible deliveries or a&in^s of (in, But that which weakens iin is grace; that which purgetfa out the fin is alwayes contrary to it.

Again, we obferve a difference 'twixc thefc two,W*,.to have finne and the heart afunder: and to have finne and the (hame or the bittemeffe afunder: this latter a Pharaoh t tn Ahab may deiire ; but the former, only that man who is truly holy, and would be cleanfed from fecret fins.

4. And this now leads me to a fourth difcovery of a perfon Dodi chou who defires to be cleanfed from fecret fms>viz,,be who ftrongly ftrongly defire defires to have another nature^ another heart.hnoihzi nature or t0 hm anot k* heart is a heart replenished with moft holy qualities, which ftand natuic * in a prefent opposition to that of fin , and which in time will get the victory over it: Suppofe a man be apt to much unbelief, fecret miftrufts and diftrufts, how know I that he would be cleanfed from them . ? not only by this that he complaincs, but alfo that he is day and night with C od for the ^race of faith, and the ftrength of his Spirit to believe : And indeed in is the contrary grace which doch cleanfc from finne 1 fecret grace which cleanfeth from fecret finnes: for-afmuch as the inward clenfing, is not by outward medicines, but by a compleated principle, both in nature and operation ,

E 2 ftriving

z% Ihe Jnatomyoffccretfms. Ghap. i.

driving againft the nature and operations of fin, as rheApo-ftlc eligantly fhadowsit, in Gal. £ Pfal. 51. £rt> ze m me a new heart , faid David; the new heart is a new frame and temper to til the foul with other inclinations and thoughts,and the life with other wayes and adtions.

SECT. VI.

■ U ^ *<L...Y Now proceed to a third life which fhalt be for Comfort lor comfort ro I : . , r .. . /

fuchas bare *■ to men pertons who e deUyes ar reuhy carritf tobe clean-fechdefaes. fed from fcret Cms, as well as publick and vinble, they may

comfort themfeIves in many things. For, Their praife 1. That their fraife is of (Joi y and he doth commend them, isofGod. f cc t he Apo:k, Rom 2.28. He is no, a jew which is on? outwardly , nevh r i$ that circumcifien which is outward in the fle'r , verfe 29. But he is a z ,ew which is one inwardly, andcir-cumclfioa is that of the heart , in the ffirit, not m the letter\whofe friife is not of men^bm of God : Now what a comfort is this that thou art a perfonwhon the Lord will take notice of, yea y whom the Lord himfelf will praife an i commend : to fay of thee as of David. I have found a man after mine own heart \ and that thy heart is ferfecb with the Lord. -» r . 2. That confcier.ee in a day of direjfe will acquit and clear

wUbcquit them. Beloved, there are two forts of people, them in. a day Some dawbing, and dijfem bling , and (huffing^ whofe care ic of diftrefs. is not, not to finne, but to be cunning in tin ; thefe iliall find that in the day of their dittrelle, coniciencc (hall rip wp before their eyes their moft private vileneiVes, and that God will fct their fecret finnes befo re the light of his countenance ; yea, and the more indubious and witty that they have been that way, the more (hall-conscience aggravate the hypocrifie of their fouls.

Others confiitUng and agonizing with fecret motions, outward occafions, ftrong .temptations: thefe perfons in a day of diftreffe fhall finde fingular teitimony from conference ;. for though now, whiles their judgement is ojprefled with variety

of arguments, and the minde is overladen with the heap of temptations, they are not able clearly to jud^e and decide their condition , yet when confciencc ("which is the great umpire in man ) fhall ariie to examine fore-paft actions and endeavours , it will there give fentence for thee, excufing thee, approving thee, 7 hat in all ft-np licit y, andfneerity thou had ft thy corwerfation , both towards m n and towards God > and that k was the defire of thy foul, tofearrhe Lord, to do no iniquity , but to waik before him in all well-pleafing : conici-ence doth cleare, as the word clears, and whom the word doth clear,

3. Thy may -with confidence make their prayers to God, W They may w!c& fhall be hear K The hypocrite hath Moabs curfe, that he ^//confidence pray,but not prevaile , Efay 16.12. for faith David, If I regard P ra y snd fcal1 iniquity in my heart , the Lord willnot he aremy prayer, Pialme

66. 18. But faith Elipha*,, Job 22. 23. If thou returne to the Almighty , &c. end jh alt put away iniquity from thy Tabernacles, ver. 27. Thm ft alt make thy prayer unto him, ani he fhall hear thee: O how acceptable unto God are the facrifices of a fpiiit truly and uprightly tempered.

4. The Lord will mors and more cleanfe them 1 he will by de- Godwin more srees put more beautiful o naments on the inward man , and » nd mote change their burdens; if Paul be troubled with hirnfelf, Chrifh d« an ft ^m. \ will deliver him f.om hunfelf 5 he hath this comfort,- that for

the prefent God obferves his inward conflicts, and accepts his fecret uprightneile , and for the future, that ie fhall have the victory over his rebellions by Jefus Chrift. There be two things, of which the foul, which deaies with in ,vard convict ions'fout of a pure refpe&) may be confident, vv& One is grace to combate , Another is ftrevgth to over" come,

Ob.i.O but can a man be truly holy who hath fuch yilz inclinations , abhorred thoughts and motions, fuch wonder-full eruptions of finful abominations working yet within him?

Sol. 1. A word for this; you muft know this, that an holy man u a man, and a man ; he is compounded of a nature, and a nature ; flefti and fpirk, grace and fin.

E3, Second-

Secondly, you muft dlftlngulfh 'twlxt the fecret motions of fikj and the fecret approbations thereof ; as grace doth not utterly root out all the exilknce of natural corruption, fo neither is it able abioLtely to fuppreis (though ro hinder) the operations or working* of finful corruption.

Thirdly, rve diftingnifb offecret workings of ft me , there is a double fecrecy.

i. One is natural^nd it befals any man : for finne narurally carries (Lame with it, and therefore hath a defire of fecrecy.

2. Another is artificial , which is a cunning deviling ok fin : this kinde of fecrecy is not fo incident to holy perfons : they do not frame methods of tranfgrejfmg, no ways of difhonour-mg God,yet I will put forth a diftin&ion, I thinkit good,there is a twofold artificial fecrecy,

I. Qnz antecedent and delightful , contrived on purpofc to enlarge the way of the vile heart out of a deep love of the finne > and to compafle the contiuall fruition thereof.

Another is a confequent and tronblefome^ and a kinde of in-forced' artificialnetfe, as was that of David , which did arife from a fin fecrecly commited by him , in the haft of a temptation ; Now I think that even an holy foul may po/Tibly touch upon an artificial fecrecy , hy^ corfeqaence having been violently and prepollcroufly carried unto fome precedent fin, which that it may be hid from the eye of man, it doth therefore fpin out tome other methods of finning: however this is t very fearful courfe , there is no comfort at all in it > but a deeper aggravation of the former f.nning, for as much as adding finne to finne is no remedie, but to repent of former findings is the oncly and beft way of help.

SECT,

.—. .—.—: ■ ., , ■ —■

SECT. VIL

A Fourth life of this aflertion, ftiali bzfor Exhortation to , , taht heed, of\and labour againft fecret fins : its truc>th*t all Exhortation ttt fin is to be declined:But I therefore ftir you up to beware of fe- take heed of cret finnes, becaufe we are more apt to thofe then to the o- fecrccfin*. pen; we fink our felvesfooner withthefe then with any o-ther finnings.

There arc three things which I will handle here,and fo conclude this point, viz,.

ri. Motives to enforce our care.

^2. Aggravations offecret fins.

• 3. Means which may prcfent help againft fecret fin.

Motive*

I. The Motives.

There be many arguments which may juftly ftir us up to take heed of, and to cleanfe from fecret fins.

I. The Lord knoroeth our fecret finnings as exactly as our vi- The Lord fible finnings , Pfal.44.21. He knoveeth thefecrets of ottr hearts, kn ° w * ou . r ^" Pfal I -9.2°. He knowe\% our down fitting and ouruprifmg , an-, ^aiy 1 ^*' underftands our thoughts afar off, ver.i 1. /// fay furely the darkneffe (hall cover me ; even the night (hall be light about me , VCf.12. yea the darkneffe hideth not from thee ; but the night fhineth as the day^ the darkneffe and the light are both alike unto thee , Ezek.3.6. Sonne of man, fee fir thou what they do ; even the great abovi'motions that the houfe of Ifrael comm'tteth her?. Like one on m high mountain pointing at the thiefc robbin; a man in a thicket, fee you yonder thief plucking of him down,&c. fohere the great and lofty Cod > whofe feat is on High , beholJs all the waves and mo:ions of the children of men, even thorow the rhickeil clouds, and nothing can baire out his obfe vance, whofe eye fills heaven ;n i eirth : whit is the curtain to him, or the night, 0/ the lock, orth: chamber! or the whifpering, or the rhmkin o the imagination of that thinking : he needs not to have his un derftandin^ to be informed

formed by the fenfibleneffe of fpeech, or the vifiblenefs of acting, who made the frame of fpirit, and fearcheth into the depths of the foul, and clearly obferves all things in a perfect nakednefs. 'God will make 3. The Lord willmakj manifeftevery fecret thing , Mark 4. mamfeft «v«ry 2 z. There is nothing hid which fhalI not be manifefted : ^Neither ftcrct thinj. j£ iking kept fecnt but that it\hmll come abroad.

There is a twofold breaking out of a fecret fin or manife-fiation of it.

One is natural: look as the childe formed in the womb naturally defires liberty to come forth, and as the fire within, to flie out and abroad,' 10 the the inward conceptions of fin, naturally propend and ftrive to thrult out themfelves into viable acting and view: the foul cannot lone, be in fecret actings, but iome one part of the body or other* will be a mef-fenger thereof.

Another is judicial ;' as when the Judge arraigns, and tries, and femes out the clofc murder, and thedark thefts: lb uod will bring to light the moll hidden works of darkriefle; for though the actings of finne be in the darknefie, yet the judgings of fin (hail be in the lL,ht : though they be fecret, yet thefe are open: as though the times of theft be private, yet the places of Judicature are open , £cclf\ 12. 14. God fi all bring every work into judgement with every fecret things whether it be good or whether it be evil: he dorh no' fay, fome Work,but every work,and not only works.but fecrets.., and not . only fecrets, but every fecret; and not only fecret good things, but evil too, whether good work, or ill vorks, whether fecret or open , all mult be brought to mdgement, 1 Cor.q .^. Judge nothing before the time an till tfo Lord come , who both will bring to light the hidden things of dark^ejfe , and mil make manifeft the connj"els of the hea-t : Though thou mayeft now cover thy finfulnefs with much hypocrihe, yet then all vizards fliallbe pulled otf, thou fba t be ftrbt of all counterfeit fha^es, as thou art, and as thou haft done, fo (halt thou be m.»de known to men and Angels, and to ail the world: thy whole heart, . ,., and thy whole courfe of lite fhal be puled a pieces before thee.

judEe^vL h 7h ) f ecms M l mt onl ) h * nmife^id^ bat fhall alfs

• be

be Judged by <W,Rom. 2. i6.In the day -when God (hall Judge the fecrets of men by J ejus Chrifi : we read fometimes that God will Judge our words, and God will Judge our works, and here that g$d will Judge ourfecrets , he will judge words and works as finnes ripened to cxpreifions; he will judge fecrets,as fins ripening and breeding,/^ 31.26. If 1 beheld the fun when it (hi' ned.or the moon walking in brightneffe , 27. And my heart hath been ftcretly entifed , 28. This alfo were an iniquity to be pu-nifhed by the Judge y lob 13. lo. he will furely reprove y oh if you doe ftcretly accept perfons , Deut. 27.15. Qurfed be the man that makfth any Graven Image y an abomination to theLordy&CC.And pmteth it in afecret place.

There is a twofold judging, to which fecret a&ings of fin are obnoxious.

One is Temper all , and in this life; fee this in David , 2 Sam. 12.9. wherefore haft thou defpifedthe commandment of the Lord, to doe evil in his fight , thou hafl killed Uriah the Hittitc with thefword (this was done in a fecret letter ) and haft taken his wife to be thywifejxA v.i o. Now t her fore the fword fhal never depart frtm thine houfe, becaufe thou haft % &c. V. 11. Thus faith the Lord, beheld I willraife up evil againft thee out of thine own houfe^and I will take thy wives before thy eyes , and give them to thy neighbours->V .12. Thou didft it fecretly,butlwill doe this thing before all Ifrael^ and before the Sun y Eph. 5. 6. Becaufe of theft things cometh the wrath of God^upon the Children of difobedience. Another is etemall: that the Lord will Judg them with eter-nall wrath , for that is the portion of bypocrifie: though thou mayeft efcape the judgement of man , yet thou fhalt . not efcape the judgement of God, Heb. 13. 4. whoremongers and adulterers God will judge , he will fentence them -.*• himfelfc for their fecret abominations.

4. Secret fins are mire dangerous to the perfon in foms rejpetls then open finnes. For,

1. A man doth by his art of finning deprive kimfelfe of the help $ tCrn fi nit ;± of his (irfnlxep : like him who will carry his wound covered,or moiedange-who bleedes inwardly; helpc comes not in becaufe the dan- rom in feme ger is not defcried nor known , if a mans fin breaks out, there tr( P c & st teR is a Minifter at hand, a friend near, and others to reprove, to °* ca —

F warne

wattie, to direct:But when heisrhe artificer of his lufts , he barres himfelfe of all pubiLk remedy: and tafcc$ great orde- and care to damn his foule, by covering his fecret fins wiih i'ome phuuble varnifh, which may be-^et a £,ood opinion in others «f his wayes.

A man doth by his fecrecy give th? raines unto corruption ; the mindc is fed all the day ion<, either with finful contemplations or proje&ings, fo that the very (trengch of the foule is wafted and corrupted.

3. Nay, f cret aBings doe but heat and in flam? natural I corruption , as in fhouiderin^ in a croud,when one hath got out of the doore two or three are ready ro fail out after: fo when a man hath given his heart leave to a3 a fecret (in , this begets a pre-fent,and quicksand ftrong flame in corruption to repeate and multiply , and throng out the ads: finful a£ts are not onely fruttes of fin, but helps and ftrencrhs; all finnin;; bein ? more finful by more finning s not only in the efte&s but in the caufe: the fpring,and caufe of fin will ;;row mad and inlblent herebv & more corrupt,thts bein^ atruth,that if the heart ^ives way forone fin ^ wil be ready fo the nexejif k wilyeid to brin; forth once at the devils pleafure, it wii brin^ it forth twice by its one motion. 4 A man by fecret fins , ioth but polijb and iqnare thehvpocri-fie of his hart, he doth ftrive no bean exact Hypocrite, and the more cunnine he is in the palliating of his (innings, the more pcrfe&he i* in his hypocrific. A t g r graV3 fi ° n$ 2 * 7 ^ aggravttionsjmW you give me jour leave to make a fnort o ccrct us, digre(Tion,touching the degrees ofagravation of fecret finnin $ 9 . verily,perhaps they may fink deep and quicken us to repentance and caution. —. I .The more foul the fin naturally isjhe worfe is the f cret atting

foule thefinis °f fh you know that fome fim have a fouler dye in them then the worfeif it others, all are not a like,but fome are more intrinieca-lly vile ; be iccrci. A blafphemous thought, is worfe then an Idle thought, and

the fecret dealing of "a fhilling though it be a fin,yet not fo great The fffrre «*** as C ^ 1C ^ ecret killing of a man*

tlonsare br«k- 2. The more relations are broken by f cret finning th: rvcrfe they en by fecrec are^ and more to be wared-, for a.l relations are bonds, and cords, fin? tb«.vvorfe. t hey area file of rcafon*, why wefliouldnot fin ; for a fin je

per fen

fon to commie folly, ics a damnable fin, but for one to break the covenant of her youth and God,for a pe r fon who is mar lied , this very relation trebles the guilt: for any one co murder is a fin of death * bur for the Chide to murder the parent ie-cretly, this very relation increnfes the guilt.

3. The more profejfiion a man -hakes the worfie are his fee ret ^^ 7nua /innings; forafnuchashecamcthnot only a badge, but alfo a ^ ke . tt , e judge on his (boulders, he not only wearesa profdfion which i> WO rfe are his contrary to his pra&ifc , but which ihall condemne and jud^e fccic; fan*. him ; that he is nor whit he would feeme to be, yea , his contrary n radii r e , doth ground an.iocc2110athe great reproaches

and biemifhes like dirt/.o be caft upon the face of R^iijion-and roo to him by whom offences come,

4. 77? more li<rht ama'ihaih meet in*him In the d>rrlre. and __ fiecret fittings of ft vjhe more abomirabU is the fits; when not on- ^ r J cmofC ly a difcovering light, but a checking li. ht.not only a check-.hfth Jiemorc ingbut athreacning, not oncly a threatningbut alio a troub- abominable the lin* light , oppoicth , and caargeth from the confciencc On. againtfthe finning, this makes it the moie out of meafurefin-

fall. The more t-

f;. The more repugnant fie cret fins are to the light of nature , gainft the light the rvorfe are they in their cMlngs. A fin is Very broad when the °t na'urethe li-ht of nature without any ayd of knowledg from the fcripture wor ^ e they ar ?* fhall make the heart to tremble at the commnTion and to be terribly amazed , the Apoftle toucheth at thefe kindes of fe-ere t (innings , %om. i. unnatural I luft ings and burnings.

6. The mo>e art a man deth nfie to effect his fiecret filming! the The»6re.arc a worfie thy are : forafmuch fas a about the fame fin , ) it is ever "cretins the wofe when it is breathed out by deliberation, then when it WO rfc chey ar$ is forced out by a meer temptation: and fin is not to be reputed an infirmity,or weiknof>,whc?n a"t or cunning is the caufe of ir, for as much as art is fober and takes time to contrive , and rea-fon to place and diHace ; to help and forward its ads or inten- Tbe more ^ tions all which are contrary to furprifals and infirmities. q Uffnr 3 man is

' 7. The mar? frecpeem a man is in fiecret (innwgs the deeper is in thera the Ins guilt} when he can drive a trade of fin within doors: when * or fe they *»• ir isnot ailip , butacourfe; and he hath hardly fcraped out the brtteriiefle of the former , but he is exercifing the fin new and afreih f i gaine. Fa 8.77?*

Ibe Jnatomy of fecret pns. Chap.i.

To wallow in them sgiinft conscience and refolucions

makes ihzm fforfc.

Th.-meaaesto be deanfed of fecret fins,

Be rmrnble j for thtni.

Take heed of feciet ocojfi-

ons, and provocations.

%.The more gripes ef cwfciencc and refolutions a man hath felt and taken Again I fecret finnlngs^ and jet v? allow es in them^the more ft aim and guilt lies upon his foule. A wound to a fick man is worfe rhen ro an healthy man, forafmuch as thefpirits are already wounded by fickneis: no (innings wound deeper then fuch asfoilofv the woundingsof confeience; a iinner doth thruft the fwordin againe to the fame hurt. Thirdly , the means.

But you will fay, this is fearfull to fin thus, what LMeanes may be nfed toga off\ and to keep off the foule from fecret fins?

The rules of direction (which as foe manymeansj I would commend unto you are thefe.

1. If thou haft been guilt ji of fecret finnes^be humbled and repfnt: A man fhall hardly ftave off a newftn,who hath not been humbled for an old fin of the fame kinder for as much as future care • feldome manifefts it feife without former forro.v: haft thou, been a fecret Adulterer> fornicator,thief, backbiter, oppreiTor, liar, drunkard, &c.

O haftcn,haften in by fpeedy forrow, by fpeedy repentance : bewaile ( if it be poflible) with teares of blood thy fecret wick-cdneffe : if thou dctii not judge thy felfe, God will furely judge thee , and thinke not that becaufe thy {innings were fecret , therefore thy compunctions muft be fmall,nay,thou oughteft ts abound the rather, and the more in floods of tears, and of bitter contrition, who dideft dare to provoke God fo, &c

2. Take heed of'fecret occafions and provocations', why is it that ; thou fayeft , O this nature , O this heart, O that Satan. Thou haft, I confefle, ihed many teares; thou haft felt msny. forrows and troubles y thou haft made many vowes and refolutions ; thou haft put up many prayers and petitions, and yet thou art in thy fecret finnings, why,what fhould be the reafon,do prayers do nothing againft fin? yea,do tears nothing? do troubles nothingfdo vows nothing ? yesall of thofe may do fometbing, if fomcthing elfe be added, if the leake be ftopped* if the windows be fnut, if the doores be locked, I meane, It occafions and provocations be confeionably c-nd carefully avoy-ded : otherwife they are nothing : if thou prayeft and then adventures tby ftrength upon the occafion ot thy fecret finning ,

whac

what doft thou but feck God firft, and next rife up and tempt him. Keep clofe to heaven, and keep off from the occafions, and then tell me whether God will not keep dace frona thy finnings. #

5. Crufh the temp at ions which come from the reots y Though thmi dotft decline occaiions, yet thoucanfi not decline thy Crurtl |jjj felf : And there is thar in a mans felf ,. which can fetch in fr^Scrootf, the occafion by representation, by inclination , by contemplation : fometimes another provokes thee to fin, and this is in fociety; iomtimes thine own heart provokes thee to fin,and this is when thou art folitary.Now the thoughts fteal out, now imaginations prefent and confer with the minde, with the ivill^vith affections: wouldti thou now free thy felf from fecret I act ings,then free thy felf from fecret thinkings.

The picture in the glafs may inflame as much as that in* the natural face : fo fin in the representation of the minde may fire our corrupt hearts, as well as the en tilings of it by converting occasions , Pfalme 19.14. Let the Meditations of my heart be always acceptable in thy fight y O Lord my flrength and my Redeemer.

There are two things which will never faile you in your fur-prifal of fecret finnings, ylz,.

i. One is to be digging tip the intimate reot of all finnings,

2. Another is to (Iifie the firfi conception of fins, to make finne an abortive in the womb, that it (hall never ftretch out k felf to actions. Beloved, to tye Sampfons armes, it wasavaine thing, his flrength lav not there;, but if the hair of his head be cut off, then his ftrength is gone, and he (ball become weak. To tamper (only) with the afts offinneisnot the way to be rid of fmful acts.But the fingular way to be rid of bad a#s,is to be rid of a bad nature : the vertue of the effect al-wayes lurks in the caufe, and therefore it is the caufe which gives life and death to it. If thou couldeft once get an holy nature, which mi 5 ht be at defiance with fame in its throne; know this, that a new nature and daily combat would much help againft fecret finnings. Thatfmne is leaft of all acted with life, which is moft of all combated within the hcarc:.

for

for finne hath leift paftHe where it harh moft oppofition: And of all oprohriuns chofe ihar are inward are moll weakning of fin.

. 4. Get an hatred of f.nne , which Will oppofe fin in all kittdes,and all rimes, and in ail places.

5. Get the feaie of God planted if* thy heart. There

Gscthcfeare are tnre ~ forts of finneswhuh this fear will preferveaman

ofGooL againft.

Firft, T leaf ant fanes , which lake the feme with delight.

Secondly, Frofiuble fanes , which take the heart with gaine, but -what fbaU it profit me to wlr.ne the whole world, and tvloie myfoxl.

Thirdly, fecret fanes of either fort, fyfiph eld not dare to finne that s;reat finne of uncleannefle ; though the ailing of it might have beene fecret, and though perhaps the coniequence of it mkht have been his preferment; why, the fear of God kept him off, he had an awful regard to God, he knew the greatnefle of his holineiTe, of his power, How can I do this great wickjdnejfe and fane a<ra'ws~t Cjod? Gen t 19.9. Why (brethren ) if we feare the Lofd , it is not the night which the thief doth take, nor the twilight which the adulterer doth take, nor the ieafons of fecre-cy or places of obfeurity that will prevails with us, &c. Yea, but God fees me, the great judge of heaven and earth, the holy one , the God who hates all finne, whofe eyes are brighter then the Sunne, and purer then to behold fin : and who is nu hry in power, and juft in his threatnings, he fees and beholds, therefore I dare not.

Believed Gods ^, Believe Gods omnlfcience , and omnlprcfence ; that the

omiUcicnce: j^ Ql .^ ^ every where, and all things are naked and open to his e^e with whom thou haft to deal: thou canft not intend to think, thou canft not whifper out thy thoughts , thou canft net finger the clcfeft bribes, thou canft not encline thy felf to themoft abftracted kinde of fecrecy in the world ; but God fees thee clearly, perfectly; no v if a man could believe that God is {till with us ., and there are twowhich evermore goe with us, the judge and the Reader ,

God

Chap. i. The Anatomy offecret pns. - 39

God and confcience,that he is acquainted with alF his thoughts, paths, wayes, this rvouldputan awe upon bim.-would the wife be foimpudent to commit foly and proititute her whoriih body in the fight and prefence of her husband ; would the fervantbe filching out of the box ; if hefaw his Matters ey* upon his hand.

7. Get thy he-rt to be upright, uprightnetfe is an inward . . temper: and bypocrifie is an outward completion, Pfalme tQ £ : U^JSJ 119.5. They dn no iniquity , &c. The inward man is the buiineiVe of fincerity , to the forming and fafliionin.* of that, doth it improve and i nploy it felfe ? it knowes ttut God delights in truth, and this too in the inward parts: It endeavours to'pleafe God in ail things, and there to be moft to God, where man can be leaft in obfervatton , and chatisia the fecret and bidden frame.

PSALM;

t. "Kiffetlively, as in connection wkh the former by that In conjundion word (aljo ) keep back thy fcrvant alfo, as if David had faid, ^ lb ? foi> O Lord I have prayed unto thee to be cleanfed from fecret ' . ftnnes, and I befeech thee let me be anfwered, but yet this is not all that I have to requeft, I have yet another requeft be-fides that, keep me alfo from prefumptuous fins. .

2. Abfolutely , in regard of their proper matter, fo they Inthclr P™P*r comprehend.

1. The Petitioner [ thy fervantJ]

2. The Petition, which refpecls fins.

1. Preemption [from pre/Hmptuons fins.']

2. Dominion [let them not have Dominion over me. ", . 3. The Petitioner who is implyed, and that is God, yet ex-

pretfed by what he fhould do [keep back^, &c.\

4. The Conclusion or inference which he makes from the grant of all this , which is his uprightness and innocency , innocency, not abfolute, but limittcd, innocent from that great trtnfgrejfion. There is more matter in thefe words then you yet well conceive of, I will touch fome Piopofations , which might challenge a further profecution, and then I will fee down at large upon tho. main intentions and conclusions from the words conhdered as a connexion of a new requeft with the former requeft, thefe things might be obferva-ble, viz,.

SECT - J * D08.1.

Ft n rrf , /t , 1 ■ « • „ TliCre mSk y aD ^

Irft , There may and fhoula be a conjunction, even of great fliould be a Petitions and reqnefis (at once} unto God : As they fay canjundion of of graces and duties , that they are connexed (and like fo & czt re<3uc ***, many pearls upon one and the fame ftring) for we may fay aton ^ loGo(J * of requefts to God, though they be many for kindes, and number, and matter, yet they may be put up in the fame prayer to God. David ends not at that requeft ( keep me from frcret finnes) outgoes on alfo, O Lord , keep me from pre-fumptpious finnes , he multiplies his firits according to the

G mul-

Note. Our prayers muft be with U

urgent ferven

Importunity.

Patient perle Yerance.

4-

Variety of matter*

Reafons.. i.

God hears every Requcft, as well as anyone.

General Observations. Chap, z t

multiplicity of his necefltty and exigence.

There be clivers qualities abour our prayers, viz.

i. One is an urgent fcrver-cy; when the foul doth not nakedly commence the fuit,propound it to God, and fay, Lord hear me, but it doth inforce (as it were an audience and acceptance, it doth ftrive with God and wreftle with him , / will not let thee go,unlefs thou bleffe me ,Gen.32.26. as jacob> And 9 O Lord hear, O Lord hearken and confuer \ do and de-ferre not for thy name fake , as Dan. p. this is a following of the fuit with God, as the woman did (Thrift.

2. Importunity : when a perfon renews the fame fuit,comes often to the door of grace and knocks.

3. Patient per fever ance: I will hear ken y fah hDavidJ? {.%<;. I will wait,fcuh rhe Church, Mica.7.

4. A variety or multiplicity of matter , like as a patient who comes to the Phyfician ; Sir, faith he , fuch an ach in my head, and fuch crudity in my ftomack, and fuch a Hitch in my fide? fo when we come to the Lord in prayer, we may and fhould open not only one want, but all our wants; ana crave help not in one cfcing, but in every thing : we /nould multiply rcquefts, O Lord, faith David, in Pfal. fi/i was conceived in finne, but do thou cleanfe that, and I fried the blood of//n^ A, do thou-pardon that,* and I defiled his wife, do thou wafhthat ; and I loft thy fpiric for thefe, but do thou reftore that , and I weakned and wounded my graces , but do thou renew them: AsP^/fpake, Phil 4.6. In every thing by prayer and fuppl teat ion with thanksgiving, let your requefl be made known to Gad: fo I fay^, for every thing let your manifold rtquefts go up to God by prayer : And I think that phrafe (m Bph.6.1%. Praying with all prayer) wilt-reach the point in hand : All prayer extending it felf not only to all the kinds and forms of praying,but alfo to all the matters or things for which we do pray.

Reafons hereof are thefe.

I. God can heave every requefl as well as any one. A multiplied rcqu«ft as well as a Angle reoueft: for he takes nor r nor obferves things by diicourfe, where one notion may be an impediment to the. apprehenfion of another, but all

things.

things (by rcafonof hisomnifcence ) are equally at once prefent unco him.

2. Nay, he can grant many and great requefts y as eajily as r *:

the jingle and fmallefl Petition. The greateft gift comes as m% ^K*nt freely and readily out of his hand,as the moft common mer- Petitions* as cj , even Jefus Chrilt, and pardon of many fumes, are of well as fingle the fame price with our daily bread. Though the former gifts an ^ little one*. be fin comparifon with the other) of a much more elevated nature and dignity, yet in refpe& of the fountaine of them , all of them come from the freeneffe of his goodnefs and love.

3. Chrift(by whom we are to put up all our requefts (for he Ch *j^ is tf

is our advocate and intcrceuor) is as r.ady and able to implead a blc to im-many and great reqnefls , as -well as fom? and inferior : As he is plead many our mighty Redeemer, fo he is our mighty InterceiTor. and great Re« And his blood is as efficacious and meritorious for many fins ( * u $ s \? $ fcvv as for feme. . , ,ndfa,al1 '

4. God hath for this end made manifold promtfes ; therefore 4/

we mav put up many and great requefts at once ; the promi- Ge *| faath ,

fes ztccd\\td_thc; weUs of jfahationj 2nd the breafis of ^f^SiSSu

I at ion. Now the living wells will afford a plenty,as well as a

fcanting meafure of water: the child may move from breaft

to breart,and draw enough of either,if one alone will not fervc:

If one promife comprehends not all thy wants, yet all of

them do; And as God gracioufly comprehends all our fupplies

in all of his promifes, fo he hath propounded them all unto

us, that we might then there urge him for the fupply of all

our neceflities.

j; Laftly, God is rich in mercy, and plenteous in compajjion I _**. his mercies are often (tiled manifold mercies, and his goodnefs m„™ $ flC ** is called an abundant goodneffe,and his redemption ^plenteous redemption, and his kindnefs a great kindneffe. Now mercy is a ready inclination to pity and help , and multitudes of mercies are as a compounded, and doubled, and redoubled o-pening (as it were) of Gods tendernefs to do a finner oood.

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

G 2 Then

ftreffes from God,

Conceale no Then concede no one of thy difireffesfrom God: the heart and 2?*?/ tb / d J" life of man are full of fame, and as full of want; there is not any branch of the foul , nor limb of the body, nor turning of the life, but is replenished wich fome necetfity or o-ther. Thou haft a minde which yet needs to be inlightned, 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 : befides all this every grace which thou haft (and there are manifold graces in an holy foul ) every one of them is in exigence, and needs a more Spiritual filling, both for the habit, and a£b,and degrees .• Yea, and all our duties are but lame handed motions, which needs more ftrengthning, or as mixt rivers which Should runne more clearly.

In this cafe what Should we do ? to whom Should we go? Should we divide the principles of our helps, and go for fome to God,and for the moft to the creatures: O in no wife, for all our help is only in him, who alone can help all, or Should we branch out our helps, and prefent them as a beggar doth his Supplies, one day open one want, and Some diftance of time hereafter, open another; O no, come wich all, and with all at once , to God, who is as able, and as willing for many finners,as well as for one Sinner ; and for many finnes in one man, as well as for one in any. As they did with the impotent andyfr^ man, they b ou^ht all of him ('bed and all) and laid him before Chrift, So Should we. bring body and foul, and every diffcrefle ol eirher,and prefenc thi whole bulk, root and branches all before the Lord at once, for a manifold fupply; we (nould preffe upon him for manifold mercies,for abundant Strength :for God is able to do exceeding abundantly\above Ml that we are able to aik^or thinly Eph. 3. Beloved, as a mans own unworthinefle Should not prejudice him from being a Petitioner to the Throne of grace, So the variety of a mans neceffities fhould notdifcourage him to commenSe his fuits at the Throne of rich mercies: foraf-much as there isreafonin God which will dif-hearten us, and there is reafon in our felves- to crave as earncftly,

and;

and as fimmultanioufly for all our helps, as for fome: thou doeit equally need the pardon of this fin, as that, and Mercy is as ready, and able for both, as for either. And if that corruption were more fubdued, and yet this remained altogether untouched, thou vvouldft have as many, and more forcible fufpitions of the truth of thy eftatefrom thisdivifion,and inequality of thy victory. Wherefore as Abraham in hisfuit for thofc of Sodom aud Gommorrahj took up requeft upon re-queft, defcending from high to low, from many to few; fo fhould we in our requefts, afcend from one fin to more, from more to many, from many to all; you know that confelfion of (ins, fhould not be particular only, but univerfal; and our forrow for fin fhould refpeft the kinds as well as the particular acts: all which import an Amplitude of grants \ fo much Mercy and fupply anfwerable to the required latitude of con-feffions and forrow.

Ob]eft. Tis true, fome one fin may ( upon fpecia! reafon , Objetl. either of fome guilt, orprefenr infolency ) be more infilled on then another, ( as one chufe in the plea, may be more $ 0 ^ urged then any other) yet not with the exception of the reft. O that fin, Lord, by which-1 have dishonoured thee fo much, and yet which rageth fo much, pardon it> [ub lue it, out with it; and not that only, but fuch fins, and not them only, but all my fins, blot them out, cleanfe me from them.

Another Propofition,which I will briefly touch on,{hall be, this, viz*.

S E C T. 11.

T Hat even agiodChriftlan (I ould have a fear of ureat fins £ * ood S b ,j~ as well as a care of fec M (ins : Keep me aljofrom pre-f™^,. ftimpxous fns. « mil as left.

Reafons whereof may bethefe. Reafons from*

The latitude of originalfin^ which as it is yet remaining in The latitude the beft, fo it is in them an univerfal fountain -naturally apt to °* orI S inl1 ^ any vile inclination: though actual fins may be divided in the

G I fife*

$6 GeneralObservations. Chap. 2.

life, yet they are all united in their fpring, (i ) they are all of them virtually as fo many potential effects involved and lurking in original fin, as cheir caufe, which how far it may work, both from its own ftrength, and the affiftance of temp-tions and occafions, if Cod doth not actually prevent and in-terpofe, if we put not forth our fear, and watch, we may 2 with miferable experience both ,know and bewail.

Theb.ft 2. The instances of great tranfgrcfsions : even thofe Saints,

Saints have who have been as tru hi^h^ft Iters, have lefc behind them their been guilty of twinklings, and fad Eciipfes. Noah, his actual diltempers by ^rdTionf WU1C : Lot his unnatural defilements by incelt; David his wounds and bleeding by whoredom and blood; Peter his unkind and troubled denial of Chriit againtt his knowledge.

Now when Cedars fall, fhould not the tender plants tremble ? if the fins of others be not our fear, they may be our pra&ife ; what the beft have done,the weakelt may imitate, if they do not hear and fear: there being (carce any notorious fin into which felf-confidence will not plunge us; and from which an holy and watchfull fear may not happily pre-yr feive us.

Bleffcd is he An ffftructlon from this, and fo on : Blejfed is the man that

that fearcth al* feareth air* ayes, Prov.28.14. When we read of great finners waves. in the Scripture, and fee great falls, and fins in others, as we

fhould thereupon feek to recover them who are thus fallen by our Counfel and prayers: fo we that/?W, (bould take heed, left we alfofall , 1 Cor. 10.12. If that Satan, who would deal with us , could be procured to iliape out only mean and vulgar aflaults and fuggeftions, to common and unavoidable infirmities and finnings, this might fomewhat abate the vigour and intenfion of our holy fear and circuinfpe&ion ? yet not altogether, forafmuch, as he being a fubtile enemy, trains and facilitates the heart by the frequency of fmall commitfi-ons, at length to the boldnefs of great Impieties; or if Sa-tans fuggeftions were artificially and extreamly laid, and prel-fingto great fins as well as fmall, yet if we had natures no way capable to receive the greateil impreflions of fin, but were naturally averfe, and (Uflyindifpofed to fuch temptations, then our carcfull fear were not: fo requifite : But we are

not

nor fhot-procf: Temptations ( even to the greateft finnes) have within our breart fome principles which would prefently /hake hands with them: The actual light and acting grace do fometimes happily turn them afide from doting, though they keep them at the door, asthe Prophet caufed the Meflfengers who came from the King to take away his life; Yet there is another Principle 01 corruption which would let them in, and which would co-operate with choie temptations, even to Contemplaiion and inclination, and acting both inward and outward: nay chis corrupt nature of ours alone, (though ic doth learn fom^whai by temptations and occafions ) yet it alone from it felf can cart forth molt fore temptations to moil abhorred hnnin^s.

Therefore this we muft do, fore-pall fins muft be eyed with grief, prefent inclinations with combat, and future with fear: we mutt not in our War imitate the Syrians, who were to fight neither vp'uh fmall nor great, but rvith the Krngof Ifrael : No , but we muftoppofe all fins, fmall fins as uelt as g r eat, and great as well as fmall: thofe fins which do encounter us, we fhoull force fome out, and keep the reft off. He is a wife and fincere Chriftian who refills the fma left , and fears the greateft fins : Keep back, thy fervent from prefumpluMS fins.

SECT. III.

ANother propofition which I might obferve from the jy 0 ft 9 ,,; words, absolutely confidercd, is this, That a good m an a good'man is is Gods frvant, [Thyfervavtf'ow, &c. ] We read of di- Gods fa vans. vers fervants in the Scriptures; fome are the fervants of men, who apply all their rifts and parts, and facrince the whole method of their beings a-nd expreffings, to claw and humour the itch and pleafureof others : All flatterers are fuch, who are a people of flavidi-bondage, having fold themfclves from themfelves to fome perfons.Some are the fervants of the world, whofe hearts and labors arebeftowed upon earthly things, and

the*

they make even thofe noble fouls of theirs to weary themfelvts for very vanity ; and to increafe only in that with the lcaft toe, is too excellent to tread upon. Some are the Servants of Satan, mentioned in an inftrumental Activity and readinefs to entertain and execute his bafe and hellifh infpirations and motions. Some are the ftrvants of fin , who ( quales & quanti) all that they are, and can do, is to fulfill the lufts of their flefh: there is no fervant fo obediemially attending the Command of his Lord, as they to receive, and a£l the pleafure of their finfull hearts. Some ait ftrvants to tkmfehes*, who, as if they were born, neither for God, nor man, apply ail their ft ill, and ftrength, and abilities,only to their owa ends without any real effectual confiderationtopubliquegood of Church or Country. And fome zxzfervaits to God ; Mofes was {OySlrneon was fo : Mofjs my fervant Is dea \ faid God: No* let eft thou thy fervant d'part in pace, (aid Simeon : and DavidhzrQ, ( Keep backjhy fervant.) Gods fervants difters from all fervantsin ^ oie - the world: every other fervant loofeth himfclf by fervice; he is notfui juris, —— in the Law: but the only way to find a mans felf, is to be Gods fervant. - Every other fervant loofeth his liberty by his fervice; but liberty is then got, when we become fcrvants to God : As foon as we enter the fervice, we obtain our freedom : Every other fervant in ftri&nefs of Rule, is below afon, a child ; but every fervant of God is a fonof God, and fhallhave not gifts as a meer fervant may have, but the inheritance which the fon who ferveth his Father fhall have*

There are two forts of fervants under God. i. Some ftubborn, who are Servi vitti; ( as St. Auflin fpcaks) The Law of Creation is upon them, and fo will they, nill they, they are in fome obediential and ferviceable Relation.

2. Others are fervants, not of force, but of affection, not of compulsion, but of election they have chofen God to be their Lord, and have willinglly refigned up themfelves ( in the purpole of their hearts ) to an univerfal obfervance, and love of him, and obedience unto him, impartially, andcon-ftantly to do his work. Such a fervant to God was David:

but

but this obiervation is very general, therefore I pafs unto another, viz.

SECT. IV.

EVen this. That we are Gods fervant s> flould be ufedto move ^ ,

the Lord to help us agalnft fins ; you know that in all re- Th«w life lations there are mutual bonds and duties: the wife owes Oodsftmnts much of fubje£tion to the husband, and the husband owes fhouldbeapka alfo much of love, refpec~t and care to the wife: The Child for help againft owes much attendance, reverence, and affectionate duty to the 6 nnw « Parents, and the Parents owe much of inftru&ion, reproof, correction-, nurture, provifionof Eftate for the child again: fo is it betwixt theLord and his fervant, though to a mear flave, there be no mutual obligation, or elfe it is in that which is weak; yet to afervant,.who(tands in that relation, which they call Ingenuous ; as much is due from him to his Lord, fo, fomething h~is Lord ought to do for him, to feed him, to cloth him, to houfe and lodge him, to defend him againfc wrong and injuries.

This is it in the cafe of David> Keep bark^ thy fervant from presumptuous fins ; as if he had faid,0 God,thou art my Lord,I have chofen thee, to whom I will give obedience, thou art he whom I will follow, I beftow ali that I am on thee. Now a Lord will help his fervant: his fervant againft an enemy, againit an enemy who for the Lords fervice is the fcrvants enemy. O, my Lord, help me I am not able by my own ftrengtb to uphold myfelf, but thou art All-fufficiency. Keep back^ thy fervant from presumptuous jins\

I obferve in Scripture many lingular Methods to prevail in Note* requeft upon God; fometimes he hath been urged from fomething in himfelf to do things for his Mercies fake, and for his truth fake, and for his goodnefs fake, and for his holt-nefsftke : fometimes he hath been ur^ed from fomething which he was very tender of , and at which he aims in all his dealings, viz,, for his own glory, and for his names fake: fometimes he hath been urged, from fomc word or other

H which

jo General Observations. Chap, z,

which he hath let fall , at which the believing foul doth catch ( as did Benkadab fervants from Ahab\ thy brother Benhadtb) Remember thy wsrd ( faith David) upon which thou haft caufed me to h&pe y Pfalm up. Thou faid ft thou would 1 do me oood faid Jacob , Gen. 32. Sometimes he hath been urged from the fpecial relations twixt him and his people ; as f;om that of a Father: lfa.6^&. But vow, O Lerd, thou art our Father: and this of a Lord. If a. 63. 18. The people of thy hoUnefs have poffeffed it but a little while-,; verfe ip. We are thine ; and in many other places, Remember thy fervant, and remember thy fervants.

Beloved, It is a great thing to ftand in near relations to God: and then it is a good thing to plead by them with God : forafmuch as nearer relations have ftron^eft force with all, the fervantcandomore then a ftranger, and the Child then ajervant, and the wife then a Child : but though this urging of Go.} by vertue of our relation be an excellent point, yec becaufe it is not the main intention of the place , I likewife pafsitover.

Another obfervabk Propofition may be this.

SECT. V.

JDoEh. $. *TpHat our fpecial Relations to God fhould be fpecial Rea-Oar special te- JL fons to work^acare notto Jin again ft God. I Keep thy fey Iv," 0 ?/ 0 ^ 0d v Ant f rom -> &c» ~$ Thy fervant : there be many reafons againft mcarcfuTlnot ^ nn ^ n § '• z ^ c vei 7 naturc of ^ n carries along with it a con-to fin againft damnation of finning, becaufe fin formerly is a tranf;reffi-God. on, an Anomy, and a Rebellion, which alone is an inglorious

thing : Again, The Laws and threatnin^s of God fhould be as forcible cords to draw off the heart from fin: And again , All the Mercies and goodnefs of God fhould exafperate the heart againft fin. Again, All the Attributes of God might hold us: Nov with thefe this alfo may come in, viz,. The fpecialty of our Relation to God, that we are his Children, and he is our Father, we are his fervants, and he is our Lord : though the common obligations are many, and fufficienr,

yet

Chap. ^^ General Obfervations. $1

yet the fpecial Relations are alfo a further tie : the more near a perfon comes to God, the more carefull he fhould be not to finagainftGod.

Let us who are of the day befober, let us not Jleep as do others. I Thef.?.6,8. God hath not called us unto uncle annefs^ hit unto holinefs, 2 Thef. 3.7. {/ jou call him father, fafs the time of your foyurning here in fear, 1 Pet. 1.I7. if I then be a father , where is my honor ? If 1 be a Mafkzr, where is my fear> Mai. 1.6. I will be fanUified, (faith God) of all them that draw near unto me.

There is a double drawing near unto God.

1. One inrefpect of Office, as the Priejh of whom he there fpake, who becaufe their Calling and Office is more high and heavenly, they therefore fhould be more religious and

holy.

2. Another in refpe&of Nature and change by vertue , of which our Relation comes clofer to God, even this nearnefs fhould occafion more care againft finfulnefs.

Reafons whereof arethefe. Reafons. f

Firft, Admijjions of fwnings here do diffufe a greater inglori- Their finning* ou r nefstoGod: finis moftdarkningin a white cloud, then in^S^ 0 " a black, asafpotis more eminently difgracefull in a fair then q^ % in a foul cloth. Though the fins of evil men do prejudice Gods Glory, yet the %reat .famines of good men do occafion much more: for not only the particular (innings fend up a cloud, but other men by reafon of them, form out of them a fmoak of blafpheming and reproaching of the wayes of God, and the profeffion of Grace.

Secondly, Their greatfinmngs do make them the for er wounds Their fiimings and workj no finning wounds fo deep as fuch , which have make the grca-more Mercy and goodnefs to control them; and thefe only t€r wounds * good perfons do moil tafte of : much grace received, and much kindnefs conferred, will in cafe of great tranfgreffions, v/e. make the conscience eagerly to arifc , and fting the Offen-Such aspro-der. fefs more inte<

What fhould this teach us, who profefs more Interefl in J5 ft f* G ° d * God, more Title to Chrift, more purity of Religion then Sore e»Sl» others? Why? if we be light, then to walk as Children of^cna^

H 2 the

the light: if we do profefs theGofpel, then to walk as be-comes thcGofpelrif we be the Children of God,then to walk as dear Children, cleanfvr.g our [elves from all filthinefs of the flefh andfpirit. None needs to be more circumfpeft, then he who is called to holinefs: his very relatione of a tender ( though high) nature, he cannot fin but he grieves a father; yet this is as true, that none of our relations exempt us from temptations and affaults, which call upon us to be watchful! *nd prayerfull: If temptations drive thee not to thy knees, they will drive theeeafily to the ground: no more but this; no. manfhouldfin, and no man fhould be mox careful!, then he who is moft good; for if he offends, then Godfuffers, Chrift fuffers,the Gofpel fuifers, Religion, Profeftion, Chriftians, and.

all.

O then let us improve our intereft in our God : Shouldfnch a man at I fiee y faid Nehemlah ; foxhen, ihould fuch a man as I fin thus, walk thus, live, do thus? Why ? God is my God,. he is my Father, I am his Child, his fervant. If Miould fin> fin would not only be my own wound, but hisdifhonour: I may not fo abufe his love, his mercies, his Calling, his honouring of. me. Others look on me, but I muft look on my God, and on his honour.

Thus have you the general obfervations 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, confider the words as a Petition, they yield unto us two main confiderati-

OGS.

i. One of fin in preemption, £ Keep bachjhy fervant from prefumptuous fins .

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

Firft, For prefumptuous fins; there are divers expofitions of thefe words.

i. Keep me Ab alienis, feilicet peccatis, from thofe. fins which by the fuggeftion or temptation of others I am inticed to; or as others, Ab alienis, [i ) falfis dii$> from another, or falfe gods that I do not ferve them, and be not captivated by them; thefe think the Word to be Zmim from Zm which Signifies AlUnari, i* Keep

i. Keep me a fader bits (Miz,e dim aver bo z,%d) which fig--nifies fuperbirt , am fuptrbie & temere agere ; the word in Hiphel fignifies to do a thing , de induftri* & per prefumpti-onem. Before David prays to be kept from finnes of ignorance, and here f:om prides; from fuch fins as are done in-folently and knowingly i Some tranflate it, keep me from proud iinnes 5 others from infolent fins, by which are meant manifeft finnes , open tranfgretlions, committed with contumacy , and with a high hand ; but to hold to the exprelTion in the Text, Prefumptuous finnes. And the Observation is this.

CHAP. III.

Venthe fervants of God fhould pray to be kept Th ^°^' ^from prefumptuous fins. _ .ofGodTculd

Touching this I [hall enquire into thefc parti- pra y :o be kepc culars. from prefump-

1. What prefumptuous fins are. tuoustfns.

2. Of that ftrength which keeps regenerate perfons from prefumptuous Winnings, and what difference 'twixt the withholdings and retrainings of evil men, and this keeping back of good men.

5. What reafonsor caufesof this defire to be kept back from prefumptuous (ins. 4. Then fome ufeful applications of all this to our felves.

SECT. I.

H*eft. 1. TT 7 Hat prefumptuous fins are, What prefumi

VV Sol. Sinne fin the general) is any t raaf- praous 5ns are,' greffion of the Law : the Law of God is his revealed will, for doing, or forbearing, and it is the rule of nature, and aftions;

what-

54 The Anatomy of frefitntptnoH* fins. Chap.g.

whatfoever things ftands in conformity to its good , and what-

diftin uiflied foever varies or fwarves fr 01 } 1 ic > tnat fame i s ^ in - *

Now fins are diverfly difiinguifhed, for all fins are not equal "For Matter, either formatter or manner: For matter fome fins of them-felves are more deep tranfgreflions then others , as fome difeafes (in their own nature, ) are wor'fe then other fome; to blafpheme and curfe uod is a fin naturally more vile then an idle thought , or an empty word : and to commit Idolatry , is naturally more vile then to fteale a Shilling: to fhed innocent blood is worfe then to fteale. Tor Manner. Againe, fins may be diftinguiihed in reft eft of the manner of committing, and thus it may fall out, that even a fin inks own nature leffe then another, may yet for the manner of com-miilionbe more hainous: and a fin in its own nature greater then another,may yet for the manner of commiffion , be leffe guilting then a letter fin which is more intenfively raifed by cir-cumftances ; m to gather a few jllchj on the Sabbath , was in it felfe not {o great a fin, as deflouring of a virgin , yet becaufe the perfon did commit the finne with a contempt of Gods expreffe prohibition,it became more hainous and guilty. S\ t f 'nfi - Now here falls in that diftin&ion of fin Into fas of infirmity y mity and fins znd into fins of prsfttwptioHivrhichi diftindtion is made, not from ofprefumptioni the different qualities of fin, but from the divers qualification of finning ; the fame fin may be committed through preemption , which is committed through Infirmity, yet the commuting of it through infirmity , is ftill much lefs and extenuating, then the commiting of it through preemption: for as much as all pallive failings, (which arife from unevennetfe of ftrength) are not fo high as the active trefpaflings, which arifc more from the readie contributions, and concurrent afiiftances and furtherances of our own hearts: now to the thing in particular.

Prefumptuom Jinnes are the boll darings , andprsud adventurings f ns ^efc 'bed °f the heart upon things or wayes known to be unlawful again Ft ex-' prejfe threatnings , either upon a falfe confidence , or upon contemptuous flighting^ or defperate wilfulnejfe :l have in this description not only expreffed the nature of prefumptuous fin-nings, but alfo concluded in it the feveral degrees and rifings

thereof:

thereof: ailwhicb,yvc meenow liberty to open and explainer confider therefore.

Ii That prefumptuous /innings are frond adventuring: of p re f umptuou8 the heart ufonjinne '■> there is a large difference 'twixt foilings innings are by temptation, and adventurings by preemption : Tempta- proud adrcn-tion beats down that actual ftrength of grace refitting: but wrings upon prefumption tramples down the light of the word oppeflng: fin * therefore prefumptuous finners are faid to fmne with an exalted, or high handy the finner doth put^afide Gods wii!,and prefers his ovvn : Our tongues are our own > faid they , who is Lord over us ? Pfal. 12. yea, they are faid to fet their Note* mouths againft heaven, q.d. what tell you us of the Lord; of his difpleafure or pleafure : As for the word which ihou hafi Jfokjnin the nam? of the Lord we will not do It , faid they in Jeremiah 44. A man doth even try it out with God, and provokes him to his face: and maintaines the devifes of his heart againft the purity and equity of Gods will.

2. In prefumptuousjinnings a man knowsth? thing and way to J n themamaa be unlawful : and therefore the prefumptuous finner is op- knows rhe pofed to the ignorant finner, Numb.i^. not that every fin-thIn S tob ?*w-ning againft knowledge fabfolutely whatsoever, is aprefum- wu ptuous finning, is againft knowledge, and without groffe ignorance ; the prefumptuous finner holds a candle in one hand, and draws out the fword with the other; my meaning is this, that he breaks through the light of knowledge , discerning the way to be finful: yea, and flaming upon his breaft, working in and checking his confidence, notwithstanding all which, yet he will prefume to offend and proceed in tranigreflings ; Tis true, even a good man in many particulars Objeffi. may and doth fin, not only againft habitual, but againft a-clual knowledge, but this is through infirmity, not through ^ol % contumacy : he approves that light againft the finne,and doth not maintains the fmneagainft his light,yea, he yeelds not only by approbation of judgement, but alfo by refolution and defire of will to imitate the light, yet through the weak-neffe of his power, and from the force of an hafty temptation, he may fall down even at noon-day ; but the prefump r uous finner fees-light as an enemy, and therefore willingly breaks

through

through it to the way of his finne : yea, he makes his heart to uphold the fin againft the force of his knowledge, and drives back the arguments with a refolucionjthat however he will have his fin. He adventures 3. The prefumptuous (inner (in that kinde of finning) ad-againftexpre[$ ventures again 1 } exprefs thred tings : thus it Hands with a man, threatmngs. j^is heart and Satan incline andegge him to finne, but God and Confcience fhnd in the way againft him ; as he faid of the fword to loab, Knowcft tho:i not that it will be bitterneffe in the end, fo God faith to him, thou (halt not have peace in this way, it is the thing which I hate and abhorre,and I have revealed wrath from heaven againft it: but in preemption the finning foul Reps over the threatning to the committing of the fin: that fword of God which may keep back ano:het man, yet though God lets the point of it to the breaft of a prefumptuous finner, it will not Have him otf from adventuring: therefore the prefumptuous finner is faid to bleffehimfelfin 5. hu hearty though God threatens a curfe , Deut. 29. this is a

truth that a prefumptuous finner is not changed by mercies, 1 nor affrighted by threats, but as the Leviarhan in fob, laughs

at the fhaklng of the fpeare ; fo the heart of a prefumptuous finners puffs at all divine warnings and menaces: come , faid they, let it come that we may fee him : As there is not a love to the goodnefs of God ; fo there is not a fear of the great-nefs of God in prefumption. They arife ^ Prefumptuous fins do arife from afalfe confidenceitherc are two ft0l fil things upon which theprefuming finner doth imbolden himfelf.

Q?thc n fadlity l ' ° ne ls the facility of mercy, when a man fets mercy of mercy. againft finne, he doth well, (becaufeGods mercies fhould draw our hearts off from finne,) but when a man fets mercy againft Juftice, now he offends; yet thus doth the prefum-tuous finner, perhaps there is not in every prefumptuous finner fuch a fpirit of Atheiftical madneffe ; that he is abfolutely carelefle of all that God threatens, nor is he fo miferably prodigal of his foul, that he rejoycerh to have it damned, nO) he may and fometimes doth apprehend threat-nings,yea,fo that his heart is caufed to demurre , it maybe 41 flopping apprehension (r;) fuch as may make him ftudy

how

how to purfue his finne, and yet to wave and decline the edge of the (harp th r -*at:iing , and this he doth by oppofing mercy co jutticc ; 'tis true, this is a finne, and divine juftice will not cake it well, but I will adventure on it, hoping that divine mercy will pacific the rigor of the threatning, I will fin and offend Juftice, but then I will decline that Court, by flying to the Mercy-feat : God is o; a gentle heart, eafic to be en-created , and will be prefently fatisfied and appeafed: Juft like a man who will break his bones, becaufe he trufts to have them quickly fee by a skilful Chirurgion, or like a lewd child, who adventures to outrages, upon the fcope and allowance of his fathers goodnature : This ground of preemption God fully intimates in Dent. 29.1 9. when he heareth the words of the curfe , that he blejfe himfelf in his heart , faying I frail have peace, though I walk^ in the imagination of mine heart, to adde drmkennefs to thirft^&c.

Beloved, this is certain that preemption difpofcth of mercy beyond all allowance, and writes a pardon which God will never allow nor leal: it will dare to runnc in debt upon a conceit of a difcharge, and clearing however: as if Divine mercy were nothing elfc but a prefent untwining of all the knots which we make , and a crofting of debts as foon as enrred , and ferved for no other end ,but that men fliould be bold to finne, and cheerful after the commiflion of it; But verily mercy is more precious then fo.

2. Another is the [elf poffibility and flrength of future re- Ofthefelfpof-pentance : he is one of the word patients in a way of finning , fibi lity °* **■ who is confident that he can be his own Phyfician : no foul wre re P €n ^ inCi wounds it felf more then that which vainly thinks that it can prefently cure them ; preemption is notalwayes carried upon an abfolute hope of mercy, but the finncr being more piercingly undemanding knows that mercy is a fpecial Charter, and fuchabalme as is fpread only upon a returning and humbling foule; here it is that this prefumptuous perfon will adventure ro finne upon a confidence that he will ( notwithstanding all this ) fafhion and polifli his foul co a meet capacity of mercy, by hereafter repentings andhum-blings: he doth fooliflily delude his foul with a fancy of fuch

I things

rhings which exceed his power. There are two things which the imner cannot aflure himfelf of.

One is the lengthnlng of bis life: for this candle is lighted and put out, not according to ourdefires, but according to divine pleafure :• all life hath its limits from the Lord of life and death: he who linnes to day, cannot be affu ed that he frail live till to morrow. Now repentance is a work of this life : death bindes us over to fentence ,and then 'cis too late to return: And therefore every prefumptiious finne r adventures boldly upon that which cannot be his, beyond the time prefenr.

Another is the returning of the h"or- fromjiune^ though our natural principles can give the wrund, yet they mult be fu-pernuural principles, wh'ch give the cure: our own hearts can caufeusto fall, but Cods grace only is that which raifeth us; Now Cods grace is Gods gift, and not mans Pock t though we alone can fall off from God by finne , yet none but Cod can bing usbacktrom fin by true repentance unto himfelf: yet preemption makes the heart bold, not only with time (which is in Gods hand) but alio v\i*h < : race, mSkh is only in Cods gift : Though I fnne,yei I will hereafter repent, rhus the prefumptuous ioul, whofe life may be indantly cut offend to whom Cod may therefore deny his grace to repent,becaufe it diet before-hand prefumeto fin. Iris with a ^ m j n many prefumptuous fwnbgs there Is a flighting eon-

fjm!!^* 311 * tempt : therefore, Numb, i ?.$o, ft* prefumptuous finning is called a defpifing of the Word of tie Lord : the foul that doh ought prz'umptuoufly-, &c . fkall be cat off^ because he hath defpi* fed the Word of the Lord^ &c. to defpife the Word of the Lo d, is to efteeme of it as a vaine thing , to difregard it in his authority and Majefty over our confeiences, and hearts, and wayes : As if a foul fhould fay, what care I though God doth fpeak thus and thus; I w'll not be curbed, and limited, nor retrained: this is to contemn God: And it is called a rebelling againft him, Dent. 1.74. / ffak* unto you , and you would not heare , but rebelled against the Commandment of the Lordy ani went up pre'umptuoujly to the hill.) It is called 2 cutting if Gods Lm behlnde our back^ y Cod hath hemmed

and

SCBtyt*

and circumfcribedthe foul with precepts, within which if a man walks, he hath God to be his fecurity, but in prefumptuous (innings a man will exceed his limits, and yet believe a fafecy : this very thing is expreffed in Deat.i-j % 11. According to the fentence of the Law^which rhsy /hall teach thee>and ac~ cording to the judgement which t! ej fkali tell thee r thost {halt do , thou [halt not decline from the (enttnee which they fhall jherr thee^ to the right hand or to the left , ver.I 2. And the man thap willdoprefuvptHonfiy-, and will not hearken to the Prieft, &c. even that man fhall die^ ver. 15. And all the people 'hall h ar 9 and fear , and do no more prefvmptuoftfly; There you fee that prefumptuous finning confuted in the 'flighting -of the fen-cence of the Law by thePriert: the Prieftfaid, this is it which God would have you do : This is it which he would not have done. Now the perfon who finned prefumptuoufly, would not itand to this, but would break over this fentence, and would £0 in his own way, he difregarded what God fpake, that fhould not be fail rule,no not his.

6, Laftly, prefumptuous (innings may rife hi :her then all * f ma 7 arI ^ c to this, as when amanfmnes not only knowingly and wilfully, j?. s,1 . cc an<J . d ^T but mo ft mdicioxfly,an&dcfpiteftilly again 11 <fjod and Chris!', Q 0 8 d * 1$™ the Apoftle fpcaks of fuch prefumptuous (inners, who tread Chrift* under foot the Sonne of G&d y md do defpite unto the Spirit of Grace , Heb.lo.29. And whocracifie to them'.Ives the Sonne of God afresh, and put him to ax ope?? flr.ame, Heb. 6.6*

This kinde of prefumptuous (inning, fa no: only to finne, though a man knows it, nor on'y to i~n , becaufe a man will (in, but it is al;o to fin on purpofe to dishonour God, and to vex his holyfpirit; the foul isgrovn unto that abominab c infolency , that a man even plots deliberately how to crone God, and will therefore apVy hi nfel? to fuch words and a&s, becaufe he knows they wil difpleaie God ; this is the • very top and height of prefumptuous (inning : when a man in a fober and calme fpirit exempted from violent difeafes and jftrong paflions, anrlinfolen'.ly turbuleot temptations,.(hall in fober circumflances, deiVerarely, and of malicious and fee purpofe encounter God, adventure iniquity,to provoke God: he knows that the worft which fhall befall him is damnation,

I 2 but

but he cares not for that, he will however have his pleafure in finne, and will ftrive to defpite that God >whoftandsin a juft enmity to his foul and fins.

« wi --.

SECT. IL

Qacft. 2. \X7 Hat that (trength ts which kjeps back^ regene-V V rate perfons from prefumptHOHs finnes ; and

Whit that ftrengthis

ba^^the?/- wnac difference'twixt'the reftrainings'of evil men, and this

generate from keeping back of good D*vjd_

prefumptuous

finnes.

Reftraint is any kinde of (top betwixt

Sol. For a more diftinel: knowledge of this pointy obferve a few, particulars.

I. %cfiralnt is any hjnde offiop 'trvixt the inclination And ths object: when the nature is inclined to fuchor fuch a thing, and a barre falls in, to keep them afunder, this is reftraint. the inclination ^ s vv h en God bridled up the^r*from burning the three chil--and the &)&*<■ dreni and the Llon y from devouring Daniel; and AblmeUch from touching Sarah', and Lab an from hurting Jacob , The natural^ inclinations of the former, and the morally evil dif-pofitions of.the latter, were chained in, they were flopped,, they were hindrcd in refpeft of their actings and exercife. All creatures are capable of reftraint, becaufe under a Su-preame power; only God cannot be retrained : but for all-creatures , their natures, and inclinations, and operations, are under his command by the Lawe of Creation.

2, %eftralnt of an) Agent , arlfethfrotn a greater firength of a Superior Agent : whatfoever keeps a man back from a frorna greater ft n f u l acting , it is (at that time ) whiles^ a reftraint of more ftrengthofa a $ u ally ftrong force, then the prefent inclination is; as in the. flopping of a-ftone or water, that which is unequal in ftrength , a leffer force is not able to keep in the ftron^er: the cords wherewith Sampfon was bound, were no reftraints to his motion and efcape, for his ftrength exceeded them, and he eafily brake them afunder: But Gods decree and provi-dcacc is a reftrtiw to the raging fea: and his power is a reftraint

Reftraint of a ny agent is

fopcrior agent.

reftraint to gird in the malice and rage of man , becaufe, though finfull inclinations be ftrong, yet God can over-rule, and bound, and bind it in.

I. AU Reftraintsprefnppofeth an aptitefa a dlfpofitjon ready to Reftralmsfup-run, and get oat. The Child whole defire is to lie in the Cra- pofe a readinefs die, it; not there faid to be retrained: and the Tradef-man-, togecouc, whofe (hop is his paradiie, is not therefore retrained from going abroad ; but when a fervant would be gadding, and yet is kept in, this is Reftraint. In every man there is too much {in; Corruption is in us all, and it is with it, as with a Child in the womb which would be breaking out into tbe world ; or as with fire kindled within, which would be flaming abroad; fuch an aptnefs is therein our finfull inclinations to fecret, and then to open actings. Now the Cohibition, the inclofing, the locking of them in, is properly Reftraint.

4. All %eftraint of fin Is from God. That God whom A |j reftr|in ( David here defires to hold, o: keep him back, did alfo finfcf^nGod. with-hold Abimelechjf&zy in Laban, keepup£/k«, keep off Saul; and it is granted that there are feveral means and ways of reftraint, natural, moral, fpiritual, ( as you (hall hear anon) but it is God in them which caufeth reftraint; he im- N prints fuch a vigour into thofe Arguments, into thole Appre-henfions, that they fhal! bind, and chain, and hold in the nature, which elfe would not jud^e fo ferioufly , nor fubmit fo ealily to impedition or hinderance : as the horfe rufheth into the battle, if left to his own fwing and violence ; fo the heart of man, if left to itfelf, it would put no periods to wickednefs, but would grow from evil to worfe, and fill up all the meafures of iniquity. There fhould not be one righteous Abel , but every C^ n would kill him ; not a Jacob , but Efau woulapurfuc him ; not a David, but Saul would hunt him; not an Apostle, but Herod would be-head him :* AUChriftian Religion would lie in blood, yea, and the very order of nature would fink into confufion by the efficacy of that finfull corruption which is equally divided amongft all, if God did not look down from heaven, and reft rain the rage of fin in all. All evil me*

j. All evil men are not equally reftralned by <jod ; which are not equally

I 1 appears reftralned,.

6z The Anatomy of preftiMptHOHtJins. Chap. 3.

appears both in the matter, and in the meafures of (innin^ : fame evill men do nan breakout into all horrible kinds of fin : fome, though they be at the fame fchool of particular finning, are not yet in the fame form, and height, or degree of fin, though they be at the fame trade ; yet their skill and thriving in the fame (in is different: Every D;unkard is not the mighty man to drink, and every fvvearer lets not his tongue loofe to thehigheft blaft of Blafphemy* There is no man fo high in fin, but if God fhould ceafe to reftrain him, he would yec plunge himfelf into a deeper guilt.

6, The reflralmng of'any firmer is an Aciof amercifull 'Tro-Reftcaimng *& v iA eyiC e unto him. Gods Juftice begins already to fmoak a-aft of "merciful %* m R a man > when he totally leaves the rains unto him, when Providence/ h e S* vCS ^ im U P t0 himfelf ro his o vn vile affections, reprobate mind, to his own Counfels and wayej, and will no more ttrive with him, but ca(i him off to himfelf. But it is a great M^r-cy when he reftrains: though renewing grace be the faving Mea-y, yet retraining grace is a great Mercy, when God will not let a mans (infull corruption take its full walk : for rz&mntdimimfteth gnilt y whereas, if this bndle were off, a man would increafe his finfull accounts by infinite iterations and multiplications of finning. Now he is kept from inlawing his depts,yea,and ic dimivityeth fin ; whereas a man let loofe, would diffufe fin, caft his fire-brands about,draw others to a confociation of evil, and fo fet up the trade : now by rc-ftraint,(inning is more contracted and narrowed: yea, and it diminiftieth vt>> ath and jud?emtnt : for according to the number and meafures of finning, there fhall be an equal proportion of vengeance and punifhment,the greater (inner (liall have, and feel the (harper flames of hell: but now rcftraint keeps in the (in,and at leaft makes it iefs (infull, ( i%r as (in (ticking in the inclination is not fo d^tp as that which flies out of that into a&ings and confummations ) and fo confequently is a means to leflen the heat of future torment. God doth re- 7. Cod doth refir-tin the <r 00 / and the fad fromJin. The evil ftrain both the man [ s f 0 wholly carriedb'y a finfull nature,that if God did not

ladfromfin kee P him back; he VVOu!d brin S a11 t0 confurion « The good man is fo weakly good, that if God did not prevent, and inter-

pofe,

Chap. 3. 1 he Jnatomy of f refumpl nous fins. 6 j

pofe, and with-hold, he could not with-ftand fo much evil as now he doth.

How great a Mercy did David acknowledge a Reftraiat from fin to be, you may fee in his own words; i Sam.z 5. 32. Bleffedbethe Lord God of ifrael which hath fent thee this day to meet me, Verfe 33. And bleffed be thy advice , and bleffed he thou which haft kjft me this day from ftending inaosent blood.

The Father huh two Children, one youn?•, and the other old : if he doth not keep in the elder,rK will be iike the 7V^ ; -£tf/,i"dl A\ y and be riotous: it he cloth not hold in the other, he will fall,and be like UMepbibo 1 ethfcmz on both feet.

Evil men have ftrong corruptions, which God is pleafed many time?, many wayes to keep within door, he will not fuffer all their intentions, defires, projects to fee.the light.

Good meti'hzve weak graces, their own legs are not able to bear them up, and ftrong temptations and occafions may iborj lay flat a weak defendant , and therefore God is pieafed yet to brick in that remaining cor: uptionto keep off the foul, or fomething off from the foul, let* it fLou!d fin: we fee it inexperience, that grace alone is not able to keep off fin: Grace can keep us, whiles God keens the yace : but if God leaves us to the aflayes of our own bd\ ftrength,we are unequal Combatants in the field.

8. God doth diver fly kep backer reft rain men from partictt- God 60th di- ' Urfins and (innings: fometimes , \ W^V^m

i. By inliv ning the con Vience, which being ftn&ly awaken- B/cnliv«iir!g ed, rifeth to fuch an bei ht of impatience, and choler, and of Confcienck rage, that the finner is willing to let go the finning, rather then to ani wer the fcour^ing inditements and threats of conference for it. As the luxurious patientv though he likes the fparklin-; wine, yet he dares not crink it, leii his fpirk fhould be thereby inflamed, and burn him up; even an evil man , thou h he be.not af aid of f n, yet he may be afraid of conscience, and may the^tore be kept back from his finning, as the Coliiar from kti* ling his coals, not becaufe they arecO'ls, gy f e jf-rcfte=. but becaufe they are burning hot. ^i ng a pp rt , ;

2, By j elf-reflecting apprekenfions : the love.that a man hath henficnf,

to

to himfelf, may be a means to keep him off from fomc fin-full a&ings: for fome finning havefuch infamy,and charge,and .envy, and lofs, and danger indorfed on them, that the very prefent arrearages of fin do prev\ul,and keep off the man£rom adventuring; he will not (trike the bargain for payment fo {harp, and fu;e, and prefenr. Svleealim- *' By I gal ir^rimings \ Go<\ is pteafed many times tofet primings. U P the flaming fword, and the fhadovs of hell before the eyes of a daring (inner ; cells him plainly that he will call him to an account, and wrath fliall be his portion, if he will not forbear thus to provoke him: whereupon he for* bears. By denying ep# 4. By denying andcr offing opportnmties : when a man hath .portuniciet. prepared himfelf for a fin, then ^od doth fo fecretly direct thcwayes,and the eyes, and the prefenccof other creatures , that the (inner muft keep in the cup which he hath tempered , and dares not draw the fword with which he is girded , not a£t the evil which he did before earneftly intend to profecute and finifh The finner doth not always fin, not that he wants an heart, but becaufe he hath not a conveniency; as the fhip ridged may be wind-bound : though the ereedinefs of fin • thrufts on the finner, yet the wifdom of the flefli will keep -it in, till the feafon of finning may futably match with the former contrivances of (in. Efatt deterred to flay,his brother Jacob till Ifaac died. • u h u 5-^7 denying, or with-holding of temptations. Beloved , Ine Stations Thou S h evil men ^e under the power of the Prince of the " Air, yet I conje&ure, not in this fenfe, that they may tempt

them when, and how he pleafeth 5 or that they muftnecefla-rily aft every fin to which he tempts them,But as God is pleaf-ed, when Satan doth many times tempt them, yet fometimes to reft rain them; fo he is pleafcd , when Satan would tempt them, many times to reft rain them, well knowing that his temptations would eafily draw out matter already prepared : An heart which hath won it felf to a fin,may without any more ado, by the very prefence of a temptation and occafionhe inftantly wrought unto it. By caufing 6t By <4H jfw Diwjim, which may call afide the impJoy-

diver&ons. * * k ment

ment of the Tinner another way : As when Saul in malice railed a perfection againft pavU^ and had hemmed him in ; God yet retrained Saul, by letting in the fhiiiftims upon his County, with-drew back the execution of his ragefuh in:cn-tion againil David at that time.

7. Laftly* By beginnings ardfu^forting^ And \nl*rging the By a principle principle of fanctificariottj which is the fweetcft reftraiut of the °* fanaifccaci-heart from hn, drawing it off, Enabling it againii inclinations 0Bt and temptations: and fuchakindof 'holding back doth Da-I'/Wpray for in this cbce, viz,, a fancying reitraint, a renewing reftraini, afubduingRellraint.

9. Thereftrainiug of good men are exceeding different from The reftraim* thofe of <vilmen\ though the fins from which either are re- j f e S ^f r ^ n drained may be common, yet the keeping back of one by re- " 0(n [ho^of newirg Grace^ and of the other by meer nftraimng gr*ce, are evil men* very different. v.g. They differ,

1. They differ in the fountain for keeping off by meer re- - . r . (trainings, proceed from the care of univerfal providence, but kecpin r back by renewing?, comes from a fpecial afte&ion of God in Chart : God hath an eye over all his works, and a mercy over them too. he cloth not totally leave, no not the finfull Creature, but expreffeth a Providence in permitfions of fomething?, contradiction of many things , reitri&ion of many things, and ordination of all things : though men be defperately evil, and as it were the lords of iin,yet God will be known for eve to be the Lord of nature by circumfcribing, and abridging, and commanding it in its propenfions: Buc the keeping back by renewing grace, this doth arifefroma tender love, a moil gracious affection which God bears to his fervanrs, like the Father with holding of his dear Child from a (word which might hurt him, or meat which might make him tick.

The retrainings of evil men are from the Wifdome of di- f n the for « * vine power, and the cohibitions of good men are from the im P rcffion « goodnefs of fpecial favour. They differ again in the form of Imprtfion: for rertraint of evii men arife only from argu-ment, but thofe of good men,depcnd upon nature as well as argument. In the former, it is argument alone which makes

K the

the flop. In the latter it is argument and nature both, as t^bner ii\c\xo Afahd ^ 2 Sav.z.zi. If I (hwtd [mite thee bowfrould I look^thy brother Joab in the face ? there was naked argument. [' How can I da this gr at evil , and Jin againjl God ? as Joffh faid to his CMiftriJs , Gemfs^^ t h w was a divine Argument , and an holy nature ; bid a man to grafp a toad, his very nature ihrinks back from this * bid him climb by a little rope to the top of an high maft in the' midft cf the fea, and here Argument or reafon 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. - . . J. They differ in their entrance and fci^ure; The Re-

cranccanTfci- ft rainil V? of evi: men are but as locks upon the out-door: and *ure* the keeping back of good men is as the lock upon the Clofet;

one is an impedite to the actions, the other is an impedite to the inclinations; one is a b idle upon the lips and hands, the other is a bond upon the heart and difi oficion ; the one may feal up the lips that a man co r h not fwear : the other tempers the heart that a mm fear* an oath. la their Effi- 4- Tn ?y differ in their Efficacy-Refknimngs of evil men do cacy. not impair the flare of fin.no more then chains and prifons do

the nature of the thief or Lyons: Look as iz was with the fire, into which the three Children was caft, the retraining of its burning Aft did no way prejudice, either the nature of the fire, or the faculty of it to burn, only it did fufpend the aft : fo it is with meer Reftraints about moral things , though it doth give a Supersedeas to the evil aft , (for the prefent) yet it grants not a Capias corpus , the body of fin is all one, as De-forc. But in the keeping back of a good man, there is not only an inter-let of the Aft,but fome meafure of diminution to the finfull inclination. In the fairncft i 2 They differ in the Jaimefs of equality: Meer Reftraints ©f cquility. do not deal juftly with fins, they make a flop in one, and leave open a gap for other (ins : like a veffel of many holes, though the water break not out in one place, becaufe it is flopr, yet it freely flies out in the refl: fo where a man is retrained only, ihough that fia cannot find a way in that vein, yet it will find a

courfe

Chap. 3. The Anatomy of prefumptuons fins. 6y

courfe ( like the water which is hindred underground ) another way : But the holdings back by renewing grace do indif-pofe generally and evenly.

6. They differ in the fulnefs of duration : formecr Re-j n t h e fulnef* {taints hold in the nature, no longer then the things remain, of duration. byvertue of which the mind was restrained. Letrhefearof

death expire, put afide the edge of the Law, be fure that fhamefhall not follow, and the only reftrained finner breaks open fchool, fo that he goes to the fin : Bat holdings back by renewed grace arc cohibitions of the heart upon permanent grounds, viz. the perpetual contrariety twixt God and fin, twixt fin and his Will, and Holinefs, and Goodnefs , and Honour.

7. They differ in this, That the heart of a man only re-1n Reftrtlmt Strained, doth, being at liberty, f like waters held up) pour mcn l ro " forth hjclf more violently and greedily, as if it would pay ufe fflSJ?. M * for fo be a ranee ; it abounds in the fin, and makes a more fully

wicked recompence for the former reftri&ions. But where the foul is kept back by renewmq grace, it doth not multiply Jin, Not far ia rebec aufe of lefs pracHfe now, but is labouring a fuller dimi- swings, nution of fin, oecaufc of too much practife heretofore.

8. They differ thus : An evil man is kept back^as a pr if oner Rcftramti arc by force again ft his if III ; But a good man is kept back^as a™ <viliaani Petitioner, it is his hearts defire, O that my wayes tverefo di- [° r £ ™ ^ reeled that 1 might keep thy ftatutes : order my fteps in thy Word, mins'defirc and let not any iniquity have dominion over me : Keep bacl^ thy and joy. ferv 'nt from prefumptuous fns.

It is an evils man crofs to be retrained, and a good mans joy to be kept backJ:om fin : when fin puts forth it felf, the evil man is putting forth his hand to the fin ; but when fin puts forth ir felf, thegood man is putting forth his hand to heaven , if he finds his heart yielding, out he cries, O keep b ck^thy r ervant : An evil man is kept backjtom fin,as a friend f-oma friend , as a lover from bis lover , with knit affection*, and projects of meeting : but a^ood man is kept back, from fin , as a man from his deadly enemy, whofe prefence he hire*, an^with defiresof hisruine ana deftru&ion: It is the good mansmiferyjthathe hath yet an heart to be more

K 2 earned

God keeps back his fcrvancs from ftnnc. By prcveming grace.

By aflifting grace.

By quicknirg grace.

tamed and mattered : It is an evil mans vexation and difcon-tent, thatftill, or at any time he is held in by cord o bridle.

And thus you fee what David aims at , in defiring to be. kept ^r^from prefumptuous fins viz,, not a mecr iufpenfion,' but a mortification, not a not-acting only, but a ubrfuing oi the inclination, not for a time, but for eve. Neveithdefs, methinks, there may he fomething more added for the opening of this point, Keep back^ thy fervant from prefumptmns-fins.

Take what I conceive, briefly thus, God keeps back his fervants from fin.

i. By preventing Grace^ which is by infufing fuch a nature,, which is like a Bias into the Boul,drawingit afide another way: fothat holy nature which God confers on his fervants, doth fecretly draw off the foul from the confent, appetition and prac~Ul£ of fin propounded to ; he foul.

2. By afflfilng Grace, which is a further ftrength fuperadded to that nrft implanred nature of holinefs, like anhanJupon a Child holding him in. This Divines call, a Co-operating Grace, which is an excefs of divine ftrength, to that ftrcngth which God hath formerly imprinred in preventing grace: which whether it be an inlargement of habitual grace in the natural meafure of it, ( as when health is made to rife to a greater degree of ftrength)or whether it be an efficacious motion of Gods Spirit, powerfully ftrengthning the inherent Grace tothea&sof averfation and refinance of fin and temptation ; It is, I conftfs, an acute and difputable inquiry, yet whether the one, or whether the other, the foul is by either more confirmed, and eftabli/Led, and upheld, and kept from fin ?

3. By qnlcknlng Grace , which is, when God doth in'iven our graces to manifeft themfelves in actual oppofitions, fo that the foul fhall not yield, but keep off from entertaining the fin: As when inthemotions of fin, he inflames the heart with an apprehenfion of his own love in Ch. ift, and then excites our love exceedingly unto himfelf again, whereby the heart is made marveloufly averfe, and to deteft any clofure with this fin, by which fo ample, and gracious a love fhould

be

be wronged and ?bufed; or as when in the temptations to fin> hw excite? that aftection of holy fear , which works that filial and awful regard to a great God and a good Father, that the foul is brought into fojephs temper, how can I do this great evil and finne again ft Cod,

4. By dTretting grace , which is when God confers that cf- B y dirt&mz fectual wifdome to the minde, tcnderneTc to the.confcience, gracc * watchfulnefle to the heart, that his fervams become greatly folicitous of his honour, fcrupulo'ifly jealous of their own ftrcngth, and juftly regardful of the honour of their holy pro-

feflion. And therefore they decline all occasions of the finne which may over-lay their own ftrcngth^nd dailies not with the temptations, or with the firft motions: Bui as they are in fear of themfelves, fo they are in defiance, net only with apparent iins,but alio with the appearances of them: and fhun not only the fins, but the inlets and preparations to the hnnes: and verily he fhall be much kept from the fecrecy of fin , as a King who is wife to keep off Parle with the Ambailados of fin, I mean occafions, which do negotiate with the foul, and prepare it tolofe its own ftrencth.

5. By doing grjee , which is- when God effectually enclines By doing grace the heart of his fetvanrs to rhe places and wayes of th^ir refuge, fafetiesand prefervarions from fin : By enlarging the

fpirit of fuppltcation which tantes the foul to its ftrength 5 prayer enga|eth God, and this we finde,that the praying Chri-ftian is more kept from fin, then the difputing Chriftian : for though finne be fironger then reafon; yet God is flronger then fin: by framing the heart to the reverent and affectionate ufe of his Ordinances: A man many times comes to the vvord a combitant, but is fent away a Conqueror, comes hither as a purfued man, by fin and Satan, bur here God gives him a Safeguard, a protection; and fends him away armed with mo r e holy refolutions, courage ami defiance, by ftrengthnin?, his graces, by affurin^; his love and ftrength, by making the finne -more vile and odious.

K 3 SECT.

yo 7be Anatomy of prefitntptHOHsJins. Chap. 3.

SECT. III.

Why Dirld £fafi$*%jQ&t proceed to the third qutdion^hat caufes or p *-* < h ^ L^i r?afons there jhould be which might move David

ktpt ?cmo f e- tf) * pit H p t fo; s p r ayer , Keep back^t,jy few ant from prefnm^

fa-u.itoaukfins•«,„', f

1 fttWHs jinxes.

Sol. Reafons thereof are many, I will touch them, though under a few heads, v#&

i.Inrefpeaofhimfelf. '2. In refpeil of the nns themfelves, )3. Inreipeftof orhers. ,4. Jn refpectofOod.

1 .In refpeft of himf^If. In refp«a of 1. If he considered himfelf, there were Efficient grounds himfelf. for fuch a pet i t i on> becaufc

Hisaptnefj ro '• &&*frntjT*tyf vertue of original corruptions, even** prcfumptnoMs frefttnftuous Gnn s. Ee'oved > I aare noc traveife rhe extent Bra. andcompaffe of finne(in refpe& of aptitude and poilibility^

even for a good man: of this I am fure, the ieait fin is farther then he flrouldgo, and the higher he mointsin fin,the deeper are his own wounds; no man en be iafely bad , or comfortably finful : Neverthelefs, this may be laid, that though there be fome top-f^m, which perhaps, a good man doth noc commit, yet there is fcarcc any finne for kinde or degree, which mi; ht not lay him flat, k God did not hold him up, and keep him back.

The reafon whereof is this, becaufe original finne, which cleaves to the beft) is not only a rorrupt, but alio an uni-verfal corrupt in lination ; what the Phylofophers conceit of the capacity anddifpofitionin their fir(t matter, that it is il-limited, unbounded, infinite , not retrained to this or that fo r me onely, but in a general way lies open to all impreflions: That is mofttrue of ori.inal corruption, even in all that it is (for its pa-1 ) a capacity, an aptnefle to any actual vil'any and wickedneffe, a womb of all uncleannefle, a feed of al iniquity,

noc

not diftinguiiHng 'twixt %hz vileft and the faireft tranfgref-fions; Paul complained in %om.'-j. i8. 1 know that in me(that if /nmyfiejh) d»elleth m good thing ; the ilefti (i.) the corruption of iinful nature is an utter vacancy of any good, that is ihe privative nature of it, and then the flefh, /. <?. ftnful corruption, is adifeafed inclination, a filthy fountainc, a lewd womb, a finning fin, impeiling, indfing, egging on the foule to contents and acts unlawful, and that upon all occafions without any diftin&ions of great or little, and that is the positive nature of it: Though inherent grace doth much abate and keep under that finful nature (as a naughty fervant may be held down by a good and ftronger Matter) yet it is of a falfe , deceitful, and capable nature for the vileft impreflions of actual fins.

2. His impotevcy and felf inability to kjej> off himfelf from jjj $ j mpoten( y fuch fimes : Beloved, it is true, that grace is a fweec and en- tokeephim-abling quality ; he who receives grace, doth with it receive felf from fucb a meafure of ftrength proportioned to the degree of grace fi "« received, and no man is io vaine to conceive that a perfon __ receiving grace, can do no more againft fin, then- he who . V' was never armed with fuch heavenly power: - But then Divines have well diftinguifhed, that as there muft be a firft grace (which they call gratia operans) to change the nature within, fo there muft be a fecond grace which they call^r^-tin cs-operxns, to alfift the foul and the firft grace, againft the infolency of corruption, and of actual temptations : grace can do much, but (of it felf) not alvvayes enough to keep off a fin: it is true that the diftance of the foul and fin depends ]\j 0 te o on grace, but that the foul keeps a diftance from fuch a fin, (i, J that fuch a fin doth not engage and lay flat the foul,this doth not owe it felt to the meerand natural ftrength of the the firft created grace , but to that grace , as affifted and fup-ported by an hLher hand from heaven : fo far as I yet conjecture that principally effectual ftrength of created grace is more in its de endance, ri^n in its fe'.f. As an arme is grong , and able to do much f-rvice , and to put off feveral affaults,but pincipally by reafon of its communion with the head , from which if it were feparated,. ic can do nothing

bu&

Inrcfpcftof the finnes shcrafclres.

but fall down : or as the bcame of light from the Sunne, moves, irradiates, pierceth, and perhaps heates and. melts, none of which cou^d it do, i£ there were an eciipfe,an inter-cifion , a cutting or it off from its dependaiice on the Sunne ,-fo grace doth aloft and more, as ic is molt and more alfiftcd from above, from its head which is ChrU, and from God who is the father of lights. Suppofe grace left intirely and folely to it feif, a perfon would be expofed to many and foul mifcaniages: though the water be well heated, yet remove the fire, and the natural cold will return and prevaileover that accidental heat: The natural habits of fin would eafily have the better of the extrinfecal habits of grace, were not thefe held up , and backed by an higher arme, then that of ic felf, or then that in corruption working againit it; you know that all -Adams itrengch was not Canon proof againft Satans temptations; he affaulted andentred his Cattle, and laid him flat and all the world with him. Peter y though a very good man, and a very forward Difciple (one qualified with much grace, and high affections ) yet was beaten down in plaine field, he could not preferve and keep back him-felf, though armed before-hand with a warning from his Mailer, but denied himthrice y znd that with fone high qualifications too: Nay, the great &1 s of the bzlt men we ever heard of in Scripture, (hew thus much , that it was not their fword,and their oAn fpea-, that it was not their own ftren^th which could keep them intirely back, and point unco us, not only the impotency of our own guard , but alio the name by which we ftand, and therefore is it, that David prays, Keep iack^ thy (ervantfr&m presumptuous (Ins. 2. In refpett ofxhefm ( . themselves. The meere confederation of fins (as) preemptions , afford ftrong caufes why David fliou'd pray to be kept back from them : for though every (in conraines a natural reafon of dif-like and forfakemenr (every (in carrying a foule quality in it, and a condemning inconformity ) yet fome finnes are of a deeper dye, and of a more crying guilt, and of a darker black-neffe, and of a more wounding (liarpnefs>and of a louder vile-neflc then other fomc are.

A-

1

Among ft -which higher ranks of iniquity are prefumftuous fns Prefumptuous and [innings \ which may appear thus. fins arc a-

I^ The more fhin'w? light of grace if trampled over for to ?! 0 P^ l {j c act thefw, tie viler is^the finning ; for if naked light makes the ^l^ fpot the broader (the finner ever finnes the more, by. how Themorefhi-much the more clearly he fees his way to fin ) then fhining ning light we light makes it much more hainous,(;.) when knowledge doth as finagainft, the it were wreftle in the confcience,when it doth contend ftrongly vilcr thc fin * with the foul by force of evidence and plain reafonnigs,to ftay it:Butnowprefumptuous fins andfinnings, they are the laying flat (as it were) of fhining light: the foul doth(as it were)fhuc its eycs,and flop its ears, it doth break away to the fin, againft all the difcoveries and clear impleadings of knowledg, gain-faying and withstanding it, the prefumptuous perfon goes not to fin ignorantly,but he doth it by imprinted light,fo the fin as Gods enemy which yet he will embrace as his friend: yea the more Inexcufable that a fin is,the worfe it is; when little or nothing can be faid in behalf of the finer.-thus is it in prefumptuous finings,the man cannot fay I did not know it,I was not warned.

2. The more pride of heart accompanies any kind of [inning , The more pride this makes it the more vile : for pride lifts up the point of the of heart in any fword , itfhakes the fpeare againft God • when the will of^^tbc Cod > and the will of a finner come into a competition about "* Jl finingjthen pride growes high; who is the Lord faith Pharaoh that I ft Ofild let lfrael goe , Exod. 3. who is Lo<-d over us> faid they in Pfalme 12. when the heart goes proudly to fin, it will acknowledge noe Lord, but its own pleafure, and no rule, but its own refo!ution , it can flight a precept, and fco-ne a threatning.Now prefumptuous finnings are filled with pride; I think St. Auftwe had an aime at this, in his expofition of this v. when he rendered the reading of it thus ; comine fervum tnum afuperbiis , keep back thy fervant from prides: as if pride were knotted,and folded,& doubled in prefumptuous finnings, there was pride and pride again in that heart which durft thus to finne: and verily fo there is in prefumptuous finnings a manifold pride : a pride of judgement to approve that which God hath branded and condemned; a pride of will to rife up to that which God would have-thefinner forbear. A pride of fecurity to make a SanfUiary for the foul, when God hath threatned wrath, &c. L ^.Tht

74 ?& Anatomy of pnfumptwm fins. Chap. 3 <

^. The more imfudency and holdncfte attends a finning the werfeitis. There is a double impudency about finning. One of defence^ when the finne hath been committed , of The raoreim- w hich I am not now to fpeak, which is no more but to paint

tm£m the a whorc > or t0 cover a plain lorc > tG lnakc thac feme g™d woneici*. which really is ftark naught.

Another o£ entrance, when the finfu-1 foul [ayes afide all ■fliame, and fear> and modify, and reftraints, and arguments, faid he, whatibevej may be raid co ne of it, whatfoever may come, yet I wi 1 on ; let v>od take it wdl, or take it id , Jet him beieech by mercy, or warns by tfre.nnings, nothing move^neither my peace nor comtort ? nor foul Prevail,nor my fhaine, nor trouble, nor mifery keep back. But thus it is in prefuinpruous (innings the heart is bold and impudent, which can look lo much mercy in the face>and yet will dare to finne, which can look fo many threatnings in the face,& yet wil oare Note, to fin,which en look its own great miiery (in refpe&of the iffue

and end of the finnin ; ) in the face, and yet v il dare to finne, nay, which can (perhaps J lock many ftrmer experiences of bitte nefs and anguifh for the fame frnfil adventurings, in the face, and yet will dare ro fin : putting the hand into the fire ag^in, which hath burned it, and venturni; to fwim in thofe water*?, where (had not Gods mercy ftcpt in) the foul had iong fince been drowned. _ 4. The more ahufe of mercy concurs to the finning, the more

The more heinous it raifeth the finne: for mercy is the fweeteft ftop of a Jf'hemo finncr ' and fhe kin'ntfs of it (hould f mooth off the foule from MooiisAcfin. offending: what is mercy but that unf eakable readineffe in ' God to forgive a finner; a gracious willingncflfe to fit down with wrong offered , if yet the finner will come in, anHthe abufings of it, are affronts to the higheft love. But now in prefumptuous finnings mercy is extreamly abufed.

Firft, in that it h th not its dirifi eni : the dire# end of mercy is to a ve, and to keep off the heart from finne : There is mercy with thee, therefore (halt thou be f-arel : Pfcl. 130* But the prefumptuous finner is lefft fearful, becaufe v -od is to inerciful,and the mercies fGod (hottldlead to repent anc\Rom. -> m

But the prefumptuous finner yet dancs to hold en the finful

Secondly, when it is made toferve and to encourage fwne J

0 this is thcimbafingofthac high and tender attribute of God , when we draw out from his goodnefle to embolden the heart to wickedneffe ; as if that God vvhofe foulabhorres finne, would let fall any expreflfion to hearten a finner, yec thus ic is with the prefuming (inner, the very mercy of God makes him bold to fin againft God ; the confidence of that eafinefs in God to forgive, occafions him therefore to adven * ture and multiply tranfgreiTions.

j. In re-pit of others. othlfs

David had goo reafons to pray to be kept from prefumptu-

ous finnes in :eipe& of others; as well as in refpeft of him-

felf: whither you confider his genfrai calling (a man ofgood-

nefs, or his particular calling, a man of dignity and place) but

1 will fold them both together : thus then, 2# 'Reafons.

I, Such finnes would be exemplary and noted: There are His fins would three thin s which fet a man upon the ftage, which lift up his be exemplary, actions on huh to the eye of the word.

One is his powerful and attlv andity ; a very holy man is a kinde of a wondrous fight, after which many eyes are gazing: Godlineffe is a very rare thing, and therefore men look much upon him who profetTeth it.

Another is his lingular dignity : lift a man out of the croud, advance him to a place and feat of honour above others, how/ bufie is the multitude to eye , and jud.^e , and imitate him. The wayes and actions of great perfons fare ufually)the prefent copies of the moft.

A third is his notorious mifcarriages , which are like the tayle of a blazing comet ; the great finning of good orgreat men, fall inllantly into common difcourfe and ( perhaps) al-fo eafily into common practice. Therefore great caufe had JXivid to pray againft prefumptuous finnes, which by his practice might prove a common fnare,for who will not confidently write after that finful copy, which both goodnefle and greatneffe have begun : that which the great man doth , the inferior perfen will do ; and that which the good man doth, that tne evil man thinks he may now lawfully do: if knowledge v\ ill venture, ignorance fuppojfeth i,hat it may fafely

L2 follovr,

• follow, and it holinefle will adventure, why fhould profane-nefs be fo nice as to ftop: The way or fa6t is credited, either as nor bad, or elfe not fo dangerous, where either authority or profeifion are leaders.

Now thi? might be fome caufe to move good David to pray to be kept back from prefumptuous fws,knowing how his actions were capital copies, wrote in Text Letters: And that thefinnings of great men are like the failings of Cedars,. which bring do v ne with them to the ground many lower fhrubs: And that the finnings of good men are eafily fnares , whereby other men would encourage and deceive themfelves. His fins would 2. Such finnings from Mm would be trophies to evil men :

evil "men"'°' There ar « e three thin * S whic l 1 Rz(h eviI hearts *

men. Q ne j s ^ e accomplifhing of their own projects and

lulls.

Another is the diftreffes of the Church ; Aha , fo would we have it.

A third is the °reat falls of good men, now like the do* they will bark and infult over the wounded Lion : A good mans fins, which are his wound,and Gods diflionour, is their day of mi. th and fport.

I obferve that there are three mouths which the higher (innings of good men do open.

The mouth of God) Ohow his word thunders his difplea-fure againft the foul of fuch an one who is come fo neere unto him,and yet hath adventured thus to fin againft him , doeft thou thus requite the Lord. •

The mouth of confclence, if we do well and keep uprightly with God, then the mouth of conference yeelds words of oyle and peace (it exceedingly excufeth, comforteth, acquit-teth, upholdeth, &c.) but if we wickedly tranfgrefs and exceed infirmities, O then the mouth of confeience proves like the mouth of the fword , it fpeaks with fharpne(Te,and wound-ings, and terrible amazement, &c. breaks the boms of David j FfaL % I. makes him roar y Pfal. 7, 2.

The mouth of evil men', Now their voice is fet on high, the trumpet is fee to their mouth •, O what Ragings,Rayling<^

Girdings

Girdings, Scoffings, Obloquies, and Blafphemics are inftantly heapeu upon Religion and Prcfcflion, yea, thefeare they, this is thei: holinefs , this their profeflion, this their nicencfs, this the hypocrifie of them all. Now (perhaps) this alfo mi c ht move David to pray to be kept back from prefumptu-ous fins, though not th~ immediate, yet the colateral reafon> Vi*i because he might not give occafion to the Adverfary, chat God might not fuffer by him, nor Religion by him, that he might not lad the hearts of the righteous, nor weaken the Glory of holinefs, nor ftrerch the mouths of them who can blefs themfelves in a courfe of vilenefs, and yet curfe and accufc the godly for particular fails only. Inrefpeft of

4. In r effect of God. God.

Here alfo might David frame ftrong and fingular reafons to be kept back from prcfumpruous fin?. I know there is no- R , rhing in God which a good heatr might not urge as a fufficient ' ea on * argument againft any fin ; but I will contract my thoughts and matter.

1. what God had been to him , might caufe him to pray „ T , - .. k againrtpref^pmousfins I. ESS*

Fgy his temporal kindnefsfb&t was exceeding great, he raided him from the crook to the Scepter, from riie Shepherds tent to the Kings Throne, and now afrer all this, to anfwer fo great goodneis with great finfulnefs>this would be a high degree of odious unthankfulnefs.

His (hiritxal kindne r s, that was more then the former, he did fet his love upon him, and made him a perfonafter his own-heart, gave unto him his good Spirit of grace and joy, comforted his foul in many adv-erfities, compaffeH him about vvith favour, as with afhield, heard his prayers, granted him the, defires of his foul; Othcn, how fhould David do fuch great wickednefs, andfin airainft hisGod ! God forbid that D^vid rhould put forth an hand to fuch an high kind of finniirvvho had received from the hand of hh God fuch high kinds of mercy and goodnefs ; Mercy fhould mnke the ureateft diftance twixt us and fin, and caufe th~ purer walking twixt us and

G ° d , , , ., , % Whathewaiw

2. what hzwas to God , Why ? Dwid was his jfervanc (fee. God,

L 3 the

78 The Anatomy of presumptuous fms. Chap. 3.

the Text ) and prefumptuous finnings are high oppofitions to our fervice of God: David was his child , his fon; and prefumptuous fmnings are great, at leaft incongruities to the way of filial obedience. Should fuch a man as J flee? faid Nehemi* ah : fo here, fhould fuch a man as David, one to whom God was fo near 3 one who was fo near to God, ftiould he break out into the ways of Rebellions, into the a&s of an enemy, into the paths of hoftiiity ? not only fin, ( which may befall thebeft) but fin prefumptuoufly, which befals the worft, not only to be furprifed by temptation, but alfo to dare one in a fin by a proud prcfumption : What for a child to take arms againll his Father, for a holy David to fin with fo high a hand a gainft fo good a God, and fo profefled a Father f no marvel that he fears, and prayes, and that earneftly, Lord, Keep back^ thy fervant from prefnmptnous fins.

No other-might be expected from men profeffing them-felves haters of God, and Lover of fin : but for a friend, for a fervant, for a child , how cm my God take fuch vile dishonors from me ? and who will honour him, if his own fliould adventure, and prefume thus to dif-glory his name , and wrong his, and their relation?

SECT. IV,

Vfti. M^ W * fliall defcend to the ufefull Applications of this l\I point unto our felves : there are four general ufes which may flov from this prayer of David. 1. Of Infiruflion. 2. Of Examination. 3. Of Exhortation. 4. Direction. -. ., 1. For Inftru&ion.

It may inftruft and inform us in divers particulars, vte.

1. To fee our own danger: as the prayers of holy men for

See our own good things, fiiould learn us faith and hope: fo their prayers

ttngcr. againfl- great fins fhould teach us fear and watchfulnefs. There

is a ftory or an heathen man, who prayed to Jupiter to be

faved from his eaemies, one who heard him fo petitioning,

willed him to mend his fuit, and to defire Jupiter to fave him

from

from his friend, for he trufted them more, and therefore they might do hi.n molt hurr. I would add one thing more to have mended rhat petition alfo : He fhould have prayed to have b-en laved from htnfelf; for there is more danger in our fclves, th.n in all enemies or friends.

Oii^thr^n, w*ca r ry about with us vile natures, and treacherous hea"ts: bven thoie aboninuions which fometi r :es we couH have'trembled at, unto the n will our wicked fclves d-iver o,: feives, if God keep us not back. Nuural corruptions will bi 1 fair fo the foulelt commiifions ; and that the match is not finished and a&ed, it h not becaufe we want hearts, but becaufe God reft-ains and hinders. <JWy sal Is ev namo-'g L^ohs, laid Dxvidi In another cafe, affiredly our foul dwetswkh luch a nature, as \'u\ not diftinguifh twixt fmali an i great, but is then moft like it klt y when it is boy ling in the vieii decrees of finning.

Tie temptations cannot be fo black and foul, but our corrupt hearts would ohly kindleby them, and vve fhould embrace them, unlefs there were a v^oJ toftay and ftop us : you know thitH<iz,ad) when the Prophet wept, and told him of that Savage and b a Parous Cruelty which (houid break fom him in rip L inj up the woman, and butchering of the Children : /r thy fervxnr a dog f fud he, q.d.\ abhor the thoughts of fuch unnatural vi hny ; and yet being left to himfelf, he foon a&edtrnr whLh now he ieerned to abominate: even thofe fins which \~n\6t a cry to heaven, as (*jw mur H er, and Soloms unce.^niefs: and the mighty fins which the Prophet touched at, yei, mi thehuhert and ftouteft rebellions, ney have all of rhem in a.l men a natural foundation , and feed ani principle.

Secondly, Not to biaft onr r elves of oxr ftanding. Learn 8-^ft not ow P*«/jcounieltho ghly, Le> Wim that 'tand<t*ke te J let he £ V J. of 0Hr fall, 1 Cor. 10. t -. Even rhou which haft heretofore "bitterly Uandin 5* judged ino: her for hi^ finnm s, art no-vin rhe fime trani-greithn, and thy conui nceis .ill over running with blood ; eithe^ thu« thou art, orrbu r houmay'l be

The'-c be four things whiwh the great falls of others fhould N ott -work inus,W^,

j .Great

1. Cjr:at compajjion 1 It is an ill heart which can rejoyce at other men fins, and it is never right with us uniiil we can hate our own (ins, and fhed tears for others.

2. Humbling fear, Confidering thy felf', left thou alfo be . tempted, Gz\. 6.1. Thy Glafs is made of the fame brittle

mettal, and that it falls not,and breaks, it is'becaufe of the hand yet holds it, not becaufe it keeps it feif. Jf God fhould permit Satan to w'mniw'thee, thou woulJit (perhaps) more readily deny Chrift, and his truths, then ever* Peter did: many a man hath found limbs, becaufe he was never in the field ac battle.

3. Earnefl prayer for continued afliftance : forafmuch as though our Combats and dangers are here below, yet our guards and fafe-comes are there above, and only there.

4. Tender jealoufie. When others fall into (in, it is good for us to fall upon our knees, and watch, fince our forbearance depends not on the b^tternefs of our nature, or great-nefsof ourltrength, but on the efficacy of Gods preventing

, f and affifting grace. U there S the Thirdly, You may here learn, what veaknefs there is in the ftrongeft Chrir firongeft Chriftian: all his own ftrength is not fufficient for fthn. him againft temptation or fin: if any thin^ could keep off fin,

itis graces but grace needs help, as wellasfin needs a bridle : Hold thou me up, faid David, fo jhall Ibefafe, pfalmnp. Look as it muft be a divine Power wnich implants Grace, fo it muft be an Almighty hand which muft mantain it: we can neither form our own hearts, nor conquer our own lufts: What WOuldl)ecome of the Child, if .the Nurfe did not hold him ? And whether would the fhip be driven by a Tempeft, had ic not a Pilot tofteerand order lit None can fay what fhip-wracks would befall even a good foul, were it not continually .preferved and lookt unto by a good God. Our ftrength and fafety is more in the name of God and Chrift, then in our own defence: hence it is that our Saviour commended that petition, even to the beft> (Lead as not into temptation) not that -God tempts any man to evil, but thatSatan would eafily lead us into fin : Did not God lead us out ? his fuQgcltions are crafty, his temptations ftrong, our hearts deccitfull > our gravies

weak,

weak, our hands feeble, "our refolutions infuflficienc, fothat we may all cry out in this cafe, as Peter in another, Help Ma-fler^ orelfewepenjr.

Tis true, we muft refift, and we muft handle all our wea- oyj e ft % pons, and we muft feek, and we muft refolvc, and we muft ftudy, and we muft hear, and we muft read, and we muft dc- ^ dine, but in all thefe, yea, with all thefe, yea, above all thefc, we muft take in the Lord, and depend upon his help, Lord y Keef'backjhy fervant, or elfe none of thefc (without him ) will keep off the fin. That ioul is moft kept from fin which keeps moft to God : None can keep up a fouJ, keep off a fin , keep back a temptation, fo as God can do.

SECT. V.

2, Of Examination. ^r^

Examination*

NOW let us come yet more clofe to our own hearts, Davids care is here againft prefumptuous fins; But how (lands it wit hour fouls ? Are we in the lhallows only, or have we adventured into the deeps f it is true, that there are fome prefumptuous finnings which are paft all (Lore, they are out n . -*

of the reach of all recovery, therefore I meddle not with JSwuous Sachem ; but then there are other Degrees which are } f hough very n j n g very fcar-fearfull, yet recoverable* Confider, ful,yet recover-

1. Prefumptuous [innings arife more from the manner then "Wg

the matter , it is not alwayes fo much what is done , as g refoi JSt " 0ui how the foul behaves it felf in the finning, which make it moVfrom the prefumptuous: A little fin commited with an hi D h fpirit may m ?nncr then ' therefore prove an high fin. themacter.

2. Again, In times of, much llght^ithcr there is much formal In times of^ andexpliciteprefumption> or elfevertua' and interpretative pre- ^fcjj tt ° ere J * fnmption: for where fo much is afforded to lighten and keep ™ yYrtuTpre. back, it muft be reputed as prefumptuous, yet to adventure fumptien. on. Habittt! pre*

3. There is Habitual preempt ion y when a man will hold on famf" on and in a courfeand way of finning : and there is particular pre- ^jjf3on ^

M fumpti—

^\*n

fumption in fefpeft of this or that fa&: now one of thcfe moft men do touch upon.

I know you like not to be handled roughly in this thin**: fucb

is our hearts, we had rather have our fins concealed then un-

Drcoveriescf cafed, and dill conceive that we are not fo bad as rheworft,

?jnni!r P j ta0iiy therefore let me propound things unto you more gene-

1 mngJ# rally.

When men I. What call you that kind of finning when we bur j"dves

venture upon will venture upon the fame fins which we condemn in others > the fame /ins Rom.2.1. Th&u art inexenfable, O man, whosoever thon art that ino{k n ° Cmn judge & > for wherein thou \udgefi another, thou condemnefl thy

felf for thou that judges~i doft the fame things. When the 2t 'what kind of finning call you that, when the heart will

bean will maim am Us way rfgainft the %evelations of wrath, ( i ) thoush

mantain its ^ , , • J *> J j j L J • ,, - , v ' " .»"

way againft ^°" proclaims vengeance and death againft fuch a finning

revdacion' of vvay ; yet the man will adventure on in the commiflion; I fay>

wrath. will adventure : for through weaknefs a man may be rroden

down ; but it is a ftoutnefs when he will break through the

Army : when a perfon will through the pikes, he will. aot

give up his worldly and fiefl-ily lufts , though rhe heavens be

darkened round about his foul with threatnings; is not this

prefumptuous finning?

When the foul $• What kind of finning call you that, when the foul fup-.

fuppreflecn preffeth truths and holds backjhe light for unrighteoufnefs f"ake t

truth, when it knows the fact or way to be ifinfull, and yet will not

be held back. When a man 4. What is it for a perfon to (fiefs himfelf in his way^ and to blefleth him- protect himfelf when God hath curfed his facts; to fay, none felf inafmfull of t hi sev ;i foall befall me , but to morrow frail be as to day : The Prophet is a fool 9 and the fpifitnai man is mad: God will not do as he reports^therefore foul take thine eafe>thy courfe, let us eat and drink, and to our fins tfiil. When men wil £. What is that, When men will not repent till they he old , *kk repent till or ready to die , and till then will continue upon that fcore of they be old. fi nn i n g^ U p on a preemption that fin will be eafily difcharged, When men re- and'Mercy prefently had ?

turn to thofe £ What is that Returnino- of the foul to a faEt or way which

^d h bht e h r! Ve lt h^bfoHnd to be bitter already} and though it hath found Hell

in

in the confcience for the fame finning, yet it will break cut a-ain upon a hope of great mercy.

Object* Yea, But alas! The be ft h&ve their infirmities and cfcapes: we think no hurt, and God knows our hearts, /in we do, and vvho doth not ? but it is not through preemption, but through infirmity. The fpirit is ready, but the Hefli is weak; we ftiil carry flefh and blood about us, it is our weak-nefs, and God we truft is merciful I.

Sol. It is moft true, that the beft are fick, and the ftrongeft are weak, but then it is as true that the heart is deceitfull, and fin isfubtile, and men are apt to raife themfelves in a falfe opinion of their fafctics, and to extenuate the height and parts of rheir finning.

But to the objection, I will b iefly difcover unto you, whe- p 0D r things, ther your finnings fall from Infirmity, or elfe proceed from Whether one

Preemption. Minings be

This muft be granted in the general. from inhr^ty

1. There sre tins of Infirmity as well as of Preemption. ^pr«innipn-

2. Infirmities a r e of t \ o forts.

1. Meer Infirmities, fins arifing from meer weaknefs without any de'ibe"ation of the mind or choice of the Will, as fuddain evil thoughts, words, deeds, dulneflfes, defers, fhort-nefsincood,c?r.

2, Mixt, which have a range of prefumption , but not enough to make the fin to be prcfumptuous; A knowledge, but not a prac"lK*a! Jadgeffietltjpi^ hie & ^^.-fomeapprehenfion, but not a perfeft deliberation : fuddain paflions perplexing the Judgement, and dazling of it; Inadvertencies, Incon-fiderarions. But more particularly ,

T. ABs owning themfelves to infirmitie , depend meft Infiriwtics de-upon outward frength: they have not fuchanenrire caufality P eru: m °^ *P" from the fubjeft, but are produced from unequal power; It T ou * ard is granted, trnt even a good heart may yet be found in the lS "^ 1 dirt, it may be overtaken with fome particular fa&s which arc iUrk naught ; but this irregular adlion arifeth principally from a ftren D th of temptation , which exceeds the actual ftrength of the renewed heart: like a man in a crowd, though ' he ft rives another way, yet is over-bom , he is over-fee, he

M 2 is

is carried down, for all his ftrength cannot Shoulder off the *crowd, he is too weak: So when a man fins through infirmity, there is a nature which refills, as TWhad a Law m his mind, warring again fi the Law of his members , Rom. 7. yet the ttrengrh of that finfull Law did over'-bear the refitting ftrength of his renewed mind, in refped of particular fads,& therefore the ads were ads of infirmity. Buc what is this to him whofe heart is fet on wickednefs, who ima^ineth finfull devices, who (napes and contrives his way of finning, who tempts even fin it fclf to fin, whofe (innings arife from arTcdion>not from temptation, who provokes his corruption to get out, who is a devil to his own heart, inclining and ftirring it to finfull commiflions, were our finnings fpringing from a fullprinr ciple, ffom a nature giving out it felf, and that alone, I cannot judge them to be infirmities. Infirmities are 2 ' *dt&*rf infirmity , or: not habitual * butparticular ; they not habimat are rather tranfient then permanent ads:. they are ads, but but particular, not continued ads, like a land-flood, not like a river ; and thereafonsof itarethefe. - c# 1.Partly becaufe they fpring from Temptation, which though

it may now and then 'over-reach the foul, yet the renewed heart obferving the flight of Satan , and the imbecillity of it felf, provides therefore for ftronger defence and ftrength to refill. And,

2. Partly becaufe They flow from pajfion andfudden diftem-fer, which is not a conftant inclination, but only a fit, a patent violence.

I}^/^inafuddenPaffion, will kill Nabal> and every mor ihers child, but when Abigail met, and affwaged him, and made him underftand reafon, he was quite from hisprojeds: But now where things fall into a habit, into a courfe , into a common pradifc, when a man is every day at his fin, when it proves an haunt, this cannot be called a bufinefs of infirmity : when our adions run, and fall into a kind of naturalnefs and cuftom, that a man is always tipljng,and alwayes fwearing, and alwayes filching, and alwayes lying, when the" way of his itn is a Trade, why this is no more to be reputed an infirmity, then for a Mariner to be in hi* (hip, or a Tradef-man to be m his (hop. Thirdly r

Third'y, atts of infirmity are involuntary afts : the man doth Infirmities are them, but the will is againft them : the evil which I would not i^lumary do,'h*t do l y h\d Panly'm %om.y. As the fad oppofeth the zt% ' Law, fo that will oppofeth thefacl, it is that which a mans judgment disapproves,and which his will is averfe from. The traveller,his will is to go the right way, and in that to ftand>yet he may ftumble and fall down, and this may be called an infirmity : But if he be himfelf, and fhould put off his cloaths, and lay himfelf down in the dirt, this were an acl of a voluntary madnefle ; fowhena manfets himfelf to fin, when he will go and wallow in the mire ; when with^f/?*£, A*/W/j himfelf to work wiekednejfe, that he doth bargaine away his foul for a fin, when he gives up himfelf to uncleannefs with greedinefs, this is no infirmity, it is a height of proud preemption ; But through infirmity of prevalent refinance, a good man may be fold under fin^s P anient may be led captive^bcing ovcr-furprized, he may be led with Peter , that way, or to that fa£*, which yet he would not willingly do.

Fourthly, atlf of infirmity is not afiate of quietneffe , or con* fi .. fiftence,(/J if a man fins from a weakneffe of withftanding ^uSSJT grace ; Though the temptation hath been his conqueft, yet his quictnelfe^ finning fhall be his trouble : weak ftrength in grace, though it be not alwayes actually fufficient to prevent fin ; yet it will be able to melt the foul for it ; if temptation hath furprized the foul to fin, grace wi 1 then furprife the foul to mourne ; neither will it Ik with fin upon it: Even a weak child thrown down ; will be fcrambling up or crying for - fome to'-raife it; But if the places of our fall be the places of our peace and of our reft, it is a bad figne that our finnin<>s exceed infirmities • when the finning is to us, as the fea to the fifh,oras the centre to the flone,or as the bed to the labouring man ; this is no in* firmity.

Fifthly, in finful aftt of infirmities, the heart as it intends net fwjt condemns fin ; the heart is more fenfible,watchful,prayer- In infirmities fulacainftit, and exceedingly ftrives to mortifie it, and lub* the heart i 5 a* due it. S ainft fin*

M 3 SECT.

#5 The Anatomy of prefwnpt muffins. Chap. 3

sect, vi:

3. 0/ Exhortation.

Exhortation to A Third life (hall be to exhort us to jawYute holy D*-b k b k° ^"^ Win aw? aga'wft prefnMftmus Jinnes^nd to be kept

from P preL P . back fr ?^ them ' " „ , . tuous fins. Conhder {eriouily a few things.

Confider. i. It is a great judgement to be left to our [elves.: to be gi-

lt is a great ven up to a mans own heart, to be given up to Satan , to be belcf t mCnC t0 ^ ven u P t0 v il ea &&i° n Mo a reprobate fenfe, to our own fdves. councels and waves. As if God fhould fay to aperfon, I have

dealt with ihee by my mercies , but thou wilt be unrighteous Note. ftiil , I have dealt with thee by my : udgements , but thou

wilt hold fail thy wickednefsftill ; I have dealt with thee by. my rporu and couni'els,but thou wilt proceed on in thy (inning ftiil s I have dealt with thee by my fpiric in many convictions and motions, but thou wilt iinne rtill; I have dealt with thee by reprorfs^ and checks, and troubles of confeience > but thy heart is ht in thee to fin ltill: Since thou wilt be unrighteous, thou ilialt be unrighteous itill, fince thou wilt be filthy, thou ihalt be foftii.jl will leave thee unto the hands of 5W-tanwhovcorkj mightily in the children of 'disobedience , and he fhall take thee captive at his pleafure; I will leave thee to the vileneffc of thy own finful nature, that fince thou wilt not hearken unto me, thou fhak fas thou defireft) with all grec-dinefs fulfil the luft thereof, but I will withdraw from thee in my mercy, and in my loving care: go on, and fill up the mcafure of thy iniquity and of wrath : why brethren, this is a fad and forlorn condition; what is the eftate of the patient, when the Phyfician gives'him off, and rclinquifheth him to his own fick palate , and his own vain appetite and diet, why faith he, ph.yfick will do him no good, it is in vain to pre-fc ibehim rules, let him do on , take what he will, I fee well he is a dead man ; thus it is with him whom God leaves unto

hirnfeif.

Surely

Surely there is not a more direful judgement then for God to dve over his keeping of us: whither will not our wicked hearts carry us ? what will not finne (left to it kit) dare to di ? how outragioufly will it fwell i how irrecoverably will it fink the foul ? all helps are little enough to bound 2nd keep infinne, but if it be left to its o.vn force and violence , then like the fea without a fhore, what" a delude it

makcs ^ r \ , r ' . To fin upon a

2. TrfWM upon prefumpuoxs grounds,upon a prejumptioa p7erufn9ci r ofi

of mercy j is the next way to cut us off front mercy i lOtow est thou Q . xvlcrcy, is not O man that the kjndnejfe , and Uno-fuffering, md mercy of the next way God fhonld lead thee to repentance ', but thon through thy hard- t, cue eff from neffe and impsmtency of thy hearty treafurtft unto thy fe If wrath me * c y* againftthc day af wrath, Rom.2.4,^ God will not be merciful to the wicked tranigreflor , but he w ill wound the hairy fcalp of fuch a one who goes on mil in his fins: Mercy is .a fweet City of refuge to the penitent (inner, but juftice will tear off the prefumptuous (inner, even from the homes of the Altar: God never yet (aid that he would forgive him, who will not leave his (ins; do not flatter thy felf, thou doeft forfake thy mercies; unlefle thou wilt forfake thy hns t God will not (pare thee, nor pity thee.

3. Prefumptuous (inning m?\es high wort^ for the foul ; The Prefumpcuouj pricks or a pinne, the cut of a knife may do much hurt, but fining nj ak «* the gafh of a flharp f.vord, forcibly followed , this will open h M ™ rk for death in thy fides. Every fin fetchech blood in the foul, but C e ° prefumptuous finnin^s do even cleave the confcien.ee afunder,

be thou good or bad, who mounts up in an high kinde of finning , good Lord, how it will, (in a day of judicial fenfe^ make the very fmewes to crack, and thy joynts to tremble.

Ox all fenfible wracking* in the foul, there is not any one comparable to that of defpaire .- 0! defpaire, it is the death j^ pan^ of the confeience, it is the foul in the Extremity of a- ? mazing throwes, it fees ro heaven, and no fhore, but lays the foul either in hell, o- ready to be caft quick into it; now iptefumptuous finnings prepare the way for defpair: when the foul would have its finful courfe, it would not be

beaten

beaten off by any method and warning of heaven , but went on in a fecure confidence of the eafineffe and iargeneffe of mercy: when God will not take thefe proud braveries any Ion-ger,but arreft the ftout tranfgreffbr,and nfet his fins in order, both for the greatnefle of fad, and height of pride and darings, and that againft all light andgoodneffe, and warning and threatning, and the finner feesnimfelf fallen into the hands of a terrible and glorious God , from vvhofe fierce dif-pleafure it cannot now rid it felf. O cries out the mifcrable man, what fhall I do? woe to me that ever I was borne, I have (hut up heaven againft: my felf, I am rejected for ever; as 1 have dealt with God, fo now he deals with me, I would not hearken to him, and now he will not hearken to me, O I fhall never have mercy, I have adventured on fo prcfump-tuoufly^hat I have diftin^uiihed my felf from any hope and poflfibility of recovery : I was intreated, but ftill I would fin, I was warned, but ft ill I would finne, I faw it to be finful but I would do it; I felt fome trouble for it, but, &c. I defpifed counfel, and fcorned reproof, I flighted mercy , I quenched motions, and thefe fo often , O Lord, now thou haft met with me, now fhall I never rife any more, I would have my finnes, and I have them ftill, and I fhall have thy jutt N«e. wrath and hell with them too. Thus the prefumptuous finner makes way to the defpairing finner: for what is it which caufeth defpaire ? when the foul fees juftice to be exceeding great, and a cloud over the mercy-feat, now it finks a pace, and what darkens the mercy-feat more then the greatneffe of finning; and why doth divine juftice feem fo terrible, but becaufe the perfon hath been fo audacioufly finful: Now, he faith withCW#, my iniquity is greater then can be forgiven, Gen.4. No, no, there is not balm forfuch wounds, there is not mercy for fuch great tranfgreflions as I ftand guilty of.

SECT.

Chap. 5. lhe Jnatomy offrefamptHonsfms. g <j

SECT. VII. 4. Of DlreBion.

THe laft Ufe of the point (hall be for dlreEllon^ guiding us N; ne Rules to the obfervation of tome particular Rules, that to we How to be kept may beksft frompr.-fttMptuoits finzinps. from prelum-

1. Beware of a courfc of little fins :. The ftirrop,though it be ^^""f a low and fmall, yet it doth fervc a man to mount; the great J^fe 0 f licci^ flames of fire took thei; beginning from a cole or a fpark ; fins* And men, ufually, have been firft wading in lelfer fins, who are now fwim ming in great tranfgreflfions: (innings (fuppo-fed as little or inconfiderable) have not only this happineffe, that they are not fo much-regarded , but this unhappinels chat they are more often committed: And then this is certain:That the frequent commiilion of imall fins is great in it felf, and doth alfodifpofe and prepare to greater commiflions 5 many drops make a currant: he who makes no confeience of adding many little fins, will Shortly take the boldnefs to affay and a£t fome great fin.

For, 1. The more any fin is committed , the more is the N?^ judgement blinded and corrupted. 2.The more are the affections inclined and feduced. j. The more is confeience benumbed and feared. 4. The letter force have divine arguments with the foul, being forfeited with the pleafures of former .finnes, and then it m.uft well follow, that the heart being thus qualified, may eafily be wrought upon to a foul com* miflion: this I finde>that the way to be kept from an high fin, is to fear the leaft fin.

For little finnings are not like a little inch of candle which goes oft in an abfolure period, but they are like a traine of powder, which takes fire from com to come, till at length the barrel is burft afunder, or like a little fickneffe which is an humour difpofing to a Wronger diftemper: or like a little circle in a p.ond , which begets greater and greater..

I obferve three'thingSo

N i.Tbat

5»o The Anatomy of frefnmptuow pnj. Chap. j #

Satan hath a I. That Sat an hath a ftrange hand over that Joul whieh can irong hand hear with any fin : he may by leffer things maintain his com-°h C r h hef t u ' man< ^ : as fewas faid that the little chiide did command the withant n fin ' land ' for the chil . de P rcvailed with the Queen, and the * Queen with the King, and he over the land : Satan can prevail for a little fin,and a little fin can prevail with the heart, and the heart with the whole man. Little fins are 2. That Imle finnes are breeding finnes: Now finne will breeding fins. ^ ee P * ts bounds, but naturally would greaten it felf; though it feeme modeft at firft, yet will it by degrees become familiar and impudent. Th?yarein< 3- r % gre ^tifings finnes^ they are the advocates in the f icing fins, bofome for greater, they do not onely labour for their own lodging, but will deale ftrongly with the heart to embrace greater, as occafion and temptations prefent themfelves.

Therefore this do give the water leave, no not a little: little ftreames makes way to tne~ocean. And thou ftudieft the prefent way, to become a great tranfgrcflbr, to rife to prefum-ptuous finnings> who wilt allow thy felfe to be an habitually immoderate finner.

Secondly> take heed, of the iterations of any finne, (viz..) T*fce heed of &> fl ot go a finne over and over : of all tranfgreflfions, she Iterations which difpofc the foule towards preemption, the re-ff any fin. peated have * fpecial influence, and I will give you a rcafon

for it, Xfete, Beeaufe prefumptuous (innings depend much upon the

boldnefs of the heart: when the heart becomes bold and fear-leffe,it will then venture thorough thick and thin, it will prefumefar, they were men who finned with both hands , and as high as Sodom^ who came to this paffe, that thej knew m fhame.

Now finnes of iteration, or repeated finnes, they frame a boldneffein the heart (as repeated blows do the anvile) ?nd the more hardened the heart is, the more bold it growes; partly beeaufe they delude the heart, they work falfe principles in the minde 5 forafmuch as we have gone on in thefe courfes agaia > and againe , and no evil befals us, therefore

fore to morrow 4hall be as to day, let us cat, and drink, and finne. It was a fweet advife that of E/ihv, Job 54. 32. That

wh ch I fie not , teach then me y if I have t one iniquity r , / will denom-rcx for all finne growsftrong by pracHfe, and the often going over ic is like the motion of the feet from one round of the ladder to the other, iiill riftng, or like the manifold turnings of the wheel, which mounts the weight ftill to an highc: pitch ; what ,ob therefore fpake in another cafe, Once hav; t fvokj* , but J will not a»fwer y yea y twice , but I will proceed ntfmnbt* • Job 40. ?. that I fay unto thee, once thou hatt finned, thus, and thus, yea, twife, and yet conference is tender, the r e is yet fear and ibrrow, but proceed no further, leaft that become mighty to finne. This is cert<dne, that the ftron^er fin gro.vs, the more cafily will a finner prefumc. Now repeated (innings do wedge in the fin with ttrengrh , as the more often tfie Schollar writes after the copy, the faier he write*, and the more he is enabled to write: fo often (innings makes the foul moreftroty in tbat kind,and then more fir for a worfer.

Third y , >'o w>t fiifte or rtfeff the freflent checks of con- f>° n«tftifl« fcience: <. od huh appointed fcveral things rO give the finner ^ fa^ 1 '* , a touch, like cords to twine him in, to keep him from J? ^°* <oa? fmnlngs, viz,, the voice of the wo~d , and the voice ©F -judgement, and the voice of men, and the voice of his own conluence.

Now markit, there are two of thefe voices ( more efpe-cial y) which if a man wi'l ne-lcS and flight, a thoufahd to one , but he will fall to be a preiwnptuous finner, viz,,

1. The voice of the Word, P"0v,2p.l. He that jr#g often ref"*ved> htn'enedhH neck^yfhall fnddenly be defiroye % andthat without remedy.

2 The vice of conVence : when the confeience fhall con-curre with the wo-d, in its info min: acb, and in its r4rec*ing a&*, and in its warning z&s , and in its rcltriSive acls, and in its <*orre&ive and judicial afts, ( r.) it fhall point the way, or £a<ft> in the evl, and unlawful quality of it, and ftrive ,

N2 and

the Anatomy ofprefumptHOHsJinj. Chap.

3

andreafon, and fret, .and reprove, and threaten, yea, and fpeak bitterly, yet a man will go on, I fay , this man haftens to\fome great fm,to prefumptuoas finnin^s.

I -will give you a reafon for it, becaufe the Lord will forfake, this man, he will leave him to himfelf,.. he will give him up to his own heart: face he will not hearken to ths counfel of the word,nor to the advifes of his confcience, God willftrive with him no more 4 but he fhall be left to himfekYthisisthe. ufual courfe of Gods righteous and judicial proceeding. Now what can the heart do, being left to it felfe , as it hath no ftrcngth againft a great temptation,fo it hath fufficient ftrength and defire to ; for the greateft methods of tranfgreflings ; if reftriction be a merciful bond to corruption , then wrathful defertion, a defertion of the creature, (/.) a denial of preventing atfiftance againft temptation or inclination, or acting, why itfisasthe unmuzling of the Maftive, or untying of the Lion,Not that God fets on the heart, to fane, but that the heart will in a moment be mighty in finning, which is judicially deferted, or left by God for former failings.

Therefore, I befeech you take heed of fcorning divine admonitions and reproofs: Confider that place well in PfaL 81.11. But my people mould -not hearken to my voice, ,and If-r#el would none of me,.vzx. i2. v fo / gave them tip to their own hearts Ittfl- > and they walked in their own counfeh: if thy heart can rife above the word, it will rife above thy confcience , and if thy heart rife above thy confcience, thy next finmngs will rife above thy former: he will not he modeft to Tinne , who grovves impudent againft the word , and violent againft his confcience. B«not fWHtc Fourthly, fee axe not the heart becaufe of gods prefent Ji? becaufe ofGods l^nce.

prefent filence. Beloved, I obferve. that God is filent-foft-time 1 ;) when H? 1 ?' men are in .either way, in the good and in the bad: a .man may repeat his feekings of God , and yet God may be hlent, O niy God, faith David, Pfal. 22. 2. / cry in the day time , hut thon hwjieft not, and in the mght feafo», and a man may repeat

Chap. 3. Tl he J natotny of presumptuous fins. , 93

peat his (inning againft God, and yec God may be filenc, />/*/. 5O.2L ihefe things hafl thoft done and I keptjilence : But then this filence is not an- infallible teftimony either way ; though he be filent to the many prayers of his fervanrs, yec the vifion will fpeak at length > for as thou haft a time to leek, fo God will hnde a time to anfvver. And though he be filent many times at the (innings of men, yet this is but forbearance, it is net an acquittance, if thou takes the times to (inne,God will take his turn to punifh,/>/*/, 50.21. Ihefe things haft thou done^ and I keptjilence^ thott thoughteft that I was altogether /neb a one as thy [elf but I mil r:prove thee y and fet them in or-d-er before thine eyes,

Ob], But you will fay, what is this to the preventing of pre-fumptuous (innings.

Sol. Very much; forprefumptuous(inningsdepend much upon.fecurity: a man fecures his fads and waves from this, that God is filent and does not prefently draw the (word, fend for the arreft : and therefore prefumes to a fecond or greater (inning ,f:om Gods connivence and patience toward former. . Solomon insinuates it clearly, EcclefS.u. Bee oafs- fentence a-gainft, an evil work^is not executed fpeedily ^therefore the heart of tkefonnes of men is fully r et in them to do evil , q, d. There is now no ho , they make no bones of ic, they will venture yec again : But brethren : take heed ; if you (in, and yet you prof-per in the world ; if you (in, and yet confeience- be quiet ; if you finne, and yet God prefents not a prefent teftimony'of his difpleafure; yet do not prefume: for if you do evil, (inne lies at the doore : firft or laft, when you open it-, your (ins fhall flie in your face : though the punifhmenc of the (inner be not prefent, yet it is certaine : it (hall not be well with the wic~ ed y though he prolong his dayes , Ecclef. 8. 13. yea, the fmner of an hundred years old [hall be accurCed: And this isobfer-vable,trut Gods (i'ence towards a forward tranfgreflor, is made up at length, not only with certainty,, but with number and meafure: perhaps he will take fuch a time to account with thee, for thy (innings .that he.wifl break thee fuddenly all to pieces, he will break"thy eftate^and thy confeience, and thy body,and thy foul, and all, and all irrecoverably for ever.

N 3 When

jVto, When a man emboldens his heart to fin becaufe of divine

Study andim- patience, God doth ufually do lko things, vi*,.

prove Mercy I# He rifeth fuddenly to the ven eance.

fright. 2< £j e curferh the (inner without all remedy , and fo fully

vindicates hh filencc, and glorifies hU J Mice.

Fifthly, If you would be kept frompremmptuous finnings 9 p/xn both £t#dy ami improve mercy Aright : Me cy it \% the fweet favour of a finfullibul: that gentle voice which lpeaks hope to a tremh.ing fpirit, that tender h.md which fupports and relieves a fainting foul. And yet even from this fweet flo ver doth p efumption fuck the vilcii £oyfon : corrupting and inflaming the heart to th* greater boldneis of iinfull adventures, from the greater ^oodnefs of exceeding Mercifulnefs in God. But then mark it, that upright apprehemion of divine Mercy would fervc to keep off the foul from prefumptuous finnings. If a man did confider two things.

i. That Mercy, the very intent of k, the pulfe of k, it is to draw a man off fro n fin : it is true, Mcrxry is an harbor, but not for the Traitor tothruft in his fhip, it is a Qty of refuge, but nm for the audacious rmn-flayer; O! No, Mercy it is the renderert goodnefc, but withal it is a fpcci 1 ^oodnefs, *nd is fee up not as a lUht by the iea, that a man may know thereby ho»vcofail more freely, tint a man {houd therefore fin more violently, but as a proc'amation frora a Prince, to draw in the rebel ro fhcath his fv\o;d, and to fall down on his knees. There is Mercy w >th thee, tlxrefor; i alt thou be fearedy faid David $ And kuoweftthou nnt i O /*an^ faith the Apo'^Ie, that thtgaodnefs of <jod (houii leai the to Hgfentaxcc ; Rom. 2.4.Hath God mercy to pardon me'with what heart can 1 then prefume to provoke him ; Hath he Mercy to pardon me ? t .o.v canft thou then,0 my foul,hoid on thy (ins,& not return when Mercy fen^s a Meflage after thee \ it is the iaft, and molt prevailing motive for a imncr to repent, even this that God will be mercifull to him.

2. Mercy mif-proved to the fin, is both juftly denied to thefianer, and alfo intends his fin: Th: only way to forfake our Mercies, is thit we will not forfake ou'-fins: Cod vyitt never fhew thee Me. cy, if ibou wilt not return f:om finning

againft

againft him : if vvc will not return, iniquity fhall be our mine.

Objeft. O I but God is mercifull,though we be finfull.

Sol. Yea, But he is mercifull only to the penitent, and if thou wilt be impenitent, thou forfakeft thy metcies, and trear fttreft wrath unto thyfdf againft the day of wrathy Rom.2.4, j. Nay, more, Mercy doth fo infinitely upbraid thee that the very Devils will hifs at thee: in the day of Judgement they may cry out againft thee, for the abominableft wretch living, yea, in trhis refpec* worfc then they: Lord, may they fay , wc have finned exceedingly againft thee, why, what fnouid we do? we had never any hope or propofition of mercy, icwas never offered to us, nor affured us; but here's a wretch , that though he were a (inner, yet thou didft befeech him by thy mercies to leave his fins, thou affuredft him of free pardon, nT he would return , and he not only refuted the pardon, but becaufeof thygoodnefs in it, therefore grew more proudly bold, and prefuming to fin againft thee.

6. Sixthly, Confider this, That it is a difficult thing to re* It UidiBkzli pent, and that the more a man doth fin, the more harcTit is to tWfl S Wirepcn* repent of his fins.

Ob)eft. Why will you fay > what of this, to the prevention of prefumptuous finnings.

Sol. Ianfwer, this conduccth much, becaufe theprefum-ing finner leads on his foul to fin upon this ground and con* Science, that if the worftcome to the worft, he will yet at laft put off his fins, and repent; whereupon his heart adventures far.

Now if a man were throughly convinced of two things, this ground would fink, and perhaps his heart might be taken off from prefuming.

1. One is, That itis a difficult thing to repent; Why > Re* pentance is the new fetting of the heart and life: it is the very contradiction of a mans former love and pra&ife, it is the undoing of all his doings, it is the fluffing ( as it were ) of his nature , and the tranfplaniing of himfclf, the divor* cing of the affections , the new bent and ^dg^ of the foul for all holy and pious obedience: and is this an eafie thing ? Is it

eafie:

Sane for a man to become an enemy to himfelf, to lay down his fweet delight, his precious proh'ts,his clofer nature, to judge and condemn his heart and wayes, for ever to foriake his own counfeisjhis own inclinations, his own courfes: Know you n or, that to ilieath up but an idle word and form of language, is not fo facile an ad ? how much more then to put off root and branch ? Do we not ftick in the fame fins after many threatnings ofwrath,after many executions of Judgement, after many invitations by mercies, afrer dayly counfels and directions by thy Word, after inftanccs and examples of pu-nifhment ; nay, after particular and perfonal experiences of the deceitfulnefs and bitternefs of our iinnings : Doth not this fhew that it is a difficult thing to repent ?

Nay, Take an Affayof thy heart, begin the ftudy of thy. felf, remember thy doings which fnve not been good, thy wayes that have been evil, fummori -up all the matter of Repentance, ( for if Repentance be true, it muftbean universal turning) and then fet upon the work of Repentance, and tell me whether former iins cannot plead hard for future and conftant poilefTion , whether they cannotvvork mightily and deceitfully. ? tell me how willing and ready thou fhaltfmd thy heart which comes to this duty as a Thief to the Executioner? Tell me whether Satan willeafily give up his Title and intereft, and will £ive Chrift poneffion quietly without many fervent fuits to heaven, yea, without bitter andftrong conflicts, yea,' unlefs the Almighty God himfelf come in, and turn him cue of thy heart, and turn thy heart to him. '

2. Another thing is this, That the more a man dothfm , the more he disables himfelf to repent. Tell me , ferioufly, Doth not the Debt weaken his ability of payment by greater engagements ? Doth not the difeafe confumethe powers of nature by its enc-eafe ? Why? what is that which fpoils us, and dif-armsusof ftrength, isitnotfin? then the more finning, ftill the lefsftrength to return from fin. Nay, fin doth not only corrupt our ttrength , by multiplied finnings, but withal in-cre^fcth its own firength: the more a man doth fin , the weaker and weaker he becomes, and fin theeby becomes Rron^er andfironeer: Now tell me, if it be hard for thee in

ftrength

ftrength to turn from fin, will it not be harder for th^e in weaknefs to conquer ftren^th ? if thou canft not ftep over the brook, why,dott imagine it eafie to ftride over the Ocean.? If thou canft not ftand before the child, thinks thou in a moment to cart down the ftrong man / furely by thy continued and multiplied courfe of finning, thy mind is more blinded, and thy Judgement is more corrupted, and thy love is more inflamed, and thy heart is more hardned t and art not thou then more difabkd ?

Once again ; by thy more finning, the Counfels of God are moredefpifed by thee: and the Spirit of God is more grieved and refifled by thee, and the Mecics of God arc more abufed by thee, and the patience of God b more profaned and injured by thee, fo that God in Juftice may forfake thee, and deny his hand for ever unto thee, and then, thou , wh it wilt thou do > what canft thou do ?

I befcech you lay thefe things to heart > they may check , and bold off your hearts from prefuming : why thinks theioul, here is a temptation to fin , yea, but I muft repent, and it is not foeafiei that to do, if it be, let me try about my former fins, without a new addition now : and then this I am fure of, that the mo e finnings will make the work of Repentance more hard, forafmuch as they wedge in the fin more into the afte&ions, and provoke God more , &e. therefore it fhali fuffice me to have finned already : I will adventure no more, nor no further.

Seventhly, Confider,77>*r thy life is Jfort y and thy acunnt Thy life it Is fare. [ &ort > and tbf

Thou finneft this moment, and art not fure to live till the acw » nc *«» next day, and haft not atfurance of life till to morrow: for what is our life , bjt a teafe of time, which God lets to man, the date of which is only known to God, andcomr manded by him. Saint James would not have us talk, of t& wmu^and Chrift would not have us think of any more then for two days: and Pa-*l faith, That the prefem time is the ao ceptablenme, and the day of {alvrt'ton. Than fool % faid Chrift^ this night (hall they take away thy r oul , death attends thee every moment, it is even laying hands on thee in the womb ;

O and

and thou arc never going to fin , but death faith, Lord jfhall I now ftrike him, arreft him in his very rebellion ; Now if a man were effc&ually perfwaded of this, perhaps he would Note. not prefurne to fin ; for prefumption is ufually confident of

longer life, and therefore imboldens it felf to (tronger fins : a foolifti error, and vain, for were it true, that in a natural probability, thou mighteft yet live long , yet in a judicial courfe this is mod true, that great (innings (horten the life ; the thief goes to the Gallows in his youth, becaufc of his theft; andtheiinner isfuddenly laid in his grave by reafon of his (innings : And then, wo unto thee, better that thou hadft never been born, if thou lives and dies in thy fins; to the Judgement-feat of God muft thou be brought with fin in thy bones, and prefumptuous iniquity in thy heart: thou who now dareft to out-face the Minifters of God, fhall not then dare to look the holy, and juft, and terrible God in the face, but he will fill thy bread: withconfufion, and all the veins of thy foul with flames of hotteft vengeance and indignation. Gee knowledge Eight Jy, Get knowledge fdnttlfied. .Knowledg is like a fword,it fan&iScd. may defend a man,and it may hurt a man,it may both arm him and kil himjor like the light of aCandle which may both dire&, and alfo burn : and f© accidentally,even knowledge it felf may .prove a great addition to our (innings. That which ferves to give us light againftthem > may yet improve the guilt of them upon us.

There is a twofold knowledge.

1. One naked, which flhevys the evil.

2. ' Another faxftifiedy which keeps from evil: the former is good at the Object, but the latter is good with the fubjeft y that looks upon what is to be done, or not to be done; this looks down to the heart, and inclines it ftrongly to embrace the good, and to refift and abhor the evil. This is certain chat

1 not all the fpirits of fpeculation are a fufficient refcue of thy foul from prefumptuous finnings.

Objeft. Why7 faith a man, I will not fin fo, I know better thenfo.

Sol. Alas! The bullet ilrftcs down the fouldier for all his

head-

Chap. 3. The Jnatonty ofprefHWptHOHsfms. qq

head-piece,- naked knowledge is at beft but an head-piece, ( and chat not of proof neither) but fanctified knowledge is a breatf-plate, and that keeps off the dart.

LahMy, Renounce thine own jirength of nature,of part?, of Rcnoanetthy gifts, yea, of traces, yea, of fervices: he fliall be brought ownfcciijtb. far in hn, who goes far upon his own ftren^th \ thy own ftrengrh will deceive thee: it is not enough to keep thee good, nor prelerve thee fencing bad : if thou couldeftget a trem-blin. heart, and a benrled knee, and a believing eye, and an humble ipirit, then thy CafUe were impregnable, &c*

soo

<?

PSAi, I9'I3-

Keep bacJ^thy fervant aljo from prefumptHom jinnes j let them not have dominion over im*

tionsof the

words.

i.

ICtition.

pctitfqftW f0,:C-

Aving handled Davids prayer againft fin, as lying in prefumption,now I fhall touch on it, as it doth refpeft fin in Dominion > £ £,£f them not have dominion over me : " There may be divers conjectures about the connexion and depending fenfe of thefe words.

Firft, As if they were a diflant petition, q. d. Lord, I pray unto thee againft high kinds of finning, and perhaps I may fometimes be laid flat by them, but then I defire of thee that though they ftrike me down, yet they may not rule over me : though I ftoop, yet I may not ferve ; though I fall, yet I may not lie, and reft ; though they may be fometimes fo ftrong as to over-come, yet never fo full as to reign, let them not have Dominion over me.

Secondly, As if they are but the fame petitions greatly in-forced, q.d. O Lord, I befeech thee to keep back thy fervant from prefumptuous fins: all fins are bad , and inglorious, and foul, but none fo as they, they are high tranfgreffions, therefore 1 befeech thee, let them not have Dominion, ( i. ) never

fiiffcr

ro z The Anatomy offm in Dominion. Chap.4.

Four things.

Wharis dominion properly.

Dominion is eithtr,

Original and Abfoiutc.

Dirivative and depending.

dominion, fo fin,ic a^^ in all things like a King. i.Ic hath poileifion, original iin of our hearts; actual fin of our lives. 2. Haih a title, our forfaktng of God, and voluntary election and compact. 3. Hatha throne, our fouls. 4 Hath fervants, our Me 1 be s. ?. Huh a councei,cur carnal wifdom and cor. ruptreaionings. 6. nath po veT to pve Laws, and fee them executed. Paul fpeaks of the Law in his members, and the Law of fin, Rom.-j. 21, 22.

But more diftinctiy for the better undemanding this, obferve thefe particulars*

1. That Dominion ( properly ) is the %igk nnd Power of a. Lord ov^r a fervant ; it is a word implying Superiority and Subjection, one who hath Authority to command, and another whole condition is obediential, and to ferve; fo that in the dominion there is one who doth rule, and another who is ruled ; one who doth command, and another who yeclds ac leiilvirtHte mris (he is to yeeld and obey) and rat lone faibi y where dominions exercifed, there is actual command, and a&ual obedience; as the Centurion who had authority and dominion over his fervants, he [aid to one ±0, and he did go , to one come , and he did come , to another^ do this, and he did it.

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

1. Original and absolute, and this is when the Lord hath a natural, and prime >and irrefpective title, it belongs to him asfo, to command, and impofe obedience , meerly from his abloiute right, and according to his own pleafure: fuch a dominion belongs only to God, who made all the v\orld, and is Lord of all: All the creatures are his fervants, and are fet by the Law of their Creation, to the obedience of his will; he doth rule the Nations,and hath power to order,li mit, appoint, to require, to binde both boaies, and fouls, natures, confdences and a£ts.

2. Derivative ani defnUng, and limitted : fuch is the Dominion which God hath pven man over the creatures: the great Lord hath made man a Lord over the works of his

hands,

hands, a pro-rex , a deputy as it were : yea, and he hath derived dominion toman over man, to one man over another, to the King over his Subje&s, to the Parent over the Children, to Matters over Servants. Jfay, he hath derived dominion unto them (7.) a power to command, and order, yec this is a reftrie~Uve dominion , and not abfolute : it muft not be againft God, but for God and according unto God.

Thirdly, obferve that there is a twofold dominion.

One is lawful ( i.) fuch a dominion and fubjeaion T . h « re '* * j°* which the word and will of God doth or will warrant, as that mnxon UwW? of perfons over perfons, or of God and Chrift over all perfons and creatures: God may command us, for he made us ; and Chrift may command us, for he redeemed us,both our perfons and our fervices fall unto him, we are not our own, for we are hough with a price, therefore fcrve or glorifie God in your body y and in your fpirit, which are Gods, i Corinth. 6.

Another is unlawful, and as it were ufurped, which is Ua ^ awfu ^ when command is exercifed, and obedience given , without any juft title or right; and this Dominion is either affumed by Satan, who is called the Prince of the aire, and the Prince of dark nejfe,znd a Ruler,and one who workj mightily in the children of difobedience : or clfe it is exercifed by fin , finne is faid to have a Dominion , a Law, a rule over a (inner, and the (inner is faid to obey the fin , to ferv? it, to fulfil the lufts of it, &c.

Fourthly, confidcr, that the dominion of finne doth imply The dominion two things. "oHindothim;

One is fingular power and flrength joyned with authority. Singular power The authority of it confifts in this, that it doth command the and flrength man (as a King doth hisSub;c<5ts) and the flrength of it con- with authority, 1 fills in this , that it is able to make its commands CO be obeyed and followed.

Another is quiet, willing and total y eel ding of fub/eclion to Quietyeelding

that authority , law and, command of finne '• when a man is as of { ub J e ^ ioB

to that author!-

Ser-

chearfully and readily prepared to obey his lufts, as any ° Subject is to embrace the -commands of his Prince, or any

104 ^ Anatomy of prefuntpt nous fins. Chap. 4.

fervant is to follow the will and pleafure of his Lord and Ma* fter.

The former of thefe is (iiled, in Scripture, fometimes the powers of dark,nef[e y Col. 1.13. Sometimes the firong w^,Luk. 11.21. Sometimes the Law of fin , Rom. 7.2 5 Sometimes the power of Satan, AS. 26 i8« Sometines the efficacy of the ^Prince of the aire , Ephef. 2.2. by all which phrafes , this is implied, viz,, that where finne doth rei n or hath dominion, there it is of lingular power, not only to ftirre and aiTault, not only to tenptand provoke, but alio to co.nmand and in cline, to rule and difpofe of the heart and wayes, that the will of a man is but as it were the will of his lulls ; and the defires of the man are but as it were the dehres of his luits; he is taken captive at the pleafure of Satan: and fin ne*ds not ufe any violent compulfion, or ftren^th of argument to oraw on the (inner, onely if fin fpeaks the word, it is enough, that's Lawe-nowgh.

The latter of thefe isexpretTed; fometimes by fulfilling the defires of thefiejk\ and by having the converfatim In the lasts of the fie (h j. Eph.2.3. and by Wing fervant to unrighteoufnejfe « Rom.tf. and by taking pleafure In finne , and by finning with greedtneffe , and by felling of a mans felf to wor\ wic(^dnejfe 7 and by giving up our felves, or our (elves over to uncle Annefs I when a man doth as it were by a proper and voluntary a& fur-render up his foul to the obedience of iniquity, as the fervant paffeth away himfelf,when he takes fuch an one to be his Lord, that all his faculties, and ftrength>and defignes, and maine intentions {hall fubmit themfetves to the fervice of his luits and finnes.

So that dominion of finne on fins part ,coinprehends ftrong and compleat power, a commanding and difpofing power, and on the firmer s /w^>it comprehends refigfl tion,and compleat ™ 9tc * fubjection: A moleftin^ power r'oth not conftitute its domi-

nion , (for finne may moleft as an enemy , where it doth not rule as aKin.4) nor doth attempting and fugging power (nakedly considered J conftitute its dominion (for finne may be a tempter v\here yet it is not a ruler.)But where the dominion of fin is erefted, there it doth fit in the heart as a Kin^ in

the

the Throne, and gives forth its Laws and commands to the

foul andbody,asto its proper fervants and instruments: the

which commands are as chearfully entertained", as they are un-

juftly prefcribed.

But a little more to wade into this point, finne may Sinmaybeftid

be faid to have Dominion, or to reigne in a threefold t0 . htve domi ~

r « ° nion..

refpect.

1. In reft eft of'ajfem : when the undemanding fubjects it Inrefpc&of felf to its motions: I fay fubje&s it felt, for there are two aflcnt. atts of the mind about the motions and commands of finne; one is apfrehenfi'tn>, another isfubjeEilon : a man may apprehend fin as working, and yet he may not embrace, but refift thatwo r king of (in: And then it is not finne in dominion: If I fee an enemy approaching, and rife up to oppofe that e-nemy,he is now an enemy encountering, but he is not a King ruling: fo that it is not meere apprehenfion , but fubje&ion two forts of which puts up fin into the Throne,into a dominion: ( /. jwhen fubjscYion. fin gives the command, and the finner yeelds thereto,Renders up himfelf to the obeci^nce, freely ^ives way unto , and entertains the motions of fin.

And hereto we muft again difiinguifh of that fubjeftion of aflfent which denominates Dominion, that it is not a meer paf-fivc fubje£tion (as when a man is taken prifoner bnt an active fubjecuon , a fubjection of approbation, as when a fervant hear? the will of his Kfofter, and he likes itfo where fin hath dominion , the (inner doth not give a naked affent, but an approving affent, he allows his finne and approves of his finfull courfe.

Neither is this all, for every aciive tjfent is not fufficient to Aflenti* cither denominate dominion ; a man may be on a fudden circum- precipitated ox. vented, he may be under the quicknefs andftrength of a tern- deliberated, ptation , he may be fo over-born by fudden paffion , that pof-fibly he may ailent, and approve a fin inrefpeft ofthefacl:, in this or that particular, for this and that time, as a true fub-je& (iuppofe one oiDp.yids) not underftanding all thing a-right, not pawfin^, was drawn to the confpiracy on Ab c } olon% fide,foaChriftian , in whom fin hath not a proper dominion, he may on a hidden be fo enfnared by fin and tempta-

P don,

' rionTthat he g ives wa y unt0 "' y ct aftenvar(ls he re "

turnes to himfelf,and condemns his own aft by found re-

Twofoldaffent P£ Therefore know, that the aflent which fets up fin indomi-

iB2t^Attnced e n t , and this affent is fuch a work of the 1. Antecedent. m ;nde, wherein fin is not only not rejefted and condemned but veelded unto and approved: what Abraham anfwered in another cafe to//^c, calling out, my father he prefently anfwered, here amImy[onne; fo when finfull corruption thrufts out the finful inclination or motion,the finner prefently anfwers, here am I, I am ready to do thy will, 1 like it, I al-

•Confe^em. ^The other kCW*f*« ; this . is . an affcI « no J & ^^ *

fin is to be committed, but after it is committed, and that too,

not whiles the heat of finful deceit or temptation remaines,

and lies upon the foul, but when that is gone off; when

matters grow quiet, and fober andcalme; then a man he likes

hL faa he likes his courfe,he doth not only antecedently dc-

% mlfchiefonhtsbed, ^AMmranotevd-.^Afetshjm.

felfmiJr that u not good, (as Davd (peaks, P'« .56.^

P*\r he reiovceth refon he hath done rml, and delg, ti m

the frlardJefs of the f*& ( as Sohr,,n fpeaks, >Trov.

2 * Even a -odly man by tem»tati~n , m by infirmity may yeeld an antecedent aOem.b.c ch n a.ioon as he comes to Elf again- , asfoonashe recovers his ,ud ;emenc to be ckare,»d SafeflBoM to be calme, he v. .11 th-n fet wpt* Self and reverfe hisownafts, he wi I judge and con-d mShh deed andhi.aflenr Nj*4,M**I, ted Jf wTand he will hate himfelf and his finfi I yeeldtngs ( M a tl £ / faid iW. ag-n ) and he i.l not re,,. ,nfuch aneftate; Peter goes out and veeps bitterly, fo thu .even his SnSandino will condemn his underftanmi, h« under-ft ££ b^fubfequent aft of judic.ary fentencewtl condemn and dif-allow, yea, and dif-avowthe antecedent aa of

5m yvaicondeknthe^lb judgement ; As a man whotah

Chap.4. 'the Anatomy of fin in Dominion. 107 -

fooliflily yeelded to the bond, if he can get it into his hands he will now blot out his name, and tear off his feal, fo it will be in this cafe. . . .

But where fin is in dominion, there is not only antecedently OT^ ('*.) a free and favourable leave given to the committing of fin , but confequently there is adheJJo and defenfo ■ the man approves and upholds that which was committed ' there is not a revocation of the ftft, a man doth not Putin, andfue out a Writ ofErroragainfthimfelf (#. J'that - f

he was circumvented by deceit and miftake , nor doth he make proteftation againft his finful commiffions, but ftill owns them as being ready to proceed and advance on forward* he <>ave his band before that fin fhoufd be done, and now the fin being drawn out, as it were, into a deed of his own approbation, he further confirms the fame, by ad-din<> thereto his Seal, he approves it ftill, and faith, To° morrow fhall be as to day , and much more almn-

^Secondly, In refpetl of the confer of the will, when the 5 e *2&?tf will declares it felfe exprefty as a party for finne. Beloved ! thcv! iii % th- difpofition of the will is thefaireft throne of finnes dominion and as we judge of the domuaion of grace farre better bv the will and affe&ions, then by the workings and reaches of the undemanding \ fo on the contrary we may more fafe-lv jud^e and determine of the dominion of fin by the frame and bent of the will, then by any other faculty: whatfoever mav be difcourfed about natural a&ions, for their prime and principal caufation, whether by the will or by the under-ftandin* yet this is moft true in morals, that the greateft denomination is from the will, either for good or evil: and this holds in the cafe of finnes dominion; the will hath On a fort) the cafting voice , it is one of the chief, of the Royal Armes and fupporters of the finful Throne: fin is ftrong indeed, when it hath taken feifureand pofleffion of the will, the more corrupt a mans will is, the more ftrong is corruption in the man ; finne is high, when the finner will fin, and Note:, ... Three things

fee School-men oWcrvc three things which do apper-jg**"!!*-

p 4 ame

tainc to the will, and they do all o£ them demonftrate finncs-dominion.

Confcnt. 1. Cwfafa • you know that the confent of the will h

that which makes the match 'twixt perfon and perfon fin Law, the Canon Law, confenfus^non concubitm facit matrimmiam) fo here the confenting of the will, it is the efpoufing and-contracting of the foul and finne together: I will be a Lord to thee, faith finne, and I will be a fervant to thee, faith the finner: I will give thee pleafure and profit, faith finne., and.I will give thee my heart and obedience, faith the finner.

Elcftions 2. Electio : this is fuch an a& or work of the will in which

a man prefers one thing before another, or one way before a-nother: And where finne b in dominion , the finner would rather be finful then .godly, he would rather go on in his fins then forfake them ; They love darknefs rather then light,Joh. 3.10. Thou lovefi evil more then good , and lying rather then to foak^righteoHfnefS)Vh\. ^2. 3. as it was with the Hebrew fervent, when the year of jubilee was come, liberty was propounded unto him, he might so free if he would , it did depend upon his own choice,but the fervant ffomtimes)he loved bis Malter,he would not go free: So when the Lord ( comes to a man in whom finne doth exercife dominion, and propounds unto him feveral things,,and feveral ways, here is Heaven,and here is Hell; here is Life, and here is Death ; here is Holi-neife, and here is Sin; here is the way of Duty, and here is the way of Difobedience; why as Efatt made choice of the poore meffe of pottage, or as the Jews of Bar abb as \ fo the finner,he makes choice of his fins and finful ways,l had rather keep my drunkennefle ftill, my uncleannefs fiill', my covetouf-nefs ftill, &c. Command and 3 Jmferium or fropofitum : the will is the chief wheel of the

fLul& foul ; it is that which in a fort commands all the faculties,

and all their a&s: now where the will is chief in fin, if finning be the fruits of its luftful commands: a man hath fet up his rer folution , it is the purpofe 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 faft his wickednefs, here fin is in dominion.

Ne-

Neverrhelefs for the clear difcovery of this parr of fins dominion in refpeft of the \yill,be pleafed to obferve feverai things. 1. That there is a twofold will. There is a two-

I. One is altogether Jingle in its workings ', it doth not part- fold will, ]y incline to good, and partly to evil, but either only to Single good, or only to evil , v.g. where the created nature (which is reafonable ) was never morally defooned, or where the rational nature is glorioufly reformed, there the will inclines only to good, ("as in the Angels and bleffed fouls) fo again, where the nature is totally deformed , (I mean inrefpe&of fpiritualsj where it is intirely corrupted, there the Bias of the will draws the foul only to evil, the whole pondc , weight, and ftrength of the will is for fin: and the finnex (without a-ny intrinfecal oppofition of another nature in the will) will yeeld andfurrender up hirnfelf unto fin. Now fuch a will as this plainly argues dominion of fin : where the will, what it is and can do, that it is and will do for fin; when we may fay of the will as Saint John of the world; the whole world lies in wickjd»efs 5 i Joh. f. i p. fo the whole will (the whole frame and bent of it) is univerfally obediential, or ferviceable, where the whole nature of the will vents it felf into an habitual and plenary confent; This is of it felf manifeft, that fin hath dominion.

Another is mixt and confounded: when the will is divided Mixc and corn-within it felf,and consequently its confents and diffenits fern- pounded, bracings and refufing ) are likewife oppofed one to another, and oppofing each the other in the fame man : you muft know that original fin (which yet in part remaines) is diffu-fed through the whole man, and into every faculty ; and fo renuing grace (which is oppofitite thereto) is an univerfal temper, difperfed into every faculty too : Neither is it able utterly to dif-lodgc fin in reipeft of being 0:1 fome a&in°s: So that a regenerate man (as Saint A//W fpake) hath in him an old man and a new man : his flefh is like a dead man, and hisfpirit like a living man; the living man moves up, the dead man hangs down; the living mans breath is f^t^t, the dead mans favour is Joathfome j fo far forth as the will is renewed

newed by grace, fo far doth krejeft and deny finnes confent, but To far as it is affected and ditfurbed by remaining and working corruption , fo far forth k is willing and ready enough to confent to finful a&ings.

Now when we fay that the dominion of fin depends upon the will, this is not to be understood of the compounded will, or of the affent and adions which do arife from a nature , and willimperfe£tly renewed and ckanfed in refpeft of degrees: But ofthefingle and corrupt, and fo compleat will wherein the confent is total and plenary. Now the plenary confent of the will confifts properly in the full and natural, and longing inclination of the will after fin; when the will embraceth an evil, fets the heart upon it, bends after it, and that without any refinance or ftriving: fo that it is the embracing of fin, with an unftriving confent of the will,which fets up the dominion. Whether all Qtieft. i. Here now falls in a fubtle and deep enquiry whe-refiftance im« ther all refinance impairs dominion^and no refinance doth always pairs dominion infallibly ar^ns it. and no refift- sl j ' fvv er briefly to the firft.

anceargucthit. 7 -, s ,. rn J , , • ; - j . • A

AH refiftance *• That all rejijtance doth not prejudice dominion : A man

doth not prt jo- may hold a firmc league with fin in his heart, he may be a dice dominion, fervant to it, though fometimes in fome particulars he may

skirmifli and quarrel. A twofold re- There is therefore a double refiftance,or denying,or difputing fiftancc with fin.

Collateral and One is Collateral and accidental ; which doth not arife Accidental, f rom an immediate contrariety of nature, but from a contrariety of effects: As now a man in whom fin hath dominion, his (innings may be fent back with fuch bitter Writs of attachment, that he may ftand at defiance, and be at fome forbearance (a while J from fin : or he may have fuch affected ap-prehenfions of death and hell, andfhame and terror: whereupon he may refift fin as penal and painful: as a thing fo bitterly vexing,and galling,and this grieves him too. Natara\ and Another is natural and immediate : which depends on an twmcdiKc. holy nature implanted in the foul, which oppofeth finne as a thing formally evil and difpleafing to God; This refiftance '-." doth

Chap. 4. Ihe Jnatomy of \ fin in Dominion ,

in

doth (I confefs) prejudice fin in its dominion,but the former doth not.

Secondly, No reftraint doth imply the confent to bs plenary. No refiftjnce and therefore finne to be in dominion : when the efface of doth im Pty a the foulisfuch, that no contrary quality ffands 'twixt the plcnaryconf(Ea: command of fin and the obedience of a (inner, it is eafie to point who is Lord of the Houfe : and indeed what doth more palpably demonftrate dominion, then a quiet fub-jeclion. N .

It is not all the commanding of fin (alone) which argue x '. dominion infallibly (an enemy may command much,and highly, as Sennacherib, and yet not ta obeyed) but it is confent, and the more full and quiet kinde of confent, which is that where no refinance is made)this fhews that the ftrong man pof-fefleth the houfe.

£>nefti 2. But yet another queftion is raifed, and to be re- Whether a moved, whether a good man, in whom finne hath not domi- S°°d man may nion, may notyeeld a plenary-confent of will: which if )then p^y con a fe|lc plenary confent argues noc dominion. in whom Cm

I will tell you what I conjecture about it, in a few pro- hath nocdomU pofitions. nion -

I. h ispoffiblethat he may finne willingly: two Intenfive a good mm aggravations of fin fin refpe6\ of particulars ) may befall a m^yCm wii* good man , viz,, he may fin knowingly , and he may I'ngly. fin willinjy: the caufe whereof is this became his will is but in part rcnued, and therefore may be a willing principle ; neither doth this fet up fin in dominion, though it greatens fin in the commiffion ; for as much as not every particular willingnefs but an habitual & a compleat willingnefs aflures fin of its dominion.

Secondly, obfewc, that there is a double concourse of the wills There h a confent to fin. double con-

One is real, when in truth the whole composition,. and courfeoftbe all the inclination of the will is for fin, the bent of it, and" 111 ' 0 *" 1 *-Bias all runs that way : and where it is thus, there fin is in e * dominion.

Another is fenfible ; which is an obferved a&ing of the will s «nfibk. as embracing and leaguing it with fin ; w'icaallXwJucb may

for

The Anatomy of fin in Dominion. Chap. 4.

Note.

Diftinguiftt tvvixc dominion of fin, and a ftrong inclination to fin.

for the prefcntbe obferved)isa corrupt inclination and consent: Nowhere I conje&ure, rhac potfibly fin may not al-wayes have dominion, where yet, for the prefent, and for a particular, the whole fenhble part of the will feemsonly for iinne.

My reafon isthis><?. the refinances of grace are fecretand more hidden ; and again, when the foul is hurried to a fin in the heare of temptations and paifions, it is not eafily able to obferve every fecrec and tranfient regretting and op-

pofition. ..... .

Thirdly,you muft diftin^uiih 'twixt dominion of fin^ndtmxt a flrong Inclination ro^ ~ dominion of fin is a thing more natural, but the ftrong inclination maybe preternatural: as a (tone by ftrength may be vehemently car i~d upward, or an arrow out of a bowe, and yet the propeniions of their nature are quite contrary and downward.

A man in a violent temptation, and under the ftrength of a feduced judgement, like a captive, he may be exceedingly haled , he may put on eargerly for a f n , yet with fome little rehlaancy, with fome ftrivin^s on the other fi ie , with fomc diflentin^s, though faint, though feeble, though not able to put by the a6^ually greater itrength of the temptation: fo that the will majgfrbe ftrongly inclined, when yet ir is not totally inclined rfne vio'ent rlyin^ out or the foul, may be but the hurrying ftrength of an enemy, which rrurcheth in hafte ; aoainft which the Regenerate part or the will may put in its exceptions, and though umble to ftay the foul, yet it may be able to appeal to heaven againft this raili and ftrong work-

ing

&c.

Diftingaiih betwixt lads and coyrfes.

LaftW) you muft: diftinguifh *t*ixt fafts, and "twixt courts ; and 'twixt particular, and 'twixt general intentions: and 'twixt too much yeelding, and a plenary yeelding and refignation. ... , • • >

The will may come on to fin (where it hath not dominion; inrefpeaoffaas; and by a particular intention, and by a partial yeeldin- : but where the will comes on as to a courfe, and with a general intention, and with a plenary yeelding, there is dominion: Thus of the dominion of i«i? re r fpeaofthewill. lhucl "

Thirdly, the dominion of fin maybe confidered in reffecb of Of the domi- ^ the worker fervice; the working of fin, and obedient a&ing ni ° n ° f fl j? j» y of it, doth alio include and exprefs its dominion; Hence jrjj^ ° -they, in whom fin hath dominion , are faid to ferve finn?^ and they are faid to obey finne, ( his fervants ye are to whom ye «• bey ) and they are faid to commit fin , a'papi-to? ?to/?/k . (to do it as a man would follow ms trade,) and they are faid to d* the work, of the devil , Joh.8»44. as & c ^ e finner had nothing elfe to do, but to follow and ferve his fins: which we may evidently fee in perfons under the dominion of any luft, their whole and mabe defignesare to fulfil it: the drunkard, it is his work and life to fit and drink;the covetous perfon,it is his work and courfe of life to be fcraping,and getting ; As where grace is in dominion ; why ? the main work is to ferve and pleafe God, to learn his will and obey it; fo is it on the contrary where fin hath Dominion; the fervice of the finner is given up to fin, fo that, obedience to fin (which is the doing of the work of fin) doth evidently demonftrate the dominion thereof.

Neverthelefs, you muft wifely underftand this as you have the other parts refpe&ing finnes Dominion \ therefore Con-fider ,

Firft , that there is a twofold obedience mtofiv. A twofold ©b£

Otitis Material: when that thing is done or afted which w Cnce .*! nt0 ^ is finful: the work is repugnant to the will of God, yet this en -abfolutely doth not conftitute dominion; for as much as it may be with the foul, as with a Captive, who may do the fame work which the fubjeft doth, yet not with the fame mind,and not in the fame form of fervice.

Another is formal : when the work of fin is not only done, Formal, but it is done after the manner of finning, as when a fervant or fubjeft do exprefs fervice and obedience, they do it with the hearts of fervants and fubje&s,and as to a Matter and Kin°: fo where a- man obeyeth his lulls, where he doth the work^, as Covenant-work, as the work of a fervant,as a proper work, and as a ready work, as an hearty work, indeed this argues Dominion,

& Again,

Diftin^uifh of Amu y We muit^iuinguitli of obedience u the cowmznds of obcdkncero $^ Pi J

oUm mm ^ ° nt isfi>»p1e*K4 ebfitete: which is when to fo; though Simple an d & be not every particular thing which a man doth, yet fefe abfolure, a principal thing unto which he applies himfelf: as that is a

mans trade, not prefenrly which he looks upon or deales in but wherein he doth principally, and chiefly deak in, unto which he applies the current and fixength of his flock : fo iris here,fin is a mans abfoiute work , when it is his maine work , and he isbefides his calling (as it were) when he is be-fides his fin: fuch an obedience is a refpedt unto fin in Do-mfnion.

Curfory or cranfient,

There is an

obedience ©fcourfc

01 fa&

Another is curfory or travfiem : as a Bee may light upon a thiftle, but her work is to be gathering at flowers, or a fheep may be in the dirt 7 but its work is to be graffiti <> on the mountains, or in the meadows: or an honeft traveller may be befides the way in a wood, or in an houfe, but his work is to goon fa the Kings Rode, So is it polfible for a man,in whom fin hath not dominion to touch upon finful fa&s; But his maine way, his principal work to which he doth apply the intentions and ftrength of his heart and fpirit, It is the obedience unto God, and his holy and righteous will.

j. Therefore in the third place obferve another diftin-frion : which though it doth hold fome correfpondency with the former: yet it faith a little more, and gives yet a further light. There is an obedience.

1. Of courfe : which is a continued applying of our Mvqs to the work of finne s it is our trade which we do drive, the mire in which we wallow, the mill which we help going on*

2. Of FaB? which may be but fome particular and inter-venient aclss not a thred fpun out and drawen, but a fword drawen, and fheathed againe, and laid down* There is fomething which ftcps in , interrupts the progreffe , and takes off the foul from fervice, and then it is not fin in Dominion.

Sgeft.

Qheft. 1. I know that that is a notable cafe, whether Whether all

alllntcrruptions of finfull h&s , impeach fames Domi-in f t J rru P t?on «

ofiinful ads

Sol. For my part I think, that all abfolately do not , there dominion.'™ are two k'mdes of abruptions , or interruptions, (i) working All abfolutely caufes, which do, if not untwine the thred, yet refpice and hin- <*o not. der the finifhing of it. J w0 kin ^ of

Some are Political: when the interruptions depend upon poSiS" 00 * politick and private refpe&s: as upon rhe wifdome of the flefli, the ftingings of confidence, the defeft of occafions,the fafety of our names and credit, &c.

Others are Natural, which depend upon a contrary nature, touching the heart for its particular trefpaf?ing,humbling it, recovering it again out of rhe faare of the devil, and this interruption, is not only a meer limit, or politique halt for awhile where the (inner takes breath, and makes a paufe before he will go on , but it is an undoing of a particular ill-doin^ ^ by an holy nature now recovering the foul.

Once again obferve, that the -work or obedience to fin is The obedience twofold. t0 An is twofold

1. Either by furprifal , and cowfnl!~ory, and this work owes Coiapulfory, it felf not to the intention of the heart, nor to the approbation of the judgement, but to the deceitfulnefs of fin,and to

the ftrength of temptation.

2. Another is cheerful y and as it were of nature, now re- c . f . member that a&s of furprifal, do not teftifie fin in dominion ; Wr • indeed this they may teftifie that fin in its inclination,or Satan

in hfts temptation,is(at that time very ftrong : but yet,not that they rule; for dominion in this cafe is not when a man is van-quifhed andcaptived,butwhenheyeelds our himfelfe , and willingly follows.

Though fin be afted, yet it is not therefore fin in dominion , unieffe it be a willing doing of the work of fin : though force and compnlfion, may be fufricient to teftifie,that there is a tyrant, yet ready obedience is that which teftifies homage to a Kins.

Thus have you heatd a litde in the general about the nature of Dominion ; and about the nature and manner of fins dominions, j? 2 $* t

Sinindjfflini on is either,

5.1 conjecture : that it is fit to adde one thing more in the general about the dominion of (in, as refpe&ing its powerful commands that it is either,

Hibiiuii, or, i. Habitual ,where fin in the courfe behaves it felf as a King, it rules, and commands, and difpofeth of theperfon to its bafe fervices and lulls.

Afltail; z.ji&ual: and this is not properly its dominion, though,

k be mifcalled fo, yet to give a little fcope to freeneQe of language, I will call it an actual dominion,, which is rather a particular prcvalency of acts,then a Sovereignty or dominion in the nature, when though the heart and nature have furren-dred themfelves toChrirt as the only Lord, and to his will as the only Law, yet in many particulars, fin gets the better over grace, though it cannot be faid t© rule , yet it. may be faid to conquer: it makes the man to fall down ; ic is toa ftrong and prevalent for all the actual improvements, and particular reiiftances of grace and prayer at that time, and for that fact. Againft which, if I miftake not, David doth here principally bend himfelf, when he prays [Let not them have dominion aver me ] that is, not only, let them not rule, but which is beyond that, let them not fo much as prevail over me: Though I may meet with temptations to prefumptuous tnd high finnings, though I may finde a falfe nature ready e-nough to break forth upon a vain confidence, yet Lord do thou then ib effectually aide and aflift me, that I may not only refill) but refel them ; though they may attempt, yet ht 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 rhofe finnes; I will,not enter into the lifts , let him enjoy his opinion , but I think this of actual dominion is more punctuall to the dace.

SECT.

SECT. II.

Wither fin in Que ft. \ 7 \ 7 Hither fin in dominion may befal a David, or dominion may V V regenerate ptrfon ? befai « "geoe*

For the refolution of this queftion remember thefe par-""P"*" 00 *

"culars. , . [ There h rdif-

1. That there is a difference twixt peccatum vincexs, and ferencc bctwiit peccatum regnans, *twixt a conqueft by fin and the dominion a conquct by of (in : A Conqueft is when fin prevailes: Dominion is when «n>*nd tbedc* fin Rules: The Conqueft refpefts power, Dominion re- minionof ir * fpe<Sts the will; In Conqueft the perfon refifts, but his

ftrength is too weak: In dominion the perfon yeelds up himfelf to the Will, and Law, and Power of another. Sin may overcome a Regenerate perfon , but it hath not dominion in him.

2. There is Dominium Tyrannic and Dominium Domini \ There if a ty2 A tyrannical Dominion is by force and conftraint, a Re- r*^»nicai domid gall dominion is by confent and choice ; the former is inci- Jw^^ 1 * 8 ** dent to the Regenerate: Paul complaines that he is fold under [vane , Rom.7. But *Ahab (old himfelf to workjvickjd-

nefs. Tatil is brought into captivity to the Lave of finne^ but Judas willingly offers himfelf to betray Chrift: In tyrannical dominion there isunwijiingnefle , hatred, diflike, conflict, wea.inefs, trouble, and defire to be freed: In Regall Dominion there is chiefe Contentment, Delight, and

3. The Dominion of fin may be taken either, y* doming 1. Striaiy and Pr^rly : where fin is abfolurc, and full, Serial^

and uncontrolled, and the finner freely and totally Refignes up himfelfe to the Ms, and will, and commands of finne.

[ 2. Largely and in fome refoeft > when as to fome par- * ir g » -ticular aft of fin, there is not (for a time ) any a&aal or pre- 8 * y ' valent crefent refiftance: even the will it felfe is furprifed by carnal affections, but yet in the event, and at lengch, ic is revived, and grace doth refume.its wperiwn y and recovers i

vers the perfon again : In this fenfefin may be faid to reign, Simile or to have dominion in a Regene ate perfon ; But it is as

a Thief or Robber raigning and ruling in a royal Caltle, which

(fhortly) he is forced to quit and leave. A coraplcat do- j> ut f or a Com ^i eat ^ uncontrolled, habitual , final dominion of minion cannot, , ^ h e f a i t ^ e regenerate.

n erate# 1. Ihe Dominion of grace and Chrift if eternal : True grace

Reafonsofir. is an immortal feed, it cannot be totally quenched : a well

of water fpringing to everlaftin^ life.

i. The union with Chrift is infeparable , and infuperable ,

which could not be , if a regenerate perfon might fall under

fuch a dominion of fin.

3. 7 he promifeof grace must not faile , Jin (hall not have dominion over us , Rom.6.14. I will fubdue their iniquities , Michay.ip.

4. 7 he Covenant of God is-, I will put my fear into their hearts that they {hall not depart from me>]tr. 32.40.

?• J e f HS Chrift hath conquered, as well as other enemies , fo our fins. Why then doth Que ft. If fin in dominion cannot happen to the Regenerate, DavM p ay a- wny doth David pray, &c. Sofir. ^/.ttrccthbpmaybcfaidofthfa, >■.*,-

1. If David or any regenerate perfon (hould be left unto himi'elfjfin would have dominion over him : therefore he prays, acknowledging thatitmuft be a ftrength greater then his own, & c.

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

2, Although habirual,and univerfal, and final dominion of fin be incompetible or inconfiftent v\ ich the (tate of grace , yet a&ual and particular dominion is poflibie, and there are great reafonsfor a regenerate perfon to pray,if it were no more then againft particular, and temporary dominion of fin ; but of this more diftin&ly in the next Se&ion.

SECT.

SECT. III.

Qg e ft* 3* \K7^7 DdVtd frayes againfi fin in dominion? Why David

VV Sol. Remember that precedent diftin&i- prays againft^ on of actual'.dominion, which comprehended a particular pre- finin d °msnN valency over the foul for particular acts of finning: and of on# habitual dominion which intimated the full refignation of the heart to the commands of corruption.

In both refpe&s there may be great rcafons > why any man fhould pray againft the dominion of fin. Rcafons of

I. Againft aclual dominion, ^ praying againft

1. Becaufe though actual dominion doth not infallibly tefti- a&qal domi-

fie the perfon to be bad: yet it is ever a breaking forth of what nion.

u v:ry bad : for as much as the action in this cafe is but finne A . ftuaI ?? mi ~ 01 mon of finis

K7 rj vcr y ba <*-

Now conftder,

J .That every fin {as ailed) is therefore the worfe : you know Note, that fin, though it be a vile thing, yet it tends towards a per- E l* T /f in ?* fedtion (in its kinde) Uift, when it hath conceived, bringeth *^ jhc vvorfc-forth fin,and fin when it is finifhed, &c.Jam.l,i ?. He alludes to a childe in the womb, which in the conception is not fo perfect and compleat, as in the birth and life: (in is naturally bad, if it be at all, it is evil, if in inclination it is evil, if in thought evil, if in aitin:, then much worfe; when it is brought forth, rhen it is more ripened, and therefore the more finfalmow where iin hath but actual dominion , there it prevails, though not aiwayes to a full confent, yet to a finful fervice or ad: the perfon doth the thing which is evil.

2. That the ailing of the greater fin is always a greater kjnde The a&ing of

of /inning;: I mean, ceteris paribus, if things be equally fet . the S rMC€r ^ n &J* rk** is a greater

together. km&oiCm,

A high fin, a prefumptuons fin in temptation is not fo n j ng% guilty, as the fame prefumptucus fin in dominion; for all fin in fetvice is ever worfe then any finne in conflict ; though finne may trouble a man more when it inclines and tempts, yet it wounds a man more, when it prevailes and overcomes.

'Se-

Aftuall Domi- Secondly, aft stall dominion though it doth not alwayes conclttd nion weakens t he ab'fence of grace , yet it alwayes imptires and weakens the the ftrcngth of y?^,/, of grace.

^"prevailing T ^ ere ar ^ tw0 thin S s which fin prevailing to act,doth not fie* doth not infer, ccffanly mferre.

Privation of One is Privation ofgrace'Sot even a good man may ftoop and

grace. f a H, a good man may yet do that evill which he would not •• an

honeft traveller may be ftruck down, and a faithful fouldier may

be taken captive, though to (in be the evil! mans worke, yet

it may poifible be the good mans action.

Annihilation of 2. Another is Annihilation of grace : There is a great diffe-

gcace. rence twixt fickneffe and death : (icknefle though it removes

health , yet it doth not remove life, it is dearh wKich doth that;

particular dominion, or prevalence , it may lay flat, wound

deeply, leave a man in a fwoon (as ye /hall hear prefently)yet it

is the habituall dominion which denies life.

Nevertheleffe, particular dominion doth even weaken grace (/.) any (in (much more a prefumptuous fin at which David feems here to touch) prevails and winnes ground on the foule to yeeld to ad, there the Corrupt nature improves it felfe, it hath the better: And this is certaine that fin is never improved but grace is weakned : weakned much in its meafure, and in its ftrength ; as all health by the prevalency offkknefs , and all heat by the victorioufneffe of cold, finful actings doe abate the vitality of grace, the edge and the fpirit of it, and lay it in a fwoone, fo that a man may now have little heart to pray , Infinite diftrnfttowardGod, and which is as bad as the reft , if he takes not heed, actuall prevalencies ( at the lead) incline and tempt him fhrewdly to habituall actings, fo a rmn fhall hardly-doe fin any one fervice,but fin to recompence him, willimpofe thereupon many Commands for more., >

g. Becaufe aftuall dominion , though it doth not alwajescut off the union ,yet it may and doth difperfe and check the comforts. check the com- j t [ s a n eclipfe though it be not a night, He who made the £#-?x l % prope, though he loft not right to his tent or houfe, yet he

was interdicted the ufe and benefit of either. A Child who offends his father, though he doth not therefore prefently ceafe to be a childe,yet his olfepce doth turne and change the countenance

Vet It may weaken grace

Aftuell domi nion doth

! * , _____ -

nance of his father. Though it doth not break offthc relation, yet it doth the refpeft jhe lliall not eafily be admitted into bis fathers prefencc , and then , he fhall fee bended bi owes inftead of fmiles, and fharp rebukes, and upbraidings inftead of kinde and wonted wel-comcs: (o fhall even David himfelfe finde,if thar great fins get dominion over him, if they doe prevaile , if he doth aft them, though Gcd doth not caft off his perion, yet he will draw off his Countenance: why hide ft thou thy facer He fliall quickly finde the difference twixt the fei vice of God, and the ferviceoffin.-when heroes to pray, his fin fballmeet him , and when he goes to heare, the Ordinances fhall call his finne into his face: As Sumffon , when he loft his haire , he could not doe as formerly, as at other times, fo even a&uall dominion of fin, though it doth not nullify the relations, yet it wonderfully varies the condition: The Sun feemes to be dark-ned at noon-day, the Ayre is filled widi tempeft,and thunders, which lately was overfpread with beautiful; lhht; Godlookes in terror and diipleaiure, and the conscience wounds with clof-eft bitternefsrall former comtbrts'fecm to take leave of us;fom» times we are fo diftreffed that we fear we are loft for ever : one fuch finning may coftus many yeares ofcruell vexation , and of this we may oe fure, that 'ill we are foundy humbled and renew our repentance,we fhr.ll never ice a fmile in v.ods countenance , nor heare a tood word from confeience: Now this is adolefull cafe that a man fhall heare the fame promifes from which he fuckr much comfo:t,and yet he may not tafte now he cannot rejoyce)and that God v\hofe communion was fofweer, now through his imnin: ,becomes fb bitter and heavy, &c.

4. Becauie attuall dominion , (eip^cially of great fins, and o- A^tmlldomU ve r a T)ayid) \s accompanied with great pre m udlce to Div'n? afa- n *°? ls accotn* ry : As they fay of Fevers, that they are ufually worft inthe p f amed wirh ,. -ftron^eftconftitutions; andoffpots, that they are ufually the foXineSory! greateftWemifhes in the faireft garments: th it we may fay of finnirus : the betterthe man is, the more dilhono:ably foule his oflFcndings are : Godloieth more,-honour in the eyes of the '. v orld , by the ffirs of the good , then by t&e wallowing of* rhe bad'eWll men are hardned-, pod men de ided, Satan and fin advanced,and by all thefe God is infinitely dishonoured; There-

R 1 fore

fore good reafon hath David to pray, Let them not have dominion over me.

Secondly, Habitual I Dominion.

Reafons of ^ £ uc t h en i n t k c Second place, if we interpret the dominion Eabitu^foini- ereo ^ an Habituall dominion oHin, the reafons of prayer a-nion. '"gainft finne,as infuch a dominion, arc very ftrong and ur-

§ cnt -

.. i. Habitual I dominion decides the efiat e : thequeftion of a

ttbioTdcdd" mans fouI is » vvllore ferant ne ^whether he belong to God and

tfceeftatc, CI " Chrift, or to fin and Satan.

Now particular failings doe not determine this, but the dominion of fin doth , his fervants we are whom we obey: you know what the Apoftle hath faid, Rom: 6. 16. know ye not that t§ whfmye yield your felves fervants to obey , his fervants ye are t$ whom ye obey ^whether of fin unto death^or if obedience unto right e-oufneffe : if fin doth rule, and the finner yields up his heart to rhe love and obedience of it: he profeffeth thus much, that Chrift is not his Lord, and the Law of Chrift is not the law which he will obey, asthefe Rebells fpake of David, what portion have we in thefonne of Jejfe} foe here the finner 5 1 doe not belong to Chrift , fin is my Lord, The fervant of fin am I, that is the thing which I have Chofcn, and that is it which I will ferve;Soe that on may without any fcru^le conclude,thar if fin hath dominion , the man hath yet noe intereft in Chrift, noe one degree of true grace, he is a moft wretched finner: fin is his Lord, God is his enemy , Hell is his portion, unleffe he get from under this Dominion.

■4- j -. . Secondly, there is no Dominion in all the world fo vile : whi* foWlei m ° n ^ cr youconfider ic > Firft,In the commands of fin, or Secondly, In thtfervice of the finner. ,

Firft,Thc Commands.

•ffin ( ^ ,, * andl The commands of fin are the vileft commands. For, SUgjtU.* *• T ^y arc M e £*t> an 7 command which findes ground and

Side may be defended, but fin.hath no reafon to command: a

con-

condemned man lofeth all command; fin is the only thing which Gods law hath condemned: And again,it hath no tide to the foul,the foul owes not it felf to it,cither by a natura|,or by a purthafed fubje<5tion: we owe a natural fubje&ion to God, be* caufe he made us; A purchafed fubje^ion to Chrift, becaufc he redeemed and bought us; but fins commands are meerly ufur-ped, and Infolent.

2. They are ynrely fitful : all its edicts and defires are but Rebellions: thatamanfliouldtrangrcflearighteous,andfupreme, Purellyfinful) and good, and holy law: there is not any one thing which fin at

any time commands,but it is that which God fo;bids,and which God will Judge the finner for.

3. They zreextreamly unreafonable' y a command may bee-

fteemed unreafonable, either when one fervice runs contradi&o- Extremely uas ry againft another &s to command aman to run and yet to ftandj reafonabl* ' fo is it with fin , it commands a man to fuch a fervice as is oppofite in particulars, for as all fin is oppofite to grace, foe fome fins are oppofite to others ; though not in the fountaine, yet in the actings; or a command may beeftemed unreafonable when any fervice tends to the mine of the obedient', it were an unreasonable tbin§,and unjuft,to command a man to runin^o the fire and burne himfelfe,but the commands of fin tend dire&ly, and intentionally to the deftmcVion of the finner, fin injoynes a man much fervice and paines , and all this is , to dishonour v God, and to damne his owne foule.

Secondly, the fervice, The fervice bf

(in.

The fervice of fin: it is the moft dijloy all fervice in refpe& ©f God renouncing him , denying him bis due, and conferring it on his only enemy. £ adifloyall

2. It is the moft injurious fervice to our fouls. * mcCt

5. It is the bafeFt fervice: if a man did ferve a dog or a toad, A n injurious this were a vile abafing of himfelfe, but it is far bafer to ferve ~ r , T,cc ' fin, for thofe creatures have fome goodneffe in them, but fin $? c faa ? eft ^ is naturally bad: Nay, though we doe cry out at the devill, as vile and bafe,yet the Devil himfelf is better then fin, for it is his fin only which makes him fo bafe, and he hath m abfolute

Rz being

being, whivh he owes to God; but fin hath hoe relation to God, and it is that which imbaieth all beings. 4-k is i he drudg wgefife•<vice: A man who is a fervant to.fin,he I detoo r tt iiat ttle co:nrnai ? d o f every luft,andis taken captive at its piea-Tic€. ** " fure > and there is noehoemor meafure,nor ench: all the day will not ierve , nor will the night fatisrie: an a^e of ye ires is fpenc, and when a mans ftrength doth faifehinv, yet (infers him to work ftill. The crueleii Tyrant, wearies himfelfe fomt-times by his unwearied commands, but fin never relents nor fpares: Nay that which fhewes the extremity of this vafilladge, the (inner continues fervice there, and then, where he itQs and knoweshismifery.; he hath feitthe fruices,the bitter fruites-of finning, yet fin ftill commandes ajjd eafily puts him upon the fame fervice afrefhrfoe that he oftehtyers his thoughts, and fpends his eftate , and confumes his ftrength , and breakes his fleep , and lofeth his friends , his God ■ his foule, his all , to drudge at the Commandes of his owne bafe lufts. The moft un- $.It is a moft unprofitable fervice: Though in fome fervice there-pro&tabU fer- may be but an micertaine gaine, yet in the fevice of fin, there ll? e ». is a moft certaine and great lofejvhat profit had ye in thofe things

whereof ye are now a foamed Row. 6.21. therefore finnes are faid to fowe the winde^zna to reap the whirl-windej:hzy deale in vanities which fhali not profit, and every fin is a lye , let it pretend much, yet it advantageth nothing. Suppoie a man had an eftate worth iocoo lLand he fhould receive a baby for it,teli me what he gotfO that precious foule of man which is more worth then a world,is uttelry loft by fin,what thenjdoth the fervice of it profit him?/ or what is a man profited (faith our Saviour) f^j-£ he gaine the whole world,if he lofe his own foule; thou Gets a little credit by thy finning,yea but vvhirh whom?And what is that whiles the great God doth difgrace thee.-and thine own conference doth often foame theePThou gets a little wealth by thy fin-ning,yea,but what is that Treafure of wickedneffe, but a Treafu-ry oi wrath againft the day of wratb ? Thou gets a little pleafnre by thy finning, yea,but what are thefe (hort minutes of joy to thofe eternall nights of darkneffe, in which they muft end and be fwallowed up? one fallbreaks all the glaffe to pieces > and

one

one an^uifh of confidence, or peal of death, biafisand finkes all the vaine tiiumphings of a finfull heart: fin may pretend faire> andprcmife much, but the wages thereof ( i. Jtbat which thou mult expect for thy fervice, is death: yea, that death which is op-pofed to erernalllife,^ow.6.z//r.

6. It is a weft uncomfortable firz ice: How oft is the fervant of ^ m t ° ort ^u fin in the depths of feare, and in the heights of trouble , his ve- [ erv i CCt ry fmnings are more his torments then his joyes: he is many times vexed with thoughts how to fin , and afterwards he is hewed in his confidence for his tinning;though he hath not grace to make him grieve, yet he hath a conicienc* which can make him tremble: the very furfeits of his fins do difiafte his foul,and make him oftimes weary of his very lifejbe is afhamed of Com-pany,and dares not ye^Jo be folitary:The night is many times a terror unto him,and the day renewes his anguiilirthough the fervant of fin(in the tranfient flafh of bis friri')out-braves alcoun-fell, yet he doth ordinarily feel infinite gripes within,either he is utterly unicnfible of his mifery, ('which is one ot the greateft judgements,) or he his fenfible , and then be £^\qs a Hell of horror forhislewdobediencer Nay, fo exceedingly high do the diftreffes fometimes prevaile, that he his forced" to difparie of all mercy,and thinking to eafe himfelfe of fome flames, greedily throwes away himfelfe into the very guife of Hell-fire: what fball I fay more, where fin hath the dominion over a pe-fon , a man is a flave to the Devil!, and a fervant to that which will vex him and wound him , and damne him; he never enjoyes himfelfe, nor fha 11 he ever enjoy God , unlefs that yoke of fervice be broken : and therefore good reafon hath any mantoprayagalnftthehabkuall dominion of fin.

SECT. IV.

THusfor the explication,now fomthins for the Application V . J es \ thereof unto our felves: where firfl let me beyn with in- JS^ntalvt" ftmti whatthinke we of the dominion of fin within our Dominion * fcules. v R3 Youv*rus

ObjeB. You will fay, we truft there is noe fuch thing. I Remember

Sol. the Jewes faid as much to Chrift, in a cafe not much unlike , we are Abrahams feed , faid they,*?? were never in Bondage^ foh, 8. 3 3. But Chrift replied y verily , verily ^1fay untoyou^whofoever committeth finis the fervant offin ,V'.34. I will premife a few things at this time. Something* J * No man living but he is borne a fervant to fin : finis his

pftmifed. Lord before he can tell who is his Mafter,f in requires not age to Noe man but is fet on the crown, but even in the very wombe, doth it begin borne a fe£vane i cs reign, and poyfons, and impaireth our whole nature, there-* oilIh :fore the Apoftle faith, that by nature we are the children of

difobedient and wrath as well as others , Efhejians 2.2. it is the difpofition, and fway,and bent of us to fin, and to walke on in fin. tni lS £ioet ff 2 * * C ' lsan k Ar & t h' w gtoget off the dominion offinne. Sin is a thedominion ^ on Z man, It hath poffeflion , and goes not out by entreaty d fin. or bribe, but it muft be by force, by one that his Wronger ;I af-

fure you, that the almighty God muft reveal his own arme, and he muft caft down ftrong holds, he muft worke a kinde of a miracle , or elfe fin will ftill be a Lord , and the finner will be a fervant to his lufts: A man may change any Mafter foever, and with more eafe then fin? It is minifeft Thirdly , it is very manifefl^that Jin hath the dominion in many that fin hath perfens ; I will pfefent unto you fuch inftances which you fliali dominion in CO nfefle do evince fo much.

toSoftwhom *• W ^ at thinIcc y° u > k«h not ** n ^ c ^ ominion > wncre noe noekind of ar- k}*4* of arguments and dealings are able to difengage the heart and guments can to turn it ? when no kindes of merciful Arguments, and no kinds turnc from /In. of juft threatnings>and;no fenfe of bitternefle,can yet difcove-nant and difervice the fouhbut ftill it holds the league,keeps the agreement with fin,now then how often hath God come to many perfons,and offered unto them his pardoning mercies,& the blood of Chrift,and eternal life,if they would leave fuch a fin of drunkenneffe,fuch a fin of filthineffe, fuch a fin of vyorldlineffe, but unrighteous they were,and unrighteous ftill chey are and will be:How often hath God fet the point of the fword upon the breaft of a finner,revealinghis wrath,threatning death and Hell if he will not leave the fervice of his fin;nay,fcourged his eftate

for

Chap. 4. Ihe Jnatomy of Jin in Dominion- * 12/7

for hisfinning,nay,fcourged his body,nay,his foal & confidence, and all this to renounce his finfull Lord, yet men hold faft their wickednefs,they yet give over themfelves to-fin with greedinefs, they fludy how to fulfill their lufts, and re Joyce when they have done evil: doth not this ihew, that the heart is indeed indeared, and totally emancipated by a ftrong and elective fubje&ion unto fin.

What think you of fuch whofe hearts cannot endure the Domini" j n t |, 0 f e w j, 0 -on tfjefw ChrlJ},md the few ice of rlghteoufeeffe; it is even a cannot endure tormenting flavery unto them, even the imaginations thereof »he dominion arefo. TheSouleofa man cannot ferve two Matters, and of J e foCbrift. there are but two of them upon which our fervice can be be-flowed, either fin, or Chriil: the Apoftle intimated as much, Rom£.l 6, Know ye not that to whom ye yeeld your [elves fervants to obey his f wants ye are to whom you obey y whither of fin unto death* or of obedience imto rightemfneU'Ao that thefe divide the fouf,if a man doth yield obedience unto righteoufnefs,he is then no fer-vant of fin; if he yields obedience unto fin, he is then noe fer-vant of righceouinefle; if he be an enemy to fin>he is then a fer /

vant ro righteoufneffc, If he be an enemy to ri^hteouihelfe , he is then a fervant of fin. Yet many perfons are enemies to ri-hreouinetfe, we will not have this man tor eigne ov:rns , faid they in the Gofpell,they cannot endure the dominion of Chrift, either in his word, or in his fpirit: The rules and precepts of the word are the cords which they will breaks a fender * Pial. 2.£ # They cafi the laws ofChrifi behlnde their backs , and hate to be reformedfifal. 50.17. There is nothing more unacceptable to them then to ferve the Lord Jefus Chrift in holinefs of heart, and newneffe of fpirit, and righteoufnefie of obedience- In thofe wiro 3 .What thinke you of thofe who are ftlll overcome of their lufis y are ftiI J. ov «-zt\&ziftwllHnglyintangled\ The Apoflle Peter Conje&ures ,{^ *** that fin hath dominion in fuch, while they promife them liberty , they themfelves are the Jervants of Corruption , for of whom a man is overcome* of the fame is he brought in bondage , 2. Peter,

2. IP.

There is a twofold overcoming of a perfon ,on is only in re-fpe& of the.*9iOT: Another is alfo in refpe& of the affetti* on.

It cannot be denied, but tint even aa holy man fvyho is heartily the levant of J efus Lhrift) miybe overcome in re-fpec\ of particular adtion ; relapfe^arenor. impoiTibleto him who is truly good, and they may conmt vyitfi (chou c ;h they do weaken and difconfolate) ihe fervice of grace, there is the fame natural principle of tin in the beft afcer repentance as befo e:there is the fame Saran to fugretf and incline,there may be the fa ne occations and provocations: But then there is anove coming inrefpeel oi aferrion, and this fhews the dominion of tinne : Now this overcoming is, either when a man through policy forbears, or die in palfion feemes to bid defiance to his fin, being either in ficknelfe and apprehend-on of deuh, or in pangs anddiftretfe ofconki:iice(to which theApoltlefeems to allude, 2 Pet. 2.22. the dogge is turned to his vomit again; ) Now he cries out againft fin, ?nd thinks he doth deteil ic hearti y, and will not for a world a& the tin now, yet when this tempell is off, when the water grows cool, when circumftances are free, when the bitterneiTe either of death, or crofs,or confeience is over,and tin tempts and wooes him again, he yeelds up himfelf, he gives over his heart and affe&ions, he loves the fin and walows in it as much as ever: he turns from the holy Commandment (as the Apoftle fpeaks, ver+ 21.) all his good moods of holy profelTion, and purpofe are gone off, and he is moreentan .led, and renews his bondage with ardent and excefTive delight, even with greedinefle, as the ApotiMe Paul fpeaks, Eph.4.

Now it this be an argument of tins do iiinion,^. the willing and afte£tionate re-entring of our hearts to the fervice of tin, then certainly many of us have juftcaufe tofeare and tofufpeel: our felves, who return with the dogge to the vomit■> and with the fow to the wallowing in the mire ; who not only are furpri2e t in aclion. bur in affeftion ; nay, and our affections aremoeea;;erlycaried to the tinning now then heretofore; our mindes are more on them, and our detires, yea, and the meafures of tinning in the fame kinde rite in an higher ftren ith ' we are more mighty to drink, more inglorious infwearing , more unfatiablein earthlinefs, more vaine in conrerfation more ©bftinate in our finful courfes againft

the

the reproofs of the Word , the checks of our confeience, the fhame ofcmen,the fear of Hell, and the hope of heaven, we grow worfe and worfe,&c.

Fourthly, what think you of fuch who make choice of fin to be fa tbofc wild the Lord whom they wi/lferve, makes choice

There are but two forts of people in the world, vix,. good of fin to be and bad,and bothof them do chufc their Lords. ** §!**

Thsgood they choofe the Lord to be their God, Jojh. 24. And they choofe the things which pleafe him , Efay $6. 4. And choofe the way of trmh ,Pfal.ii9-3. and choofe the good part , Luke 10.42.

The if ad j they alio are faid to choofe their own ways, Ifa. 66.3. and^/7,Ifa.65.12. That in which <Jod delights not: yea, and they are faid, not to choofe the fear of the Lord : when feveral things are propounded, &a man prefers this before that, this is called an election or choice: There is Chriit and his way laid before the finner, and fin and its lufts laid before him; now when he prefers the latter before the former, he is faid t* make a choice: which many do, they do prefer their finful lufts before the commands of Chrift, as appears in all the times of competition, and in the courfes of action, yea, and when they may go free, yet with that Hebrew fervant they will not , for they love their Matter.

Laftly, what think you of many who love their fins 5 love is. . that which beftows the foul and the fervice thereof,- the |"r£. ^ whole ftrength of a man goes that way which his love goes, ar

for it is of a containing and mod ferviceable nature. Now there are many who do love fin, there is, as it were, a conjugal match and union 'twixt their hearts and their fins, and be fure of this, that fin hath the whole man, if it hath won the love of the heart. A minfmiy

4. A perfon may poflibly delude his own he art > and deceive ^celye bimfelf himfelf abont the dominion of fin, and therefore it is convent- ab ?^ thc do-ent to try our felves whether finne hath not Dominion indeed. mimon *

There are many erroneous deceits, Six deceits

1. One is the unfenfiblenefs of its power : when a man feels fro» no violence of finful inclination, no fiirrings, no oppofition, Th <onfenfiblr no commands? but there is a calme and quietpsfe in his fpirit, "™L of lXl

S —--• and p

and in his way,which could not be as he thinks if fin had dominion and rule in him. * Now this is a deceit; For,

1. It is moft probable that fin hath th> firongeft dominion TV here the heart is*,--oft nnfenfble of the Lav? and commands of fmne\ when the Strong man keeps the honfe^all h quiet , laid our Saviour, where fubje&ion is peaceable ; there dominion is (in ail likelihood) moft abfolute and coin-plear.

Nay, this is certain, that where Chrift fcts u p his Scepter (which caftdown the dominion of fin) there is thegreateft ftirre, the Law of the mwde will war re again ft the Law of the members-Rom.-]. 21 . And the fpirit will la ft againft theflefhy Gal. 5. 17.

2. This anfenftblenefs and quietneffe may arife, partly from the oxelinefs of fin , and partly from the ignorance of a faful

Simile. condition, and partly from the habitual cuftome of fa:' Whether

the Sun doth fhine or not, there are as many atomes and

. motes flying in the roome, there they are really, though not

Siiailc. fenfibly tiikhe light comes in to manifeft them. When 'a man

is in a deadly difeafe, he may be void of all feme of it, his life maybe even dropping out,and hisdifeafe may rule in his body, though he feeles not any aches, or paine; for this unfen-fiblenefs depends upon the ftrengih of hisdifeafe, which hath not only pierced his natural temper, but his fenfes alio: fo may aperfon be utterly unfenfible of fin for want of all faving light, and holy experience which zrikth from a new nature, &c.

Simile; Nay, and as we fee men in bondage, and flavery, when they

are long in the fame, grow unfenfible,and the hand which- rs ufed to iron, and nettles,is not fenfible of them ; fo the frequent actings of fin may fuppreffe the inward fenfe of finning, this being an eafie obfervation, and moft true, that much finning adds to the ftrengthof fin, and difablesthe fenfe of a c finner^ fears his confidence, and makes his mind reprobate,and

& a om«V asitvvere without fenfe.

»y courfes of 2. Another deceit may be a freedom from many courfes offw-fiaful aftings. fal ablings: when a man is not like every whore, that profli-

tutes

tutes hei;body to every lover, fo he doth not rage and live in all forts of wickedneffe, nay, his ways feem to keep cleare of divers iniquities: to this I anfwer.

Sol. Though a man doth not ail evil,and his waves or cour-fes isnotuniverfally fpreading in all the kindes of (inning, yet finne may rule in that man* it may have dominion; foraf-much , as

1. ^Particular fubjethion is fufficient to fet up dominion : Particular fub-Though a fervant hath but one Matter, and doth not ferve e- je&ion is fuffi-very man in the Parifh,yet he is a true fervant in refpecl: of cienttofetup that one Matter: and though a fubjed doth not obey every <iomimon • Prince in the world, yet if he obeys any one, it is enough to provethatheisafubjeft: fo though the finner is not at the

the command of every luft , yet if he be the fervant of any one lutt, fin hath the dominion over him ', for it is not the multitude of fins which doth abfolutely and neceffarily concur to dominion, but a (ubje&ion to the power of any one.

2. A man may do all that [ervice to one finne , which others A man may do do to many fins ; he may dcvife, and ftudy to fulfil it, he may a U that ferrice chearfully and greedily receive its commands; he may hear-t0 on , c finnc tily love it, and go on in it, and for its fake oppofe the Scepter j 0 wmlny to and Dominion of Chritt, he may confecrate all his ttrength '

to the obedience of it; Now as they obferve in the Poll-Simile, ticks that there are feveral forms of government or dominion ; as Democracy, and Ariftocracy, and Monarchy, fome-times the dominion is exercifed by many, fometimes by one alone, yet the fubje&ion to any of them, is true fubje&ion, and fets up dominion.

So though in fome men many fins do rule, and in others fome one only , if the heart obeys many or few , or one, it is enough to declare dominion : fubjeftion to no finne , that indeed denies dominion, but if the difpute be of many or few fins, then this know , that fubjecYton to any argues dominion. From the opoo-

3. Yet again, another deceit may be, not only _ declination fomT/mf'"and offowefinnes, but alfo adoption ; which a man thinks cannot exemption pbfTibly corifift with dominion ; for a Kingdom is »ot, or from other

;ihould r*ot be divided againft it felf. _ S r «ter Cms.

S a Sol,

The Anatomy of Jin h Dominion. Chap. 4;

Sol. To this I anfwer, that there may be notable .deceit in.

this alfo 5 for as much as to that of exemption from, great and grofs fins : it is not the gieatneflc, bac the power of finne which makes it reigning; the Princes in Germany have dominion ; though the dominion of the Emperour bz more large. The ieatt fin acknowledged, loved, ferved,fufficeth to dominion: the dominion of finnc is moft within the heart.

2. As to that of oppofition.

1. There is a double oppofition of fin: one depending up* on office, another depending upon nature : a perfon advanced to fome office in the Common-wealth , may oppofe a fin with reipe& to his office, which yet perhaps he dorh favour and dearly love in refpect of his private nature and practice. Ajufticc of peace may oppofe many fins upon the bench, which yet he lies in, at home in his own houfe and dealings.

2» Again, there is a twofold oppofition of fin; on^becattfe it u finne 1 another, became It u \hame y and this latter may be-fal him,who is under the dominion of fin ;

3. Once more, there is an oppofition of a fin , either be-caufe of the opposition which the fin hath to Gods will y or be-caufe of the oppofition which the finne hath to another finftill yeay and inclination : for though it be true that all finne hath a contrariety to the rule, yet it is as true , that fome finnes have a contrariety among themfelves, as prodigality to cove-toufneffe, &c. _ And a man may oppofe the one, not from a refpe& had to its natural viieneffe , but from a refpeft had to his private and pcrfonal inclination; this other being fuch a way of finning, as likes not but it would overthrow that other finne which he hath fet up, and which he loves , and in which he is rcfolved to walk,

4. In a word, it is not particular Jbwt univerfal oppofition of all known fin, which denies Dominion: A man may oppofe many finnes, for our finnes fake , as well as afta--ny finne for its fake, and both (hew finnc to be in .Dominion,

4. A fourth deceit may depend upn the troubles -which a F roml hctrou« man may f< el after fome f.nful ablings \ his foul maybe grie- blesamanmay voufly heavy and perplexed, and hereupon a perfon may con- feci ate fome elude, that fin hath not dominion, becaufc he conceives domi- 6»M adings. nion of fin to exclude all trouble for fin.

Sol, Neverthclefs there may be errour in this, for though As trouble fof hardneffe of heart after fin be asillafymptome of wicked- fin is not an neffe as impudency before fin , yet all trouble for fin commit- argument °* tedj is not an infaitlbU argument of in-domlnlon , which I ^dominion, cleare.

1. By Infiance : if the worft of men may have after-troubles By inftancc-for former (innings , then it is not an infallible argument, &C.

( becaufe, if finne hath dominion in any, then furely in the worft of men) but even they may have after-troubles.

As it is with the moft honeft wife , and with the moil dif- Simile. honeft (trumpet, both of them, after their child-birth may have their after-throwes, fo the moft ingeniousChrittian, and the moft lewd (inner may (after their finnings)partakc of great anguifhes and troubles of conference: I refer you to Ahab and to Judas , and to thofe of whom he fpeaks in Job y that the terrors of God did drive them to their feet,

2. By Argument : for trouble.for fin in refpe& of the con- B -fcience only, it is but a judicial a£t, it is but a part of the wa- y * W03e -* ges of fin. Indeed trouble in the affections ( which Divines

call godly forrow) that is an acl or effect of grace, but meer trouble in the conscience, which confifts in fenfc and accusation, that God brings upon thefinner, for his tranfgreifi? ons; he awakens the confeience after fin to accufc for finning, whofe directions and ch:cks could not availe to keep off from finning: fo that a perfon whofe heart is in no mea-fure changed by grace, (and therefore of necetfity is under fins dominion) he may be filled with extreame wrath, and bitternefs; yea, the very terrors of Hell may fhake and amaze, and confound his foul: why ? the reafon is, becaufc, though grace be required to raile godly forrov ; yet confeience only awakened and actuated by light, and divine command is abundantlyfufficientto,accufe,, condemn, vex and trouble the finner. j, A

134 TAe Anatomy of jin in Dominion. Chap. 4

From the va- <j. A fifth deceit may be in the vacancies , or Jpaces y or inte-cancies and in- rimes 0 c /W^becaufe a man doth not every moment,or cve--

trimes ning.

ry day lie at his fin, but there are oft-times fome paufes and diftances of time 'twixt finning and finning; he therefore conjectures that fin hath not dominion over him : why $ becaufe where fin hath dominion, there a man fells himfe'lf to finne, and v\ allows himfelf in finaing, and makes it his trade 3 at which he fpends his life and flrength.

To this 2 alfo anfwer, that yet fin may have dominion, though there be fomc refpites and breathings 'twixt finning and finning. For,

1. Some refpites do not arife from a nature which will not fubjetl it [elf to finne, but only from the defetl of occafions^ and

Simile. opportunities of fwning : A thief doth not always ileal becaufe

he may be fometimes fick, and there is not always an open conveniency for his hand; the like may be faid of any finnes which are capable of vifible and corporeal actings.

2. Again, the dominion of Jin doth not abfolutely conjift in an uninterrupted propagation or fervice of fmful at~bs y ( i.J that a man doth not other particular a&s, but fin, fin ; the drunkard is under the power of drunkennefs,though he be diverfe times fober; and rhe filthy perfon is under the power of unclean-neffe , though he doth not every day fee and embrace his harlot : But the dominion of Jin is to be judged by the difpofition of the heart , and the maine part of the courfe; if finne be the main thing which a man intends, and the fingular things to which he refignes and yeelds up his heart, whether he be alwayes , or fometimes in the actings, this is not material.

3. Nay, for a man to give no refpite to fmful atlings , this were againfi thatwifdom of theflefb y which concurs to make up the dominion of finne; though the propenfion to fin may be and is conftant 7 though the love of the fin may be, and is great, yet the actings of fin may often vary, and be fuf-

From the pra- p enc j e cJ )U pon private reafons and refpecls,either of fafery, or

tj to outward 6. A fixth deceit may be from the practice of fome aBions innings. which are contrary to all outward finnings y at leaft inrefpetl

•f

ofexercife : becaufe a man is perhaps a conftant Church-man, and hath a courfe of duties (inch as they are ) in his family>and hi is much in vowin^s, and can condemn fin to purpofe : now furdy fin hath lott its dominion.

I anfwer, that notwithftancing all this,yet fin may be in dominion : For,

1. The dominion of tin is within.

2. It may conjift with many vifible ttiks of piety \ I will clear rhis unto you by propounding one cafe, what think you of an hynccrite, hath no fin dominion in him? you wid con-fefleit hath, and verily it hath; but now even an hypocrite may (lep forth into all outward conformities, I know no vifible act of inapiety, which an hypocrite either doth not,or may notpe form.

Secondly, though thofe material gvod alls be formally oppo-jhe to r infxl acts as aJs y yet as the denomination of a ( hrifltan^ fo that of a J"inner is more from the aff-ctions then f om the actions, and indeed this defines and decides the dominion , or in-dominion of fin immediately, viz,, the difpofition of the heart, which may be really rotten and falfe , and the true harbour of a fin, though the perfon doth get out to the acting of fome vifib'e duties of piety. There muft be more then externals 7 in duty to evince , that finne hath not Dominion.

Having delivered unto (in the ufeful application of the point already) the naturall community of fins dominion, and the difficulty of releafe from ir,and the probability of ks rule in many mens hearts, and the erroneous grounds by which men couzen and flatter themfelves as free and exempted perfons.

I now proceed to fet do vn fome inftances by which it may ^1**7*^ u appear, that a man is not under the dominion of hn,o: that fin no/dominion. hath not dominion over him.

x. IfChnfib hks Lord: theApoftle hath a fweetpaffage If Chriftbe&i* in %om.6 % \q. But God be thanked that ye were the [truants of hi* Lord; finne, but you have obeyed from the heart that for?n of doctrine rthich v/*4 delivered you , ver.ig, Being then made free from fime , ye be* owe the fervants of right eoxfnefs y (i.) you chofe

Chrift

Chrift to be your Lord, and refigned up your felves to his fer-vice. This is a moft undoubted truth , if Chrift be my Lord, I am not then a fervant to fin, finne is not my Mafter.Chrifts Dominion is deftru&ive to, and inconfiftent with fins dominion. It ever ftands alone.

How thig may Ob). But you will fay> how may a man know that Chrift

be known. is his Lord.

Sol. This is a great point, and much depends on it, I will One may be t0 " c h ic a little.

a Lord In You know that one may be a Lord in a double refpeft,one

Refpeftof Ti- i a refpeft of title and right , another in refpeft of authority

Of^Jh^' an< ^ Acknowledgement \ it is certain that Chrift is the Lord of

tnd acknow^ *$ tnc world, all the Nations of the earth are given unto

ledgcmcnt. "' him, and are in refpecl: of his title and right, to,ftoopand

bow down themfelves, "out he is not acknowledged as a Lord,

he is not embraced (as foj by his enemies, yet fome there

are in whofe heart Chrift fets 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; (/.) they prefer the go-.

vernmcnt of Chrift, they do confent unco him , that he only

friall rule them, and they do refigne up themfelves to his will,

they do beftow their hearts and fervicc on him.

Beloved I when aperfon makes choice ofChrifttobehis Lord, he doth confider the feveral kinds of dominion (of fin, of the World, of the Devil, of Chrift) faeconfiders them fe-rioufly, and compares them, and then he findes that no dominion for a mans foul, is like Chrifts; none fo righteous and juft, none fo holy and heavenly, none fo fweet and profitable: Chrift hath the only right toj:he foul, and his government is infinitely beft.

Now the perfon ( hereupon J makes choice of Chrift, and comes unto him with humble tsars , and befeecheth him to reigne over him: O bleffed Jefus! (faith the foul) thou art the only Lord, and there is non$ like thee , or beftdes thee; I have been a rebel, an enemy unto thee, I have been difo-bedient, and have ferved divers lulls and pleafures; I have fcrvedthe world, and the Prince ofdarknetfe,but now I renounce their jftrvice, and condemne my flavery, and come

unto

unto rhee to be my Lord. Thy tkte is juft and proper to my ioul; i is thy purthafe, and therefore the ferviceof it belongs to*hjc. Thy precepts and commands are righteous and holy, therefore doth thy fervant make choice of thee, and love rhem : thou wouldft have my heart, my will,my affe&ions, my life, and who fhould have them but thy felf, upon thee do I beftow my felf, and moll gladly do I content to thy ho* ly wil ,and rehgne up all the (trength,and powers of all chat I am,or have, or can do,to the iervice and honor of thee; though fin ra^,e,yet I will ferve theejthouph the world frown or fawne, yet I will ferve thee>though Satan tempt,yet I will ferve thee.

My heart I beftow on thee as well as my fafeties, my fer-vice 1 beftow on thee,as well as my hopes; thy honour I de-fire fincerely to intend, my love I fet on thee , my fear is of thee, my greatcll care fhall be to obey thy will, and my on*-ly joy to brin^th^e glory ; fuch a choice of Chritl to be our Lortk infallibly argues that fin hath not dominion , forafmuch as this cannot be without the chan :c of the heart and whole man, which chan-e cannot confift with finnes dominion.

2. If fin and, ve be enemies , then finne is not our Lord. rf ff „ - •

Sin is an enemy two ways. Either, be enemies.

%ealh : thus it is an enemy to him, who yet dearly love*, Sin is m cne* an 1 faithfully fervesit; though it gives unto a man the wa- m ?» ges of unri hteoufneffe (many f nful pleafures, and many fin- Boxful profits) yet in ail thefe, finis an enemy to theperfon; it wo-ks his foul off from God and happineffe,and holinefs, and exooferh it to death and hell.

PrMl ally : thus fin is an enemy, when a man looks upon Pra &cally. it, and d^lswith it as with an enemy^ hejudgeth of it ^s of a vie thin ■, and hares it, and abhors it as the on'y evill thing, and enemy to hi* foul. Beloved, when fin h 'th dominion , there is then a confederacy 'twixt it and the foul, the Prophet calls ituCovenan^md the Apoftle calls it a comracr;, o r efpoufi or marriage, (/.) fuch an *g eement and con;un-t &ion where the fou' beilo.vs its choiceftlove on fin. Eut when the dominion of("nne^oes off, then the Covenm*- is broken, the knot is diiiolved,the affeftion of loVe h difphced. » # t As

158 TheJtnttomy cffnmThminion. Chap. 4,

As it was in another cafe, Amons love turned to the erne left hatred; fo here, chough a man did Jove his fins, yet now his love is changed into hatred, and this hatred infallibly argues the indominion of fin; for Hatrf d in I. Hatred includes feparation : It is fuch a quality as draws off

dudesfeparati- the fou;love is that which draws on the foul towards its ob;ed, on > and hatred is that which draws it off; Get thee hence , faid

they, in Efdy 30. 22. and what have I tv do any more with idol % faid Ephraitoy Hof. 148.

Now finnes dominion confifts in the cleaving and united fubje&ion of rhenffe&ions,rhe foul makes finics centre unto which it wholly inclines, it and the foul are one, when lin reignes, and therefore the feparation or the affections (which is done by hatred) argues that, the yoke is broken alun-der. Barred in 2. Agiin, h«tre 'Includes fey feci: epps Citing the greateR de-

cVc* perfect fi, ncc , an: | contradictions and warrings arife fro n hatred: op^ufadon. \\e oprofe andcrolTe mod,v\here we hate mo!l • AndT this tiftftft be where fmne hath dominion, fo there our weapons are ed^.ed , for our lufts we love the n much > and defend them moft, and are careful to prefcrve and kec^e them. H»wd in Thirdly, hatred ircl'mes to ^e/lrnCiio 1 Ruine is the fcope

clmcsto de- of httcd: we leek the death of him whom w; hue, and j$ra ion* a jj ^ e vJiwhich befals a perfon rmed, is che joy of him rhac hates. € o is it v\here Cm ishned, a man leeks the d^x h of fin, and therefore fuch perions as hue linne , are faid in Scriprure to mortlfietheflefh , and to (racifie their lH/h(i.) the killing and fubduing, and rooting out of fmne b? that which they defife and endeavour. Now this cannot i\mJ with fm iri dominion, where a man is fo far from off .-ring any devily violence to his reigning (ins, that he reputes him as the great-eft enemy , who drawes fonh any crucifying weapons , and applies them to the catting do.vne of his flrong holds.

i.Uholinefs or grace hath tur iove > then iiri hach not doir i-Ifholmelfe hi onoV eru>. **» oMr love, ^oyed 1^ granted, that

~ . * J.Thi

' i — ■

1 The Dominion of (in may cenjifi with the naked frofejfi- The dominioa omfholinefc: An hypocrite (whofe heart is in the deepeft **&* W»-. and moft affeaionate , and elaborate fervice of fome one ^ akcd fcffi-particular luft) he may yet wear the livery, and garb, and pro-on of ho i ine f |t feflion of greateft fanaity: Nay,he doth therefore feem good that he may (the more inobfervably and fully ) follow his finne.

2. The Dominion of fm may confift with the knowledge ^ Anctwich the helinefs ; great parts and intelleaual fp.eculations of noli- k n0 wlcdge of neffe, as they may depend upon forraigne caufes without holincffe. grace (viz,, upon meer ftudy and frequent hearings, and a natural defire of knowing, and looking into all intelligible

©bjeas> and alfo on an humour of pride, that a man will be accounted able to fay fomething in every thing; I fay as thofe intelleaual parts may depend upon weak and vain caufesj fo they may confift wich an ardent love of reigning corruptions; for learning alters not the nature, nor doth more knowledge overthrow fin : a man may be a learned finner, and by his knowledge grow more accurately and inexcufably. fin-full. '

3. The Dominion of fin may confift with fome vifihle eft- And with!Tome jfjgj ofholinefs ; as a man may be a Traitor, when he yet doth $ hdineff ?^ feeme to do fomething of the fervice to a Prince : So finne ° ° l -C; may be a mans Lord, though he doth do many things which

feem good : Herod loved Herodias , though he heard John Baptift, and did many things gladly : there is fcarce any man (wnere Chrift is profeffed)"that is fo univerfally bad, but he may(now and then)do fomething which may be particularly good,at leaft materially confidered.

4. But yet fourthly, the Dominion of fin cannot confift with B BC it cannot the love of holinefs ; for where fin is in dominion, there finne c ° n ^ ft wit |* hath the love of the foul; Now it isimpomble for a man to ^^ love fin, aud to love holineife. I grant it, that many things

may be the objea of love, though there be a numerical variety of them, yet there may be an objective unity, they may all meet in one common reaion, and natural courfe of Iovq, and therefore may beloved. But then oppofite and contradictory things cannot be both loved at once, the reaion is, be- ,

T 2 caufc

caufe you cannot reconcile them into anobjeclive unity: that which is a reafon of the love in one,is a reafon of hatred in the other.Now fin and holineffe are oppofite, they are at the grcateft diftance in fpiricual contradi6\ions, their natures, and courfes, and effects, all are oppofite, fo that a man cannot (at once) poflibly love them both: And therefore if holineffe and grace hath thy love, verily fin hath not dominion.

I muft not infift at large on this: only obferve whether thou loveft holineffe precifelie and purely for it felf ; what is it which thou efteemeft moft, which thou defireft moft; is the^vant of it thy grcateft grief.? is the profperity of it either in thy felf or others, a true and lingular joy unto thee ? at what paines art thou to purchafe and encreafe it ? what are thy thoughts of them who are holy ? and of thofe Miniftne& which edge and work on thy heart moft unto holineffe, thefe and fuch like things will ftiew whither thou loveft holinefs, which if thou doeft, thy fin is. not thy Lord. Whofe £ aws 4. whofe Laws doejr thou approve and delight in ; accord-doeft thou ap* ing as a mans Lord is, fo are his Laws, and according as the prove and «U« man i s> fo is his minde and affections towards thofe Laws of W 1 * *?• that Lord ; you fhall finde that when finne hath dominion ,

there fin hath feveral Laws, feveral commands, the obedience of which is delightful to the finner: And therefore fuch a one is faid to fulfill the lufts of the fieJh y and to commit fin with greedinefsyEphtf.q.ig. and toyeeld him/elfover unto fin.

Thus it is on the contrary, where fin is broken off from its dominion, and Chrift doth rule the heart, his Lavves have a marvellous futableneffe with the fpirit of that man: his Law As written in the heart , (i.) there is a powerful and an-fwerable inclination ftamped in the heart, which gives way to the command : In the volume of thy book it is written of me, that I fhould do thy will , he I come , Pfalm 40.7. / delight to do thy willyO my God y yea y thy Law is in my hearty v. %. Thou faideft-ifeek^ye my face, my heart faid unto me, Thy face Lord will Ifeel^ , Pfal. 27.8. Lord, what w ilt thou have me to do, A&.9*6. Q}j. It is true? that finfulcorruption fyet abiding in. the

beft/

bzi\) will make heada:a''nft the holy commands of Chrift, ic will be backward enough, crofs enough, unwilling cnotgh , reftfting and ftriving.

Sol. But yet three things will more habitually appear in a T!irfe ing * pcrlon , whofc foule is governed by Chrift: and not by JSS^wcrn-finnc. > edbyCbiitt,

1. One is approbation (i.) this judgement doth highly md not oy fin. efteeme o£ the commands of Chrift ; P*#/ counted the Approbation, commandment holy, znd righteous, and good, and tending to

life, %om. 7.12.

2. Another is confent (/.) his will yeelds unto ic, as to a rule Confcnt. moft fit to be obeyed, I confent unto the Law that it is good', Rom.7.16. and therefore would obey ic.

3. A third is Inward delight t Rom. 7. 22. / delight in f/^ Inward <U» Law of God after the inward man: The Apoftlefrom l^v this (though he found a contrary Law in his members warrtna-againfl the Law of his minde; and much evil prefent when ne

would do any good) yet concludes againft fins dominion,#?w. 7. 25. fo then with the mind I my felf ferve the Law of God, but with theficfh the Law of fin.

Why brethren } this is a great matter, and a great difcove-ry of our hearts, to obferve, what Law that is with which we take part: which we fet up as our rule, whofe authority we do juftifie : finne will command in him which hates ir, ( /.) ic • will be preferring to our affection , and our anions, but then if Chrift doth rule us, we war againft thofe commands,we refill them, we defie them, we pray againft them, we take not pare with them. We acquit that Law of Chrift which vve.would follow, but fometimes cannot ( fo M\y as we fhould) we juftifie it as a moft righteous command , and ftrive to conform our hearts to that,and to order our lives by that.

T . A fifth tryal may be this, wh*t is the diffoftion a*dV!£V(> tf " f courfe *f our hearts, under the.fsjjive captivities of our fouls ^7 0 nr °helrK un-farticularfrmirgs ; cfcr the paiTiVC

There is a twofold captivity of the foul to fin capuvHes of

One is active, wherein a man doth (as zAhab) fell him felf our fcalky fiD * to wickednefTe, or as Judas, offer himfelf to betray Chrift: {he went to the high-Priefi,wbat will you give me, and I will betray him,&c.) A-

x-3 1 the Anatomy of fin in Dominion. Cha p. 4

Three things difcover this.

Hearty grief.

Earneft defire ©f recovery.

Another is fajpve, wherein ( as Paul complained ) he is fold under finne , like a fouldier over-powered, and by itrength taken captive, and led away prifoner. I confeflc, that this is moft true, a good man may fin, nay he doth fin, fin may have many particular vi&ories, where yet it hath not a Kingdom or Dominion: As there may bt antecedent differences before finis committed, and as there may be concomitant differences , when fin is committing (which rifay be as fo many lively testimonies againft dominion ) fo there are con* fequent differences : there are Tome things afterward which {hew that yet fin hath not dominion though it did prevaile and overcome.

Three things.

1. One is hearty grief': though a good man hath not al-wayes fuflftcicnt ftrength to conquer a temptation, yet he hath fufficient grace to bewaile his finnings: though he cannot always rejoyce thar he ftands, yet be can heartily grieve that he falls, either fin is his conqueft, or clfe it is his for-tow. Though you fee not David caftdewn by ruspleafures, yet you fhortly fee him caft down himfelfe by his mourninrs. Though you fee Peter untrufty to his rnafter, yet you {hall pre-fently find himfelfe bitterly weeping for his mifcarriage : Whereas the fervants of finne do the work and take the wages, they fin and rejoyce'when they have done evil, yet the fervants of righteoufnefle actively afflict their hearts , for that which hath deceived them, and prevailed upon them.

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

Sol. Confcience may be wounded in the good and in the bad: but befides this, that acted finnes are a good mans wound, they are alfo his great grief of foul.

2. Another is earnefi defire of recovery: It is a fingular and obfervable matter, this when a man hath finned ; to whom he holds out his hand upon it: The fervant of fin doth work finne , and his hand ftretcheth out k felf as a fervant fiill, as ready to advance and finifh the fervice: finne is his work arid delight, it is the Lord and captain, after which he would yet

march:

march: But an holy man ( not under dominion, but furpri-fal; not under fcrvice but captivity ) he is not himfelf till he hath recovered his liberty and ftrength: There is fuch an hLh difpleafure with himfelfe, and with his fa&s, that he vvil go free, he will not have his earc bored to ferve fuch a Matter asfin.

Good Lord how his heart trembles, how his heart meditates , cait about, works, (hives, fometimes he cries out : ah wicked, a deceitful heart ; fometimes he condemnes him-felt, what a beait was I thus to fin ? foretimes he looks up toward heaven, and fighs bitterly ; Ah ! what a God have I provoked; what mercies have I wronged?- fometimes he looks in, and weeps, and faitri, ah ! whit mocions did I with-ftand ? wh.it a fyi it tuve I g'ieved ? hov unlike my felf is my felf? fometimes he isdovvn in prayer, O Lord forgive, blot our, heal help, recover my heart again unto thee : One way o other is his foul working like a fountaine in which dirt is caft, till it hath purge-d out the filth: he is not ac re(f tillfinnc be mo _ e fubrlued, his heart more changed , his affedtions more humbled, his judgement more cleared, his confeience rro e preserved, his peace more confirmed, his foul no:only recovered , but afo bettered ; yea,thus it will be with fuch an heart (which clears it that fin huh not dominion J th2t thou zh fin prevaile to action, yet it fhall not to affeclion ; though I did the evil, yet I hare it; though it did prevail, yet I will not ferve it; though it hath beat me down as a tyrant, yet I will not fol ow it as my Lo-d ; nay, I am not at quiet till I can recover the hi ht of my Lord Ch ift againe, and have made my reace> and ftren thncd my heart for more loyal fcrvice unto him.

The third is prong hatred and conflict : the War is more in- Stroig &««*$ creafed -, by vi6^ory^ revenge is more raued a z Cor.y.

SECT,

s E C T. V.

tif*< 2. A Second Ufe from Dwlds prayer a^ainft the dominion For th i kful- £\ Q : f in> ft ali be iouhankfalnef, to [uch in »h*m th» do-

romion is bro- Thou h there be fo much offinne regaining, as may keep ken cff. thee humble, and warcHfuij yet if do-r inion bi gone, there is

fo much done as may trnlhiic from thee to be hearciiy Six motive*, thankful r give me leave to put on this a lirtle. Six motives. L is deliverance i. Deliverance from th great e evil is reafon enough bf

Si*"? 8rCat " great . thanks : Ic is morc $ cn u ^ od delivered thee from

• ' heli, if he huh delivered thee f om the dominion of finne :

No hell is like (inne ehzniii;, tor as much as torment in

ftrength,is nothing to fm in lircn.th: chit is indeed a very

miferable thins i b c this a veiy evil thing : finne is worfe

then all puniiliment, and reigning finne is the worft of all

finne.

None butGod 2 * Nont but God cohU deliver thee, and therefore if he

could dehver bath done ic, bleife him. A man may deliver his friend out

thec. of prifon by paying his debt; A rather may deliver his

child out of captivity by fending his ranfome; A Country

may be delivered from the oppreffion of an invadin-tyrant

by great (tren^th of its own : But there a e two hands out

of which none but God can deliver, one ft Satans, another is

Our own. As David fpake in another cafe ; thm hajl ho ed

the bands of my difirejfe , and it is the Lord who fubdn*

$th the feiffe nnder me ; and it is not my bowe nor mi [wordy

'€. that I fay here, it is not ycu: gotten you the victory ; no tan 1 but Gods high rrnd,

&c. that I fay here, it is not ycu: own arme which hath

whuh hath delivered you f r om the ^owers of da rkneffe^vhich hath kept fin from dominion, which hath dft out thertron^ man , which hath calt down the ttron■> holds; thou waft notio much as fenfibleof thine own vaflYhge> or of finnes dominion, thou hadft not power to feel, much leife^to conquer and deliver : And when thou wcrt fenfible of finne, thy heart did not behave it fclf as an enemy ? but as a friend

moil

moft willingly bowing under the yoke, and readily embracing the lufts and motions of the law of fin; when thou haft been called upon to put off the yoke, and to come out of the houfer of bondage; the Hebrew fervant ( who loved his Matter) was nevermore unwilling to part from hishoufe, then thy heart was to come off from thy love and fervice of thy fins. And yet the almighty God fin companion to thy (oulc) hath delivered thee: he Jiath difthroned fin, he hath drawn off thy heart to a better Lord , and would not fuffer fin to rule thee .• but by the mighty power of his grace, hath made thee free from the houfe of moft heavy bondage.

Therefore not to thy good nature, nor to thy free-will, nor to thy abilities , nor to thy wit, or parts , or reafon ; but to the Lord be all the glory; the victory is his, therefore let the praife be his.

3. It is Ifcciallgrace and mercy: Paul ftilesit r/VA mercy, and Jc j s ^j great /w,and riches ofgrace Eph.i. It is mercy to be rid of a grace «id me*-difeafc, more of a fin; to refift a temptation, much more to cy. take off dominion, the fpirit of Chrift only doth it; the more lingular a mercy is, the more thankfull ftiould we be, Titus $.3. We our [elves alfo were [onetimes foolijh, difobedient , deceived^ ferving divers lufts and pieafures &c. V. 4. But after that the kjndnejfe and love of God our Saviour toward man appeared: V. 5. ^y^c cor ding to his mercy hefaved us : thou haft in love to my foul delivered it from the pit of corruption, faid Hez,ekjah , Efa. 38. 17.O then what a mercy is it to be delivered from the power of finfull dominion ? 3f thou were rid of an hard Mafter that would feeme a mercy, if of a cruell Tyrant, that would feem a mercy, if of a defperate enemy, if of bonds, if of a ficknefs, what then is it to be rid of the rule of fin? which is infinitely worfe then all thefe.

Fourthly, no Lord fo bad , and no command foe vile, as thofe *j T 1 r of'fn in dominion , Therefore blefleGod for your deliverance badorcom3 you'whofefoulesare (through the mighty gracioufneffeof a m andesfo vile good God) refcuedfrom the powers of darkneffe, Tell me , as thofe of fin whatare your thoughts, what your judgements, what your trou- in dominion* bles, for the workings of your vanquiilicd enemy ? if the weak-' ned corruptions appeare , yet fo vile, what were your raign-

V Ing

ing corruptions: If fin be fo monftrous unto" you now only in temptation-, what was it heretofore in dominion ? if the finger be fo heavy ? what were the loynes?ifa particular a&ion doth ( as you imagine) expofe you fo dangcroufly , what didtheferviceof fin do ? under what difpleafures of wrath lay yourfbules, when fin had fulkft affe&ion and compkac to obedience.

Rebekiib teemed weary of her life , becaufe of the prefencc of the Daughters of Heth : If the pretence created fuch an affliction , what might the conjunction and union have done ? verily if fin be (as it is) bad and troubleibme in combate, O it is infinitely worte in the throne,and absolute Empire over the foule, wherein every faculty ferves it with all its ftrength, and madly ttrives how to dishonour God , breaks his law, refifts his fpi.it', to fulfill lufts, and plcafe the dcvill, and to damne the foule.

O blefle the Lord for his goodneffe to thee,that yet the dominion of tin is off: Tis true, corruption yet remaines, but yet ic rcmaines not as a Lord , but as a Tyrant; not as a king, but as an enemy ; time was that fin had thy love, but now thou hateft k; time was that fin had thy minde to devife for it, but now thofe imaginations are caft down: time was that thy will was efpoufed to fin,but now a divorce is fued out; time was that thy members were ready enough toYullfil the lufts of the ftefti, but now they aremadefervantsofrighteoufnefle; time was that thou dideft fell thy felfe to wickedneffe,and was never fo joyfull, as when thou waft finfull, but now it is not fo , thou art a drudge, a flave, a vaflall no longer , thy former waves amaze thee, and the prefent Commands of fin arc an afRiftion to thee, Q bkfle the Lord ->&c. If dominion of S- A g ain > % f r ^ e dominion of fin be off, then affttredlythe fcepter ikibcoff then of m Chrift is fet np in thy foul. Beloved! the foule ftands not, a-tbc feepcer of bides not in a middle eftate: it mult have fome one Lord or o-Chriftisfet tner} it is neceflarily under fome one dominion (either of fin lip «i thy Soul. or Qf^JuiflhJ and this know, that the dominion o^fm cannot be taken off in the foul 6ut by a contrary, by a better, by a ftronger dominion,by that of Chrift who difpoffeffeth the ftrong man ; Itis he who haih changed thy heart, who hath made

:hy

thy heart to cbang itsMafter,v\ho ruth rawn off thy love* ; thy [ r-

Now , no dominion in the world like that of Chtift. S° chrift

i.Noneib/Wy, heeisholy, love nolineife , and all his N* D cfo holy, commands are righteous.

2.None fo Graclottijnz doth not exa£t beyond what he gives, So S rac: °us. and will yet mercifully pardon our true endeavors of fervice wherein they fall fhort:

$. None io peaceable', his very fervice is a kind of wages to the obedient: a vaffal to (in is like a man labouring all day a- Soe peaceable* bout thornes, and nettles: (the more abundance of them graf- simile* ped by him , galls him with the more wounds and paines) no man can be long cheerfully finfull , either Terrour or feare accompanies moft finnings , but the fervice of Chrift hath warrant from the word , and peace from ccn-fcience.

4. None fo afflitled: his commands are accompanied withSoaffii&d. ftrength and fpirit: he bids us to do the vvorke , and gives us hisowne hand thereto, impofcth duty,and Imprinteth ability, writes the law to the eare,and writes it alio in the heart. • 5. None fo rewarded , no man ferves Chrift too much or for Sec rewarded nought: Though all our work be but duty,yet he payesusrich wages, we owe unto Chrift all our ftrength and the ufe of all our graces , neither doe we bring in fo much of thefe in full fervice as we fhould, yet our good Lord and Matter will give us (if we be faithfull fervantsj at night onr penny , and at the laft ou^crowne.

6*. Laftly be thankfull, for if dominion be of> then damnation c . is off : There is no condemnation (faith Paul) to them that are in g fJ3?5 °* Chrift Jcfusf»howalk,not after the ftefkbut after the fpirit^Rom: narioftis oft 0 " 8.1. A man is not damned fmcerly)becaufe he hath fin (for then no man could be faved , for who is the man that finneth not)butbecaufe fin is his Lord, and he is the fervant of fin; Not fo much becaufe be is bad, but becaufe he will be bad, not only for the aft,but for the love;Tis confeffed > that guilt is as naturall to fin> as the fliaddovv is to the body, no man can fin at any time , in any thing, and yet be Innocent; But meritorious guilt, is one thing, and redounding guile is another

Y* ~ thing *

thing:- If the dominion of fin be broken off (that a man loves not fin , but hates it, yeelds not up himfelfe unto it, but refills it, is not in league, but in conflict with it ) then the cfiate of guilt is taken off, fo that it fhall not effe&ually redound to the condemnation of the perfon, where God doth powerfully fubdue the finfuli nature , there he will mercifully pardon and difcharge the unwillingly finning and offending perfon: if fin be not thy Lord , then Hell fhall not be thy portion: He who is become an enemy to his fins ; grace rules in his heart now, and glory fhall crorvne his foule hereafter.

Obj. But will fome troubled ( and therefore unably difcern-

D ° U w \ j°r ui ing foule rc £ ly ^ wc ^"^ lt noc i But that lt ls a moil fin g u l*r fcarbgthcy * *? erc y- A rich grace, worthy of greateft acceptance and hear-arc ftHl under l ^ thankes , where the dominion of fin is broken off- but alas, the Dominion we feare it is not fo with us, heavy caufe have we to fufpe& gf 6n« that we are captives yet under fins dominion, fo that though

others who can happily obferve the yoke broken off,and therefore can be chearfully thankfull, we nnde it yet ftrong , O very flrong, and therefore more reafon have we of griefe and for-row. %

g t l 9 Beloved, it is granted t that if a man findes himfelfe indeed under the dominion of. any fin, affuredly he hath peculiar ftnfotfd. cau f e 0 £ g reac humblings , fpeedieft reformings, vehement beggings at the" : throne of grace for mercy and for the mighty power of JefusChrift toreleafe and deliver his foule : But then let us carefully obferve, whither this of which a man complaines, be fin in dominion or not, perhaps it may be fom-thing elfe, and then the foule. mull be advifed and dire&ed in a more efpeciall way.

Why I finde fuch flrong and manifold inclinations of Jin with-Doubts for the % in me : daring forth into fo many vile imaginations, and ** r01 soffin^ wor k m S down to ^ raw m y affections, woe's me?what is the dominion of fin but this? and who but a Have of finis hurried with fuch motions offin ? it cannot be, that my heart fhould be good whileft inclinations are foe manifoldly bad, .. r ,, To this, let me fhape a few aniwers.

HowfUnds *• Vi&ltelW& h9Wthc.k*rpfta*ds affetted toward thefe

ibyheatt T maniftld.

manifold inclinations ! doeft'thou approve them or dif-allovv t &&d totfcfe

them: doeft thou love them, or doeft thou hate them : verily inclinacioiw.

f faith the foule) Idiflike them, and hate trfem, they are the

burden of my foule : And why fo , why ? becaufe God is difho-

noured by them , and they are contrary to his holy will, and

they are evill and filthy; O I had rather be in any miferable

eftate, then in this finfull and vile eftate.

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

The dominion of fin doth not confift in the multiplicity of j^ 6 ^ motions; a man may have many enemies to affault him,and yet love and ferve none : fo a man may have many fins inclining and tempting, and yet be a fervant to none of them: for it is not the temptation of fin which infallibly argues dominion , but the willing refi^nation of the heart, the fubje&ion of the heart to thofe motions and temptations of fin, this neceffari-ly is required to make dominion : but now thy heart doth not fo, it doth not refign up itfelfe, it yeelds not fubjeftion, for afmuch as it doth hate > and refift, and bewaile fin even in temptation ?

Of all the fignes of a good heart (of a heart that is deliver^ ed from fins dominion,) this is one of the beft and fureft. viz,* That it hates, and refifts and bevvailes fin when it is only in temptation: when a man hath committed a fin,then the confci-encc( being made guilty) may alone breake and afflict, and this may befal even a wicked man,there is nowfome other thing befides fin in the filthineffe of it to worke trouble and griefe, vh» The guilt and accufation of it, but when fin is refifted and bewaile d in the temptation* before it hath got out into acluall commiflion, now the peculiar reafon of trouble is. the for-mall vileneffe of fin becaufe it is fobafe , and fo oppofite to God.

Secondly > I demand, rwhat doeft thou against thefefmful whac <Jo«ft inclinations* every man hath fome weapons or other, and in thouagainft cafe of anguifh he is apt to draw them, what weapons haft thou »*»cfc finfulin^ in thy hand ; and to w hat end doeft thou mannage them: Do clina ^n§ not many and ftrong temptations of fin, occafioa many and

V 3 ftrong

— — _—-

ftrong Supplications, the more that fin inclines, the more doth thy heart incline to God by prayer/or more grace to re lift, for more ftrength to lubdue : doeft thou not by reading, and hearing , and inquiry, labour ro finde out the manifold hclpes andvi&bries of a tempted and an affaulted foule ? doeft thou not keep th: precepts of God in thy heart, and the threat-: nings of God in "thy heart, that thou mayeft feare to offend him ; and the promiles of God , which yet hearten thee to withftand ? What doth all this demonftrate, but that fin is riot in dominion, it is,I confefle; thy rroublefome enemy, but it is not thy ruling Lord : it is that which doth moleft thee, it is not that which doth reign in thee ; it is that which would have dominion, but it is not that which hach dominion : it is that which doth aflault thy afFedion, but is not that which hath got thine heart; thou art but in a greater war: Nevertheleffe thou ^ art not fo much as in captivity , though in a ftrong conflict,

\/i Yea ,but yet I feel one thing perhaps worfe then all this,fin

caufe of [ome wor ^ es ( m me ) a ^ tcr a more peculiar manner,their is a particu-Spcciall finfull la* finfull" inclination in me,and fo hath it been all my dayes :if I inclination. were to give you the fum of my life, I could lay out that particular inclination above all the reft ; like a th reed which goes through the whole piece , fuch a fin,which I have feen long fince & felt it,and(I thought)bewailed it, and refiftedit a long 5,/ # time,and yet he;e it lives (till, workesftill; can it be that fin

Anfwercd. ihould not have dominion , where fome one fpeciall corruption yet lives? I muft be warily tender to Refolve this fcruple , forafmuch as,

1. Particular fubjcction is enough to fet up dominion.

2. Hypocrites are under the reigne of fpeciall luft and particular fins, both which I touched heretofore: But to the fcruple

Convetfi°n take me. thus. 4. Things. .

doth not tot a "y 1 u That when God doth cmvert the foul,no one finfull Inclination remove any ^ totally removed , though every one be in fome meafure chan-cltoation. **' 8 ec ^ • The corrupt nature, doth yet remaine, and all its principles > or particular inclinations to particular fins; for grace 55n ma y wot k doth not change us by a prcfent Annihilation of fin, buc in a man when by a powerfull alienation of our hearts from it. ttfcaed out of Secondly ,note ; that fin may works ( ww ix * man refened out of

its

its dominion (is a more fingular or particular way ; my the dominion

meaning is this, that there may be in him yet a more partial- fj£ c £* m ° ;C

lar £wange,and more apt inclination , and propenfion to fome ^ ay#

one fin rather then to another: Sin (yet abiding) may take * s

the advantage of the fame complexion ftill remaining, and

of thefame condition and calling yet continuing , and without

all doubt, moft men living, whether good, or whether bad ,

do finde more to do with fome one finful inclination,then with

another.

Thirdly, confider: ufnatty •> that particular inclination ,wbich . . , _ was in dominion before converfion , is mofl frequent in inclinati- j ind*na:ion on after our calling, which wa$ in

And I willgive you fome probable Reafons thereof. dominion bc-

One, becaufe that was the fpring oftheftnne of our cufiome : fore 3 isufual-which fent out and fed the iftue, by which the foule was fo *y moft . fr 5" . beaten in the path and way of finning, fo that the old and ^adonTftcc accuftomed nature cannor. eafily or prefently forget its anci- ca iii n g # ent and wonted bents : a cuftome will hardly or never go ReafonsoHr* off, without fome after inclinations or difpofitions that way.

Another, becaufe the new refinances of a converted heart , and its cares and, studies are mofl againft the particular finne of its fpecial inclinations : there it deals moft, oppofeth moft, humbles mofl:: Now fin doth ufually ftickle and ftirre moft, where it is moft purfued : that particular fin,whofe death thou layeft at moft, that will ftrive to aflaile and perplex, and in-tangle thee moft : the more humble thou laboured to be, the more fhalt thou finde proud thoughts to aflault, though not to conquer thee ; and the more meek thou labours to be , the more ado fhalt thou have with thy paffions: for as much as no fin wili be executed quietly, and every nature ftirs bufiiy in its own defence: we are weakeft there, and God drawes our greateft watch and flreiKth thither: amanfooner falls under letter conflicts when a iinne hath been beaten upon by much temptation and conflict, the heart grows hereby more readvj refolute: and you fhali finde it, that after frequent and long, exercifewith a particular corruption, that it fhall not eafily ge£ within the foul, but-upon .a paufeand ceflatiofl,

fo*tfdi-

Fourthly, obferve, that there is a difference twlxtthe life$f There is a dif- motion, and the life of affettlon: its true, thy fpccial inclination ference betwixt jj ves m tnee ^i by way of motion , but doth it live in thee onandaK ftiU b y wajr of affeftion ? it did incline heretofore, and thou affettion. lovedfl: it, it inclines now and thou hates it: the inclination is the fame for the matter, but thy heart is not the fame for the difpofition toward it >when the iron is hot, you may bring a figure, and put it on, and the iron will take theftampand impreffion : bring the fame figure and feal to it, when it is cold, now it will not receive it; the feale, and the figure of the feal is the fame, but the temper and the ditpofition of the iron, as hot, and as cold is not the fame. Saint Ambrofe relates of the young traveller, who went out an uncleaneperfon,but returned a chart perfon, and his old quean met with him after his return, and be^an her wanton falutes unto him, from whom, and which he angerly turned afide and neglects her, why, faid fhe, Ego fum ego ~, yea,but, faith he, Ego non fum ego , I am not , fo is it here in this cafe , the inclination is the fame to the fame fin ; yea, but the affection is not now to that inclination as it hath been But where fin hath dominion ; affections do concur with the fpecial inclination.

Take all that I fhall fay to this in a few words. I. It is certain , that in an evil man there Is a frequency in a There is a dif- particular Inclination, and fo there may -be in a good man, but fence betwixt thug they ^ r .

nations in an'" * n an ev ^ man > t ^ ie frequent inclination , is the frequent cvill and a progrefs of a King: In a good man, it is the fervent egretVe or good man. attempt of an enemy.

In an evil man, the frequency of inclination is to maintain Though the A- pofleflion; In a good man, it is but a malicious endea-ffaultbefre- vour J™ f orce (if f c vvere poffible) to regaine an en-

ReScfis trance '

conftant. 2 « This is fome comfort, that though the ajfault be frequent ,

Not the fre- yet the refinance is conftant , and that concludes againft finnes epiencyof in- dominion.

ciinationbut ^. j^ot t h e frequency of inclination , but the ardency of[ub-

the Ardency^ jeUionevidencethfinnes dominion : not who quarrels with me fhcwVdomini- moft,feut who effectually commands me, he is my Lord : not

he

©n.

he who makes the molt motions, but on whom the woman cafts her heart,that is the husband: 'tis my love and fervice, which infallibly concludes dominion.

Ob/. 3. But yet the foul flicks, I am fold under fwne, and Doubt from takjn faptiveidnno, hath inclined and prevailed, what furer the prevailing argument of dominion then victory. of finne.

There are three things which I would fay to this Anf . fcruple.

1. One is this, that it is a very fad fcruple, any particular victory of any great fin (for to that I intend the cafe) makes a wonderful change.

2. Another is this, comfort cannot be applied, nei-flfcr will the confidence receive k till repentance be renewed.

3. Yet there is a difference twixt a particular vidtory, and the dominion of fin ; there may be-a furprifal, where yec a Kingdom is noteftablifhed.

1. For the firft ofthefe,**// particular victories are fad things: - . , .,

TJ r 1 r ■ n ' r r» r • J S Particular *!•

I do no not no.vfpeak of victories in refpect of inward mo- aorics arc fad lion, orofpaifion or diftemper through dulnefs and melan- things; choly, but of victory in refped of action , and that not by meer omiffion, not by imperfection in beft fervices, but by groffe commiffions, fuppofe it Davids cafe, or Noahs cafe ; the one for uncleannefs, the other for drunkennefle: Thefe atted wickedneffes are fore evils , very abominable to the Lord, very inglorious to religion, very wounding to confei-ence,extreamiy quenching of the fpirit of grace.

For as much as the more groffe any fin is, the worfe is it in the commiflion ; every a&ing of fin receiving fome intention and aggravation, from the immediate kinde and quality of the fin.

Again, the better the man is, the worfe is a lewd kinde of finning in him, the quality of the perfon ever contributing more exceedingneffe to the fin, for he fins a°ainft more light, againft more mercy , againft more help andftrength, againft more active corrections of confeience, with more advantage to the corruption of other men, with more advantage to the

X beau \

i54 The Anatomy of fin in Dominion* Chap, a,

beauty and credit of holineffe : yea,befides thefe formal vile* neffes ; O what ftrange effc&s break in upon the foul, what horror, what fear, what mif-givings, what defpair oft-times, with the fruits thereof.

Comfort will 2 . Comfort will nevsr.be applyed to a f erf on in this condition

notbe applied untiil repentance be renewed :

dll rewnMmce Beloved, there is a difference of perfons, and a difference

be rented. of aftions > and a difference of times, and a* difference of applications.

Do I finde an evil man brought to the fi^ht of his finnes, to faddeft humbling for them, tofincere defire to come off from them , to pantings after grace, and mercy, I now come in with the blood of Chrift, with the tender and gracious f|^-mifes refrefhingfuch afoul with affurance of freeft and ful-left mercy: Do I finde a good man, weak in duty, ftrong in affection, hearty againft all fin, yet troubled with theinfolenc motions of many corruptions ? would not do evil, and yet is not rid of it; would do good, but then findes evil is prefent with him ; I labour to raife and hold up fuch an heart to look-on God through Chrirtfor acceptance, to lay hold on Chriftj. for ftrength, for life, for power, for victory.

Do I finde a good man weakning htmfclfe s bowing under the actual power offome viler luft, Obeloved,comfort is not his medicine, but repentance; comfort is not his firft help, butgodlyforrow ; forrowis the work which belongs to a {inner, and comfort that which belongs to a penitent finner : until that thou doeft throughly humble thy foul, till thou doeft bewaile mightily thy wickcdneffe, till thy heart be turned into extreame loathing of thy fin, and thy felf for fo finning; thou flialt not get a good look from God, a good word from Confcience, any favourable encouragement from the Ordinance. Yea, well it is, if after many years, that ever thou feeft God in that way of gracioufneffe, and free communion, , as thou didft formerly find him; however, be fure of it, that

ditfrcn rC " * w ^ nouc repentance thou flialt not at all meet with any folid

pirtTcuUrvTXtcomforr - , , , , r „

dories and do- 3* Neverthelejje there may be J ome differences twixt partictt-minion. far viBories, kndwixt dominion : though dominion be a vi-

ctory

&ory, yet every victory concludes not dominion, they may bethusdiftinguifhedin refpe&ot their fubje&s , viz. Good men, in whom fin hath fometimes a victory ; and evil men,in whom fin hath at all times a dominion. . \ vlyc ^ Mtim

Five differences twixt-dominion and victory. ces betwixt

Firft , particular vitlory defends upon inequality of affu-ihzm, all ftrenoth -> but dominion depends upon the fulnefs of a corrupt P*"icDlar vi-

There is in all holy men an habitual flrength , vyhich is feat- ™ l *£^ ty ed in the new nature of grace or holinefle, by which they are ftrength, but inclined to all good, and their hearts made averfe to all evil, dominion de-it is the natural temper of true grace thus to work : And then pendsupon the there is an eMml ftrengthfry which,when any particular good i s [ ulnefle of cor " propofed, they incline unto the obedience of it; and when rupc natuPe * any particular evil is objected, they ftrive againft it and reftft. Now it may fall out, that when a temptation prefents it felf and inward corruption works with that temptation ; I fay it may fo fall out,that the ftrength of grace may be infuifici-enr,it may not actually equal or exceed that vehement & aclual ftrength of inclination and temptation,though it doth re/ift (as a weak man may a ftrong enemy)yet it may not be able to conquer, but is furprifed and led captive : and here the fall dc* pends, not on the difpofition of the will or heart,but upon the impctency of refiftance; the petfon doth not fall down, but is beaten down ; the finne is aded , not through choice , but through weaknefs; not becaufe the perfon loves it, but be-caufeheisnot able to conquer the temptation: But where finne hath dominion, there the finning comes lorn the heart, as a ftreame from the fountaine : it is natural and not violent : It is adted , not becaufe a man is not able to make fuf-ficient refinance, but becaufe the heart is wholly fet that way with fulleft complacence. #

Secondly, particular vitlory is afndden att y but dominion Is Particular vi-a more fober work,. In the one the foul is furprifed , it is hur- ftor y is a f"d-ried, it is precipitated , it is in a flame on a moment, a man dc . n f^?* do-hath not fpace to weigh, to judge,to considers but finne hath mo?e°fobtt * with marvellous quickneffe feized on the undemanding, work, wrought upon the memory, ftruck into the affc&ions, and is'

X ^ drl-

driven on in a rafti and patfionate way: In the other the work is more fober, not only a&vely devifed, but affe&ionateJy adhered unto: a natural ftrength of corrupt and living affection makes the one ; and in-advertency and rafhneffe may be fufficient to caufe the other that arifeth for want of watch-fulnefle (as a Camp may be fo furprifed by an enemy) this a-rifcth out of a fworn obedience, as the fouldier follows his Captaine. ; _

Where there is Thirdly, where the Jlnmng owes it felf , not to Dominion , no dominion y^ t0 ^ an ' lCH i ar vlttory, or tyranny , there the perfon, when he perfon feels'the comes tohlmfelf, feeles the yoke, and -would fhaks h °ff' fi yoke and would is true, that while the heat^ of corruption remains, and the {hake it off. force of temptation , yet difables the heart to recoiled it felf, it is moft difficult for any perfon to diftinguifh -, neither is he then come to fcruple and queftion : But when things 'grow clearer in the judgement, and more calme in the affections, when the hurry and temped is off-, that a man beholds his own face, and waves, and actions in a right glaffe again. Now it will quickly appeare, whether it be tyranny or Dominion. If it be but a tyrannical victory , Ah ! how the foul loathes it felf; how it abominates the finner, like a man captivated, and rowing as a forced flave, in the Gaily , he would cut. the throat of the Matter; or like a man in Prifon,he would make his efcape with the death of him, who was too ttrong to keep him. But if it be Dominon> y then a man will not only ferve his Matter, but plead for him , he defires not to efcape , he loves his Matter, and would dwell with him for, ever. I

If h be but a ^ yberefore in the fourth place, if it be but victory, the vi&ory» the ^ j S noc on j y crou bled at his fall, not only loathing

perfon is work- p , w . , ' s ■*; • i i • t • r /• •

ing to recover of the actions, but he is actively working , be is nfing his vi-himfelf. ctorlous weapons , to ralfe up hi <>felfe, to free himfelf Again; he

' is grieved at the bondage, defires liberty, and will fi^ht hard for it : O the humblings, and prayings, and workings, and applications of the foul to the fword of the fpirit,. the declination of the helps of finne, the contentions with the motions of lull, the watchings, the meditations, &c. which fuch an heart will ufe; But where it is dominion, the finne is

com-

committed with joy, and the firmer would continue with it in peace.

It is granted that there may be (fometimes) fome diftem-per in fuch a heart, both before the finning, and after the finning, but that before the (inning is raifed only upon carnal grounds,becaufe of fubfequent (name, loife, prejudice, and that after the (inning is only judicial, juft throwes of an ac-cufing confcience,of which when the vile (lave of (in hath got free, when the cry of the world is off,and when the cry of his confidence is down , he prepares his heart again for the finne, is fad and heavy, untill he returnes to his vomit and mire : the work goes on againe as freely and as heartily as e-ver.

Lnftly, if it be but particular vitlory the foul will rife again, In particular and it will not rife without revenge; Thou h the enemy hath VJ & or y the foul got the battel,yet he fhal loofe the batteUbefore the vanquifh- ™ J|^ J?^-ed foul hath done, it will not only rife, but fight,a naked com- out rev€r g e ," bate (hall not fuftice , but aflault an^ purfuit; it will work with the art of holy ftrength to the more deadly offence of that particular corruption.

Obi.3. Yet there is a more difficult cafe, then any which £> ou t, t f 10m hath been already propofed , and that is renewed, actings of the the renued a<3-fame [inne : the perfon falls into the fame (inne again and a- ingsof finne. gaine, and this repetition of finful acting, feems to be (inne in cuftome, and (inne in cuftomeis finne in dominion; thus is it with me, or hath it been with me ( doth fome troubled foul) reply , and therefore my cafe is miferab'e.

Sol. To which cafe divers things inuft be faid. Anfvwed.

I, ^petition or renewing of the fame finful ablings , is Repetition of (without all doubt) a very fearful an I abominable thing: what finisrery fear-is it elfe but a further and ftronger weaging in of the corrup- M* tion : frequent agings of fin do ever ftrengthen the finful nature: Every fouibein; made more apt to fin by more finnin:-$; what is it elfe but a broadingand widening of finne i the fin growes bigger in the bulk, and higher in the guile, by a continued, then by a (ingle commmiiTion.;

No.v a man fins againft that which his own confeience hath condemned, as well as the pure word of God: Now a man

ad~

jejB The Anatomy of Jin in TXominion. Chap. 4.

adventures into troubles againft all his former trouble, he hath felt the finne to be bitter, and knows that it muft coft him either Hell ( into which God may prefentiy caft him ) or great forrow and repentance/which God may now judicially deny him J Now a man finnes againft all the workings of grace , fo that God may bring forth all the former a£te of the foule,and fet them againft the thus finning perfon : Look thou, here are the wounds which thoudidit make heretofore ; and yet thou ftrikes into the fame again. Here are the teares which thou didft fried for this finning heretofore; and yet thou wilt provoke me againe ; here are the fi^hs which thy heart did break out, here are the fears which did diftreflfe and perplex thy foul, here are the prayers which thou didft make for my tender mercies, here are the Covenants wherewith thou didft binde thy foul, here are the Chapters which thou didft read, to fupport thee, here is the place where thou didft power forththy anguifhed heart in fatting and crying,here is that goodnefle , and gracious love of mine, whereby I did accept of thee, upon thy humbling teares, into favour a-gaine; here is that peace , which I did thereupon create , and command into thy confeience , here is that word which thou dideft fay , fhould guide and rule thee for the time to come ; here is that fpirit which 1 fent to raife thee againe. And yet after all this thou art at the fame finne againe,I might have caft thee off at the firft, I might have fhut up my mercies, denied thee recovery, avenged my felf on thee for thy foul tranfgreflions, yet I fpared thee; though thou didft offend me, yet I recovered thee; though thou didft provoke me ; when thou didft very evil, even "fo that thou didft admire at the wickedneffe of thy felf; yet I did thee good, friewed thee kindnefs, would not prefently forfake thee, who did{{ fo foulely forlake me; this my free and great grace did then melt thee, did then move thee , did then excite and ftir thee to great forrow, to much care and love: And now after all, thou haft returned not in inclination, but in a&ion, into, not a little or fmall tranfgreflion, but into a groffe and foule iniquity , yea, when multitudes of withdrawing arguments did ftrive againft it, when the conception of that finne,bdng with

fo

fo much fecret trouble and fear,could not but prefage the great dilhonour which would redound unto me, and the fearful terrour which would befal thee, upon the active commitfion thereof; So that, beloved, without all fcruple, a doubling of finne is in it felf a more formal intention thereof in its corrupt nature, and a more fruitful aggravation of it in guilt and miierable confequence,&c.

Secondly, confider/ hat it is fuch a way of finning as may This way of pfily ft*gg er tb* b sart a b° Ht ns condition. -^°\ ™^

Fuft, in regard of the eminent propriety which it hath in ^n t&whb perfons who do thus finne generally (though not abfolurely and con( ji cioaj {imply) three forts of perfons run on in the frequent and manifold adin^s of great fins,^. Such as are notorioxflyprofaney fuch as are clofety hypocritical; fuch as are deffitefully oppo~ fmg the fpirit of grace ; thefe are they who grow from evil to°worfe, and adde finne to finne, and make and fill up the meafures of their particular iniquities which m-uft needs ftagger any foul, though perhaps not yet runne on fo far as they,if yet repeating fteps in the fame paths, which the vileft of finners have trod in before it.

Secondly, in regard of that dark and rare exemplarity of fuch kindes of finning, by any, in Scripture canonized for Saints or godly perfons: it iseafily admitted, that you may efpy,upon fome of the beft, fomething of the wont: and perhaps thickly heaped , upon the fame fudden paflion and temptation, but youfhail rarely findeanyone of them often at the fame foule tranfgreflfion, I fay, you fhall rarely finde it.

And believe me,it will be a daggering cafe to any finning heart, where its wages are fuch, as to fee multitudes of the worft, and fcarce any one of good note fo pacing and

walking

Nay, thirdly, untiil the foul thus finning doth beftow infi- ^^^ nite labour, firong care , continued humblings, inceffant f uc jj a 0 ^ cries to raifeit felf again, in refpeft of any other evidence, without muck it flail hardly or never diflinguifl the yet fecret I y remaining , labour. the miferably defaced frame of gGodneffe within it. A

foul in this temper is not fo much to difpute and queftion, as

to

\6o The Anatomy of fin in Dominion. Chap. 4.

to rife and work, the cafe of frequenting or renuing the fame

finfui a£ts, will never be anfwered in thy confcience,but by

fulleft humblings, found judging, fpeedy repentings, careful

watchin-s and declinings, wonderful ilrengthnings of- the

contrary grace and ails, diligent feare, fervent communion

with God, and more upright walking.

Yit histhouoh Y . ec fourtn ty> '^Mj|# lt b* a rare ™fa this doubling or re-

it be a rare, is* newing of fome great finful acl: (very few good men doit,

pofliblc cafe, and that too, very feldome, perhaps as Job fpake, fo they

may c!o> once have I fpokcu^jea^twlce^ but 1 will -proceedno

fur thy ^ Job 40. <$. I fay, though it be rare) yet it is apoffible

£v?/>,tfut fin may have more then one particular victory where

yet it hath not dominion.

I fpeake not this to hearten any man to fin, for this would argue finne indeed to have dominion, but to recover a man that hath finning, whofe foul is extreamly bruifed with his fecond fall, and whofefecond wound bleeds withfuch fad and bitter dejec'tion of fpirit for his renuedfolty, that this is an argument, that he is not a chearful and willing fervant to fin, but only an enemy,not able enough to bear off a fecond fhock or affault. But ins a Object. Yet this fatisfies not, for the moftflill objects

Cnftomc. this j s cuftome, and cuftome cannot be without Dominion. Anfwered. I anfwer three things.

If it were a cu« Firtf, fuppofe the worft, that it were cuftome and dominion,

? A* e, u! u n0t vv ^ at * s C ^ e C0ur ^ e t0 ^ e taken ? would efl thou think^it beftto befttonoldon.^ m} wouldeft thou live thus m} God hath p ar doned

and he hath changed many a foul which hath been cuftoma- I ry in finne , and in whom fin hath had dominion , nay, not any befo e conversion, but fin had dominion in him , and fome finne or other was his cuftomary path. Thy fafeft and wifeft courfe were not thus to flick at the cuftome and dominion, but to come unto God, and to befeech him to fhew thee mercy, and to give thee grace and Chrift to fubdue the A cuftome of dominion, and to break the cuftom.

finning is a Secondly, I think that a cuftome of finning is a direct

fymptomeof fy m ptome of finne in dominion* No man can trade in a finne, fill in dominion"' s J . but

but youmayeafily fay, who ishisMaftcr? his fervants we are whom we obey.

3. Bat then I would have you to remember, that as all continuing inclinations argue not dominion, fo fome continued, Yet come rc-gr repeated alls offing not always argue cuflomt though cuftome petted ads of neceflarily(includeseither in good or bad thincs)a repetition of Gn do nos argue a&s, a going over of the fame part or leflbn again and again, a cttfto ® c ' it being a path often walked over. Yet every gemination of a&s is not prefently a cuftome, I think we may chus diftin-<mifli twixt fmful a&s multiplied by cuftome (which is rooted in dominion) and thofe which fall out by accident, as it were, and rooted onely in tyranny.

Three differences twixt a&s geminated and cu-Dl&rcnces ftome. twixt afts

I. Where the renewed aft s of Jinne ow* them]"elves to <:#-geminated and ftome , there the pojfejfien is both ftrong and qmet ; for (if S 1 ^ 001 ^ -« I miftake not ) it is not meerly how often, or how long I j^aasof have been at, or have dwelt in the houfe, which makes cu- cuftome where ftome , and fee me, theXordof that houfe, but what right, the Poffcffion and what peaceable poffefTion. One ftronger then I may isftrongan4 hold my land from me, and dwell in my houfe a long time, <l ai «' yet if I make my exceptions, and hold a fuic againft him, his long dwelling is but an ufurping; neither is it a legal cuftome, though perhaps of long continuance. Though fin dill dwells in a good foul, and continues therein defpighc of him; and the perfon doth oft-times f through the captivating force of it) do many finful a&s, and perhaps the fame; yet it is not cuftome, unlefs the pofleflion be quiet and peaceable: if he did like Ijfachar, bow under the burden; and yeeld up the writings and keys , if he did quietly refign up his heart to fin, and fo go on fromfinne to finne, this were cuftome and concluded dominion : But fo long as that foul puts in exceptions, prefers a bill o£ tears, complaints t fupplications to Chrift to conquer this ufurping tyrant, to give grace to recover its hold, and ftrength to withftand and fubduc it: Though the a&s be many, and to be bewailed, yet they arc not come to a cuftome, which fets up Dominion,

Y 2. Where

2. Where the renued aUs are afts of* cuftome , there the att'mg-Renewed ^' u natural and eafie: Cuftome (we know ) is another nature* cuftomewhen andever y nature *th eafily let go its a£b, how eafie is it for the afiing »s the eye to fee,and the ear to hear, or the water to moyften, naturalUnd or the earth to defcend: Letnature alone, fhehathno im-«*{«, pediment from her felf to her a5ls j and it is her perfection to

ad, and therefore her ads are eafie. It is thus with finfui a&s flowing 6ut of Cuftome, they come from the heart as waters from afpring, and rife from itasfparks from the fire, O how nimble, and dextrous, and quick is the firmer to fin, you seed not tempt him, he can tempt himfelf; you need not ufe arguments to perfwade and entife him, the accuftomed drunkard knows the way, alone, to the Cup-houfe , and the covetous heart to unlawful methods of gain; Balaam can quickly get on horfe-back for moneys fake, to curfe Ifrael; and Judas needs no metfenger,he can go himfelf to the High-Prieft : But when the renued a&s depend rather on tyranny then cu« ftom,therethey come off more hardly with more difficulty,the fin is marred (perhaps many times before it is dona, the per-fon fees it is vile and refifts it, then the pleafure and profit tempts him, to which he begins to hearken , but prefemly his heart mifgives him it is not right, and it will end inbitter-> nefs, he prays and yet is tempted, fights and yet is tempted,re-fifts and yet is vanquiftied. Renewed a£U 3. Where the renued a£h owe themfelves to cuftome , there a areaftsof man is not eafily brought off 1 'tis my cuftome, faith the man, cuftome when \ cannot help it, and I will not leave it I allure you ; where a minis not f in f u i a ft s ri f e t o cuftome, there is no argument, but either a caiiiyoreug t p rej r cnc f earo f hell to hold them in, or a mighty prefence of grace to put them off; words will not prevaile with men accuftomed to fin: But where the renued a#s owe themfelves to tyranny; though many words did bring into the fin , yet a few words will ferve to break off the fin: one whifper of conscience ; ah, what haft thou done ? one word of Nathans to David fhou art the man ; one loik^of Chrift on Peter made him rememberjandto go out and weep bitterly.

S£CX,

SECT. \ft.

NOw I proceed to a third life, which fhali be the laft ^ that 1 will make of this fubjcft ; and that fhali be for Direaion how dircftion^how to get off the dominion of fin. t0 get off fint

You remember that I diftinguifhed heretofore of a two- Dominion, fold Dominion of fin, one was natural, under which every man is held before his converfion ; Another was actual which confifted in a particular prevalency, even upon a man converted and changed: According to either there muft be diftinft Directions;

I. Againft Natural Dominion. Againft nam-

rail dominion* For this we muft confider two things. Firft, what keeps and ftrengthens that Dominion. Secondly, what may demolifn and fubdue it: and accordingly apply our felves.

Queft. 1. For the firft let us enquire what keep up and flrewthens the natural dominion of fin y and accordingly work a- .... „ .,

& m V±u c u L- u ■ enmaiuralldoi

Sol. There are four things which do it. _ minion, worke

1. One is ignorance : The blindneffe of the under/tending againft that.

is a principal guard of reigning finne r you reade that they in Ignorance.

Efh.q.19* Gave tkemfelves over unto lafcivioufnejfe to work

all uncleanneffe with greedinefs ; like a fouldier, who gives

himfelf up, and takes pay , or like a fervant who paffeth away

himfelftofervice ; fo the'fe refigned up their hearts and lives

to all uncleannefs 3 it was their delight, it was their work,

(this fhewed the dominion of fin) But what was the caufeof

this: Seez/.i8. Their under ft andings were darkned , through

the ignorance that was in them , becaufeofthiblindnefsoftbsir

hearts : The ignorance of finne kept up their earneftnerfe and

practice of finning. If ignorance rules the minde, then finne

will eafily rule the heart: all finful dominion is enabled by

ignorance: The Devil is a Prince of darkyejfe , and cakes

Y 2 fpe-

:

fpeciall care to keep men blinde: Antichrist is a fonne of dark-nsfs , and therefore above all, fets up his kingdome by ignorance : So is it with Cm%: felfe > its dominion is mantained by blindneffe in the minde; and therefore fin in unconverted men , makes the mighty oppofition againft the word, and the meancs of knowledge: it knows well that no man turnes from fin who doth not difcerne it, nor hates it, who knowes it not: The prifoner is fure enough under a locke , and in the dungeon. !

Now then if ever you would get off this natural dominion of finne, you muft get knowledge,. a double knowledge in the minde.

1. One dire ft, and that is adiftin6fc and true apprehenfion of fin, juftasthe Lord reveals it to be, both for its proper nature, and genuine affects.

2. Another is Reflexive: that is finfulnefle,(which God hath revealed to be fovile, fo abominable , fo fearfully It is in you,and it is working in you;you are under the powers of dark-nefle, you muft come to your fejves, you muft fetch your fouls unto your fouls,if you will not get a fenfiblenefs of fin,(and that is begun by knowledge) you will live and die in your fins.

A Second thing wnich keeps up the naturall dominion of fin, is a violent love of /?«:Love is the finew of the heart,yea it is the ViolcntloYcof^ij-eofftate, whatfoever fits in it, that is the King of the • n foule, whether grace or fin : For love doth beftow the heart,

what our love is that our heart is, it makes all to ftoop, and yield: There is no talke of parting, while love remaines ; I will not goe free (faid the Hebrew fervant) for Hove my mafter Why? the foule and fin are in a fworne covenant (like David and Jonathan) if"the foule doth love fin , untill you take off the love, you (hall never be able to take downe the dominion.

Therefore, this fliallbe another dire&ion, break downe the love of fin.

Ob. But how fhould that be done ?

Sol. Firft, convince the heart , that fin is no lovely thing; There be three things which ihould not fall under our lovc 9 .

i. That

1. That which is the object of Gods hatred, No man may love that which God hates.

2. That which is the object of Gods curfe : that cannot be good which he curfeth , and therefore not lovely. #

3. That which is the caufe of mans damnation and mifery,£or no man is to love the caufe of his undoing: Now fin is the only thing which God hates, and which God curfeth, and which will damn a man.

2. Give to thy foule a folid and full object of love, findc out fomething which thou fhouldeft love ; Is there not a God, a Chrift, an Holy fpirit, His word, heaven, &c. There is no love-linefs in fin, and all lovelin$fs in thefe things

3. Another thing which keeps up the dominion of fin is*r- E ftor anddc-ror and. deceit , there is a lye in every fin, and the judgement is cc ' r# deceived where the fin is retained, either a man thinkes he fins

not, but is efcaped out of the hands of luft,or that his condition is found and good; or if itbebad, yet not fo bad as others ; or if very bad, yet he can at pleafurc releafe himfelfe ; and thus through a vaine fancy, he continues under the bondage of his corruptions: And fo for the actions of fin , he deceives his foul, he doth not behold them in a comparifon to the rule, he doth not judge of them by the word, but in a reference to his orvne corrupt defires and delights, which fwallow downe infinite fins, fugared over by pleafure and profit.

Now if ever you would get free from fin,, get your judgements to be cured: a found judgement may be a good meanes N$te> to breed a found heartjthou wilt never be perfwaded to be good, untill the erroneous confidence that thou art not bad be removed : convince thy minde of thefe truths againft all errors, that indeed thou art finfull. And that no fin is little in its merit, and it is not , what is leaft wicked, but he who is'really good, fhall be faved : Do not judge of acceptance or difac- . ceptance by fenfible^ pleasures, or profits ; but beyond thefe, look what that is which is fo coloured and difguifed , it is even a fn are. for thy life, and that which hunts for the precious foule.

4. A fourth thing which keeps up dominion iscnflome: the

Y"3 heart

Cuftome. heart by cuftomary finnin?, grows ftrong in fin,and refolute and

. is by often cornrrikdngs made more naturally finful, and more

apt for further finfull actions.

Ok Now obfeve alitde, Givefomechecks to the ordinary

.» courfe of (in : why f you will fay : It 1% impoifible? nay but k is

. not; Though it be Impoifible for a man alone,to change his fin-

^* • ful heart, yer it is not to check an outward finfull ac?, a man

may chufe whether he will go and be drunke, whither he will

fpeake and fweare, &c.

Ob. But if it were done > this were vninc and fruitlefle , for the dominion of fin Subfifts in the nature , Though manifefted in the acts.

Sol. I grant jt 5 yet : firft If the heart^e brought to fet againft the finfull acvts, It may be brought to fet againft the fmfull nature, fecondly , The abating of the a£ls,may virtually conduce to the Whaemiy de- abating of that finfull nature.

molifh cbe na- q^ 2 Wnat may acmoliOi and breake down the naturall do-turail domini- —~ rr on of fin. mimonoffin.

Sol. 1 will Tei! you a few things for this, and I pray you to re-That whicli member them:

doth this muft i. That which doth this, it wufi have a greater power ifanfi* 9 have a greater f or naturall dominion goes not of but by a Wronger hand : Sa-powcrthenfm. tan i sn0 t difpoQeffedbutby aftronger thenSatan:And weare not tranflatod from the powers of darkneffe, but by an hand of It muft be of a omnipotency.

contrary nature 2. That which doth this, it mufi be a contrary nature untofirA' unto fin. for no kingdome can fubfilt by divifion , let fomething come

I ft be unt0 t ^ ie ^ ou ^ e wnlcn makes a ciivifion , fin will quickly lofc its fomething may dominion. . .

gaine the 3. Agai'ne It muft bejomething ivhich may game the affeili-

affedions. cfJS ; it mull be able to winn the heart , to difpofe of love Itmuftbc and hatred for dominion is made or marred by one of them, lomething that A a a ine , it muft be (omethiw which may breed aftiffe and

muft breed a *r• _ o » . y , .3 , a -u—^+jL. r c •« ilrife. couragiotis resolution, that the heart will not ierve fin , but will

Directions, go free : And hereupon, againrt all inward and outward oppo-Look up to fition, breakes forth into the wiz of victorious meanes.

Chr d 'ft" d Now then ths dir€ & ionS *tethefe? k

1, If ever thou wouldeft get down the dominion of fin, thou

mutt

twit look? up to God and Chrift-y they arc able to difanull the covenant with fin, ana to fubdue iniquities, Rom. 8. 2. the law of the fpir it of lift in Chrlft Jefus hath male me free from the lav of fin and death) Iooke as it mutt be a Rich mercy which pardons ,fo it mutt be a mighty power which conquers fin , why ? but what is it to the Lord to command thy heart home to himielfe, to caft down the high imaginations and ttrong holds? As Jehofafhat fpake againtt thofe tttong armies , we know not what to doe 'yet oar eyes are upon the ; foe in the fenfe of thy naturall vileneis and ttnfull dominion > O Lord I am bound, I am inbondage,Iam dead in fins,Lo:d lam unable to efcape,but thou art able to deliver , O deliver my foule for thy mercies fake , and fubdue mine iniquities, and (hew forth thy power, Sec: who fhall deliver me> Ithankj Goi through Jcfm Chri #, Rom.7.24;2f.

Secondly, became meer power doth not do it, but power in a quality , working through fome quality, Therefore beg of Beg the grwe GoJhf that he would give thee the grace of his fpirit , it is rrqe, °* G °ds fpirlr.. that naked power takes not off the finfull dominion : nor doth the quality alone doe it, but both can doe it: If God gives a man-grace , and mightily afitts and workes by and through that grace ; this no.v will beat downe the dominion of finne.

The light, though it be but a little at firft , yet afitted by a mUhty principle of light fhall conquer darkneffe •• pride will have dominion till humility comes in.

Now , then beg of God , for grace, for his holy fpirit , for another heart , for a new heart and a new fpirit.

Thirdly, labour earnefly for fait h\ if two things were done, Labour for-fin could not poffibly continue in dominion, viz,. 6^,

If Chritt did rule in the foule;

If thy love were drawn off from fin.

But faith fcts up the fcepter of Chritt, it wi.l know no 3>rd, but Chritt, my L r rd and mjGod^zid believing Thomas : And faith turnes the love to Chritt , makes Chritt the center of the heart? Oit reprefents iuch ^oodnefle fuch excellency, fuch -propriety, fuch bounty^ fuch love in Chritt, as inflames the

heart

heart and knits it with love to Chrift again: Nay to add to all

this, faith beftowes the life on Chcift too, He died for me, faid

faith; I judge it therefore moft reafonable, that I fhould live

to him; Now where Chrift comes to rule, and hath love and

life, there finne without all doubt, loofcth its dominion.

Tak c . 4- Laftly, takeacouragionsrefolmion: we are held many

ous refolucion" times b y our lufts > throu § h a feintneffe offpirit: why? we {hall

* never get down thefe fins, and what will people fay ? and we

know not what to do.

Sol. Why? up and be doing : for what is paft, the Lord « ill mercifully pardon all of it, if now the yoke be broken, and be confident of this, if thou art fetting againft thy fins, thou doeft that which God likes very well, for he hath commanded thee it as a duty , and hath fet out meanes, and promifed his helpe and bleffing: Therefore (tend not hovering and hammering, were I beft? fhalil ? (hall I yet?Ono,thy life lies upon this, or thy death.

Therefore refolve on it to fet againft thy fins , fay.this^ith thy felfe , if I fuffer fin to rule thus I perifh , for ever, if I get off the dominion I live forever , if I continue in this finfull e-ftate, I muft bid God farwell, and Chrift farwell, and heaven; and all the comforts of my poor foul farwel:I confefs I may get a little pleafure by my fins, & alictle profit by my fins but J am not fure to enjoy them one moment, and why fhould I venture eternity of mifery for one draught of finful water.-If I could get off fins dominion,0 what a God might I look on,plead with,fue - unto: What a Saviour fhould I get Avhat precious joys? what heavenly confolations: what peace here? what hopes for hereafter? well, come of it what will, though I have been finful, I will not Rill continue fo, to God will I come, to Chrift will I goe: I will befeech them to have mercy upon me a finner*, and to give me grace, and to change my heart, I will not ferve my bafe lufts any longer, I will never leave praying, hearing ,re ading,ftudi-ing, inquiring, working, till I be delivered from this bondage , A • ft ftua u and tranflated into the glorious liberty of the fonnes of God?

dominion. 2 - Againft Attttall dominion.

Wherein adu:l Thus for direcVions/Againft the natural dominion of fin: dominion Ikf. Now I proceed to fome hclpes againft aftual dominion,which

is

is the particular prevalcncy of a finne inco act.

Let me premife a propofition or two, and then you fliail have the fpecial directions themfelves.

I. A'fhal Dominion (I fpeak in refpect of groffeacts) is ufually in reff>cB offome particular lufis : which works with more ftr?nvth in the foul then any other lufis ; Though it be moft true, that In every man there is an univerfal root of finning, yet you finde it in experience that the mukirudes of finful inclinations, and thoughts and temptations, run ordinarily in fome peculiar way, with molt frequency and violence.

Secondly, aCtpial Dominion is ordinarily by fuch a Jin which hath the advantage of a natural complexion^ and outward conditioned ocatjionsy and affeft ions, upon thefe doth finne fet the temptation,as an Enginer doth place his battery upon fuch a Simile, piece of ground,which doth beft advantage and further his fhot againftaCity.

A mans natural temper and complexion doth mightily facilitate his acts, and a mans calling or condition of life may (accidentally) be a forcible pcrfwafion to him to much infidelity, and impatience, and indirectnefs: Andoccafionsin converfing actively or paltivety, have infinite baits in them, and when our affections may run in fome lawful meafure and manner, there fin takes occafion to tempt and prevaile with eafe ; if we look not to it, he may quickly be caft down by a finful temptation, who is already prepared thereunto by a finful faction.

Therefore if ever you would keep off the prevalency of a particular fin,obferve diftinctly, and work wifely, againft all the things which may advantage it in hs temptations. ; Thirdly,confider that many things may keep back(for a while) the explicite actings of a particular finne, which yet are not able to weaken the natural power of the finful inclination.

There are two forts of principles (as it were) which have an influence upon a man: fome are violent and /<?ttr/£/<?, which work by aftronghand thusfarre (Sometimes) prevailing, to hold back that a mm dares not do fuch an evil ( as fhame, love of a mans credit, quiet, profit and fafety) and fome are powerful too; but yet inwardly weakning the very nature and difpofition > as all forts of graces : Nowrhenif ever you

Z would

170 TJbe Anatomy of fin in Dominion. Chap. 4*,

would be throughly kept from the actual dominion of finne in grofs, do not content your felves with mecrly forcible reftraints, for as much as thefe may oft-times fail you , and then your hearts will deceive you; you will venture to foul iniquities,having nothing now within you of a contrary vertue: But above all be ftriving for grace, which is contrary not only to thefmful acts, but to the finful nature , which is the fountaine inclining the foul unto them ; get chaftity into the heart, and meekneffe into the heart, anal humbleneflfe into the heart, and foberneflfc into the heart, and heavenlinefs, and faith,6cc.

Fourthly, improve that ftrength which God hath given unto thee every way.

Though this be rrue, that a man by his natural ftrength can never change his finful nature, yet affuredJy he may do much againft finful a&s; if that he would beftir himfelf, why ? is not a man able to deny his eye a look, or his tongue a word,and his feet a walk f you know this, that fin is fet on fire by occasions, and by many things which lie direfMy under our power? and it may be mucn ftaid by the doing of many things which we are able to do. If a man will let his eyes ftill roule upon vaine obje&s, whereas {if he would ) he might check their motion, no marvel if his heart be ftill fet on fire by luft, and if he will affociate himfelf with perlons provoking him to filthi-neffe and drunkenneffe,(whereas if he would,he might decline that fociety)who can think it ftrange that fuch fins fliould have actual dominion over him. If thou wilt thou may eft read,and hear, and appfy thy felf to all the means by which grace may feewrought,andfinfubdued,andif thou didft fo, what canft thou tell what God may do for thy foul.

Nay, let me tell'you more, that a man who hath received grace, (and therefore more power then a natural man) if he will not improve his ftrength, he fball hardly keep off the actual dominion of fome one fin or other; if he will not decline that which he fliould and may, and if he will not do that which he fhould and can, it is not his naked praying that will keep him up : Prayer (without all queftion, as you fliall hear by and by) is of lingular force and ufe againftthe preva-

lency

Chap. 4* 'the Anatomy of fin in Dominion.

kncy of all corruptions, but we muftnot reft only upon the prayer, but pray and work, pray and forbear, pray and deny our felves, pray and fhunne occafions, pray and follow our help, &c.

Now I come unto fome^f/rf//^r^/Wagainfttheactu-Sp€cWilire^iv al dominion of a particular luft. onr.

Foure fpecial Directions.

Firft, freferve in thy foul a conflant and humble feare , and p re f crvc j n t [j C that will keep off the actual dominion oftbyfinne. Remem- f GU i a conftant ber Solomons advice, Blejfed is the man that fear ah alrvayes , and humble Prov.28.14. And Godspromife, / will put my feare within*™* them, and they (hall not depart from iwjercm.41. q. d> without this you are gone, you will quickly looie your ftanding,i£ you loofe your fear.

There be fome graces which are as it were the guard-of 0-ther graces: look as faith is a grace which feeds all the reft: So feare is a grace which keepes all the reft. This holy and humble feare hath thefe properties (all which ftrcngthen the foule againft actual dominion of finne) It hath Godftitlineye; it fets a man and his ways, and acls in the prefence of an holy and glorious God : Now faith Jofeph^how can I do this great evil and fin againft: God 5 Gen. 39.

Again, it prefers Cj odi pleafure and Gods frown above all in-couraging or difcour aging temptations \ yea, but I muft do this, for CjOcT requires it 7 and delights in it; yea, but I may not do this, for God hates it, and will be provoked by it ; I prefer his favour above all falfe honour and pleafure, and I account his frownes worfe then death it felf. Now if I (hould thus fin , why ? I provoke his wrath, and provoke the Lord to jealoufie, I caufe him to rife in difpleafure againft me, #. e. why? how would the Lord take ir,if Jfhouldthus finne.

2. Get a found and uvcorrupt judgement \ there be three Get a found cafes in which a man is apt to fail under the aSual domini- judgement. on of finne, and corruption of judgement is a maine caufe of them.

One is, when he thinks or fayes that the finis little.

Another is > when he faith, that hi* own firength is great. Z 2 A

A third is, when he affurcs himfelf of eajis pardon and re~ covery : finne ufually is a cloud, and then a fhower , a corruption in the judgement before a vidory in. the affections; a man will quickly tremble under the guile of fome great commifTion , who hath dallied with little finnes, or with the opinion that they are fo: And he who ventures farre unto any occafions, upon his own ftrength , that man bids faire for fome foule fa&, under which he fhortly falls, if Cod fhew him not the vanity of his felf-confidence:And fo is he.ready, very ready for a grofle tranfgreflion, who hath fecured his foul already for his pardon: what fin will he flick at, who hath per-fwaded himfelf, that the pardon is already granted,akhcugh he prefume to fin.

Nowcleanfethe judgement of thefe corrupt principles and believe it. Believe that no *+. That no finne is little: That rnuft neetls be great which fin h little. provokes a great God, and endangcreth a precious foule; he who is brought to^ fuch. an holy tenderneffe, that he fees greatneffe of guilt in littlenefs of finning,fhall by Gods grace be kept from the dominion of any finne: Every finne ("even the leaft)is a foul fpot: And is the object of divine hatred and curfe, it may prove like a little fpark to confurne anhoufe, or like a little leake fufficient to drownafhip ; or like a little thruft into the heart, enough to lofe a man his life.. And chat your 2. That your own fir'ength is not fufficient : even the ftrong-own ftrength e ft fliip left to it felf cannot venture far, but it is upon rocVs is not fufficjem or f an g s . ^ny tn j n o ma y prove too ftrong for him, who conceives himfelf too ftrong for any thing.

He that will venture upon finful provocations, and occafions, difarms his fbul, and lays his very heart naked to a con-queft: A Chriftian may do very much in good wayes , which I have Gods warrant to lead him, and Gods promife to keep

him, but if he alone will be presuming, as the Ifraelites-, who would go up to fight upon their own humour, fell and loft , fo (hall a man prefently learne his owne weakneffe by the ftrength of finnes furprifal; many a man hath been fpiri-tually wounded, not 6ecaufe he bad no grace, but be-

caufe

caufe he would adventure upon the ftrength of it without any fecurity from God.

3. That far don is not fo eafily obtained; Nor the foul fo And that par-< quick'y recovered after particular dominions. don ii not eafi-

It is an eafie thing to flip into finne , it is difficult to get ly obllin€ ^ out of it: a little thing will ferve todiftemper our health,and yet much Phyfick is required to ^tt the humours ftreight a-gain : All entrances to finne are with the greater facility ; for then temptations and carnal affections blinde our judgements, but the recoveries are the harder ; for now the vile-neffeand hainoufneffe of the finning appears morediftin&ly* and the confcience works more fliarply and vehemently, and our very graces are the more difabled.

Aflu redly, if you will venture to finne, you iofe a friend of God, and encouragement in confcience, andftrength in your foules; this very conceit that thou fliouldett: eafily make thy peace with God and finde mercy (though thou didl-t (in) I fay this very conceit will mightily afflict thy foul, and aggravate thy tranfgreffion, when thou beholds thy foul in blood for /innings ; mercy is the moft fingular ground of repentance; and nothing flings us more for finning then this, that we abufed mercies to invite us: Therefore when fin tempts thee, refift it, yeeld not to it, fay thus who would adventure the ivveec mercies of a gracious God, to fatisfie the lufts of a damnable fin , and why fliould 1 be fo mad ? having health to- make my felf fick, to break the bones which yet are whole; to un-fcttle the peace of my confcience , to weaken my graces, to; dif-joynt my eftate : Jf as now I am, I have much to do r ah, what folly is it to make more woful work for my foul ? How juftly may God leave me, who will forfake him for that which. I know will difpleafe him ? and what if he fliould rUhreoufly. deny me grace to repent, who proudly will abufe his grace to finne ? Beloved ! let the judgement at all times be thus effectually convinced, and it may prove a Sngular means and' help againft particular temptations of finne by which, domini-on is attained.

5. Be not In the ways of Dominion : great finnings do not Be Mt }^ th s e alway prevaile at firft fight, but they have a train? and me- Xn, ~

thod

174 the Anatomy of fin in Dominfon. Chap. 4.

thod to prepare the foul, and then on a fudden they violently furprife ic.

There are thefe methods.

•Firil, perhaps nailed motions , the vile heart gives up only a lhew of a particular fin, in an imagination our thought prefents the kinds of finnin.:,and fo falls in again.

Then perhaps a carelefs nfe of our fcnfes, which wandring (without regard) li~ht upon fome object which fits the former finful motions,and ftrongly inlivens them.

After this aftive contemplation of thefe fihful motions, :not to deteft and bevvaile them, but to }ook upon them in an idle way.

After this a meditation of them , which is a more deliberate entertainment of them,which now rifeth to a kind of treaty in theminde, where the finful motion craves entertainment, by arguments of profit, or pleafure on credit, then a darting down to the affections to hearken and delight.

Then upon the next occafion, an acting of all this Jinfnl imagination and plot.

Brethren if you love your fouls take off finnes inxheir entrances, before they gather head; if a man could keepfinne from pleading, he might, keep himfelf from acting. Break the Simile; t ^ and VO u need not feare the flying of the bird : Crufh finne in motion, and it is a clear way to prevent fin in dominion t The match will never be made, if all treaties be rejected : little motions are the principles of great finnes, as fprings ©f rivers , andfparks of flames. Therefore, let us this do, refift motions to fin as a man fhould refift the actings of fin: do not fay, it is but a thought, JVWrarmy came after the fcouts: Great finning may attend little and flattered imaginations , he who flights inward thoughts,and is carelefs of his outward fenfes, is in a faire way to become a great Sue out your finner. . w

fttnding by Fourthly, ftie out your {landing by prayer and faith : I will by prayer and tell you two things,

&«&• 1. That the flrongeft grace cannot free us from thefier-

ceftaffaults: even the belt heart, and moft eminent Chriftian is expofedto thefouleft and moft violent temptations of fin and Satan, 2* That

z. That this refitting ftrength which keeps fin from dominion, is in God, and not in himfelf: As that we become o 00 d, is from the goodneffe of Gods grace; fo that we prove-not bad , is from the greatneffe of Gods power: no man is able to change his own heart, nor is his heart his own guard.

Therefore under all temptations, be at prayer and faith: Thefeare the two wings of the foul, &c. Some victories are beft had by (landing up,but that againft fin is furcft by kneeling down : Owhen the heart is much in prayer, it is then moft in ftrength; prayer engageth all heaven againft a corruption : And Godhathpromifedto///^/^/W^/V/>/, and xhzt Jin (hall not have dsmimo^Kom.6.1^.. Now what he hath promifed, that he is able to perform,and will if we can pray and believe. VVe give finne the great advantage, when we flack our prayers and lay afide our faith.

It is the wifeft arfcof a tempted foul to decline all occafions, to be under prevailing Ordinances, and to ufe prayer, and ex-ercife faith according to the nature, kind and meafure of finful motions and inclinations.

psalm

«.

\i6

tf^Oi

Psai. 19. 13.

Then Jhall I be upright, and I pall from that great tranjgrejpon.

innocent

tOu may remember that heretofore we have handled Davids petitions againft finne, i.In fecrecj, 2.L1 prcfumpzion. 3. In dominion. Now we proceed to fpeak tbmething of the conclu-fion or inference, which that holy and fweet Pfalmift draws from all this [ Then (hall I be upright and innocent from that great tran r greJfion.~]

To me it feemeth that Davids fpecial aime, that white or mark which he had in his eye, was this,to be upright, he knew well, that that was it which God looked fo% which God mod of all prized, and which (for his foul,) would prove moft ne-ceflary and comfortable; and withall he well knew that the allowance of fecret finries,orthe wallowing in great tranf-grcflions, were quite contrary thereto ; And therefore he prays earneftly againft them , that he might fecure and maintain this.

£. D. O Lord, above all things in the world I defireto be upright, and this I fhall never be, unleffe my heart b^ cleanfed of fecret finnes, and my life of prefumptuous and reigning fins, for thy mercies fakecleanfe my heart, let me

not

and true, be upright, %g*m.l%A$. 1will teach you the oeod and the right way , ver. 24. Only fear the Lord, anlferwhim in trnth with all your heart. £>. D. You have /hewed falfe hearts towards your God, in that you would put off his government, and you may perceive by the thunder and raine , how he takes this at your hands, but repent, and for-fake him no more, but get you uprigh t hearts to walk wirh him, and cleave unto him, Phit.1.9. Tht* Jfray t &c. ver, iO. That you may approve things that are excellent , that yolk maybe fincere.

I need not quote more places from the Scripture > which abundantly delivers this truth unto us: onejy for the farther Explication of it, I Hiall enquire thefc parti-cu f ars.

Four things, j. What it is to be upright.

2. Why we, fhould foftudioufly aime at, and labour for uprightnefle.

3. What ufeful applications in all kindes of this to our felves.

4. Then the refolutions of fome Cafes of Confcience for the ftay of thofe who fufpect their own uprightnefle:

SECT. I.

Whatitisto ^efi.i.yy Hathistobeuprighn

be upright. V V The Logicians obferve a double quid g

i.£>xidnominis* 2. Quid %ei y I will briefly therefore open phrafes^hat ^ e ^* evera ^ words and phrafes which are ufed in the Scriptures to import upright* import uprightnefe , and then I (hall with more eafe, and neffcopened, better fatisfaction, Couch out unto you the lively nature

of it. Uprigh:nels "For the firft of thefe, know that uprightnefle is fometime* applied. applied,

To Go&i l .To 6W;Pfalme 25,8. Good and upright is the Lord ,

Kalme-

Pfalm. 93. 15. to (hew that the Lord is tif right , Efay2#. 7. 7VW «w^ *pr'£& <^# "'^ '^ path of the jftslr.

In this rei'ped , it notes thac juft and equal nature of God, tthich is (as) an aniwerin" rule, Iti^hteoudy diipofing of ail his a£ts and dealings,

2. Toman-, And thus it may be applied both to good menToUtttt and bad men ; for uprightness may be considered, either as ari-fing out of a renued difpofition,or as appearing in thecoune of a renued conversation fin which refpe&s iris proper to good men only) or a c manifeffing it felf, in a particular fad, and fo Abimelech might hy^inthe uprightneffe of mine heart I have dk*ethis,Gen.io.s. Now uprightneffe, or to be upright, as applied to good men,is delivered unto us,both in the Old and in the New Teftament by fundry words and phrafes. Sometimes it is called fincerity, as ^/fr.24.14. fervethe Lord in fin-cerity : that is faid to be fincere, which is without mixture, a metaphor from honey which is then reputedpure and right when it hath none of the wax commixed with it. The heart is upright, when.it is fincere , and then it is fincere when it is unminsled : Beloved there's a difference'twixt * Adherence and Commixture.

To the pureft te/* there may adhere fome thred or fpot uncomely, but in commixture the qualities or fubftances are in a fort mutually confounded ', fin adheres or cleaves to the nature of the mod upright perfon, but yet it mingles not, it is a thing which the renued heart is thrufting off; it would be rid of it, the new nature like a fpring is working it off,fo that a man may be faid to be upright,whofe heart will not fuffer any finne to incorporate or fettle it felf: Search me, faid David y fee whether therebeanywayofwickednefs inmc % Pfalme 139.

If a man hath an heart, upon which finful wayes do not only fall,but with which they clofe, if his heart knows it, and allows it, and will walk in itu that mans heart is not upright in him \ Sometime it is called one-nefs , or finglenefs^ fo jer. 32.19* I will giv? them we heart and one r?a^ that they may

A a 2 fear

fear me forever, A&. 2.46. J hey did eat their bread with gladnefs,and fingleneffe of heart.

There are two forts of perfons, hypocrites and uprighc perfons, and the Scripture opens them by their hearts.

Hypocrites are faid to have an heart and an heart, PfaJ. 12.2 ■with a double heart do they fpea^ ill the original it is, with an heart and an heart, So Hof. 10. 2. their heart h divided, novo fhall they be found faulty 1 and therefore, James t. 8. they are called men of two mlndes , double-minded men; rhcy are in fome things for God, and in moft things for themfelves; now for his fervice and anon for their lufts; Jook as hypocrifie mingles finneand the affeaion together, fo it mingles God, and fin, and the world together, it doth not look on God for Cods fake, but for profits fake, or pieafures fake, or honours fake; On the contrary , upright perfons are perfons of one heart , or of a fingle heart: as the Zebulonites are faid, not to be of a double heart , 1 Chron.12.33. which is expounded, z/. 38. by a perfect heart : A mans heart is upright when God alone, and his ways alone, and his truth alone, fatif-fie, and order, and bound it; when a man can fay in truth, as they in the matter of Choice, Nay, but the Lord, is ourGod 9 him will weferve* I have chofen 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 ffick, when the foul doth not halt between two, or divides it felf in a fervice of any fide or way, but keeps only to God.

Sometimes it is called perfection: and the upright are caHed perfect : as Gen. 17.1. Walk^ before me and be thou per fell, Deut. 18.13. Thou ffr.tlt be psrfeEi with the Lord thy Cjod, Pfalme 37. 37. OH ark the perfefl man y and behold the upright.

There is a double perfection :

One tAbfolute, in refpecYof degrees ( which no man can now attain unto in this life , no not the moft uprighc : for In many things we. of end all.

The other Evangel ical y \\h\ch confifts in the evennetTe of defireand endeavour: when a man fets up and exalts the word of God, and ftrives to fquare his heart and his lire in all thing • thereby. As

As Paul > exercifing himfelf to haze a confclence void of Note, offence , and willing to live honftly in all things ; when a man doth (as it were ) meafure his paths as by a line, he doth fet them by the compaffe of a divine rule or warrant, not willingly ftra^ling on the right hand, or bending toward ihe left: not willingly omit the leaft duty, and commit the leaft fin; he is an upright perfon when the heart is as large as the precept,and the whole will of God is complied with,in will> and defire,and endeavour.

Sometimes it is called a fprh without guile, fo, Pfal $2.2^ Bleffed is the man in whofe fpirit there is no guile,m& Chrifioi Nathaniel-, Joh. 1.47. Behold an Israelite indeed, in whom is no guile. An hypocritical heart is a cunning heart,it hath many devices,!!™ filings, windings, and turnings, this heart is not plain and found: Therefore the hypocrites are faid to have corrupt thoughts, and to flatter with their tovigU's£Vi& toh.ive crooked wayesi They do not indeed hate the fin which they pretend, nor love that holinefle which oft-times they praife, and fometimes a&: fome ends they have of Religion for their beily,and for their own advantage,but they do not heartily hate finne* nor truly love holinefle. Now on the contrary, an uprizht heart is without guile, it iseveaplain and down-righr r therefore is it in the parable called an hone ft he.irt, and faith Paul, we fpeak^ the truth in Chrift; and upright walking is filled a walkinj U truth, and ferving of God in truth and in fpirit; The meaning is this, that the upright man is indeed that which heprofeffeth : his life and profefifion nnoc a paintin** which owes It felf to an Artificer,but a natural colour which o ves it felf to the foundnefle of temper : he is one who hach truh in the inward pins (as T)avid ipeaks , Pfal. $\. 6.) He doth without bafe ends dire&Jy bve God, and for* his very heart hate finne. Though he cannot exprefle himfelf in that flourifh of formality, yet for Chrift , he can plainly fay as Peter, Lord, t hot* know eft all things, thin>k*e»eft that I love thee; And touching finnes, as David of Gods enemies,. / hate them with a perfett hatred : this he is in good earned..

Sometimes it is called the aUneffe-s or wholtimffe ofheart ,. fo ZW.4.29. // thou feikjoim with allth'ir.t hearty Deut. 26. 16. Thou (halt keep and ao themwith all wine heart, and w'tth

all thy foul, Pfal.T 19.10. with my whole heart have I [ought thee, &c. when the heart is upright, the whole man comes in unto God, all the foul, and all the body : none fliall dii-pofe of them but God : And Gcd fhall difpofe of him in e-very precept : thi veryb*ntof a man is to pleafe God in all things ; and the whole foul, in the underfhnding , will, memory, affections, bears a refpecl: to all his Commandment!?. There be other phrafes to fet out this bufinefle of uprightnelTe, but I mult paffe them over, and pitch upon the Th A f * ' *fc iption.

of upright- 2 * ^ 0W t0 C ^ e k conc * 1**^ ^'> * conjecture that uprightness. * ne ^ e ma y ^ e ^ us defcribed.

Uprightness Is a found and heavenly frame or temper of a gra-cism heart or fpirit given by God, by which graces are acted, fnyies are oppo r ei , duties #re performed affecUGnate* ly , directly and plainly , In refer:r.ce to God, and not for by-rejj ects.

I will briefly open this defcription in its particulars. The feat of it Fiift, it is the temper or frame of the heart: The feat ofup-h their heart, rightneile is the heart or fpirit: hence is.it ftiled uprightnejfe of heart, I King. 3.6. Thm haft (hewed unto thy fervant David my father great mercies,ace or ding as he walked before thee in truth, in righteoufneffe, and in uprightnefs of heart : So 'tis RiltdfngleHejfe of heart, t\£k.l.$6* and Truth in the inward parts , Pfal.5i.d. and afervice in fpirit, Rom. 1. 9. G?d is my witnefs whom Iferve with my fpirit in the Goftel of his Sonne. Hypocrife is a colou r but skin deep; A painting which lies only upon the fuperficies or furface of the wall, upon the vifibles or outwards of profeflion ora&ion; but uprightr. efs, like health,it is an inward crifis or temperature; as the conver-fation renders it felf to the eye of man,fo the inward difpofiti-on ftrives to render it felf to the eye of Cods approbation ; if a man be upright, it is with him as with Solomons 7>wp/<?,though the outward parrs were comely, and uniform ; yet the infide was covered with the moft precious gold,and had the fweeteft incenfe. All counterfeit things arebeft in their (hcw> and worft in

their

__ . ___ *• * *''' . « *

their fubftance and vertue: But uprightneffe is beft there where leaft can be feen: The anions are nothing to the Inward affe&i-ons and defires.

We do but as the Queen o?Sheba y here, no not halfe of the ooodneffe of an upright man by what tie doth, if you would but look into his heart and converfe with him there a while, you fhould find,the heart, the difpofition,the defire of his foul, infinitely to exceed all that he doth, Pial. 119. O howl love thy Uw y O that my ways were jo dirett ?

The heart oftimesmournes, when the eyes can Hied no teares, and the heart believes,when the tongue cannot fpeake 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: • . . as it were in which methinks, two things may be ob- ^d frimcj?* ferved. < the heart.

I. One that upright nefs is mt apngle , or tran pent all or mo- V if not a fin-tion: I thinke that even an Hypocrite, whofe heart is rotten, 8 l€or «ran/?ent corrupt,falfe, abominable, may yet, as (lep out into a&ions a<a or ^k^ materially good, fo feel motions within him both againft what isevill, and unto what is good, he may (either through the force and power of evidence and conviction in his judgement, or through the unrentable actions , of his blighted and ftirred confeience, or through the great defire , of a glorious blefiednelfe, have many fits and inward humours of being good and doing good.

But all this is paffion and not temper: the Philofopher In hisRhetoricks accurately diftinguifh twixt the readineffe, v\ hich fpringes out of a natural! complexion, and that which arifeth out of a violent Anger and pafTion which foone fades off,being not rooted in nature, but in diftenper : fo is it whith the Hypocrite. But uprightneffe is a temper and frame, like an inftru-ment well tuned, or if that hit not full, like a complexion , which is a uniform (if not principle yet) inftVument of actions. It is like that leaven, of which Chrift fpake, which invades the whole lump, it fweetly feafons and difpofes rhe whole man for God,as the bent of the ftone is to the center , and of the: £rcto,afceud,

2, Another

Ius rather a Another , xhztuprigknefs is rather a g nerall Influence in general irflu- the graces , then any dij;i;tt grace : I will not make this point er.ee in the a controve fy, only fo far as I yet apprehend , uprightneffe S!y C Sftind *" is rather the temper of a g^ace ; then the grace it ielfe ; It is jracc. notfeare, but feareri.hr iy tempered and ordered, iris not

love , but love ri D ruIy fetjitis not defire, but this orderly carried. The qiuiitiei 3. It is a found ind incorrupt and h-avenlj frame of ofir * hart.

Sound. 1. A thing may be termed , found ox folid-,either when ic is

really notii^ht ) {lighr 7 iuperficiall,or wie* ii can abidetr'udl\ as true & old is Really 1*0 and not in colour only, and if you reduce it to the rouchftone you (hall rinde it 10: if you caft it into the firejC; c . Thus it is with the heart that is upri^ht^and it hath not a fo me of Godlhrfje , but the power ; and not a name that it lives , but the life it felfe : it is (indeed ) holy , humble, meeke, believing, loving of God and his fervants, defirous to walke w ith God,Pfal. 11 6. 1 6.0 Lord truly I am thy fervant->&CT qj. I am lo indeed: this is not a complement, a garb, a pretence bur 3 realiity,foe is it with the man indeed : an Ifraelitc *W.v4,faidChriit cf Nathaniell^Joh, 1.47. Yea, fo reall, that if you bring the heart either to the examination of the word ("which beingtruth can finde out all truth ) or to God himfelf who can fearch the heart and reines,or to confeience that bear-eth witneffe , 2 Cor. 1.12. or to afflicHonsjyet even there can uprightneffe find approbation and teftimony, that the perfon dorh love,and ferve,and feare him, Job. i.^.tke Lord Jaid ur>-to Satan , haft thou not considered my fervant Job y that there is none like him in the earth 9 aperfect and an upright man^ one that feaethGod and efcheweth evil.

2. Againe,it is an Inccorrupt frame: though the extreme parts jncattupt- may fometimes be faulty , yet if the vitalls be found, if the heart,if the lungs if the liver be fo, we fay that man is a found man ; In morals it holds foe, that if the heart be void of all obliquity the perfon is upright; Many infirmities in action may confift with uprightneffe, but not in affection , the very bent of the heart is fet againft fin, without diflin&ion of great or leffe, advamagious ©r incommodious, honourable or dishonorable

honorable; if it be not fo,then the heart is corrupt,; it mingles, ic is not fincere and upright, but of this more anon.

4. Given by God; fo the Prophet Jerem. 32. 30. I wilt live them one heart and one way} Every man naturally is an Hy- Given by God pocrite,would leem to be that which he is not, and fo likewife miiciire&s all hisaftions to a wrong end: God hath fet a cer-taine beauty in goodnefle, and left a notion of viencfle upon fin, fo that molt men though they hategoodnefs, yet would be thought b ood (they think it a moe Creditable title) and though theyWeanda£tfinne, yet would not be thought or reputed

Beiides this, if we did but ferioufly obferve and confefle how ic is in our own fpirits, we fhould finde in all our pious pretences (take us in our mturalls ) we are all of us moil fornaali and Artihciall hypocrites: Draw neareto Goi with our lips , but our hearts an far frrm him , and come to Church when we minde neither prayer nor Sermon , and liften oftimes , and ( God knows) not to obey but to cenfure, or but to get matter to talk of and the like : and when we have got ability to fpeake of any cood,the Lord be mercifull unto us, we do it not aiinding Gods °lorv y but our owne vaine applaufe and eftimation ? Soe thtn the hypocricall heart is from our felves , but the upright heart is from God; Sverygood and f erf eft gift is from above, James* 1. 18. The perfect neart is from the perfeft God, the true heart from the God of truth ; It is he who teacheth truth, and makes uprighr,and writes his law in the inward parts.

5.The fifth thing which I would obferve in uprightneffe,is its off ce of adminiftration , it is fuch a thing as deales, 1. about gra- icj office and ces. 2. about fins, 3. duties. adminiftratien.'

i. For our graces'] uprightneiTe lookes to them that they be rightly afled: Beloved, uprightneffe doth not give grace: It deals about but orders and directs the ads and operations thereof. graces.

Tv) things 1 grant \ that all the habits of grace (arc in themfelyes intrinfecally confidered ) really true ; and though imperfection may be in them, yet no morall falfity or coun-terfeitnefs : and that the attions ofthofe holy habits, con(idered intirely as ftreaming from them (only as fo) are likewife truly holy, and good,

Bb But

But then, rhefe afts or anions of gracious habits as working in a fub^ect which hath fome falfneffe and bynefle yet remaining, may by reafon of due corruption be misdirected & mifguided.

3. For hypodihe doth not only confiftin the putting of a good ilupe upon an eviil action ('as a faire colour upon a rotten thrcd ) butalfo in the ill intention or application even of an a& (in it leifejtruly good. Charity(without all doubt) is a gracious qualiity , yet if uprightneffe attends not fome b£ ic acts,^ they may be referred to a private and vaine glorious end , the like may be faid of fome other graces, as of the love of God,and the feare of God, &c.

2 For fins) here alfo uprightneffe comes into aft it ki£t : ho-lineffe (which is nothing elfe but the newnefle of Nature ) that lor oar fins, makes opposition to fin, But uprightnefle,that now is an even-neffe or impartiality of oppofition.

To oppofe a little fin , and yet toclofe with a great fin, to oppofe many fins, and yet to hold a knowne and a willing confederacy with any one , to oppofe iin in others, and yet to a& it our felves, to oppofe fin as open to the eye of man, and yet tofalltoitinfecret, where it is naked to the eye of God ; To oppofe a fin to which conftitution and age deny concurrence of delight or ftrength,anci yet to wallow in others agreeable to our complexions, conditions, and yeares; to oppofe the unprofitable fin, which brings nothing in but paine,and yet to admit ofgainfullfins, which come with rewards of divina- . tion in their hands,to oppofe any fin,on!y becaufe it is paineful, and not becaufe it is finfull; To oppofe fin in our rtraits, and norin our liberties , in fickneffe y and not in health , when only wefeare death and not at all under life and Strength; I fay all thefe are but bypocrifies,there is an uncvenneffe or the heart aswasinS^*// , who fparedthe choifeff, and mortified the courfeft of the cattle, or as in Balaam^ who would have been happy in his death, though a Curfer of Gods people (in refpeft of his own intention)in this life.

I Confeffe this to be true, that uprkhtneffe is not the utter Annihilation of fin, No, that effe& appertaines to glory, and perfection above; but it is the even and Impartiall oppofition of fin: of fecret fins > and of prefumptious fins,(as David

here

here in this Pfalm ) of great and fmall; in a word it is a con* jun&ive oppofition of fin, that is it carries the heart againft all fin , Pi'al. 1 Tp. 1. Blefj'ed are the undefiled in the waj y V. 3. They ' do no imqmtj (i) their hearts are for no fin: and the prime rea-fon of all this oppofition, I fay the prime and immediate reafon, is direc-t and not reflexive;lt is becaufe fin is fo oppoiite to God anu not primarily, becaufe it its fo painfull in the event to the perlon.

3. For dmies : here uprightneffe expreffeth it felfe , both - . .^ for matter, wherein, it doth not ftiuffle and cut^ pick and chiifei 4 "

take the lighter f like the hypocnticall Pharifees) and leave the heavier to others, but it makes a man to h^v^mthDavid^Pf^ 119.6.) a r effect to all Gods commands.

For the manner , Any performance will not ferve, where the heart is upright, David danceth he fore the Lord withal his might; andPaulferveth God in his fpirit, That which came next to hand will ferve Cainjbut tAbel muft prefent the beft of the Cattle &&t tie lame and the blind, the beft, God, fhall have the beft manner of fervice » If I heare, that fufficeth not,unleffe it be with reverence and faiths If, I pray, that fufficeth not, unleffe with brokennefs of hearr,humbleneffe of fpirit ? fervcnt affe&ions,and faith in Chrift: A meer tale of bricke will ferve for Pharaoh , though the Ifralites reputed the fervice a bondage, but when we bring offerings to the Temple > they muft be willing, and of the beft too.

<5. The laft thing which 1 would obfervein uprightneffe is T , , itsendandfeope. ]&

Beioved I pray you to remember that uprightneffe caufeth * a threefold reference of our fervices : one is to Gods pre-eept: that's the fquare and Rule and compaffe of upright motions.

Another is to Gods glory ', that's the fpring which turnes the wheds,the winde which blowes the fayles: it is for Chriftfaks y faid Paul: and what fever yeedo, do all to the glory of God , faid he againe.

A third is to Gods acceptance and approbation , fo that God will accept, and commend, and approve, 2. Cor. 5. 9. we labour thai whither prefent or abfenty we may be accepted of htm ,2. Gor.

B2 10.18*

XO. i&. Not he that commendeth himfelfe is afproved , but -whom the Lord commendeth. More plaine and pun&ual is that of the fameApoftle, in Rom. a. 2p. He is a jew which is one inwardly^ and circumcifion is ihat of the heart inthefpirit, and not in th: letter , whofepraife is not oj ? men but of God.

The fchoolmens observation is found and true that a particular deficiency is luffkicnt to marre a good, morally confidered* but an vniverfall concurrence of circumftances, is required to make the aftion good. Look, as in reading of Hebrew, leave out but one tittle, one point, you mar the fenfe, or as in a do/is of Phyfick, leave out one ingredient you fpoyle all.Soe our a&inns ifonecircumftancebeleftout,if the Right and genuine end , be not eyed, it is enough to blanch them with hypocrifie, though for fubftance they may be commanded to pray , and to put alms,no man will quettion that thefe duties fubf iai tially considered, are good, and fuch which the upright perfon doth performe. Buttnenifamanprayes, or gives ainies to be feen of men, Chrift tells him that he playes the Hypocrite ; If in the performance of any pioufly external! duty we fet our feives as the end , if all thefe things be done, and with very much fervency and Afliduity, yet only to play the Merchants for our felves, to make a bridge over to our own efAimation to blow up our names; This is but Hypocrifie, and \ fear a kind of Idolatry , we fall down and worfhip our felves, like tht men ofShe-chemwho would admit of circumcifion, fhatl not their cattle, and all that they have be ov.rs; The like indifrerenrnefle may be found in.men forward for outward duties , fhall not profit be ours,preachers good opinion ours , The Glory and Creditc ©urs r this is a grofs Hypocrifie ?

Now upri^htnefle confifts in this,to devolve all the honor of holy fervices on God , like the faithfull fervant, who workes painefully, and fpeakes confideratly and all this for his Matter; or like the fhadow which in the dyall moves from point to point,and all this points upward to the funne in it motions; The humble heart knowes no fountaine but Gods grace, and the upright heart knowes no end, but Gods glory.

They diftinguifli of a double end..

One

One \ifnt6 oprx, the end of the work, and that fhall be our clory hereafter, as the Apoftle fpake of faith, the end of your faith the falvatlonof'jour fouls, \ Pet.1.9.

Another Is finis operant is, the end of the workman, and that (if the heart be upright) is Gods glory, for of him, am tlrrotigh him, and to him, are all things, to him be glory fir e-v er, Rom.11.

Yet by your favour this I muft fuggeft by the way, (and perhaps fhall handle it mo^ecopioufly fhortly) that in a way of iubordination ; an upright heaft may do God good fer-vice: and his glory no wrong, if with all in its fit place , and order, and meafure, it caft an eye alfo on its own reward, Mofes had, an eye to It, Heb. II,

SECT. II.

^.-/.2.VTOw I proceed to a: fecond queflion why we ^^

JL^i lnould ftrive and aim at (as David here aidjand en dcavoor to endeavour to be upright. bt upright.

There are abundant reafons thereof^I will deliver a few unto you.

Firii, this upright neffe Is the gnat thing which God looks for*, Uprightnefs is Joh.4,23. The rrtteworfhifprsfh41 rvorjhlp the Father in Sfl- l jj c S^ ea j tWn S r it and in tru:h, fir the father feeketh fach to worjhlp him A at(j0d l0 °" Gods feeking, notes either his grace which prevents us, or his pleafure which enjoyns us: The father feekerh fuch to wor-fhip him (I.) the Lod by all means would have men in his fervices to come with fpiritand truth , to be upright, Prvv. 23.26. My fon give me thy hearts q . d. though the body be made by me; and every part thereof, and though that whole fram- be made for me, as well as by me , and thoa art to glorifie me in thy body , yec that which I principally er.joyn thee in thy fervices, is to bring them with thy hearty with affections, intirely and not pretenfively.

Nay,fccond\y y thisisit which the Lord look fat: See T cre ™' Tint 1$U the

1 » 3 • I-ord look* za> ,

i90 Tfoe Anatomy ofuprightmfs. Chap* 5.

'5.3. ./4r? not thins eyes upon the truth : ^. d. Why ? in is not your words which God doth ib much regard., nor is ic your looks, nor your tears , nor your criesnhat which che Lordfets his eye on,is the truth of theheart,in and under all thefe; up-rk,htnetTe there; Excellent is that place in i Chr. 29.17./ know alfo my God (laid David) that thou trieft the heart, and haft pleafure in uprightneffe : As for me y in the uprighnejje of rny heart I have willingly offered all thefe things % In that place you finde David contributing toward the building of the Temple, and birring up others to that work; m&'Davidi&t his part gave like a King thereto, even three thoufand talents of gold, of ^old of Ophir ( ver. 4.) And feven ihoufand talents of refined filver: and the chief of th. Faihtrs , and the Princes gave alfo five thoufand talents of gold, and ten thoufand d Gimmes, and of filver- ten thoufand talents, and of bra-s eighteen thoufand talents, and one hundred ihoufand talents of iron, befides precious (tones, v. 6,7.8. Now what a goodly gift was all this, but David prefently fubjoynes , / know my God that thou trie ft the heartland ha pleafure in up-rightnejfe, tfad. O Lord all this is nothing, thou wilt not accept of it,thou wilt not look upon ir, if uprightnefs be wanting, O that is it which thou regardeft, the heart, the heart thou tried, and if uprightneiTe be found there, that is it which thou regardeft: You read of the Jews, thatjhey made many prayers but God would not hear them, brought many obhtions but they werevaine, (/.) is of no account , Efay 1.11,12. and 1 v They remember the folemne feafts, but prevailed not with God, he did fhut his eyes: nay,they were at their fo-lemn fafts too; but God took no knowledge, Efay 58. 3. He gives the reafon in both places, in Efay i.i<5. yonr hands are full of blood, ver. 16. wafh ye , &c. and Efay 58.4. Behold yefaslr frftrife and debate, to fmite with the. fift of wicked-nefsyVZf. 6. Is not this the faft which J have chofen, to loofe the ban-sofwickednetfe. <j. d. away ye hypocrites, do you commit and allow cruelties, and villanies, and oppreffions, and whoredomes, and then bring multitudes of facrifices and oblations, and cryings, and think that I am taken with thefe; goandcleanfe your hearts, mend your lives, leave your fins,

be

be plain & upright with me,that is it which 1 look at mere then any thin^that is it which pleafeth me; Hence it is that oftimes mScri t tu/e,thatthe Hebrew word IJafhar] which Unifies RLht, is many rimes tranflated apirov , pleafing, as Numb. 2^27. pe haps it will Teem right in the eyes of the Lord, we tranflate it, peradventure it will pleafe God: fo true is that of Solomon, ]?rov. 17.20. Stich as are upright •■ 'in their way>are hx delightyye*, and fo that phrafe of walking with God ( which is nothing elfebut rhe path of the juft or upright) is rendred by the Septuagint pleafingofGod ; us Gen. 5^2.24. holy Enoch walking with God: The feventy renders it, he pieafed God.

Thirdly > this feemes to be the only thing that God expetls , ^ ^ ^ • 1 Sam.12,24. onelyfear the Lord,andferve him in truth with ail jy thi which * your heart ,t)zur. I0.12. -And now Israel what doth the Lord Godexptds. thy God require of ^ thee , but to fear the Lord thy God, and to walhjn all his ways , and to love him, and to ferve the Lord thy Cjod with dl thy I eart,and with all thy foul. When the Lord did enter into the Covenant with Abraham , Gen. 17. and pro-mifed to be an A I- uffic'nnt God unto him : what doth he require of Abraham but only this, be thou upright: when he advanced Solomm tp the Ktngdome, and enricht him with ho-nouryand wealth,and wifdome,abbve all that ever fat on the Throne, what did he require of him, 1 Kings 2.14. Walk^ in my wayes , keep my Statutes as thy father D^vld did ; How was that f fee back to verf. 6. David my father walked before thre in truth and righteoufnefs , and in uprlghtnejfe of heart. When Pml had commended many fm^ular things of knowledge and duty to the Corinthians , he clofeth up all with , finally, my brethren, be perfeB % 2 Cor. 13.U. qA. Will you have me to give you all in one word,why then be perfe£t,be upright.

4. Uprlghtnefs doth br'ng the whole man unto Cod \ It is that vpiiehtnefle. which commands all, and carries all with it: the thoughts >r | m h king the thefe inward andfweet breathings of the minde ^Let the me- whole mm to dilations of my heart be alwayes acceptable in thy fight , O Lord God. my (trength and my Redeemer , faith upright David in Tfalme

19.14. The words, Let the words of my month be acceptable*, fo he there, the month of the righteous fpeakcth wifdem, andhn talk, w of judgement) Pfalm 37. 30. The hearty the Law of his Gcd is in his heart, Pfalm 37.51* my hart ufixedfzith David; again, fA* converfatio^ that is ordered aright, Tfal. 50. hath a man any gifts, many gifts, why uprkhtnefle b.ings -in their ufe and ftren b th to <ood , hath he any graces, why? ) uprig,htnefs brings in their fervice to C od: it keeps us hi with Uod>and are one with God,and will not differ its to deal falfely with God.

r %. God jttdgctb of ammby hisHprigbtnejfei thou art in his ma j b hu judgement good or bad , according to the pretence or ab-uwfghinelTe! ^ ence °i up^htneife ; this is that which diliin uiihethtwixt the precious and the vile , twixt the faithful and the unfound. # In outward appearances, and in the colour of vinble fervices, the good and the bad may go hand in hand , boih may hear, both may read, both may pray, both may preach, both may receive the Sacrament, both may givealmes, but (jodjudg-eth not as man judgeth bj outward appearance , he is a 'plrlt , and truth it felf, and therefore judgeth of actions by the fpi-ric and as done in truth ; he fearcheth the heart and re-nes y and notwithHanding all the outward appearances of the (tact and pompous Pharifees, yet he reputeth them as hypocrites, and fo condemns them , Matth.z^. ?8. mettals Yyou know) are not judged and valued to be gold by the guik put upon them, but by that power and excellent Jubilance which is in them. And the natural gold, though it look (fometimes palejif yet it hath the true nature of gold is judged and reckoned above all counterfeit and gilted pieces; fo even pompous fervices, which ieem fair and glorious to the eyes of men , may be rejected of God ; and the pretenders fe-verely cenfured, becaufe their hearts under thefe, are fa lie and rotten, like a dead man cloathed with a faire robe, or a Sepulchre garnifhed outwardly , yet within filled with dead and Joarhfome carcafes; And the upright ChriHian, whofe works are not fo fpecious to the fight, whofe prayers may be fpa-ring in words, yet filled up with fi^hs and g oanes, and whofe fervices may be interrupted with many diftra&ions

(by

(by him refifted and bewailed) may be gracioufly accepted and revvarded,becaufe his (incerity is obferved by Gods eye. The poore widow could caftin bitt a mite, a very fmall doic, yet of great account was ic, it was more in Chriiis exposition, then the treafure cafl in by others, why ? becaufe (he did it in uprightneffe > her heart iiid down the mite, and only their hands put in their gifts; her gift was to fuccour the poor; the end of their bounty was to flame their own praife. The Church of Philadelphia hath more praife then all theo-ther Churches, and yet we read fhe had but a little flrength , Rev. 3. 8. A little ftrength , yea, but ic was upright for (he held f aft the truth, and God judged of her by that.

Thus for the explication of the propofition; now I proceed to the Application of it to our felves , which I (hall reduce to thefe heads.

1. Of Trial and Examination.

2. Of Confolation.

3. Of Caution.

4. Of Exhortation.

SECT. III.

THe firft life (hail be to reflect upon upon our own hearts , ^ ** fl ftu and to feel their temper: Beloved, this is it which 0n °our ov»n P God looks on,and which gives unto us our denomination^ is hearts, not naked action which make us or marres us,our arfeclions are (in a fort) all in all; God complaines many times of the //-raeiites ,that they brought him no incenfe, no (acrifice, no fervice, why?was there none of thefe at all! perhaps fomtimes many of thefe,yc: God accounts them none ; It is not what we do, but with what heart, which makes God to reckon of our fervices. They are but as ciphers (which makes no number)without uprightneffe : God you know is truly good, and infinitely wife and fearching, and fpiritually holy ; that muft be brought to

C c him

t 111 I I

194 the Anatomy of uprightness. Cha£. 5,

him which is like to him, or elfe ic is not approved; Would you be paid with counterfeit gold } doth the fhew pleafe you without thefubflancc? will the complements of men fatii-fie you without a real friendship? will a gaudy rotten houfe concent you, which hath no folidity and goodneffe? would you take the words of yourfervants,and their legs as fuffi:ient?while their hearts are falfein their callings.Nay,wouldyou be content: that God fhould make afhew only, a pretence that he would pardon you, and help, and comfort,and fave you ; and yet deny you real love, real mercy, real comfort, real help and faivation , then think how God ihouid take feews from you without uprightnefle of heart.

Therefore I pray you take fome paines with your hearts, bring them to the bailance of the San&uary,weigh them there, reduce them to the rule, try them there, whether they be upright or no. To quicken Let me premife a few particulars which may prepare and you to this trl. quicken you to this tryal for uprightnefle of heart, al. Confider, . £ight things.

There is no ^ r ^> There is no de celt or errmr in the -world, of more dange-

deceit of (b rms consequence, then for a man to deceive himfelf, and to erre dangerous coir about the right temper of his foul. A man may miftake. hinfelf fequejicc. in the" depth of nis riches, or the altitude of worldly friend-. fhip, or latitude of his intelle&ual qualifications and abilities, he may think himfelf rich, and favoured, and learned, when perhaps he is not fo ; but thefe miftakes are about m\ ftra, not about nos, ours, but not our felves, and the danger may be only a tempeft 7 but not a fhipwrack: But for a man to deceive himfelf about his heart, about his foule ; why/ what hath he more/ what hath he like them? they are fundamental errors; if a man lays a rotten foundation inflead of a found, all his building at length finks to the ground : If a man fets forth in a fair {hip, whofe bottom is unfound and leaking, he lofeth himfelfe in the voyage. Why? upon the right and folid frame of the foul depends the eternity of our haprinelTe ; and therefore the error here is great and irrecoverable : when a man hath paft over many years in a form of godlineffe, in. an ingenuity of a civil carriage, in a courting

of God by lb me external and naked performances, and comes co die, and then his conference rifeth up and opens the fecrets of his heart and life, and makes him to know and feel, that notwithftanding all his pretences and conceits that his heart hath continually harboured many known lufts , and he did not mindc Cod, but himfdf bafely in all that he did ; what a fearful day will ^his be ? how will it make the foul to tremble, when it hath no more rime now but to fee,and eternally bewaile its own errours and deceits: O Lord, faith that op-preffed man, I have deceived my own foul, 1 thought my felf thus and thus; but my heart hath deceived and beguiled me.

2. Yet fecondly confider that Hypocrite > which is apt Hypocrifie i$ a to beguile and deceive us , is a very natttrall and common 77 commofl thing.

There are three forts of perfons in the world. Openly profane : who faite in the matter and in the mam-ner; they are neither really good, nor feeme fo to be : they are really wicked, and declare themfelves fo to be; the plague of their heart b.eakes out into Carbuncles and Botches.

Clofely hypocritical , who faile not fo much in the matter as in the manner; who are wicked but feeme good, who acl fome good, but love more wickednefle.

Truly upright who are fo in the matter and manner of Gods worfhip. I

Now I fay that hypocrifie is very natural, it hath been and is a very common fmne, Job 15. 34. fpeaks of a Congregation of hypocrites ; as if there were whole Affemblies of them, or at lealKome of them in every Congregation. Efay 9. 17, Complains in his time, that every one is an hypocrite , fcarce a man but did diflfemble with God ; So Efay 29.1 ?. with their lips they do honour me^crc. David tells us often of the Ifrae-lites , that they flirt flatter God himfelf with their mouths : gave him (in their diftreffej as mournful, and yeelding, and promising language (O what would they behind what would they do, if God would deliver them ) and yet their heart was not right in them: Jeremiah accufeth thofe of his time for

C c 2 this.

this very thing toojmany of them, nay,moft of them, Cried\the Temple of the Lord,the Temple of the Lord, and yet committed adultery and lies,&c.when Chrifl was in the world his greateit contention was with Scribes,Phaifees,Hypocritcs; P^;// bitterly dealeth againft thofe, who took on them the forme of godl't'fiefs , but denied the fewer thereof: and in the 2 Hm.^.n. He foretels of much lying hypocrifie which {hot Id befal in the latter times, and verily we need not go farre from the proof of it; how many amongft us, with the fooiiiri Virgins carry L*mps without: oyle ; or with the fig-tree y bear leaves without fruit. Like the Crow which took the feathers , but kept his own nature ; or like the Afle , which took the lions skin, but not his body. It was CMachlveh rule, that the fliew of virtue was eafie and profitable, and therefore he ad-viieth men to put that on, but theftudyand habit of vertue was difficult, and therefore he adviieth to let that alone; how abundantly doth this fatisfie many, if they can look like good men , though they will not take paines to be fo, if they can fpeak like good Chiilians though they will not live io : A tradef-man many times when he gets a Minifter to Sup-per,will fpeak of heaven,and fuch things as if he were upon his death bed, and yet that man doth nothing in the world, but {crape for the world , and tiers out his own foul and body, and nis fervants in a drudgery for earth, yea, rather then he will not be rich,he will cart himfelf upon molt indirect means. How ordinary is it for us to f equent the Church, pehaps to iiften a while (it we cannot deep quietly ) and then to beftow a little holy ware: upon the Miniikr,a word or two , that he fpake well and home, and yet weftrivenot to put anyone holy councel into the love of ou: hearts, or obedience of our lives.

Nay-.to let thefe things pafte,take us in the, general Tenour of ou'rbeft wnys:. The good God be merciful to us, what a diflance is there many timesf whenwe pretend toferve 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 :tieS are praying , and our mouths finding, and our eyes looking on theMiniiler? and our cares

as

as if hearing, and at the fame moments our hearts are plotting, projecting, ordering our own domeftical affaires, or which is worfe bafely contemplating, and acting of fome a-bominable lull within us.Now call you this uprightneffe, if this be not hypocrifiej know not what is: Nay yet, a little more take us in our moft compleat performances,when we bring our thoughts and intentions, and fome affections, fome workings to our work, yet tell me ferioufly whether in it you are not looking betides God ; when you many times pray long, and with many affections in company ( though when you be alone, a little (hall fervethe turn) do not you , like the Ca-meiion live upon the aire , is not Jehus pang in you , Come . and fee my z^ai : is not the Pharifees humour of vain-glory highly aclin?,, to be feen of men, and is not this hypocrifie, directly and intentionally to juftle God afide, to ferve our own praife in a pretence of ferving him,that others may admire us, and fpeak well of us.

Nay,J could adde one thing more(which perhaps may make fome of our hearts to tremble) are there not, who explicite-ly and deliberately with much fhidious art, fnatch unto them-felves a robe, a look, a difcourfe,a garb of hoiineffe, for no o-ther end in the world, but to provoke to fin, and to blind their fecret rcYm^s of finning from the eyes of the world. As the fouldiers in the field call up a tranfverfe line to cover their digging enrerprifes from the enemies obiervation. This is a moft execrable kmdeand method of hypocrifie, yet as Geha^i med his Mailers name to gratifie his covetous defire, fo divers abufe the name of Religion, only to fatisfie their beaftly and damnable luft.

Thirdly, an Hypocrite may go very Jarre , and there- An hypocri(< fore the more reafon have we to fee that our hearts be miy gowiyf* upri.hr.

In the generall I conceive that there is not any one exrern.il part of reli ion or duty, into which the hypocrite may not only ftep,but perhaps ( for fl-iew) execeed the fmcereit and moil upright Ch iftian : what Paul fpake in another cafe o: himfelf: tAre they Hebrews ? fo am I \ are ticy Ifraetiiesi fo am I; are they tie feed ofAhvaW.m i foam /, 2 Cor. 1.22.

That

That may the hypocrite fay for his pare in this cafe, about the actions and pares of duty, &c. Doth the true Chriftun hear ? to do I; doth he pray ? fo do I; doth he died tears ? fo do I;doth he fait <*fo do I;dorh he give almes* fo do I;doth he fhew refpett to the Minifter by fa utes and invites I fo do I; is he forward ? I am zealous; doth he reprove ? I do thunder ; doth he fpeak fome words in prayer ? I fpeak many; doth he any good ? I do more , in hearings more, infaftings more, in diicourfings more, in outward anions, every way mo:e : Call and order duties every way for object , for place, for time, (till the hypocrite keeps up for duties to God (i mean the external parrs of his wo fhip ) in praying privately, publickly, hearing, reading, preaching,yea,and all thefe with fome tranfienr affections of joy , all this may be in him: For duties tomxn : why > an hypocrite may be as civil, as juft,as faire* ingenuous, affable, bountiful, companionate as any one that I know : The Pharifees (whom yec Chriftdid condemn for very hypocrites, yea , even thofe felf-fame Pharifees) wereyetthepunftiiioesof the times, no perfon living were more exacl, they did tythe the very mint and cummin , as if the would have obferved the whole Law to an haire 0

Yea, and for privative piety, which confifts in exceptions from grofle finnes, heare one of them for all the reft, . bleffing and commending himfelfe , I am no extortioner •> no a-dulterer y nor Lkj this Publican , &c. I faft twlfe In the weekly I give almesof all that I p'jjfe r s,

a. His heart Is rotten-and his ^rounds are retten+nnwlth-Thc hypocrite « ^~,. -. ,.■ , ; fa'shtait isroc--/' an o a ^ tins »

ten notwith- Thoup.h man cannot dtfeern him, yet God can , and hath

(landing all his limmed him out for unfoundneffe in his word ; there is fome,

(hews. fecret luft which confitfs, and ftands, nocwithftanding all this,

either Jierods fin, or D-mat's fin , filthinefle, or worldlinefs ;

the Pharifees were wondroufly covetous.

And his ends are bafe : the Pyrate may rkge, and trim, and Hear, and order his fhip as artificially and exquifitely as any Pi or, who is the Kings moft faithful fervanc : oif.y their hearts and their ends are different, one is clifloya!, and

the

the other is true ; one goes out to catch a prey and a bootie, a prize for himfelf; and the other failes for his Matters honour and fervice ; The upright heart falls upon du-tie with fear, yet with affections, he cannot do fo much, yet it is in truth , and what he doth , as it is by his Matters itren^th , fo it is faithfullie intended for his Matters glory. But felfe-love, and pride, andvaine glorie, fill the failes of the hypocrite ; If you could paire of thofe accidental and by-caules, he were no more able to hold on in duties thus, then the bird to flie without her wings 3 or the {hip to run,when the wind drives and fills out the fails.

Will the Hjpscrite pray at all tim^s , faid he , in Job , fo that all which the Hypocrite doth is with a bafe heart, like a flave, and for bafe ends, like a flatterer.

%. It is a v din and foolifh thing to be hypocritical in oar fer- It is vain and vices. foolUhtobe

This is certain that a man cannot be an hypocrite, but he ^"rcvicej, mutt take fome pains,he mutt be very officious in pretences and duties, it mutt coft him fome money to give almes, and much time to pray,&c. And when all is done, nothing comes of it.

In rfpeU ef Cod , he hath no reward with him; there is no reafon to give him wages,* who bettows not his fervice on us: the hypocrite did ferve himfelf and not God, his owne praife and not Gods glory, and therefore he can expect no reward from him : he cannot fay, I prayed for grace, that I might honour thee , and for abilities that I might glo-rifiethee.

In refpeSl of man : for i£ a man be known to be an hypocrite, then he lofeth himfelTon all hands; evil men hate him, for the very fliew of goodneffe;and ^ood men fcorn him, for his bafe diifimuiation and rbtrennefs.

Bur fuopofe he can conceal his hypocrifie, then all the reward that he hath from men is but an ayrie applaufe, Afatth.6. 5. irhenthoz pray eft , thn% (hale not b? as the hypocrites are ^Jfcr they love to pray fanding in the Syn^go^nes^ and in the corners of the fireets, that they may be Ccen of men^venly I fay unto j QU) they have thir reward, ('/.) They have what

they

they look for, the applaufe of men. and chat's all; let them not expefiYany other reward : And brethren, this is a fad thing, when a mans reward is only from man : when all his reward is in this life, and no rewards referved for him hereafter.

Nay, and the hypocrite is not fo fure of this reward from man neither, he may miffe of it, either for the kinde or me.t-fure of it, and that will vex his heart: like fldlers (that regard care iervice ) whofe whole (treine is to pleafe the humours of men ; they fomerimes get but little, and with that many reproachful words and blowes; fo it may fare with an hypocrite, \Ahofe acVions are fet only to the itch of applaufe and commendation, 8a\ \ ypo*;fie is a 6. Nay, hvsocrifie l- amoft periilous finne, ' ym (hall re-mob per' ous ceivt- the greater dsm;*;iiton, faid Chrift, Damnation \ O that lianc * is the eternall gra\ o~i .;" the foul, it fpeaks mifery enough, e-

verlafting feparat'.oh i;om God, and cverlafting flames of wrath in hell y$c that is the portion of the hypocrite, Efay 33. 14. The [inners in Zion tire afraid, fearfuIneffe hath fur-prifed the hypocrites, who among us (hall dwell with the deyou-ring fir el who among us fhall dwell with everlasting burnings}

Greater Damnation : An ordinary hell is not. all for an hypocrite: As if the furnace were heated feven times more hot : the lowed and deeped punifhment fhall fall on him, who prefumes to put on the faireft (hew with the fouleft, heart: And do not think this (trange , for what is hypocrifie but a mocking of God : The hypocrite doth (as it were) put tricks upon him, and thinks to coufen omnifcience, and Safely efteemeof him,as if meerefhews would fatisfie him, nay, he doth juftle God out of his prime place, by referring all his fervices to himfelf, and not to God, and fo doth adore his own name above the Name of God. Verily my brethren, thefe are fad things, and if our hearts be not made of rock and (tone, they may awaken and ftartle them , to take heed leaft we be guilty of this hypocrifie, which is fo diametrically oppofice to uprightneffe.

" 1 y.Againe,

7. A°aine confider, that it is a very difficult thing to be up- -

right: thou-h it be that acceptable frame of fpirit fo pleafing ^/'^^p! to God and fo comfortable (as we may hear) ?<?*#, yet it is not )\ffl° C fo eafietobe upright, vvhicheryou confider If we * CO nfider.

1. That deceitfu/nefs which is in mans h art- tfa heartQzrtm. The deceitful-17. 9. ) is deceitful above all things , q. d. there is not fuch nefleofthe

a cunning thing as it, not a thing in all the world which can hcart * delude us to eafily , fo often as our owne hearts: O what ado have we with our felves many ■ times to fpeake a little duty, what difputes of times againitk, many reafonings muft beanfweredandfiknced,beforewewill yield to do the very worke , fo much as to heare, as to pray by our felves, and with others, and to give almes &c: And then if che worke be extorted from us, yet what pumping before any w^.ter comes, what collifion, and ftriking before yv fparkes of fire will fly out ? my meaning is, much ado to *fe; In? our hearts to our tongues, our affedions to our fervices, without which they cannot be upright. And when this is done, then to fct up the Hghc end and fcope, and their to fettle our intention faft and plainer O how difficult ! many by aimesand indirect ends do often prefent themfelves, that it is with us,as with boys in writing,wc draw many crooked lines, or as with them in archery, we fliooc by-hither or beyond,or befide the market is not eafie to do good became God commands it, or only becaufe he may be glorified.

2. That pr'tualnefs which is required in upright motion•s; I tell

you that rhevey foule muft a& it felfe, if the heart or way be The fpiritual-itpri ht: not only his lips bur his fpirit muft pray; not only his ? eifs re< 5 uire<1 ea-e but his heart muft he'artfie muft not only profefs againft fin, *n u P ri § h tnjp-but his foule muft hate and abhor it, And there is no revealed "^ an I Known duty to which his very heart doth not drive to 0-bey : yea, and the ground of all this muft be fpirituall and not carnal, from God and for God.

Affuredly, thefe things are impotfible to an evil I man, and he who is moft good , ftiall confefife it to be moft hard * to be plaine with God, and to walke evenly before him.

8. Latiiy to be upright is apojpble things a man may attaine co kjL u P r 'ghtis unto it, Nay every good man doth attame unto it? Noah was a P jffiWeihin S upright and walked with God , Abraham was upright before him,

E> d David

zoz The Anatomy ofuprightnefs. Chap, y

Davidkzpt him from his.fin, and he did ferve the Lord in up~ rightnefle of heart, He^kiah did iblikewife. Remember Lord that I have walked before thee in trmh^and with an upright heart: Taul ferved God in all good conscience , willing to live hone ft ly in all things? Though no man can fay that he doth ail that Gods commands require,yet he may fay he hath refpe^l unto themall; and though none can fay he hath ' nothing in him , or nothing is done by him , which the law of L>od doth forbid , yet he may fay , I hate every falfe way , and fearch me , O Lord, if there be any way of wickednefle within me-* and this is uprightneffe:

Ob. But you will fay if the cafe be foj how may one know that he is indeed upright? Difcourfcs of Sol. There are many difcoveries of it, I pray you to obferve uprighcnctfe tnem )anc | tr y your felves by them, let your consciences teftify for you before the lord this day.

I. If a man be upright, he will mofllyftrivsfor an inward reformation of his heart. The upright There are two things which the upright perfon doth moft look manmoft zl fc s God,and his heart. The Hypocritesf as our faviour tefti-ftrfr" for * e fies y they are for the out fide , they wafh the platters and the reformation. C"P S , and beautifle the tombes, like an adultereffe whofe care is to paint, and to fet a faire face upon the matter; all their care is to the eye of man: how to be feen and hard , how to be well thought on ? Nowuprightnetfe ismotily for the heart andfpirit^ not that an upright perfon fliouid or doth neglect the wel -ordering bis life, O no ! as to negle& our hearts, argues hypoc:ifie;fo to neglect our lives argues profanefie.

But the principle care of uprightnefie-is the reformation of the heart; though it lookes to the cleanfin; of the hand, yet principally of thehearr,according to that of the Apoftle,J^w. 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 pleafed , thou love si truth m the inward parts y Pfa. %i.the upright in hear: are his d- light. David jj full in this concerning his heart, Pfal.i 19. 10. with my whole heart haveI r ought thee>v.i 1. Thy wtrd have!hid within my heart, that I mio-hi not ftnne agamft thee , incline my heart unto thy tefti-

mom'. s

monies-, an-, not unto covetoufn.fs Rom. i.p. 6W /JJ»7 mtnefs ■whom I ferve with my fpini ; the heart of man , is the rountaine of life or death, and every thing is ftrongeft in the heart, and molt dangerous : hnne in the heart is worfe then in tru life :(/.) when a mans heart isfetupon his fin; no,v Try your felves, in this particular: what care have yon of your hearts} what paines do you take with them?you many times have humble looks, yea but have you not (HI proud hearts ? you have many times contented words, yea but have you not ftill impatient and difcontented hearts/ you have many times heavenly difcourfe?yea but have you not ftii earthly and worldly hearts? what doeyo-.t with them} doe you not let your hearts ftifl loofe?do you not give them way to be rilled with wicked contemplations , vaine imaginations , filthy inclinations , with envy , malice , unbeliefe ^ or do you mourne under thefe , do you ftrive to cleanfe within : is it not fufficient that your outward a£tions look well, unleffe your hearts be made berterjO if this heart were holy! If this heart were humble ! If this heart were heavenly ! If the heart were believing i The hypocrite cares not though the thread be rotten , it the colour or gloftc be faire : but the upright perfon he is more at fubftance then fhew , 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 cleanfed , as well as his life beautified.

2. If a man be upright, then a little hollnefs will not ferve his Iftminbeup-turn*, he is not contented with fome meafures, but ftrives af- right then a ter perfection, fee this clearly delivered by the Apottle , in Iit . llc holi «flc Phil.3.12. Not as though 1 had already attained,or were already J*/ 11 not fervc ferfeti , but I follow after, if that 1 may apprehend, that for which alfol am apprehended , of Jefus thrift , v. 13. I count not my felf to have apprehended, but this one thing I doe , forget-tiva thofe things which are behind , an I reaching forth unto thofe thinges which are before, v. 14. Iprefs then toward the marh^,for the price of the high calling of God in Chrifl Jefus : V. 15. Let us therefore as ma-iy as be perfeB; be thus minded , q. d. If you be uprkht,trius\\illitbe with you, you v ill not be fatisfied with fmall beginnings, with received meafures > but you will reach

D d 2 on

on for farther conformity to Chrift.

There is a difference twixt defires of holinefs , for it felfe and God , and for our telve* and ends: An hypocrite could be content to have as much hoiinefle , as would ferve his tume, his owneturne, his owne ends; as a tradefmen is willing to be at colt that his apprentice learne to w it and cipher, fo much, and fo long, as he may be enabled to keep the accounts; but he will not be at coft to teach him the excellency of vyritiag or ciphering , But now the upright perfon defi es grace , and holinefs for God ; that glory may be brought unco him , and out of an intrinfecall love or the beauties of holineiIe,and for the farther And for the better Inabling to holy fer-ends are publike and therefore a little ferves

an uprighr min walks by a ft upright rule.

An upright perfon hath t conformable difpofition of heart about all fins.

rooting out of fin,

vices :

nor.

his

£. If a man be upright, then a man w 'ill valine by a right rule; he orders his conversation and wayes according to the word of God. A right ordering of ail our actions, by a right rule, in a right way,by right perfons,out of r%ht principles,tor right ends, this is uprightnefle.

3. A perfon may know whither he be upright or no f by the confclonable difpofition of his heart about allfinnes ? ZXv/affpeak-ingoffuch, who were undefiled , Pfal. 119. i. And fought the Lord with their whole heart ^ v. 2.headdeth, wi.Tkey alfoe 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; finne is not the upri ht mans worke , it is a ltrang work , arid a "Granger work: and David being to aianifett his own uprightnefle, faith Pfal .18.23. I was aljo upright before hlm-y and. I kept my felf from iniquity : yea Pfal 119.10 f. / have refrained my feet fmm every evill way : lob was an upright man one that feared God , and efchtwedevill , lob i.i. There was never any hypocrite living but his heart was fahe; it did never condemn all fin in him: perufe the fcriptures,and you dial I read of none of them but they had fome one way of wickedneffe r other. Jehu had his calves, notwirManding all his zeale for God: Herod kept his Herodlas , notwirManding all his forward nefle and gladneffe , and reverrence to Uhn Baptifi: The Pharlfees kept their covetoufneffe notwithstanding all their for-to malj

mall ftriftnefle and n°Q\\:iThe yonng man would not fel all,not-withftanding all his profeilion of former obedience and Quefti-onings, what yet facial; Soe on the contrary, there was never any perfon upright, but his heart made conicience of all fin : what is that? that is, he would be rid of all,he would not allow himfeife in amy one , he would not keep up the covenant with finne , by being difpenfed with in any one particular.

O^. But you will fay , this may be hard, for who can fay my heart is cleane, even the juft man doth finne feaven times a day.

SoL Beloved you miftake me ; I do not fay that this is a fign of uprightneffe, that a man hath not (In in him,or that he doth never aft fin, Indeed this were hard, No man living fhould be upright by this! But I fay that the upright perfon makes conicience of all fin,he fets againft all fin, he oppofeth, he condemned! , he diialloweth all fin 3 he will not be in covenant with any finne.

Ob. Yet you may objeft , but how may I know that I make confeience of all fin? H

Sol. I will not infift on all which may bt fpoken,onely take ^fdencTof three things, which will fhew your uprightneffe in a confeience all fa. of all fin.

1. if you be upright ^ym will makj confeience offecret as well You will make as <?f en fix*. Whythefeare of man? the regard of our own ere-^ onWence ^ die, the love of our own advantages, may prevaile with an e- a 7 0 p "Jl s! vi.l man-, with an hypocrite , to keep in , to worke craftily ? Nor to fin at noon-day , ro hold off in publike , andyecthe love or fin . revailes upon him with eafe , toworkwirkedneffe In" the dark, in private, in fecret, for he faith none do-h fee me; an hypocrite is a fecret finner, (y.) reltraints ire rhtfl ta en off. Bur the upright perfon, be hates fin becaufe it is in nd therefore he doth nor aft it beraufe it is fecret, or decline it becaufe it is open, bur he fhum both the one and the other, becaufe they are both finfu 1, Jobes he an was not Ucredy intifed Irb. 31.26,27. Is David m his family;| there will hew Ike with annfrlghth art , PlaJ. ior. 2. Is te'efh alone ; yet he dares not to do foot eat a w!ckjdnc[s andfivagalnfb God r Gen. 9.

Nay

Nay, David hates all v.un thoughts Pfal.i I p. And SoUmon faith tlwt the thoughts of the righteous are right , Prov. 12. 5 . the upright perfon ftriv<3s againft fecret inclinations, and would have even the imaginations caft downe which are feen only by God.

2. You wi;l make confeience of the leafl fins, fin, we do ufually

divide into grofsyand foulejand into little,and fmall ;not that a-

0. the leait hns. n y g n ^ ^jj « n a r£ j at [ on ro jj,g ru i e; buc that one is not fo «reat

and hainous in companion of one (in with another. Now where fins are reputed grofs,and foule,and palpable,even the civil man, and the formal hypocrite may bevery predfe,very confeionabie , very tender, but for leffer oaths, for ufual omiffions, for trirfies, for finful arires,for finful aflbdating with lewd and vile peribns, &c: alas thefe are poor thins,fmall things', why fhould we ftand upon them/ 1 Nay be not deceived, God is not mocked , the mote mult be plucked out, as well as the beam ; Davids heart fin, ote him for cutting of the lap of Sanls gam em , as well as it. rofe againft the vile counfell to cut of Sauls life } he that is not faithful in the lead, will not be faithful! in the greateft: And that man who will difpenfe with himfelfe in fmail fins, if occa-fionferve, will likewife give himfelfe acommilTion for great tranfgreflfions: uprightnefle knows no fuch diftin&ion (in re-fpect of approbation and allowance) twixt great and fmall ; it isprobabh that Ananias layd down a great part of his eftate , yet herein was the falfeneffe of his heart, that he kept back fome of the eftate; Hypocrifie doth not confift in this,that a man doth wallow in all fins, but in this, that a man will allow himfelfe in fome fins: Now try your felves in (his, confcionableneffe about fmall fins, even leffer fins, (to upright perfons) are objects of great hatred,and caules of great trouble.

3. you vvill make confeience , of fins which are in a fm more

connatural. Though every fin in refpe£t of the original princi-

° f inTfort P Ie of *" in ^ H f1tural l co m an in his corrupt eftate, yet their arc

more connatu- fpecial tins , which have in refpect of their actings and courfe,

rail. more immediate favour and countenance from a (inner:

Thofe of particular inclination : and thofe of cuftome : and frequent praftife, and thofe of a mans particular condition and

cal~

ciiling,and thofeof prcfent profit and pkafure.

I doe conjecture that there is fcarce any one man living,un-leife he hath intircly given up himielfe to Satan,who doth call a-way himfelfc upon the fervice of every fin whatfoevenand that their is fcarce a perfon; who is not more haunted with fome particular finful inclination more then another.

Now where the heart is Hypocriticall ? though it will proclaim e defiance againft many kindes of finning,yet as Na^man • fpake in another cafe ; fo doth the hypocrke concerning fome particular lulls , onely b rem the Lord be mtrcifall nnto me , In this I muft be i'pared : therefore Zophar fpeaking of the wicked and the hypocrite,/^. 20.5. he faith/ that wickednejfe is fn -ett in his Pi onthfe hides it wider his tongue, v. 1 2. and v. I 2.. that he fpares it, and forfakes it not,but keeps it ftill with in his mouth*, he is befcttedandintangled, andfets himfelfe unto the power offomepleafant and profitable luft or other? and no word of command or threatningmo paffage of affliction and trouble, no experience or fenfe , no inward accufation and rebukes of confcience,will ever be able to draw of his heart from it, though the Hypocrite may contend againft many finnings,yet he never ftands'againft the fin of his profit or pleafure ? like a Fifher he may throw- away many ofthefmall fifhes, but he keeps rhofe which will make a fale and merchandife. But now if the heart be uprL.hr, then a marvellous tendernefie, and confcience will be found in thee, even againft thofe fins which formally thou didft love as dearly as thine one life. Thou will fee againft that profitable fin, of which De retries [aid\ that by this craft 1 get my wealth And thou will fee againft that fin, of which Hero i fpake, that [he pleaded him greatly , that fin which formerly was to thy affections, as theoyle to the lampe ■> and as Jofoph to Jacob ; Now thou wile (hive againft it, as thy only choice e-nemy and betrayer of thy foule and felvation , D ivid f if I mif-takenot, and Interpreters deceive me not ) made this a tefli-mony of his up"ightnefie,in Pfal. j8. 23; lw/u upright fan fre him, and kjpt my J'elf V frommir.e;'equity; Iniquity may be called mine, either in refpect of approbation and covenaz! ( as a man may fay this wife is mine, this Mafter is mine) or in refpeft oifpecial wcl'n< r tion , fo a'man may fay, this is mine iniquity (/)

ihat

208 The Anatomy of Hprightnep. Chap, 5.

that fin to which aboue all other, 1 hnde my felf mod apt and ready and prone: So David here, I kept my felffrom mine iniquity (/;J from the iniquity into which I am naturally fo apt and prone to fall into : And this he makes as an argument of his up-rightneffe, viz,, that as he did not hunt after other fins, fo when his fpecjall corruption did incline and tempt, when thofe did work upon him,unto which (if hefpake but the leatt word , andiave the leaft leave) hisnaturall inclination would have throughly and eafily kindled and thruft out it felf, yet he would not harken, but did oppofc , he did more narrowly and punctually watch, and befige his heart in thefe. Let me adde,uprightne{fe appeares thus about fins?

1. It will endure tryall. Pfa. 139. Try me O Lord^and fee if their be anj wickednefs in n,e.

2. It will often try it felfe, and examine it felfe,leaft any fin fhould fettle.

3. It fcares it felf, and is fufpicious , Majler it is /, faid the Difciple f and lob offered Sacrifice , leafl his Sons have finned,

4. It will bleffe God for being kept from fm 7 zsDavid did for Abigailes counfels.

5. It is moft fevere againft our own fins, an hypocrite is a fevere judge of others, as the Pharifees againft Christ; but an upright perfon throwes the firft ftone at himfelf.

6. It condemnes fin in all, in parents, as Jonathan did Sauls prejudice againftlW/W, and tsjacob did feverely judge & con-? demn fin mSimeon and Levy, and in Rachel ;and John the Baptifi did in Herod^nd Chrifl in the Pharifees at their own table.

7. It grieves for its own fins, yea and for the fins of others, David doth not only water his conch with his teares for his owne fins> but &\fo%jvers of teares ran down his eyes, becaitfe men kjyt not Gods Law.

8. It ismore moved for fins againft God, then injuries done . un'o our felves. Davidcmnot bear Goliahs blafphemies and reproaches yet can beare, Shimeis %ailings.

9. Abttincnce fufficeth not without hatred, hatred fufficeth not without mortification.

4. Tryall of a mans uprightneffe, may be his difofition and

temper

temper about holy duties and fervices ? Looke as a mans heart isfalfe when it pretends a refpedt ro God, and yet will UprightneffeU allow ic felfe in any fin which offends God, fo is it fall'e when ^Ts^ofiti notwithstanding ail femblances of pious obfervances , it ^nabout^holy" will not be wrought upon to be truly and inti-ely obedient to duties.

But I will not digrefle : I conceive there are five things a-bcut our duties and lervkes which may manifelt the uprightnefs of our hearts, yiz... ^'.^ k *; ■ infire thinai.

1. Umvcrjality ? David did take this for a ipeculi teftimony Univcrfally. of his uprightneffc; that he had reflect unto all Gods commands , PfaU 119. 6. and Paul thought itfo, who did exerclfe him-felfe to have alrvaies a confciewe voyd of offence towards (fed and man> A£t. 24,16. fo Heb. 13.18. nvemnfl truft that we have Agood conference in ail things^ willing to live honestly : true obedience doth neither difpute nor divide, it is given unto God, upon a "bare command, and it doth not crave a difpenfation in part,whereGods commands are more eafy , there the upright perfons goes on with chearfulneffe, and when they feem ftran-j and more hard, there alfo he goes on with readineffe: Abraham is refolvedto obey God in all things, though it be to part with his country, yea with his fonne. The rule is good an J true, jjht'cqmdpropter deum fit, ecj-ialhcrfit: he who doth ferve and obey God, for Gods fake 3 will equally obey all that Go j commands him : No one command is unjutt or unreasonable to him wbofe heart is upright in obedience I Qu eft ion not , but that the hypocrite may goe very far, in the vifible parts of duties and fervices, you may finde him forward and furring and not a little boafting withJ<?/>«, comeani fee n,y zj*U, and yet if Jehofaphat ,had gone a little farther, he mi^ht have feen his calves tx) , contrary to Gods commands.

An Hypocrites obedience cannot be umverfaJl, forafmuch * as his ground , and mod es are particular: this is a truth , that no motion exceeds its motive: according to the ftren^th and amplitude or reftri&iveneffe of it, and a man fet to worke.

No-v the reafons and Inducements of the hypocrites obedience are partial, and not conjunctive & common, he may come to hearc the word , and he may receive it with fibular joy, he

E e may

% i o Tfoe Anatomy of uprightness. Chap. 5?

may finde his aflfecVions marvelloufly raifed, only the que-ftion now is, how far, and upon what grounds i verily, only becaufe, and only fo far as the word is a pleafing word,fo far as it is cloathed and apparelled with a fprufe elegancy of phrafe, or with fome unufual notions, or fomc 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 ©f the word is not univerfal: let the fame <vord be delivered as a fearchin?, and dividin;, and condemning.word, then it is ©therwife. Now you fhall fee, that the fhaking of the tree will make the rotten fruit ?.t the core ( which yet looked red and ripe to the eye ) to fall to the ground : let the word come clofe, and lay hold, and fearch him to the quick; Nov you ftiall fee the hypocrite like the wounded or crazy part,though cloathed as fair as the found parts, yet if ftri&jy handled, the party cannot endure, he cannot abide it, he grows impatient and unquiet. Touch an hypocrite upon the maine duty ; Gs, faith Chrift, to the young covetous perfon,/c// all and follow me\ what doth he now, who pretended he had done all before? the text faith, he -went away very forrowfal. Herod heares Jahn Baptlfi gladly •, and did many things, yea$ but it is not lawful for thee to have thy brothers wife,faid John unto him, how doth this doctrine, this duty go downe with him, John loft his liberty, and then his head for his labour. Conftancyof 2 . C e '^^ nc J °f obedience: The Phyficians do o6ferve a obtdienc*. difference twixt the natural and preternatural heatc in mens Similt. bodies; the preternatural heat which arifeth from dirtem-

per, may be more for the prefent, but as it exceeds for mea-fure' fo it abates for time, becaufe the natural heat is a more equal, and moderate, and durable heat, every nart hath an * equal fhare; and it is not extreame , and yet it continues: Thus it is with hypocites and upright perfons in the matter of obedience. The hypocrite may (m a kbdte of preternatural heat ) he may in a fit, in a prefent heat fall violently upon duty, upon refolution ; Ovvhat a man \ill he become, how (hall his family be reformed; and now he will read, and heir, and pray,and hewillleave hisfinne; but anon he hath loft

his

hU h^ac, the cold fit talus him , he rcftraines prayer, he layes ahde his refolutions ; will the hypocrite fray always ?

There are three times wherein an hypocrite may expreffe great fo.rwardnelie induties,in Services to wod.

i. One,when tiraits of conscience are on him, and the fear of deatto are ready to lay hold on him : In thtir affliction they poured*out a prayer unto me , £ fay 26.16. Pharaoh and A-hob were much vv ought upon in their z\i°c.nczs,PfaL*]i>.whe* he flew 1 hem J hen they ought him.

2. Another, when obedience and dutyace not dangerous, but calme and commodious: As the SanTkritam , when the Jews profpered,&c. Therefore Chrift fets out an -Hypocrite by that ground which wasjhny,and had not m*ch earth, upo* -which the feed fell, and forthwith (prang up ( without any more ado^ Matth 13.%. hut when the Sunne was up , it was feorched and withered away , ver.d. He applies it to hypocrites, who faar the word, and receive it with ;^,verfe 20. And yet this endureth but for a while, for when tribulation , or perfecution arifeth beceu e of the Word, by and by he is of ended, ver. ;i. Ifc>ods Service be fo hot, fo dangerous, if it muft coft him his liberty, his eftate, his friends , his eafc, his life, then farwcl it: Th? houfe built on thejandsy when the wind a-rcfe, it fell, Mat.7.27.

3. When he hath fome props, or in the prefence of others. Many do duties while Mofes is prefent, or Jehoiadah lives , or the good udges continue ; but if Mofes be abfent, then the Jfraelites turn Idolaters, and if Jehoiadah dies , then foajh is naught, and if the Judges die,then the Jfraelites do what is right in their own eyes.

But where theperfon is up r ight, there the obedience is conftant, he doth righreoufneG at all times ; Paul fervesi Chrift in faftinv and prayer, in bonds and affliction, and many temptations : and Job who was an upright perfon , by Gods owa teftimony, ehap.\.\ . he followed God continually, v. %. and thou- h that Satan thought that hard exigences would have turned him off from his obediential courfe , yet he did ftill cleave to Cod, after the lofle of cattel, and eftate, and children, yet you may read his conftancy , chap. 2.3. The Lord

Ee 2 f*id

The Anatomy of upright nefs. Chap. 5,

[aid unto SAtan, htft thouconfidered my fervant fob, that there is none likj him in the earth ', a f rfetl and upright mw , om that feareth God, and efcheweth evil , and ftill he holds faffl hi> integrity , although thou movett me againjt him f Yet miftake not the right compaffe ofconftancyin obedience, as if there were no a£t ofdifobedience, as if a man were not upruzhr, unlefle there were an inviolable fuccetfion of difobedience in every thing, which he doth at every moment; O no ! I know no fuch kinde of conftant obedience which is exempted from 211 interruption , but the conftancy of his obedience lives in an oppofition to fits, and fhrts, and imports the courfe and bent of his life, which is always to walk with, and to obey God. Simplicity of ?. Simplicity of obedience \ as Saint Anpir.e diflinguifheth obcfoftcc of a love of God, that one may love God for God, and a man may love God for himfelf^ the fame doth hold in fervice and obedience, a man may ferve God for eod, and ferve God for himfelf. Doth Job ferve God for naught ? Job i. that I con-feffe may be truly a friend of an hypocrite, who hath an eye cnlyto the wages, like the Germans in their warres, do nothing without pay : The unfound heart will fquare 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 pleafure, my credit ? thefe things fire and inflame an. unfound heart; come to fuch an heart, and fay, fuch or fuch a thing is to be done: For it is Godsexpreife will, and it wi ! l make for his glory : thefe (alone) are cold motives, and weak inducements to a falie-hearted perfon. But come and lay, God will have you to co ir, and if you do it, you fhallbe highly thought on, you Simi\t will be efteemed for it, you fhall have much applaufe , you

may hap to get well by it, why ? now the unfound heart ftirs as the (nip , which hath got a right winde to drive it, and carry it on. But the upright perfon is fimple in his obedience; a naked command is reafon enough for him to obey ,.and Cods glory isafufricient motive: If afervanc be faithful in his facloridge: why ? it is enou-h to him in the managing of bufinefle, if he can fet forward his matters ilock , hispro-fpericy is ail that he looks on * And thus is uprighcnefle cfe-

. icried

fcried in our obedience, when we minde God above our felves, when God alone is caufe enough of our obedience unto -God.

§>xeft. How may one know that he looks not at himfelf, but at Gods commands.

nAnfa. Thus, 1. By his cordial bleflfingsand rejoycingsac the good done by others, whereby God hath glory, though he be not the inflrument, as Paul y Phil, i. 18. 2. By his acting for God under diigraces and difcouragements, as David, and the three children.

Though our fervices may want encouragement from world* ly motives, my, chough they meet with many difcoura^e-menrs and prejudices to us , yet fo that by them God may receive glory , and I may cxpreiTe my obediential refpec"t to him ; here is winde enough to fill my lailes ; I dare not do it, becaufe Godfoibids; I will do it, becaufe God commands; I will not ceafe to do it, though I receive frowns and loffe, but will hold on to do it, becaufe Gods receives glory, this is Simplicity of obedience, and this argues the pcrfon to be upright: ^Wfpeaketh of this fi'rnrltcity of obedience, for his own part in the exercife of his Minideiial function which he well joynes with Gotly fincerlty, 2 Cor.1.12. and verily fo it was with him, that the love of Chnfl was fuffclent to cor.-fir aire fom, 2 Cor. 5. 14. And he went though good dni through bad report: yea, and he was not difcoutiged bfatfffw bonds which did a'tend htm , nor counted he h:s life- deare for-Chrlfi ; it was all one to him fo that Chnlt mi^hc be magnified , whet for by life, or whether by death,

.4. Sfirltus.l'iy of cbedlexc? \ there is a twofold acting of di> Spirituality 0 f tie. obedience,

One \s carnal, when we do them as ordinary work*?, as wo-ksofcourfe., the meere mace rial aeVing of them fulfice'th lis : fo that vsefay tome words it m.ikes a prayer, fo ch:t we give fome money, irmtkes uo 01 r charity; 10 mac we be ac Churrh it makes up our he3nil?, 10 that w e;. o over a cfiapfsr it mrkes up our readingifp that we nudy'and fpeak a Serin- n-, it makes up o\ t preaching ; fo rhir we ercr.o meu,fh : sm?kes lit* f^flin^ It matters noi whar melody and rrr.T.ony.fo that y jm '<\ tt we touch the iiiin.s. Anodic:

Another is/p/>/>#*/, \vhen duties arc performed in ano-•bedienceto ^od , becauie he commands them, and alio the very heart and foul,the fpirk and the arfe&ions zt\ themfelves, they co-operate with our fervices: the d fires of our fonts is to the remembrance of thee , or as David , with my whole hart have 1 j ought the?. When a man can fay as /W, whom 1 fervi with my fplrlr , Rom. 1.9. or as David, my foul pralfe thou the Lord , and all that is wit hot me pralfe his holy name , Pfal. 103. or with M >ry, my foul dorhmag-lfie the Lord , and my ffir It doth reioyce In Go I my Saviour , Luke 2. or as the Apostle faith, 1 Cor. 14 15. / will f -y with the spirit^ and with the underfandlng alio, I will far ni h the r pirlt,and I will fmgwlth the underft andlng alfo ,or as Chrift {mhythoufhaltlove the Lord thy God with all thy heart, and with all thy J"only and with all thy might.

An hypocrite, he may do to much about duties as may ma-nifdtthe excellency of his ;ifts, but he doth not that about duties which argues the efficacy of grace , he maybe hi h and admirable in the vifible parts, in the very works he may hit upon as ample and pertinent phrafes in preaching, and fweec expreflions in praying as another: his lips may draw ncare, but yet his heart is far off,it can iuffice him to do fervice to the eye of man.

But an upright perfon, there is fire and incenfe in his fa-crifices: he muft prefent living and reafonable fervices:why?if he hears^nd not with attention,not with reverence, not with fear, not with faith, he is greatly troubled: he knowes that God mull be ferved with godly reverence , and feare : for preaching, lethlmfpeak as the Oracles of God y 1 Pet.4.11. // / do this willingly y 1 have a reward , 1 Cor, 9. 17. fee, I rb'f.i.q. If he prays, and his minde be drawn a(ide by diffractions, and his affections work not withforrow, hope, with ea-rneft defire, and fome confidence, he accounts that the work is not done , he hath faid fomethin , but he think* he hath not prayed. Tis true (and h* confeffeth jo much) that the caufe of acceptance of all fervices is in Chrift, yea, but he muft ferve- and ft rives to ferve the Lord with all his heart • he looks to the manner of fervice on his part: In fmgleneffe of

hearty

hearty as unto Chrifly not with eye-fervice y &c. Eph.6.^6. fee Hem. 12.8. 3 J<?^» 5. Thoudoeft faithfully whatfoever thou

doeft.

5. Humility of obedience : why f this doth argue the up- Humilicy of ri-htnefle of a perfon. There is no perfon more proud of his obedience work then an nypocrite: Chrift tells us, that he cannot give an almes, but the trumpet is prefently at his mouth.

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

One is rejoycixg y and this is lawful, when God hath enlarged my heart in prayer; when he hath quickned me in his fer-vice, raifed my afTe&ions, animated my faith > aflifted me more then ordinary againft my dulneffe , dittra&ions, unbelief, temptations, I may rejoyce, my heart fhould be raifed to blefle the Lord, and (in fome cafes to fpeak) of this his good-nefs to his Uory.

Another is boaflingy when a man (like the cock,) claps the. wing upon his own body: when he fets out himfelf the more, deales with others mo r e to admire him, to extoll him, when he bleffeth himfelf, and bettowuhe honour of all his performances upon himfelf.Now this isbafe, and argues that the heart is not upright, but the upright heart doth ail the holy performances by its matters ttrength,and for it matters glory; when it is to do duty, it begges for Gods grace ; when it*hath done duty, it ^iv^s Cod the glory r i Chron. i9. 13. Now therefore O Lord our Gody we thankjhee, and praife thy glorious name , ver. 14 But who m /, and what is my people, that we fhonld'be abb to offer fo willingly after this fort , for all things come of thee , and of thine own have we given thee ? Likt a faithful fervant who craves direction how to fell and trade; And when that isdone , the money which he takes , he puts into his Matters coffer: Nay, more then all thi?,. the upright heart doth much feare it felfe , leaft by any meanest fhould finder any part ofoodf ulo'-y by well-dotn^ ,. let any praife from man come near: O faith the-upright perfen, what have I which I h.we not received i Not ! y b%: the.grace or 7,W in me ; it is but duty, and that not , ! nne 10 r?uch,or fo well as is required: fo that God wi'l pardon my failings, and accent of me in Chrift, it is enough. Qfy\

zi6 the Anatomy ofHprightnefs. Chap. 5

— 9 —

Ob). It is true, that upon fome extraordinary agings, even an upright heart may feel Tome iecret thoughts of felt applaufe andoftentation.

Sol. But thefe are fek as temptatinos, as fnares, and refined, yea, and fuch fee ret flies caufe many tears to be ca(l after lingular performance; but the hypocrite he doth feek praife and accept of it, iu loves the praife of men,and knows how to cry up himfelf: Epc.minondas Went weeping becaufe of the vain-glory of yefterdays victory and triumph : the hypocrite is proud even of his humility. An upright 5 # A fifiii trial, whether a man be upright or no, is, if the

V^w'oiT* bm ^P' iir f° reQ f h ' lshcrr ! l;eHf7toGoil: ' Meer particular a-ofhh heauh #ions do not conclude (either way ) the eftate of the foule: amoGod. An hypocrite may do fome goodaft, and an upright perfon may do forne fmful aft; But th.it which even in fuch Cafes, may teRifie unto a man his upri^htneffe, is the true bent and purpofe of the heart: Look which way the heart is fet, and purpofed in the habitual temper of it, that doth convince either of hypocrihe or of upri-htneffe.

By the heart of man I mean the foul in its principle faculties : as the mind or understanding, and the will with the affections : If God hath thefe, then afTurcdly the man is upright; when a man can fay, in refpect of his minde,with 7W,Rom. 7.12. The LfW u holy, and tie Commandment holy , ju$ azd grod^ver.iS. I conjent unto the Law that it is geod: or with Dvid,Vfo[. 119. 1:8. I eflecm all thy precepts concerning all thlnos 0 be upright; when he can fay in refpe& of his will and affedtbns, with ?*.#/, willing to live hoxefilj in all things , Heb. 1 j. with him again , Rom. 7. 18. to will i>prefent with me> ver. 19. the good th.it 1 wsnld do, v. 2 2. /delight in the Law tf the Lord ttfttr the inward nW. or with David-, I dejire to do thy willy O my God, yea, thy Law ti within my heart , Pfal. 40.8. j4ndthju artmy God\ I have determined to kjep thy ??^, Pfal. 1 ip. This in Scripture is fometimes fliled a preparing of the he.trt to feek^ ^od y as Jehofkaphat , I Chron. 19.31. and a cle<.zirg to God with purpofe of / cart, A3". 11. 25. 5.11 which intimated uprightnefs.

But

But you may reply, if uprightnefle may be truly discovered by the bent of the neart, then the viteft perfon may be upright , for they confidently affirm that they meane no hurt, trfeirdefires are good , they would know more , they would • believe and repent ? and leave their fins, yea, they do ftrive to enter in at the ftrait gate.

To this Ianfwer.

Firft, if any man who hath been wicked, doth now finde the purpofe and bent of his heart fet for God, that the de-fires of his foul are unfeignedly to pleafe God, I fhould not doubt but God had changed this man, and his heart were now made upright.

But fecondly, 1 conjefture that no wicked man doth, or can have this bent and purpofe of heart to pleafe God , to cbey God in all things; for it imports thefe things;

i. An inward defirejoyned with love, P/k/.iip. O that my wayes werefo direVtedfhat I might keep thy flames* But then afterward, thy Law is my delight.

2. An habitual inclination , not a pang of the foul, not a mood, not a fit of an ague, not a flafh of lightning, not as the morning dew : But my foule breaketh for the longing that it hath unto thy judgements at all times , Pfalm 119.20.

Thirdly, an active purpofe; Herein 1 do exerclfe or endea* vottr my felf ffaid Paul ) A&s 24.i<5. though the purpofe in an upright man doth exceed his actions, yet there is fome active and working ability with his purpofe, he will bz doing fervice to all,to God. It is with evil men in their purpofes, as with Tilate , he was purpofed to let Chrift go, but yec he gave fentenae: fo they pretend a purpofe to pleafe God, but ftill live in their finnes, and do not ftirre upthem-ielves at all, to all the means by which they may get grace and ftrength.

6. There are many other tryals which I (hall but mention unto you, v.g.

1. The upright perfon will not baulk the greateft duty , nor the Icaft fins.

F f a.'Hc

2. He willferve God, though alone, Jojh. 24.1 T .

3. His care is to order his converfation by the word, that's his rule.

4. His motives which fets him to work, are direft : not the breath of the people, praife of man, love of himfeife -It is a great matter to obferve what fets the foule on work.

5. His deareft communions are fecret.

SECT. IV.

A Second life of this point ihall be for comfort to fuch as-are upright : There are many fweet comforts which For comfort to may greatly revive and chear up fuch as are upri°ht;I will touch fuch as are up- feme of them at this time.

r, S ht * 1. One comfort is this, that there is a gracious acceptance

of their weak^fervices : The King of Perfia did lovingly accept Tberels a gra- the poor mans handful of water, and put it into a golden vef-ciou« acccp- f e i 9 an d gave him that veffel of gold. To fet this on, Con-tance of their fl(Jer ;

w$a*e urviccJ. ^^ that ^ our j^ f erv ices,^ are the tithesfa it were) of our graces , the rents of our helps,a certain homa°e, which we bring in to God: they are fuch expreflions or actions by which we ftrive to bring God glory, and to pleafe him.

Secondly, that the beftfervlces are imperfect : as no man doth fo much as he ftiould, fo the beft Chriftian dorh not fo-well as he fhould : Look, as the higbeft grace is ftill in defect, fo the moft folemn duties are ftill in defaulr. It is with the beft man in duty, as with the Moon, though it be at the full, and fhineth moft clearly, yet even then it hath its fpots; fo when the heart is moft enlarged with intentions and heavenly affections, there is yet fome contrary twange , or fome fliortneffc , fome blemiihableneffe notwithftand-ing.

There-

Therefore Aaron was not only to bear the iniquities of the people, but he was alfo to bear the iniquity of the holy offerings , Exod.28.38.

For as it was with Jacob after his earneft ftrugiing with the Angel, he arofe Mth a lame and halting thigh , fo is it with all of us, both in and after our moft affe&ionate performances , we are weak in our feet: that is not good wnich is done by a good man ; and though he doth much which God doth reward, yet he doth nothing fo compleatly, but God needs in fometning or other of it to pardon and cover. Not only our finnescan accul'e us, but fome iinfulnefle in our beft actions: nomanprays,orheates, or reades, or a&s any fervice of piety or charity, in that full and ample emi-nency or integrity of degrees, but ttvt he may with the Elders in the %evelations , catt thei'e Crowns down to the ground

Thirdly, that by reafon ofthefe imperfections in duties , there is more reafon (inaftrift way of Juitice) that (jodfoonld reject till^theh that he (hould acctpt of any thing.

Beloved, it is granted, that God doth not reject the fcrvi-g*s of his ferrants; nay, as he doth require them, fo he will accept of them, and reward them ; but this is not for the dignity of the fervant, but from the gracioufneffe of the Matter. For if God fhould anfwer any imperfeft fervice (yea, that which hath but a very little, and particular imperfection, fuppofe them to be fome contrary tranfient thoughts, or fome thinner indifpefitions hanging, about us in our duties ) I fay if God (Wild anfwer them from tjhe court of pure Juttice, you fhould hnde that the mixture of a little fin would eafily cry down the acceptance of much good.The moft good which I brinr, in my fervkes it is but duty, and the leaft evil which 1 b ing is befides 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 fhut out the fervice from acceptance, becaufe, by reafon of that evil,the fervice is not fo good as God may and doth require, if he lliould ftand with us upon tearms of ttrift Juttice,

But then fourthly, though there be many imperfed.ions c/eav

F f 2 ing

ving to the fervices of men^ yet 'if they be upright,God mil (for zVahzm) gracloHJly accept-if their fervices. °Thou^h I pray (and with many diftraftions. 1 and though I heare ( and within my interpretations,) yet if I be upright in the performances of thefe (/.) if my heart be for Cod (indeed) under thefe that I bring in-the truth, and prefent firength of myfpirit, with all humble refpeft to Gods commands, and unfeigned integrity of aiming at Gods glory, the fervices are gracioufly accepted with God.

Yea, though I cannot alwayes uCc fo many words in prayer though expredions are not fo many at this time as at another-nay, though I finde not that livelihood and chearfulnefsnovv as heretofore, yet if the heart be upright? the fervice is done and accepted. There are two things which may afliireagood man that hisfervices are accepted.

One is faith-, when he prefents his fervices in the name of Chrift: look, as every finner needs a Meuiatour of redemption, fo every good man ftill needs the fame Chrift as a Mediarour of intercetfion for his fervices :. And thou.h fervices (as donz by us ) can finde no favour, yet is prefented by Chrift , they are alwayes a fweet favour before the Lord, he is that e^^, who hath a golden Cenfer , and hath much incenfc>which he of-ferswith the prayers of all Saints before the ; krone , Rev. 8. 3. though our fervices be but weak teftimonies,yet Chrifts inter-cefTionis a ftrong and mighty ingratiating both of our perfons and actions.

Another is ufrlghtnefje ; when the heart is true and plain in what it doth: Beloved, remember this, that as God doth not refpeft the ftrongeft parts, which arepairiue,aslmay fay, and are idle, fo he doth not reject the meaneft abilities, if uprightly imnloyed. No, not the day of fmall things is defpifed by him; if the flax be fmoaking, though it flame not, he will, not quench it, that is, he will not only,not flight it, but cherifh and accept of it, 2 CV.S.12. The widows mite, the cup of cold water was accepted.

If a man can truly fay, Lord, I Would believe more ftedfafl-\y if I could , and I ftrive to believe , and I would pray better, if I could ; yet as well as I can. ; 1 now prefent my fuppli-

catibns

cv : onsbefo~erhee, I would fervfc thee more fully, more inrirely, that is the deiire of my foul, and my endeavour, it I had wherewithal, thou inouldft have a better heart, more lively affections, more ample and chearful duties, all fhould be better, if I had a better power: I fay that notwithstanding the many imperfections, yet this uprightnefEe, this holy frame of a compleatand active will fwherein all the powers of the foul are bent to fervices according to the prefenc power of the meafure of grace received J is a moft fvveec fmelling facrifice, and mounts into the moil gracious acceptance of God in Chrift. I pray you remember that of David y like as a father pines his childe, fothe Lord pitieth them that feare him] Pfal. 103.13. And that of the Prophet, I will [pure them as a ntanffarithhis own forme that fervet h him, Mai. j. 17. The father commands his chilie to lift up the weiyht, and the childe readily addrefieth to the obedience, he lifts j and***ffayesj and ilill he gives another hi at it, but perhaps he cannot get it quite in ; • hy? the father likes his childe for this, and though perhaps the height be where it was, yet he calls this ail of his child cruel obedience, why .^ becaufe,though that be not done which the father irnpofe^, yet it had been done it the child had more ftrength , and he endeavoured with all his (length for to do it. Of thus, the father wills the chiide to inoot an Arrow, the child draws the Arrow, perhaps bur halfway, and though his eye were upon the mark, yet hisarrowfalls ihort marry Bowes length; why f the father will yet commend ali this, for though he fzzs that the Arrow is fhort , yet he observes that the Bo we was drawn , and although the mark be not hit with the Arrow, yet it was aimed at with the eye of the childe r fo is it with God our father, who commands fuch and fuch duties, to .vhich, if we addrefle our feives with uprrghtnefs , he will wink and pafle by the weaknefsin action, whiles he both obferves and accepts the in-rc^'.iry of intention and affection.

Obi. O faith an upright perfon 11 finde fuch infinite heaps of other thoughts, fuch dulnefle and deadnelTe erf fpirk , h:ch untowardlineffe , fo many weaknefie; every way, all which are the grief of my foul, and it troubles me much, that I

cannot:

The Anatomy of uprightness. Chap, 5,

cannot do the good that I would) how will the Lord take fuch broken fervices from me*

Sol. I anfwer if thy heart be upright in thefe interrupted fervices, God hath mercy to pardon the weakneffes, and he hath wifdomc to findc out the uprightneffe, and he hath graciouf-nefs to accept of the dutifulnefle.

A Goldfmith will not caft away thofe leffcr raies of gold , though mingled, and (to an inexpert perfon ) confounded with various heaps of drofle and duft : now, he hath an art to find out the little gold , and put afide the drofle. Though with all our holy actions there be much corruption and weaknefs commixt, yet there is fuch a wife art in Gods gracious mercy, as to finde out uprightneffe, and holineffe of defire and endeavour in a fervice commanded with many infirmities , 2 Chr. 30,18. the Lord pardon every one , v. 19. That prepareth his heart to feek^ the Lord God of his fathers , though he be not cleanfed according to the purification of the Sanftuary , verfe 20. And the Lor& hearkened to Hezekiah, and healed the people. .. 2. A fecond comfort is this, that if a man be upright,hefhall StthcSJ?"^- on h? n! ^ e acceptance for ferviceS) bat alfo indulgence for of --noc only finde /w . , „ ■ ,

acceptance for You muft ever diftinguilh twixt the caufeand the fubjecl:; fervice buc the -caufe of all pardoning indulgence, is the free grace of indulgence c,od in the blood of Chrirt, but the fubjeft of indulgence, for offence. ig ^ p er f on to whom God is pleated to give his pardon and releafe.

None comes in under the wings of the mercy- feat fo as the upright perfons: Uprightneffe in Scripture hath (in a well underftoodfenfe) feemed to cover all: you read of King A fa, and of many paflages which did greatly blur him both as a King, and as a good^man, he did not break down the high-places, he fought to rhe Phyficians, he joyned to the King of Syria y he caft the prophet into prifon , who reproved him for it, yet (zCl:ron.i%.iJ.) the heart of Afa is faid to be perfeft all his dayes : How ? all his dayes : and yet fuch linnings fometimes; yes, ail his dayes, for finnes ftand upon the account, and feeme to be reckoned , not fo much

when

— . - ——— —~—— __—, ' * - t

when they arc done, as when they are done with a finful heart.

And they lofe upon the account, they are ftruck off,God pattern over them,when the bent of their heart is againft them: fee that place and paffage of David, Blejfedis he whofe tranf-grejfion is forgiven, and whofe fin is covered , ver.2. Bleffed is the wan to whom the Lord imfuteth no itiiquityivtxily brethren, that mans eftateis bleffed,whofe fins are pardoned;01if the Lord be reconciled to a man, if the Lord covers his finne t (L ) will not look upon them in a judicial way ; fo as to account and reckon with the (inner for them ; if the Lord will not impute iniquity to him (/.) though he hath iniquity, yet the Lord will forgive it, it ihalinot rewound unto him in punifhment : buc it fhall be blotted out, and be as if it had never been: tell me ferioufly, is not this a bleffed thing ; tell me now you whofe hearts are ready to break afunder with the fenfe ofguilt,whi-ther pardoning mercy be not a moft bleffed and deferable thing. You will freely confeffe it is, but then the queftion is, who is that man that is fo bleffed,what is his temper.how is he qualified.

See on (in that ver. 2.) he is one in whofe fpir it is no guilt , what's that ? that is, he is the upright perfon, whofe fpirit is really and plainly for God, who in truth defires to pleafe him, who in truth hates all fin. This is that bleffed man, and in this is a great part of his bleffedneffe, that the Lord will not impute his iniquities unto him, but will forgive and cover them ( /.') fo forgive them that they fhall not rife upon the account any more:/W did upon this conclude by way of tefti-mony to himlelf, and for others,that there was no condemnation unto them, Rom. 8.1. why ? what was Paid f what was his temper ? verily it was upright.

Obj. Upright, why r he complains of fin, that he was fold unde. # it, he com r lames of the Lan> of his members warring againft the Law of his miffd 3 he romplains that he was brought into captivity ; hecomphines that wh.n he would do good , yet evill was prefect with him How then can he fay , ' that there was no condemnation for him ? how was he upright ?

SoL

nam.

■Sol. Thus, his being upright did nocconfift in this, that he had no fin in him; nor in this, that he did no fin;nor in this, that he did all the good which he faw fhould be done : But in this, that he hated the fin which dwelt in him , that he refitted the evil working in him ; that his inward man approved the good, and condemned the evil ; that his inward man hated the evil 5 and was delighted in the Law of Cod. This was his uprightnefs, and upon this he concludes, that there was no condemnation, (/.) his finne flaould not link his foul to hell, they fhould not feparate him from the love of God in Chriit, they fhould not be imputed to him , but Chrift would take

Anupright them off;

perfon the 3. A third comfort to an upright perfon is trus, that the

Lord is his Lord is hu God In fivenant.

God in cove- you are not Ignorant of the Covenant which God did fti* pulate ^i'\l\\ Abraham y Gen. jj.t. 1 am the Almighty (al-fuf-ficient) walk, before me and be thou perfect , what is the meaning of that ? In a Covenant you know there aire two parties, and they mutually undertake and agree : fo, here is God on the one part, and here is Abraham on the other part, and God promifeth, and Abraham ipromiteih ; God promifeth to be All-fufticient unto him,andengagethhimfelfin an ever-kfting Covenant to be his God , ver.j. now Abraham promifeth to walk uprightly before the Lord : and this is all that the Lord agrees with him for (walks before me and be upright) and then I am thy God, and I will be thy AU-fuf-ficiency.

' Obi. Why i you will fay, this is granted, it is cleare , that God Covenants to be a God to an upright perfon, But what/o great comfort in that ?

SoL Nay then, I have done, if yet you underftand not, If yet you think it fo poo:e,fo meane a thing for God to be your God in Covenant. I tell you brethren , when God becomes your God in Covenant, when he faith to a perfon, I wili be a God unto thee; it is infinitely more then if the Lord fhould fay to a man , I will sive 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 fliall be thine and for thee. I am an

holy

Chap. 5. 'the Anatomy of nprighwefs*

in

holy God and that fliall be to make thee holy, I am a merci-full God and that fliall be to pardon thy (ins, I am a power*ull God and that dial be to help thee,to deliver thee,to conquer for thee; I am a faithfull God and that fliall be to make every pro-mife good which I have made unto thee, I am a wife God, and that fliall be to bring in thy comforts,thy dcliverances,thy helps in the moft defirable feafon.

When fins trouble thee I will pardon them; when they are too ftrong for thee, I will fubdue them; when thy heart is forrow-ful, I will comfort it; when thy graces are weak, I will lengthen them; when men difgrace thee I will honour thee , when dangers arifel will preferve thee,what thou needeft, that I will give thee;what thou haft,that I will bleflfe to theejall this,and far more then this, it is for God to be our God in covenandNay, 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 fo,and firmly fo; the Lord if he be our God in covenant; doth bind himfelfe to be all this unco us, by the fidelity of his nature, by the truth of all his promiies, by the feale of the blood of the Lord Jefus Chrift.

Now what think you ? do you now not think that the people happy iwho are in fttch a cafe who r e God Is theLord ,Pfal. I44.15. 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 covenanted yet whatfoever you apprehend of it, whatfoever you feel of it; whatfoever it is; it is the portion of the upright per-fons, thou art my portion O Lord for ever faid upright David Pfal.119.

4. Ufrightneffe intithsthe f erfofi to all blejfings of heaven and Uprightnefle of earth t^sD avid fpake of Jerufalem^ that I may fay of the up-intitles to ^1 right perfon, all my firings are In thee ; or what Iacob faid. of l ^ c bIcffin g* Iofefhy that he was *A fruitful branch or bough;uprightneffe is earth**"* WkzArons Rod full of biofomes, you know that place , Pfal.84. The Lord God is a fan andjhield; the Lord will give grace and glory , no good thing mil he withhold from them that walks H f' rightly fvhiLt is the/Wbut the great and inexhaufted fountaine ofLi£ht,oflife,ofheate, of influence, of comfort, that will God be to them that walke uprightly ; what is a (hieldf but the

G g defence

defence and fafegard of a perfon againft "IhotT^ and blowes y that alfo is God to them , that walke uprightly.

Will grace do their hearts good ? will glory do their fouls good ? is there any good which refpe&s the militant condition? is their any good which refpefts the triumphant condition?nei-their grace nor glory, nor any good (hall be with-held from them that walke uprightly 1 Noah was upright, and had an tArk^y Ebedmelech had his life given him for a prey y Jerem. 39. 18. tAmunitions of %ockfs for the upright, Efay. 33. i.y, 1 6.

What fhall I fay brethren ? ( all the promifes which you know)are the treafures of heaven, the cabinets of our comfort, the ftore-houfe of our wants, the hand which holds and delivers out all our fupplies, why ? all of them do (as it were ) befetandincompaffethe upright perfon, art thou an upright perfon, and looks upon thy family ? Prov. 14.11. The tabernacle of the upright jballflourijh , art thou an upright perfon, andcafteftan eyeupto thypoftemy? why?Pfal. 112. 2. The generation of the upright final I bebleffed-. Art thou an upright perfon , and defireft fuch or fuch aneceffary outward comfort ? why? Pfal. 37.4. Delight thy felf In the Lord^and he fhall give thee the defires of thy heart'. Art thou an upright perfon > land fufpe&eft the continuation of thy outward eftatePwhyP/y^y.iS. * The days of the upright and their inheritance fhall be for ever? A re

thou anupright perfon ? and thy comforts feem a while to be clowded, Neither canneft thou efpy , any one hopefull crevife or future joy? why. ? P/tf.H i^Mnto the upright their arIf eth light in the darknejfe, and Pfal. 97.11. Light Is (owen for the righteous : and ]o/for the upright in heart? Art thou an upright perfon , and knoweft not how to breake through the manifold fortifications , and ftrengthen of envy or power ? why ? The Lord will bring forth thy right eoufneffe as the light , JPfal. 37.6. what can keep downe the rifing of the fun ? And the eyes of the Lord run to and fro through all the whole earth to Jherv himfelfe firong In the behalfe of them whofe heart is per feft Uprightnefc ^ tmards v%m% 2 Chron. 16. 9. '

Wy feafonft?" ?^hly it mil comfortably fcafon dl wr conditions , you know ©«r conditions this

this life of ours is capable of many changes, f the weather doth not alter fo often, as our temporary conditions do) calmes and temped, light and darkneffe , comforts and difcomfortSt friendship, and then malicious oppofition; health, and then a painefull fit of fickneffe; Riches; and then a (inking poverty, liberty, and then fome hard reftraint or exile, one daygaine comes in, another day it is dafhed out by thegreatnefs of lofs» this day full of joy, the next day all his forgotten by the abundance of fad teares, for the death of a parent, of a yoke-fellow, of a child, of a friend , &c: Nay, arid the foule hath its changes too : fad conflicts, bitter affaulcs, ftrong accufations from Satan and the like: What now? is a choicer Arke to beare us up in all thefe waves; what harbour like to this of uprighe-nefle ? why ? faith David Pfal. 73.1. Tet, or (however) Gfd is good to Ifraeleven to the upright in hearty and Paul 2. Cor.1.12. Our rejoicing is this , the teflimony of our confeiencejhat in fim-plicity and godly fineerity , we have had our conversation in the world,

O Brethren! a falfe and bale heart, nothing fets on affliction , aloffc,afcandal,an accufation , foclofeasit: when a mans heart can fmite him for an hypocrite, for a lover of fin : hypocrify finkes the confeience under thefe burdens: But uprightneffe can looke an accufation in the face, and beare up the fpirit in a ftorme, and though uprightneffe may be cxpof-ed to many croffes , yet it can comfort a man in the faded day, for it hath al waves a good friend abroad,of God, and within of confeience,

6. Here is another comfort, uprightneffe will be a good friend Upnghtntflc in death ,Pfal. 3 7.37. mark^ the upright man> and behold the per- *M be a good fell , for the end of that man is peace : The upright perfon hath ^^ in death' moft conflicts (ordinarily ) in life; and moft quiet (ordinarily ) in death.

O When death fliall approach the dwellings of the prophane and hypocriticall, and ihall fay I have a meffage unto thee from God., he hath commanded me to arreft thy foule, andtopre-fent it before his judgement feat: How doth the heart of a profane wretch gather into feare and horror, yea, and how doth fearefu 1 neffe and confuiions fly up in th bre ft and coun-

G g 2 tenance

tenancc of the hypocritelhis confcience delivers up hismorfells from which he would not part,and fhames and ftrikes him for his abominable collufions and Glofings in the fervice of God : reports unto him that he muft prefently ftand before a God, whoisfpiritand truth, and never could abide unfoundneffe > but will be avenged of hypocrifie , good Lord ! how the heart of this man trembles and fighs,he would thruft out the thoughts of dying , but cannot, he would Hay a while longer here below, but may not; O! now he is gafping, trembling, fighin° dying , and gives out life and all with heart-breaking defpairel But now if the perfon be upright, even the meffage of death may be welcome. If the Lord calls for me , I may anfwer , here am I, O Lord,iook upon me and accept of me in Chrift: and Remember now, Q Lord, Ibefeech thee , how I have walked before thee , in truth and with a perfect heart', and have done that winch iigood in thy fight , / have fought a goodfiaht , / have kept the faith, I have finijhed my Conrfe , &c. 2. Tim. 4.<5, 7.

More particulars might be added, as,

7. uprightneffe begets confcience towards God, the upright hath boldneffe,he may fieely make his prayer, and be fure to be heard , 1. John. 3.21,22.

8. It will hold out in evill times, Luk, 8. 1?. the fourth ground held out, even in times of perfecution, becaufe the word was received into an honeft heart.

9. The upright perfon is fure of falvation, PfaJ. 1 ^ r. Lord who ft ] all dwell in thy holy Hi'11} V. 2. he that waives uprightly , Mat* 5.8. BUjfedare the pure in heart , for they fhall fee God.

Ob, eft. But af lthis will not ftrike into fome hearts: whiles we

idPh* "d"? l 'fa*P c & our eftate ? we alwayesdeny our comfort: O faith a per-

tW$1om*ort fon > T feare l am not upright>therefore all this goodly portion of

belongs not to fvyeet comfort appertaines not to me.

me. IAnfweretothisawordortoointhcgenerall.

Anfwfircd. ^ _ x ^ a man may be upright or hypocritical! in a double re-

fpe&,either firft Really, or fecondly in opinion and fancy: If

a man be Really an hypocrite , though in his proud opinion and

fancy he willtbinKbimfdfe to be upright > I fay, tofuch a man

that

Chap, y. Ihe Jnatomyof Hprightnefs. zap

that no one portion of that comfort before delivered, belongs unto him: found comfort was never (by God) laydupfora falfc heart.

Again a man may be really upright and yet have afalfe opinion ofhlmjelfe that he is an hypocrite. It is thus with the beft, that they oftimes both fufpecT: and falfely charge the true eftate of their fouls: a child in a diftemper may queftion the inheritance which is intailed on him: yet if the heart be truly upright, all comfort is thy portion : as our diftruftful feares do not prejudice the reallity of the eftate of grace , fo our frequent fufpi-tions, do not cut us off from the title and right of promifed comforts.

2. All prevalent difputes about our perfonall upright nefs <> they do hid off the application and tafle of comforts^ though they do not difawill the title and right : even the good man will vvalke un-comfortablc,fo lon^ as he concludes and ftrongly feares that his eftate is finful; for fenfible comfort rifeth or falleth, commeth onorgoethoff, according to the ftrengthofour judgement and prefent apprehenfions: It is not what indeed our eftate is , but what we judge of it, which breeds in us fenfible comfort; or difcomfort: a falfe heart may(even)break with a timpany of foolifti joy , upon an erring perfvvafion of his eftate; and fo may a found heart be very heavy and difconfolate , upon an unfound mifconftru&ion and judgeing of its true condition.

3. there are fomet imes-phich are very unapt Jor an upright per-fon to fit upon his efiate and to pafsfentence: the beft foul hath divers changes and ftreits, fometimes it is cleare and free , and able to fee things as they are: other times it may be boy-ftrous and perplexed, and then it is apt to Judge ofitfelfeby feelings, and new reprefentations> not according to fecret truth and fubftancejremember one thing,times of conflift and afli&i-ons and temptation,are beft for praying, and worft for judging : If a man wi.l(atfuch times) paffe fentence onhimfelfeore-ftate as a judge,he will judge unrighteous judgement, for then the foul is not it felfe , and is apt to take Satans workes for its owne proper accounts? yea, and then ufually it will fee no-thing,but what makes againft it ielfe,

z$o the Jnatomy ofuprighwefu Chap. 5.

In paffions and temptations we neither fee God aright nor our felves.

Fourthly, wz muCkneverftandtothat judgement which we fafs upon our inveardframrtyhich is Irrational or without: fufji-cient ground ? Look as we may appeale from all the fcntence of our judgement, which a6h its felfe in time of paifion , as he S'm'le ^ lTl Alexander to , Alexander^ &c. fo neither muft we

vainely vex our hearts, and dafh out our uprightnefle, when this fentence is rather of imagination then of reafon: when a man thinkes, and thinkes that he is not upright, though all the evidences of uprightnefle appeare in him , and when he cannot produca any one inherently diftinguifhing ground of an hypocrite in himfelfe; why ? this is but an imaginary judgement, and utterly unreafonable, this is to condemne the innocent without caufe.

Thatfoule will never be fettled with comfort which gives way to its one imaginations: and hath a conceit, that every finfull thought, or violent temptation, or more durable conflict with an inward corruption, or frequent dirtra&ions in holy duties,cannot ftand with uprijitneile: where a man hath either no grounds at all, orthofethat he hath are falfe, he fhould never fettle loon them, and yield and entertaine them, as to queflionhis eftate for them, or for them to (hut off bimfelfefrom comfort.

5. If ever we would decide our upri^htneffe, and fo take our parts in promifed comforts , we muft follow thevoyce of the word<> and fubferibe to the fentence of confeience following that -word.

Befure of this , that if the word will, allow and warrant thy inward frame; If it approves of it as found, affuredly it is fo; for that Rule cannot erre, nor is divine judgement(which is contained in the word ) capable of falfehold or deceit, actively or paflively: If God faith thy heart is right with him,main-taine it againft all difputes whatfoever.

Yea, and if thy confeience inlightned, rectified and quickned by the word, doth acquit thee for upright, that now (landing before the prefence of the eternal God and all knowing judge, it can fay thus much for thee , that though heretofore thou

didfi

diclft love and allow thy felfe in fins, yet now thou hates all fin, and there is no known way of wickedneffc; and that though heretofore thoudideft fhuffle and cut, dealft falfly in covenant, wouldeft not obey in all things, but now thou haft refpeft to all Gods commands, and all out of a refpeft to Gods glory: I fay thou art an upright perlon, though thy mif-givingfancy or judgement may give up to the contrary.

But may fome troubled and mif-giving heart reply, nay, it Diveife cafesai is not thus and thus with us; fure we are, that we are not up- bout upright-fight , and the grounds which make us thus to conc!ude,are not neffe. imaginary 3 but reals true it is we do labour to abftaine from ourabftincncc fin, but this is out of a fear to <jod judgements , and we confeffe f rom f in is out that we performe fome or many duties, but thefe are done out of feare of of a fear of Helix now none of this can confift with upright-judgements, neffs, for afmuch as uprightnefle fhuts out alldutie, out of * nd therefore a pure love to God , and not out of a bafe feare, which may * a °j notu J ) " befai the vileft perfon, what think you? can the man be upright C1& whofe fervices depend on fear.

This is a notable cafe, and craves a folemnc refolution, toAnrwc 'f^ wards which obi erve two things. $ ?nwd

1. Some things that muft be granted 7 v-g. t 4 ITabftinence

1. That all ^kfilnence fromfin is not an infallible tefiimony of f r ., m fin is noc uprightness forafmuch as there may be many arguments which an infallible^ may be fuffiaent to hold us in from the afting of fin , yet teftimony of which are not effeftuall toftrikeof theloveof fin : fhame 0 f uprightnefle. men, love ofeliimation, feare of death, the accufation o£

a flinging confcience,defeft of occafions, denial of opportunities: may be cords to binde the hand, and yet not be plaifters to heale the heart: a man may deeply love that which he doth fel-dome aft:if his abftincnce from fin be grounded only on private refpefts > and not on a divine command, and new nature, I fay that fuch anabftinence maybefal a man whofe heart is fo far from uprightnefle, that it may be either grofly profane, or bafely hypocriticall: Not fo much the naked abfencc as the grounds and immediate caufes thereof, demoftrate uprightneffe All doing of or hypocrifie, duty is net a

2. This alfo muft be granted , that all doing of duty is ^ convincing ar-a.convincing or immediate argument of uprightnefs. Uprightnefs ^jjjj!* 1 "/?* up "

is

isnotffo pun&ually decided by matter as by manner: as he fpake of gifts which fliould be reputed virtuoufly liberal!, Non qua manu , fed qua, mente a The quality of the mind configned them much rather, then the bounty of the hand: That may be fafely affirmed of all duties, not fo much what is done , as how it is donejargues our uprightneffe? Let never fo much be done, out of bafeand forded motives and ends, for by and vaine glorious refpe&s, or meerly fervile reafons , without a voluntary and dutifull arfedion, all the worke, though much, though great, though frequent, yet it doth not infallibly affure Some things anc [ conclude uprightnefle

IT'T medof ^ ome tn * n 8 s though we muft be informed of, v. jr. beinonnc . ^ things.

I. That al abframingsfrom fin , out of feare-, or performing of

duties from it , do not necejfardr conclude that a man is not up-

. . right ?Nay, a man who is upright, may abftaine from the one,

^om fin out of anc * performethe other without any checke or prejudice to his

feareanddo- uprightnefs

ingdudes Which I {hall clear by thefe arguments.

from it, con- i«If a man may be uprig ht who in duties hath an eye to the re-

eludes not y,^£ . t h en by tnc f ame argument he may be upright, who in

^Ihtneffe l ^ cm nat ^ an e ^ e t0 ^ e punifhment: forafmuch as both thefe

UP pfovcd. areextrinfccalimotives, and alike conclude for arefpeft to

Note* a mans felfe ? But a man may be upright who yet in his duties

hath an eye to the reward, v.g. Afofes who was faithful I in all

the houfe of'God , Heb.3. 2. (j.) very upright, had yet in his

obedience a refpetl to the recompenfe of reward , Heb.

Il.2<5.

lfp'rfons , reputed in Scripture to be upright ■, have yet obtained f rom Jin, and performe duty out of fea r e: fand thefe a£ts£ of theirs have been approved) thenfervices done out of fear e , may confijl with ufrightneffe . I confeffe that all which hath been done by upright perfons, doth not prefently teftify uprightnefs, but that which hath been done by them, and is rewarded by way of approbation , that I fay doth not prejudice uprightnefle.

But the upright perfon in Scripture have abftained from fin and have performed obedience out of fearc, and this hath been approved of, Ergo. lob

lob was an upright perfon by Gods owne Teftimony, cha. 1.1. The man was perfect and upright : yet the feare of Gods wrath Icept lob from finne , fee Job. 31, 1. I made a covenant with mine eyes , why then (hould I think, upon a maide ; he durft not give way to wanton looks, nor uncleane thoughts : r why ? what with held him ! fee v. 3 Is not deftrutlion to the wicked ? and afirangepunifhment to the workers of iniquity :q.d. this were the way to wrath and plagues, to judgement and to Hell: So fv 21. He durft not lift up his hand against the father leffe , (i.) wrong, oppreffe or defraud them, why? v. 2 3. For deftrutti-on from God was a terror to me , and by reafon of his highneffe I could not endure J>aul you wil think that he wasan uprighc perfon who did exercife himfelf to have a confcience voyd of offence to* wards God and man \ who had the Tefiimony of his confcience , that in /implicit y and godly fincerity , he had his converfation y yet was he the more diligent and the more confcionable in his •minifteriall discharges out of feare, fee i.Qo^^.ii m k?$mng therefore the terror of the Lord , we perfwaded men ; (i.) we know that we muft all appeare before the judgement feate ofChrift , and every one muft receive, according to that he hath done , whither good or bad ? and it will be a terrible day to us: if we be found careleffe and negligent, and we knowing this terror therefore weperfwade men.

3 .Nay, a man cannot b: upright in duties or fey vice* if he doth them not oat of fear : The feare of God is the inward principle of them : It is that which God requires, with uprightneffe : What doth thy Lord thy God require of thee , but to feare him and to ferve him with all thy heart and with all thy fo%t>Dc\lt. jo.i 2. Why? what is chat feare of God , but an awefull regard to God, as when Jofeph forbore to fin againft God out of a regard to his greatneiTe, Gen.ip.g.

4. Yea, Laftly let me adde one thing more, vU. Jefus Chrift requires nothing of us which will prejudice uprigh f neffe , but he hath willed us to feare him , who hathpower to cafi into hell y Luk. iz.^.yeay I fay unto you feare him.

i. For my part, I know no more reafon , why fervice done through feare, fhouid prejudice uprightnefle, then the fervices which are done through love; for afmuch as the motive of my

H h fecvice

fervkein both is God immediately, but then in the fecond place,obferve

blc alining 11 * 2# JhZt theIe iS 4 ^^ ^fi ai ^f r9 ^M <*»<* dotntofd*-

from fin, and ty ont of feare. ' Jj*>

doing duty ouf One ys.Jwgle and abfolm e y wn<zn feare is all the reajBnor mo-

offer*. live, as were there not wrath , were there not punifhment,

were there not an hell, I would not abftaine from (in , I would

not do any one duty, or aft of obedience unto God ? Like an

unwilling fiave, who would break away, or would not put forth

$imife himfelfinaftsoffervice , were it not the mere feare of the ialh

of the whip did force and awe him.

Another is mixt and compoundedwhtn though a man doth abftaine and aft out of feare, yet not onely principally out of feare; but alfoout of love com mixt with that feare: as a childe who though he dorh forbeare many things out of a refpeft to bis fathers power, and difpleafure, yet withall he doth ceafe them out of a love to his fathers goodnelTe, and kinds affefti-on ; thus may it be with a perfon who is upright, he may forbeare fin, out of a feare of Gods power,and juftice,and difpleafure: and yet withall out of a love to an holy and gracious God i&nW and a father,for both of thefe may have their work in him with-

out a prejudice one to another, or either to the temper of upri^htneffe , Hofea.g. 5. they {hall feare the Lord and his good-neffe. The love of an upright man is fo pitched on Gods good-neffe, that withall it gives way to feare , to apprehend his oreatneffe, and yet the feare of his God is not fo awed by great-nefife > but withall love may come in to inflame thefoule to make it either abftaine,or aft out of a refpeft to Gods goodnefs. Therefore W, though he did perfwade men becaufe he knew the terror of the Lord ,yet wasalfo exceedingly indubious , becaufe the love ofChrifl did conftraine hlnt^ 2. Cor, ?. 11 Simlk ' 14. Both had an influence upon the Apoftle > Terror and love,

(judgement and mercy, as we read of the woman who departed Ifrom the fepukhre, that it was with feare and joy , with the one and with the other: fo may our fervicescome out, and our fins beheldofboth,outoflove,andout of feare. For thefe two are not oppofite one to another, as grace and fin, but may •' mingle

Chap. 5 • 'the Anatomy ofuprightuefs. z 3 5

mingle together, as feverall ingredients in the fame Phy-ficke.

Yet one word more muft be added by way of diftinftion: that thvtisz twofold feare: A twofold far.

One isfervile, which depends intirely on compelling argu- Servile, ments , without any naturall inclination or difpofition of the perfon ; Thea6\s here are drawen out, not from any aptnefle of the will or private approbation of the judgement, nay thefe abfolutely confidered, {way and incline a man a quire contrary way, contrary to the afts of abftaining or acting : if a man (who workes onely with fervil feare ) might do what he liked, and might choie his owne way and fervice , he had rather A thoufand times be at his fins, and lay afide his worke of duty.

Now I faid, if a man doth abftaine from finne, or aft duty, meerjyout ofafervile feare, he is not upright, why? be-caufe in uprightneffe, the heart is carried againft fin, and the will is inclined to duty , both which are wanting,where feare is onlyfervile. # ( FilliaL

Another is ingemom & filial , which is an enlarging feare, fuch a feare as is not only not again!! the holy bent and inclination of the heart,but it is likewife a furtherance an adiumenr, k is as it were a farther lirength imprinted into the Bowl which is rightly framed to runne and draw with a true byas? This fear doth confift, with uprightneffe , and is neceffary to every good Chriilian, who ought to fet up all the arguments which God is pleafed to propound to the foul, eithe: to keep it off from fin , or to draw it out to duty, yet {o as love aft s its part too.

Ob. But now there will fall in one fcruple with all this, how ** ow ftaI1 I may I kno\V tvhtther my abfta'wings from fin , or a&'txr)? 0 ™ m ? ab ~ ofduy , ffrmgs ont of naked feare , or elfe out of a feare ^f[ n ^J^ commlxt with hve ; And rather out of love , then dtt'/fpri'g 8 feare. ; m cut'of naked

Sol. To refolve you in this ( and let me tell you,) this con- feare, or t feare duceth much to the difcovery of uprightneffe; confider commixt witto

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

H h 2 1. There meet feare*

z$6

The Anatomy of uprightttefs. Chap. 5.

lives of the fesre ceafeth

re is a con* I. There is a contrary anndfull regreeting of the heart against trary regreet them : the bent of the heart is otherwife fet for all a&s of meer °*th ft h Ca " ** ^ eare * ^ ^P ea ^ e °f morall ads) are reputed, violent and in-gainft them, voluntary: they arife from a conflraint, and all conftraints urge outa&s, which the nature, (ifitwereitfelfe) would not incline to j nay, the nature drawesagainft, what it doth, if it doth do any thing out of meerfeare. A&s depending 2 ^ zy4l~ls depending upon naked and meerfeare doe- ceafe^ when upon eareceaie ^ mot ' lves or caufesof thatfeare do seafe Jtndareflill? As the fable hath it of the frogs, that though naturally they are inclined to croke, yet when Jupiter threw downe the tree amongft them , they were all hufht ,, and filent, yet at length feeing no harme to enfue \ they fet up their ugly note agnine; fo e-vill men , whofe hearts are bent to fin may yet in the time of feare , draw in, hold off from finning,the beaftly drunkard wi!l not call for a cup to caroufe, nor the filthy wanton for his Queane to embrace, on his death-bed he feares the flames of hell inftantly to clafpe him ; But let the motives of feare ceafe* why ? heisasaverfe to that reformation which he profefled, and he is as facill and for ward to that eviJl which he feemed to defie, as the water is to fly out and run in its courfe, which hath been for a while violently barred up and floped, As the//-raelites who came off from finning , and into obedience, upon tbe meer call of the flroke either of the fword, or of the plague they didftart afide Like a broken bow r, Pfal. 78.57. they fer-vecTunder the rod,but when that was ofT;they returned to the accuftome.d bent of finning prefently.

2. That where they proceed out of feare mixt with love, and proceed out of rather out of love, fear mixc with 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 fafety ? Where meer feare prevailes to the worke, there it fatisfies the man , if he may after all, fleep in a whole skin his own fafty. if he may beprcferved, andtefecure, what glory God may have he cares not, nor mindes it directly: But no#, iffervice fpring out of love to God, heremy fafety, fatisfies me not, I dp aime at Cod5 glory , for I love him , and love his praiie >

as

Where they

love.

A man hath an eye to divine glory mprethrnto

as on the contrary , where a man abftaines from fin out of meer feare , he doth it not, becaufe elfe God fhall have difhono:, dishonor to God is not it, which prevailes, but hiio.vnquite and perfonall exemption from paint, and wrath, and infamy, thefe only fway with him, and. ♦

2. where love and feare concurres to fet out the obedient acts, there acceptance is propounded by thefottle as well as recom-pence ; it will not fuffice me that I ihall have my pay , but it cc ! pta "f*j wl

r rr o_ ** j *it 1. 1 r J ' fL c propounded by

more afreets me that Goa will beplcafed to accept or me. ^lm as wcl j aj

This is a truth that nothing but love will fatisfie lov^: the Jove recomptuce.

of acceptance , exceedingly anfwers all the acts which come

from the love of obedience : that I fhall decline vengeance by

fuch duties, alas , that is not all, Nay, but I bend and ftrive

to finde acceptance with my G ©d and Father. \ 3ye j $ the

3 .Love is not only co.mmixt with feitf-but is a more pre lomi* meft predominant caufe in abltaining from fins , where the contrariety of the n « n: c 3ufe. a&toGod fvvayes , and workes more upon the fojJe , then the contrariety of the puniilimenc to the man : what's that! that is the offence, by the vileneffe of finning is fir more grievous to my foule then the fenfe of puniilimentfor finning, nay, when the foule (in a free and able eftate to judge ) can utter from a found confeience, that were it to make its choices it had rather a thoufand times fubmic to the puniinment of fin then to the acting of fin , verily, if fuch a perfon abfuine from fin, the abstaining is not out of meer feare , but out of love joyned with feare, nay, rather out of love then., feare.

4. Laftly, much may be gueifed by the firong and habitual Much may be-*

dtlings of th? foule , in times of fecurity and in times of perplexi- gu;(fcd by the

ty ; wh:naman dares not yet to breake out tofinne, when f ^ # n § s of foule

all his quiet, and full of peace, but defires to keep ever cu^ando^"

lafting friendship with his God , and communion with his God perplcxcity.

when a man will not fail in duty , though God fai'es in courte-

fie (i.) feem to deale hardy and ha- flily with him , yet he will

ferve him,this argues a predominancy of love in.our obedience

that cafe , in FfaL 44. 18,15* l feIr M \\*

. _ j r • l- i_ r it not upright be -

A Second exit ■, in which a man may feare, that he u not up- CJu r c 0J my

right , miy be this, vik. his particular /innings , the cafe coes particular na« ;

thus ? ;ngs .

thus,uprightneffe is an even carriage of the heart and life,and e-very iin is an unevenneffe in motion(it is a wrineffea crooked-neflc,a derivation from the right rule and path, ) yet this is my condition faith a perfon,and therefore juft caufe have I to que {lion whither I be upright or no? for the upright do no iniquity : Vfal. 119.2. he vvalkes according to the rule; he departs from finne ; though the line may be ftrait, which hath many blurs , yet it cannot be fo , which hath many, or any windings and turnings.

I will fpeake fomething to this cafe ; And it is worth the How far any w hite , to open unto you; whither and in what refpe&s, any confift*with^cr ^ nmn D s ma y confift with , or elfe contradict the frame of up-contradid rightneffe ? for the affoyling of which obferve the propoTiti-the frame of ons, viz,.

uprightncjQTe. x t That particular Jlnnings are compatible with a gracious frame y Particular fin- though none are with a glorious condition , Though no dark-confift wkh a ne ** s * no c ^ oll ^ es can be m ^ xt with the funne in heaven, yet g-acious frame both may be in theayre which isinlightned below; our beft e-but not with a Hate on earth is mixt, and not abfolute: glory annihilates all gracious condi» finfull principles, but grace only weakens them , ah upright tion. mari) j s an imperfed good man,and hath reafon daily to bewail

his failings, as well as caufe to blefs God for his performances. You never read of any upright perfon in Scripture, but you finde fome fcarres on his ways,Like/*f*£ halting one time or o-ther : David > very good., yet not urpight in the matter of Uriah , Noah , one that walked with God, yet overtaken with ex-cefsofwine &c. Such twinklings do, and will accompany the higheft and faireft ftarres, as he who footes it beft, may be found^fometimes all along , fo the molt even Chriftian may be furprifed with many unevenneffes. Somekindescf 2> There are fome kindes of'finning which do contradift up-ilnmngcio T ]ohtm(fe : mve me leave briefly codiftinauifli. **£ ? " There is ^double uprighmcffiC

There is a One is habituall , which is the conftnnt frame of the heart,

double.up- and the general courfe of the life, bent>and inclination to God righmefle. i n duty,and for God againft all fin.

Another is aBmll , which is the even carriage of the heart or life, in refpeft of this or that particular aft or motion.

There

There are two forts of finning.

Some are particular , and by way of fact , when this or T hm * :e two that fad is inconfonant to the rule, and by it condemned. orcso 'fi nnjn S

Others are Generally and by way of courfe, when the frame and tenor of the life, is either notorioufly vile or in fome private path of wickedneffe conlbntly drawen out and followed.

Outofthefe di&n&ions, obferve thefe particular conclufi-

ons,^. \

1. That particular Jinnings , or findings in re[pecl of'particular *° e d J «in&i-faft , though they cannot ftand with aQual uprightnejfe , onS *PP lle<i * ye^they may confifi with habituall uprightnejfe : Look

as Tripping or falling, though they be oppofite to (landing or moving on, in the particular, yet they are not fo oppofite to the courfe of morion in a journey^ that a man by reaibn of them , fhould be faid not to be going on in his journey. Or Looke as every particular itaine, doth not blemifh the univer-fall finenefle of the cloth , fo neither doth this or that particular fa& difprove and deny the generall bent of the heart-" particulars may not decide the eftate either way :tistruea man by a particular finning is denominated guilty , but by no one particular,can a mans eftate be challenged either for good and bad ytAfam fome particulars, was very faulty ( as you heard heretofore ) yet the fcripture faith, he was perfett all his days : and David} though fome grievous fins fell from him which did notfland witha£tuall uprkhtneflfe (hence that claufe , except the matter of Uriah) yet his epitaph is written by God himfelfe from the general bent of his heart and courfe , that he walkjd before him with an upright heart.

2. 7"/ at Courfes of Jin , knowen and allowed courfes ^ do din Illy contradict upright n^ffe , you muft diftinguifh twixt frequently temptations, and dayly inclinations, and twixt courfes of fin: even the moft uprLht heart may be frequently alTaulted by Satan , and daily rr olefted with inward coruption tempting and entihng , but all this maybe with refiftance, deteftation, for-row and griefe , fo that the heart may be very upight, not-withftanding all thefe difquietments;

But if the heart hath a way of wickedneffe; if ic hath a path of

fin-

z^o The Anatomy of uprightnejs. Chap. 5,

finning, in which it will waike affuredly, fuch kindes infa llibly teftifie, that the heart is faife and not upright.

He who knovves fin , and yet will fin , he that doth fi n and allowes himfclfe in finning , whither the kinde of finning be fingle, or multiplied, one or many , as the Prophet fpake of the proud man, Hah. 2. that I fay of this man, his heart is not upright, in him.

There be two things which fhew great rottenncfle of heart.

One when any fin hath our warrant fealed with Tecret allowance. Another when we drive on the fin with a cuftomary trade and .continuances. It may befall the moft upright heart, as it doth the pert mettall blade , it may be made to bow and bend , yet there it ftands not, but returnes to its ftraicnefle againe, fo e-ven an upright perfon may ftep into an uneven path , but there .he walkes not, he quickly returnes to the Kings high-way , into the wayes of obedience and righteoufneffe , but it is with a bafe heart, as it is with bafe mettall, it will eafily bow, and ftedfaftly keep its crooked figure ; the bias drawes that way , the heart is fet on fin and regardes it, doth fin, and allowes it, will fin and loves it. Now this is an infallible figne of a falfe and hypocritical heart, that it regards any k^nown iniquity ;zs David, fpake Pfal. 66.22. or that it hath a wickjdnejfe , as he fpake

Doubts fron ^Mf^-H r.-, .

inequalities in A third cafe in which a man may fearc his uprigntnefle may be

holy fervice. fome inequalities about holy Services^ it goes thus , fometimes a

man findes his heart much inlarged in duties , yet other

times , much contracted and ftraitned : fometimes he is full of

life and quick affections, yet other times, he feeles no active

or lively difpofition , he can finde no minde or heart almoft,

infomuch that either he can do little or nothing, and what is

done by him , is but done ; all cheerfulneffe and quicknefTe

feems to fall off, like the green leaves from the tree : fo

that nothing, but a meer naked carcafe of duty is acledby him.

Now the cafe is, whither a man may be reputed upright who

many times finds himfelfe thus in his Cervices.

This is A cafe which ordinarily doth perplex many a good

heart,

heart, how cunning is Satan (till to vex the foule if he can pre-vaile with us to omitt duty , why ? then thou art plainely wicked , if the foule be leffe free and compliant in the duty, why? then it is fecretly hypocriticall , thus he infnarcs us > but to the refolution of the cafe thus, . _ Angered.

Firft, all Inequalities In holy ferv Ices, do not conclude , that All incquaJity a man is not upright. Looke as the naturall life hath many fpa- in My favice ces, and as ic were degrees of latitude , a man may be abfeto con f !l Jj!*J ? oc run,&yet fometimes be fcarfe able to go,thefc motions(you ml ^X^^ fay ) are unequal! ; neverthslefs the man lives, both under the one and under die ether, fo may it be with the fpiritual life, for it hath alfo its different and unequall fpaces, fometimes a man may do his fervices all in Joy, other times all in teares, fometimes his will is great and performances anfwerable, other times bis will is difpdfect, but he cannot ait in any proportion, yet his heart lives uprightly in either.

Neverthelefiewe muftdiftinguifh of inequalities in holyfer- Dinguifliof vices, there are two forts of them. inequalities.

Some arife from weaknejfe of ftrength*

Others arife/ rom f al'fine(Je of heart.

You fee a man fometimes able to move a weight of an hundred pounds, at another time he is fcarce able to lift a Frot11 weaknef* walk-ingftaffe, why ? becaufe his ft rength is failed, and then of ftrCn S l k no marveil that his actions vary: fo it may be with an upright man , God is pleafed fometimes to afford unto him a ftrong degree of heavenly anlrtance , he clears his judgment , inables his faith to apprehend and c'ifcerne, quickens his affections, reftrains Satan ,puts downe the force of the inward contrarieties, why? at fuch a time the foule is nvghrily active in the power of received and conferred ftrength. At another time the winde {bckes, and then no marvelrthe ftiip doth not poft fo faft, the fpirit bloweth when,and where^Sc how he lifts,there is not always fuch a communication of actual ftrength, and then our dehres may be great, but our performances will be unequall: And this obferve by the way, that if the inequality depend only on weakneffe of ftrength, there the heart ftUl keeps its bent, nay, is moft inwardly ftirring in defires

Ii and

1

and propenfions, though it be not able to do the good that it

_ cm r would.

of tow BuC there are alf0 inec t Hallties which arife fromfalfenefs of

heart ; As when a man hath an Ague, which infers his humour orfpirics, or both, he hath one good day, and another bad day; or as it is with a land-flood, this hour poftin° in with fuch an high {peed, as if it would domineer over alf the County, and yet by and by it fpends away it felf, there is no more of it to befeen : foit maybe with a man whofe heart is falfe to God: it may be with him thus, he may have his moods, his ftarts, one while like thofe, accompanying Chrift, and magnifying him with an H of anna in the highefl; another while quite turned,and crying out,Crucifie, Crucifie him : So here one day, or week, who out God, and what but duty, not a Sermon miffed, not a prayer negle&ed ; yet on a fudden flow to hear, carelefs to fray-> indifferent to any holy perfor-

When inequa- mance.

liciesarife from Now if the inequality arife from the falfenefs of heart (and

falfencfeof I pray you to obferve this) that it is ordinarily in three ca-

beart. fa

1. When the performance was attempted meerly tocom-pafs fome outward good; a very Hypocrite may take much pains for his own ends of honour, profit, pleafure, &c,

s.When the performance was attempted meerJy to remove fome inward or outward evil, as pangs of confeience within , or fhame and cenfure without.

3. When the old luftis returned to new ftrength,the bitter-nefs of death is off, or the like; and now the heart returns to its former haunt and natural bent, to the iove and pra&ife There arc two °f ^ uC ^> or ^ ucn a 6 n >which will eafily beget and declare an in-forts of ine* equality in duties: for love and practtife of fin , will either qualities about make all duty to ceafe, or any method of duty to dagger and Myotics, change.

2. Obferve that there are two forts of inequalities about holy fervices.

Some refpeft the w\ll y and Attnm elicjtum , as the Schoolmen fpeak, the firft fpringings of it ? its fecret inclinings and motion?, ;

Other? .

Others refpeS the Exercife or Fatt y and Acium imferawm y as they call it; from thefe I infer two conclufions, viz,.

I .That inequalities of holy fervices^in refpetl of the exercife or fatt, may cenfift with uprightwf s> v.g. A man one day may The inc«juali-be able to find words more readily and abundantly in prayer, ties of holy fer-and lively-hood in his affections, then at another time, and Wce$ in rcfpcft yet be truly upright: Look as a Preacher may be able to ftudy, oi the exercife^ and to preach one day better then another; and a Tradfe- *? y h c °p r ^ ft h „ man to follow his particular Calling; yet both the one and nefs. * the other, be truly upright in their particular Calling; fo I fay of the exprefled and external a<fts which refpe& the courfe of our general Callings,^

2. That intn'nCecal inequalities , thofe in the -will and Mr- T », '«

r t r j r a r - 1 r **7i. r Inequalities !n

fojes thereof , argues defetc of upnghtnefs ; When a mans the Will and

will is one while firongly purpofed for duty, and by and by it purpofes there-is totally bent and fetfor fin, here the inequality doth depend of » a r g"« & upon the divifion of the heart, which is Hypocrifie and falfe- fca ° ( U P". nefs. r, S htners -

3. Cheerfukefs or uncheerfninefs in the performance of duties-, Cheerfulncfs are not infallible fymptoms either way. By Cheerfu Jnefs I mean or uneheerful-the liberty or freedom of the fpirks ; and by uncheerfulnefs nc ^ sin duties, the fadnefs, heavinefs or dulnefs of them.As it may be a day, *[ c notin ^ J ll-though the fun fhine not ; nay, as the fun doth keep on its €(i h er y ^Z^ m natural courfe and motion under the Ecliptick line ftill, whether you fee the cheerfull body of it or no:fo a perfon may pafs

on from duty to duty with all affectionate uprightnefs, though there be an habitual cloud of fad fpirits ftill feemingly wrapping up all his performances.

I think, that we do not diftinguifh always aright,and therefore perplex our hearts, there is a difference twixt Afft-Eliotts in Duties, and Cheerfulnefs in Duties ; as much difference as twixt life and lively-hood, twixt burning and flaming. A brand may be red hot, and burn to purpofe, and yet not flame at all: fo a man may bring living affections to his fervices, he may prefent them,and offer them out of the deareft love to God, and trueft refpeft to his honour, who yet may not feel any fuch fparkling and flaming inlargements of his fpirits in the times of difgrace of fuch fervices. De-

I i 2 -feft

feft of affedtions is one thing; of lively-hood and cheerful-nefs,that is another thing: If I ferve God without any decree of affe&ion, then I am not upright; but I may , and do oft-times ferve him without cheerfulnefs, with much dulnefs and heavinefs refting upon my fpirits, and yet may be upright. For uncheerfulnefs doth notneceffarily, and abfolutely, and only ariie from want of grace; It may intirely depend upon-

*^ 1 8 natural caufes: A mans natural temper may be fad and melan-

cholike, his body may be fickly,and faint,and crafie. Now as a Mufitian may play over his Ditty fingularly well, though he doth make every nou to reel and tremble with infinite "quavers , To the Chrurian may do his fervices with trueft upright-nefs, though not with that lively cheerfulnefs , as another perhaps may do.

Though cheet- 4. Though cheerfulnefs doth not always accompany our Duties ,

fulnefs deth y*t uprightnefs may he evh ced by thefe things.

not always ac- g y hems' humbled that we cannot ferve with that Hvely-hooL company one J , /> r J J *

duties, yeu up-^^*^-. , r . „'

rlghtncfs iray By mant awing the fervices even ont of arefpetl to God, I will be evinced by yet ferve him ; though I find reafons to humble me, yet I giber, things. w iU n0 t, to keep me off from Duties -■ though I do want fpirit yet I do find an heart to pray, and to read, &c. If I cannot ferve God with fmiles, yet I will with tears : If my body will not carry my foul to duty, yet my foul fliall hale my body unto it.

By bringing in the frefent meafure of ftrength : fo much as I can do, Lord, I do now unto thee; if I were able to utter more,or better, or longer, why, thou fhouldlt have it.

When I am humbled that I can do no better, and when. I firive to exceed my felf, when I will ferve God for Gods-fake, and do not willingly with-hold my ftrength, and yet prefent all ia the name of Chrift for acceptance, this is upright-nefs, though the looks and fpirits may be heavy and clouded, &c. Cafe 4. ^ whether all felf-love doth contraditt nprightnefs ; As fup-

??JSi, f Bp " pofeapcrfon doth aft his duties out of a regard to himfelf, ftff-lovt. r ° m whereas uprightnefs feems rather to fet up all work with a (ingle refpeft co Gods Glory.

SoL

Sol. I will notinfift much on this; only obferve a few particulars, viz,, Anfwered.

Axfw. 1. Self-love (naturally confidered) is an inbred G .°* h , a r h ,/ m " 2"*//V/ by which a man aflfe&s his own good and benefit, this f 0 ^ e n I* God hath implanted intveryman, to defire and work for his man. own fafety ; the firft care and refpecl: ihouid be for God , the next for our felves, and the reft for others.

2. Self-love, as it is natural, ( fo absolutely confidered ) ia lc [ y c^nfidcr^ it u very lawfull. He that laid. Thou (halt love the Lord thy t & t \ % ver y i aw \ Gsd with all thy heart , faid alio, Thou (halt love thy neigh- full, bour as thy J'elf': if as our felves, then is it lawfull to love our felves; yea, and the Apoftle faith , no man ever yet hated his 0w»fiejhy4ud advifcth -very man to love his wife even as himfelfy

Ephe.? ; 2p,3?. , Duties may

^Duties may lawfully be difcharged out of a felf-hve. A lawfully be man may (in their difcharge) have a lawful refpeft unto difflitrgedour himfelf, ( i. ) he may regard his own comfort, and peace , oi relf ' iove « and mercy , and happinefs : as thus, now I may lawfully apply my felf to the hearing of the vvord, to reading, to praying,, to a very carefull walking with God, becaufe I would preferve the peace of my confeience, becaufe I would keep up my comfortable interviews of Gods loving kindnefs, becauie I would be faved and eternally blefted: A man may lawfully aim at comfort and falvation in his duties, this doth no way contradict or diianul uprightnefs. Forafmuch as God propounds thefe things in his Word ( which is our rule of doing and working ) as motives to fet us on to our labour, Be abounding in the work^of the Lord ( faith the Apoftle ) forafmuch as ye know that your labour is not in vain-in the Lord , i Cor. I <;. Bleffed are the fur e in heart for they (hall fee God ; Mat 5. 8. Blejfed are you when men fpeak^all manner of evil of you,ver. 1J. For great is your reward in heaven. Verfe 12» He that continues to the end-all be Javed. Repent that your fms may be blotted out^ A&^.ip. And will render to every man according to his workj , to them who by patient continuance 'in well-doing, feek^ for glory and honour , and immortality , eternal life , Rom.. 2. 6.7. "Whatfoever God propounds as a motive to Duty, and whatfo-ever God promifeth as an encouragement ©r rewatd, on that

the:

the foul may mod lawfully fix the eye. What doth the A-

poftle prefs the Philippians to mutual love and accord, by the

." confolations of Chrift, by the comfort of the fpirit, ?ib&*.

Why doth he prefs the %§mans to the fervice of rkhteoufnefs,

by the affurance of eternal life ? Rom.6.If that to caft an eye on

thefe were unlawfully or that a man could not be upright who

did fo. ,

n Nay, Verily not only that which God hath propounded,

and that which God hath promifed, but that which / may pray

for,on that I may caft an eye. Now may not the upright per-

fon pray for peace and quiet of confcicnce ? May he not pray

for the joy and comfort of Gods Spirit ? May he nor pray

for the falvation of his foul f Nay, that which another good

man may pray for me , may I not pray for that my felf? Now

faith Pauly CMy hearts dejlre to God for Jfrael^ is that they

may befaved.

Why ? It is granted by us all, and it is pra&ifed by us all,

that we defire heaven; and what is it to defire heaven , but to

defire falvation ? and whar is it to defire ialvacion, but to

deiire a real, and glorious, and bleffed, and eternal union with

God ? and wtat greater ^ood can a man defire to, or for him-Thcre !s a two- j~ e j£ t j 1 ^ n t ^j s p

rffobnlin™ 4- Biit then in . the kMace,there is a two-fold felf-love.

t ion One Suhw£inmim y wherein my aim is firft and moft ro

Gods Gl ory : to my felf indeed there is a refpe£t,but not firft of all: not moft of all, nor only to rny felf fuch a felf-love in the difcharge ©f Duties, is very lawfull, and the upright have it.

Of compctiti; Another of Competition, wherein I regard not the glory of

on. God; I mind it not, or elfe I refpeft my felf more then it :

fo that all may be hufried up, fo that I might have joy, and hea-ven,and efcape Hell; I care not for the glory of God, I would not do duty, but to preferve my felf: Such a felf love as this, is oppofite to upri^htnefs; for though God gives us leave to mind an: refpe£t our felves, yet he commands us firft, and

?°hmef$ from moft t0 refpc61 and aim ar his S Iory * •

fcff-applaufc°or Whether all felf-applaufe y and vain glory , be incompatible

vafn-glor/. -withHprightnefs ?

Sol,

Sol. I ftiall briefly affoyle this Inquiry.

1. Selfe-applauje is the magnifying of oar fsIves for duties ^If-applaufc happily performed; It is a kind of adoration and admiration of whac i: i$ * our felves by higher opinions of ourfelves, or thoughts alfo ,

that no others will highly imagine of us, and admire the emi-nency of our parts, and gifts, and quick abilities, and enlarged affections.

Now this I fay, that though a man may be lawfully enlarged with joy and irnnkfulnefs to God, who hath gracioufly af-iilted and inlarged him in the performance of duties, and his fpirit thereupon may be the more cleered. Yet fslf-applaufe is naught, and oppofite to uprightnefs ; it is nothing elfe buc aforgetfulnefs of our God,and o>. his ftrength,& of his grace,by which we did his fervice ; It doth not fy ring from humble uprightnefs, but from a proud conceitednsfs ; and is the After-clap of Satan, and our finfull hearts, which kick down, and undo that work which otherwife had been very well done.

2. Again, Vainglory is the fetting forth of our [elves in duty y Vainglory it is the ufingof our Mafters coin for the fervants benefit: wfaatitis « When a man doth hear, or preach, or pray, or give alms , only or principally to be feen, to be efteemed, to be fpoken of, his

own credit is the en^ of his work. This is a manifeft fruit of Hypoc; iiie, Chnft hath delivered it fully in Mat.6. Look as he playes the Hypocrite, who doth fome good , but yet will will not do all duty, and who doth much duty, but loves fome fin; folikewife he playes the Hypocrite, that doth all duty , meerly to advance .md trumpet out his own name,and eftf nation,and glo 7. S-rif-applaufe is a fubfequent Hypocrifie which follows the work ; Vrin-glwy is an Antecedent Hypocrifie DiiHnguifh of which moves us to the work. _ feif-applaufe

3. Neverthclefs , you mutt difiinguijh of felf-applaufe and and tain glo, vain-gloryj thai they are either, *y^

I ."Naked A Us or Motions.

1 . Habitual ft*,alitiss or Difpo faions.

Even the mod upright perfon may find them in refpe&of-

motion, but the Hypocrite hath them inrefpec-1: of difpofiti-

on. In the one they arife up as temptation, for it is a moft

difficult thing, totally to be rid of our felves, either before ,

orb;

The Anatomy of Hprightnefs* Chap. 5

or in, or after Duties. In the other they rife up as natural affe&ions 5 the one feeds on them as on meat 5 the other is troubled with them as with poyfon: they break the heart of the one with pride , of the other, with forrovv and humbling : In the one, they arc approbations ; in the the other, they are vexations: In an Hypocrite they are like the wind which fills the fails; In an upright perfon they are like the wind which troubles the ftomack. The Duties done by an Hypocrite, are like glaffes made and blown up, only by breath : the Applaufe of men breaths ftrongly upon his affections to fet out his fer-vices. But it is with an uptight perfon in this cafe, as with a leaf on a tree, a little breathing of the air makes it to tremble : An upright perfon is afraid of his own high opinion, or the commendation of others ; He can be highly glad when the honour is caft on God; and if any after nl'mgs begin to grow for former Duties, he is not well, til he hath caft them down, by after-humblings. The upright perfon is much with God before duty, and all for God after it: He takes all the ftrength of Action out of Gods hand, and therefore would not finger the learl fcrupleof praife : He looks on in vard applaufe as a crofs, and on publique as a danger: In the one I hate my felf, in the other I fear my felf. "

Objett. It is lawful (I confefs ) to know what God hath given us, and to acknowledge the good which he hath done in us, or by us, how elfe can we be tfnnkfull ?

Sol, But then, it is neceflary to make him the end, whom we acknowledge to be the caufe; to give unto God the glory who hath given to us the ftrength. ',

No more to this cafe, but this, beg for much grace to do duty, and when you have done it, beg for much ftrength to give God the glory of it: An Hypocrite is made up of him:elf and men 5 but the upright perfon is made only by God, and for him.

SECT.

noc

Chap* $• the Anatomy of Hprightnefs. 249

SECT. V.

A Third ufe of theDo&rine Hiall be to ftir us up to get u r e Uprlghtnefs, and to keep it,there are two things which Labour to jet here offer themfelves, viz,. Txpci 6 htnc&,and

1. Motives to perfwade us. keep it.

2. Means to direft and help us.

1. For the firft of thefe, what fhall I fay ? how fhalllper-fwade ! If all the Arguments of heaven, or earth, might be available, 1 have them at hand to prefent them unto you, to Motives, excite your hearts to this labour : If there be any regard of a God, 'of a Chrift, of your fouls, of your comforts here, of your happinefs hereafter, then think of Uprightnefs, content not your felves till you have it, Why.<*

I. God retards yon nit, If yoa be not upright : his eyes are upon .the truth, and he Will be voorflipped infpirit and truth', thou- G ** **&*& lands of Rams and rivers of oil, daily oblations, folemn hum-- J°". "^ " r blings, crying? and callings, he cannot away with them, he hides his face from them, If the heart under thefe be falfe and doubting.

The Word of God condemns y oh ; if you be not upright, it will not acquit you; if you have Lamps without oyl, a form of godiinefs without the power thereof, chough you make many prayers, though long prayers, though you give much aims, yet if your ruartsbe not upright in thefe, tht Word will condemn you for Hypocrites, and will give you your portion, with them who fhall have the greater damnation,

Tour conference mllfecretly reproach and vex you in the day of your calamity ; when any judgement hangs over thy head, or any affliction cones near unto thee,then will thy conscience rife up,and gall and wound theefor thy dofe unevenneffes and hypocritical pra&ifes of fin againi* thy better profeflion of holy walking. What the Prophet fpake of the un juft gainer, He getteth riches y and not by right, he fhall leave them In the mid ft of his days* and at the end he flail be a fool : That fay I of the Hypocrite,he heaps up duty upon duty, works upon works, but the day of tryal comes, and then he {hall appear to be a fool.

Kk Ah,

Ah, vain man ! to think there is not a day for the difcove-ry of fecrets^ or that there is not a God who fearcheth the hearts and reins, who greedily hunts after the applaufeand credit of men> and declines the approbation of the great Judge. O when thy accounts aretobeprefented anduven up before the tribunal feat of the holy, and true, and terrible God; and thou fhalt then fay, O Lord, all the outward °ood I did, I did it only to get my ielf a name ; all tht fervices of Religion, 1 laboured in them only that men might think well of me: fome of thy precepts I did like, but others I did ,nor care for, becaufe they thwarted my ends ; much good I did, but it was only to cloak and cover the much fecret evil which I did love, and in which I. did walk: fo many years I lived, and kept company with Chriftjans, againft whofe povv-erfull pra6tife of holineis my heart did rife ; many a time did their heavenly tiifcourfes find out and condemn my private l.uft,yet I bleared their eyes, I yet wrelted with my confeience, I would not vet leave all my fins, and now wo is me! thou doft 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 {hut the door againft fuch fool-Khperfons who content themfelves with lamps without oyl, and do cry, Lord, Lord, have we not preached, &c, and heard thee in our ftreets, and yet were workers of iniquity. Look as the Lord takes notice of a mans Hypocrify now, (fo, this-people draws near unto me with their lips^ b*t their hearts are far from me ) fo he will take notice of the Hypocrite hereafter, not only to (hut heaven againft him, but to cart him in 7 to everlafting burnings, jy^.33.14. fo then, methinks, here were motives enough to ftir us up to be upright, becaufe elfe the Lord regards us not, neither perfons, nor works ; yea, his Word condemns us, and our confeiences do condemn us; we walk under a fentence, and fhall die under a curfe , and God will be againft us too in Judgement, he will not know us, but abominate us from his prefence. Oorithtnefs is 2 - But then if you confider on the other fide, How aceep-vcryaccepta- ta ^ e a thing uprightnefs is to God , what delight he takes in kk HiUQ God. fuchrperfons, how his Covenant is,wich them/ and what infinite

nice promifes arc their Treafuries, how God will hear their prayers, accept of their perfon, pafs over their weakneffes, increafe their bleflmgs, elhblifh their comforts; what defences, and fecrct, and tfrong, and comfortable acquittances Up-righmefsbreeds in the confidence I what confidence it gives in our accents to God, what folace under all our croffes! what peace,and quietnef?, andftrength, notwithitonding all contrary fuggettions I what boldnefs in death, what grounds to Implead with God ! what a certainty of acceptance now , and trueft Glory hereafter ! Ohow might thefc things work upon our hearts, to labour to be upright, &c.

Objttt. But you will fay now, why, what may we do to get uprightnefs, and to maintain it ?

Sol. Now we come to the means of uprightness , for which Means.' take thefe particulars into your confideration ;

1. Di-eftions for the getting of it.

2. Directions for the preferving of it.

», Some other confide rations and meditations: for the Diredionsta firft, I commend thefe things unto you. get uprightiMfc

1. If ever you would have upright hearts, joumttftthengo to of hca rt. 'God, for them. Hypocrify is a natural weed, we need not go P°. mG ^ beyond our felves to find a caufe of it: even a Child is able to oc ICt frame actions to the eye of others: but uprightnefs is a flower of heaven : only that God who can make new, is able to make the heart upright. I pray you to confider that all the holy qualities and tern pets of the new Covenant, come from no other fpring then Gods grace; none can bettow them but God , and he can do it. Now the upright heart is a fpring of the Covenant, Jer. 31.39. I will give them one heart, and one v> ay,that they may fear me for ever. Is there here a perfon this day who is fenfible of the guile of his fpirit, of the hypocrifie in his heart,that he cannot be fo for God as he fhould, that he is uneven, and oft-times crooked in his walkings f why ? go to God! pray with D*W,Pfalai 51.I? O create in me a clean heart, O Lord, and renew a right fpirit wirhin me.

But you wiJl fay, may an hypocrite come to God, will God regard him though he calls upon him, will he not fliutouthis prayers; will he bearc the prayer of him who regards fin in his heart. Kk a I

God and bis wayes

252 The Anatomy of uprightness* Chap. 5.

I Anfwer.

SoL It matters not how much hypocrifie hath been hatched

within thee . and a&ed by thee heretofore , If now thou com-

meft to be fenfible of thy hypocrite and to condemn it,&to be-

wailit>&to abhor it,if former hypocrifie be now come to hearty

conflicVhough icbe giving out into many thoughts of felfe and

bafe ends,yet be not difm.ayed,go to God 5 he can fubdueir,and

he'can take out that guile of thy fpirk , and he can fafhiona

ftraitnefle and rightneffe of heavenly frame within thee; he is

able to make good whatfoever he hath promifed.

Get a prcdo- Secondly if you would finde upnghtnefle in you, then get an

r? 1 "^ l j V u°^ exceeding and predominate love of God, and his wayes ' Love is

of great force and influence to a mans ways a*nd actions, ic

is like the Rudder which doth matter the fhip in the motion,

it can turne-and* winde i anyway; fo doth love prevaile

with the foule: it hath a command over it, about a mans wavs

and actions; if a man had a ftrong love of God, if he did

heartily, and with great affections, incline and ftrive for God,

for his glory, for his truth, this would prevaile with him

to be upright, Bent. 10. 12. the love of God is put in as a

meanes to walke in all his wayes, and to fervc him with ali our

hearts.

The want of uprightneffe , comes from the want of love; as the falfneffeofa woman to her husband, °rowes upon want of conjugalllove ; it is the love of the world which draws a man fo often afide, which makes him off and on, and it is the love of fin , which makes a man fo hypocritical!.

If a man could love God above ali,he would delight to walk

with him, he would be careful to pleafe him, fearful to offend

him, ready to obey him, would be kept in for God, he would

not make fo many ftrayings, he would minde Gods glory more.

Oec to ha tc Thirdly get to hate fin , A fecret love of fin (after all reftraints

fa. andpaufes) willdravy the foule afide, It wil I (like a covered

difeafe) break out againe.

There are three things in hatred which contribute to uprightneffe.

1.It is an Inward averfatiom the very heart is dr a wen off from an objeft, and the heart is filled with a loathing and a deteftati-

on of the evill: not the tongue and looks onely,but the very inclination of the will is turned a/ide.

ai It is nniverj'all\ for hatred is of the kinde-* the will in tfis whole latitude of it > is the object of hatred, / hate everj falfe way, faid David , Vfal. 119.

3. It is permanent and durable 8 paffion is aftorme which will quickly off, but hatred is a fetled quality, arguments allay it not, nor doth time remove it: what have I to d* any more with Idolsyfoid Ephraim,Hofea.l4.S. They (halldefile their xo-wrings , and (ay unto them get thee hence JEfa. 3 0.2 2. So that if a man could get the hatred of fin, he fliould quickly finde an e-ven uprightnefle.

The caufe why a man is not even in his walking, is either becaufe,

1. His heart is not bent againft finnejt>\it gives a delightful way unto it>it doth not refift and loath it,but harbours and favours it.

2. Someone particular luftwinnes and gaines upon the foule% though fomeare una&ed > yet one fpeciall iuft is retained which hath power to cqmmand and rule the life.

3. He is carried again ft fin upon mutable^ and dec ay wg ground's y which being removedjthe heart then resumes to its proper and naturall bent. :

But now if spiritual hatred of finne were implanted, then the combat twixt fin , and the perfon would be inward, the very heart would loath the nature and inclinations of it, and it would be univerfall and cenftant ,\fo that here would arife a general! evennefle in a mans converfation.Unevennefs though it apr e \r without, yet it begins within the hearths the maine wheels of a mans courfe,and therefore if love gets the heart for G od,and hatred rules the heart againft fin, you may very well believe that thefe two will yeeld out a very upright endeavour and courfeof holineifc. In fpirituals, trut which keeps the fountaine, doth keep the ftreame, and that which betters the heart, doth likwife well order the life.

2. For the fecond which refpeft the preferring msanesj take Direaiww for thefe dire&ions. ptefe t vin S i c .

1. Firft if you would prefcrve uprightnefle, you muft pre- p rc f erv ; rga fcrve m holy feare of God; you know the promife, / will put my holy fene d

fearc&Qi\.

feare into thsir hearts , and they [hall not depart from me y Jere*

Sinning is the only departing from God, He never leaves us but for fin, our departing is our unevennefs, and we uever leave him but by fume, and our unupright walkings; but that now which keeps us from departing, is feared The fcan efthe Lord is a fount aine of life ^ to depart frim thefnares of deaths Prov. 24.27. If a man could alwayes keep an awful and powerfull regard to God .' that he ltood in awe of his attributes , and of his word, he would keep plaine with God, he would not tranfgreffe for a morfel, nor thinke that it may be fafe for him to iin.

An Holy feare of God haththefe two Properties.

I. hputs the fettle andallions, in Gedsfr?fence , one faith that

God is all eye to fee every thing, and all eare to heare every

thing , fo doth holy feare reprefent God, as one who is now

beholding all that I do , and as one who underftands my

thoughts afar oft, from whom no not the whifperings of the

minde-, nor the imaginations of my heart, nor the clofeft,

and moft fecret actings can be concealed. Its (lands in awe of

this alldifcovering God, how can I do this great wlckedneffe

andfinne againfi (jod , faide Jofeph > when there were none

but he and his miftreflfc and his God together, 6*//. jq.o. I feare

his juftice, that it will breake out upon me , if I fliould dare

to fin; and I feare his mercy , that it will draw off, if I prefume

to offend , Pfal. 4.4. Stand in awe andfinne not % Pfal 119.1 61.

Princes alfo have persecuted me without acaufe , Why ? this

might ftirre up rt range qualities in David , O no) but my heart

flandethinaweofthywordy q.d. Idirft not breake out to tin

for all that ; thy word which I feared kept me in.

iYith preferve* 2 » Faith heeds andpreferves Hprightneffe and evenneffe y I

uprigfatneffe. remember the Apoftles caution, Heb.3.iz.Take heed,brethren,

leajl their be in any of you an^evili heart of unbeliefe in departing

from th: living god: unbeliefe it is the root of all hypocrifie

andappoitacy that men are but halfe in duties, itisbecaufe

they do not (indeed J believe the extent of obedience to God;

and that they keep fome private \w ( } } it is becaufe they do

not

not(indeed)believe the truth of Gods juftice,& power 3 & wrath.

But faith caufeth evenneffe, forafmuch

1. iAs it fets up prevailrng argtin. ems , the foul never doubres in the way , but by the fti ength of falfe arguments, either fajfe pleafurcs,or falfe profits is forcible with the heart,& infnares ir; we ftepafide alwaies by the cunning of error. But faith not only difcovers falfe inducements, but alfo bringes better and ftronger motives, it knovves and teacheth where the foule will be at a lofle, and holds it off by the goodnefie, and kind-neffe , and loving favour of God: who would venture his comfortable afpecl: of God,and fvveet communion with ChrifiSiora morfel of (fallen bread,or for one draught of unlawful pleafure? 2. It conftraincs the heart toJingular love of G^dand Qkrifiizho. more faith the more love: all true faith is infliming, for it [qqs and feels much love,and therefore kindles much^now much love raifeth much evenneffe in walking , whiles the love is kept up clofe to God,the heart and life ordinarily are kept in an upright motion: for all true love is tender and careful, and pleafing.

3. It purifies the heart- Faith is like fire, which hath one quality to afcend and another to burne: fo faith it negotiates for us at heayen, and likewife it breeds more intrinfecall renovation of the heart by holineffe: faith is the, befl friend to our gra~ ces, thefurefthelpeto our affections, the frrongeft prop to our duties , and the foreft enemy to our finnes: No grace doth fo much for the heart as faith, our affiftance for good and our refiftance of evil depends moil: on it, we finde expe- -rimentally, that many finnes then breake out when we ioofe the fight of God : as long as we can eye God, the foule is fafe ; feeGodinhispromifes, fee God in his precepts, and fee him in bis Threatnings,and then we hold up and go on-* but ifoncewelofehim in the light of his promifes, then impatience and murmuring, and difcontents, and unlaw full projects, and waves appeare in the heart and life , fo alfo if we lofe him in the fight of his precepts, which guide and binde, Now loofnefle,and carelefneffe, and indifferency appears: and lofe him in the fight of his threatnings , now pride and preemption and other bold adventurings appeare. But if we could by faith fee him who is inviiible^if we could fee the good-

neffe

neffe and fidelity and immutability of his promifes foT all kinde of good fupplics and if we could fee the power, and authority, and equity of ail his precepts, refpe&ing our actions and ways, and if one could behold the juftice and terror of the Lord by faith in all his threatnings: O how might the foule be bounded and kept! like a river twixt its banks in a conftant and fweet ^ courfe of even and upright walking. fcn/Vhwn"" 3' ^ y ou VY0U ^ P^ e ^ rvr e uprighcneffe, then yon mnfi get and •blcncffe of frifcrve humbleneffe offplrit % Remember this, that the hum-heir:. ble Chriftian receive smoil good, and lives befl.The flow hands writes the faired copy; and the low valley , of all the pares of the earth is moll yearly fruitfull : Highnefle of fpirit and much unevennefie, ordinarily keep company. Simile. There are three properties in humbleneffe, which fhew that it much conduceth to uprighrnefle.

One that it is much with God : hence we read of the cries of the humble,and the defires of the heart; the humble foule is like the weake Ivie which clinges about the llrong oake, fo it is much with a mighty God; you (hall feldome finde the humble perfon without a teare in his eye,a complaint in his tongue, a prayer in his heart, cither youfinde him upon his feet {landing , to hear what God will fay, or upon his knee, craving what God will give.

2. Another, that It hath math fromGoJ: There be high mountaines which be above all cloudesjthe proud heart is moil empty, becaufe mod lofty, but God gives grace nnto the humble, Jam. 4. the poor beggar gets the almes, and the low valley gets the fhowers; and the humble heart the grace of God; and that bo:h preventing grace which makes good an afllding grace wich holds on in good, thou haft hard thedefre of the humble.

3. A third, that it doth all for God: there are two things which the humble perfon doth mod eye.

One is Gods r-Me^ another is Gods glory , as a good ferva'nt who takes commandes from his mailers mouth, and laves out f himfelfe for his mailers advantage: All is from him, and by

him, and therefore all muft be to him, faith the humble heart.

Now all thefe conduce direflly to uprightnefie , he is befl ii: walking with Cod , who is meft in calling upon God; prayer

er bein^ like the firm and folid ground which enables the feet to ftand beft. And God is near to the humble: the weak child isprefervedfrom moft falls, which is held by the hand of the mother, or carried in the bofom of the Nurfe : Where divine ftren"th is moft communicated, there the life is moft uni- • formly ordered : and then humblenefs refers all to Gods glory , it puts the caufe of gift upon him, and the honor of their ufe, which is dire&ly oppofite to Hypocrifie; therefore labour to be humble, get to be ienfible of your felves, both for naturals, and alfo fpirituals; in the on^, fee your vilenefs ; in the other, vour emptinefs ,&c.

Four'thiy, If you would get and preferve uprightnefs, then GhmXM <ret your hearts to be crucified to the world. Hypocrifie and tobe ' crud6e d worfdlinefs are feldom far afunder ; It is rare to find an Hypo- t o the wcrld. crite, but he is one, who is either ftrongly ambitious o£ honor, or greedily defirous of Riches: fearcti the Scriptures, and you jfhali find it fo,and very cleerly in the Pharifees. Now when the heart is fet upon the world,it is eafiiy drawn afide; it will ever &c anon be uneven:the bo vl which hath a bias cannot run longe in a ftrait line.They that will be rich fall into temptation andafnare>> into manyfoolljb & hurt full l^tslrs^Scc.For the love ofmony is the root of all evil ,z Tim.tf.9,10. A thing of naught turns a fide the heart which is worldly : the look of a man, the hope of a nod, a change of garments, a morfel of bread, a meals meat, a few pieces of filver, all of thefe are to a worldly hearr, like X'.

the winde to the ftiip which turned the fails round about. Therefore take heed of the world ; moft of our uneven carriages arife from want of faith to exalt God,and from the enthral-fn 7 of our hearts to the world, we are under either the difcou-ragements of the world, and the fear of them make us to ftep awry, or elfe the encouragements of it, and the hope , and love of them makes us to omit duties, or put out our hearts to wickednefs. The fear of man, and the too high account of carnal power, and too much love of our fclves , and the world are fore enemies to uprightnefs of he*rt or life:he who will know no Lord but Chrift , and no fafety like that of God, and no good like that which is heavenly,his fpirit is-found, and his life will be upright.

LI 3, Now

3. Now to all that hath been faid, let me add a few daily meditations, which may be of gtfcat force to keep us in upright Confident walking.

oastokcep us Four confide rations more.

upright. I. One,that Goifearchth my heart , and ft ill lookj upon my

God fcarchech ways. Whether frail1go from thyprefence y faid David, Pfalin beholds C * 1 39* *s4ndall things are naked y and open to him>with whom we wares. ° W - ^ ave t0 ^ ea ^ y ^ ^e Apoftle, Heb. 4. There can be no action hid from an all-feeing eye. Nor can the ground 9 and motives, and ends of our actions be fecret to him who fearcheth the heart and reins, and underftands our thoughts a far off : we may blind die eyes oLmen , but we cannot delude the eye of God. The Lord feeth me in the dark, and my private courfes are as obvious to him, as the mountain to the fun at noon-day; what way I take he well obferves, and which way my heart runs, what it favours, and what it diflikes ; what I do, and what end I have in all my doings, and what principles and rules f way within the chambers of my breafx:Thi > daily meditation may be offeree to look both to the matter of our doings, and to the manner ; and fo incline us to upright walking. I muft one day 2. Another, That I muft one day appear before God y and then appear before all fecrets Jhall hedifclofed. The upright man may be fliad-God, and then <jowed ouc ^ an h eart ' m a c i £ar glafs, through which any one

w W beSftlof- ma y fee ^ e P ulfeanc * mol *°n o£ if• -

^ "" . But this isfure, that however in this life, our actions and

wayes may be wrapt up with many devices and hidden conceits of Hypocrifie. Yet at the day of Judgement every man iball be throughly opened^ anatomized, as it were , and orderly cut up. What his heart did love or hate, what publick or private wickednefs it did aft> and would notforfake, what pretences to cover fecret fmnings, what bawlkings. and de-clinings of known duties , what ingenuous or fordid ends in all, and every performance ; all thefe, and more then thefe muft be fpread open at the day of Judgement, before the eyes of men and Angels.

Of which did we believingly confider, probable it is that we would attend to uprightnefs of heart and life, to prefentafair copy cf owr, felves to the eye'of God,

1.4-

,

3. id little unevennefs mil mar the comfort of a great deal of A little une-ufngktnefs. A vennefswM

There are two forts of unevennefs in walking. mmt the

One,is Habitual and allowed, which marres the juft hopes and ^iXnfa expectations of glory. Forafmuch as that is either grofs pro- S fanenefs, c* cunning Hypocrify, both which are excluding fins.

Another, isAElual y which is a trip, a ftumble, an out-ftrip-ping in the courfe of a pious walking. I confefs it may befall the bed, yet it will imbitter oui foules: All the good courfe which a man bath led, and a&ions which he hath fincerely done, cannot fo much comfort him, as many particular obliquities and unevenneffes may fad and perplex him. As in a slm y iC wrinch of the foot, the prefent pain fhuts out the fenfe of all former ftrength; or as in the ficknefs of the ftomack, the prefent difeafe clofcth up the fenfe, of ail health ; fo the particular inif carriages in a Chriftian courfe they may fold up, or at leaft fufpend the taft of all the fenfible comfort which uprighc-nefs formerly yielded and (hot forth. They may break the bones oft David , Pfalm 51, and melt the foul of Peter y and caft us both to darknefs of trouble and forrow, and the labour of many active endeavours, before we can fee God to be our God again, and be perfwaded that our eftate is really right and found.

4. That God is to befet up above all. It is an hard ( yet it is T f c r G ls anufefull) thing to afcribc unto God the Original of excel- above [u. UP lencies, that he is God, and that Power, Might, and Glory,and obedience, belongs unto him, that he made us, and not we our

felves, and that our beings as they are depending upon his power, fo our wayes, upon nis Rule; and he is Lord of Lords, all are under him , and being the univerfal efficient, he ought alfo to be our univerfal end.

God is fet up above all other. 1. When his Rule and Word fwayes us againft all other. 2. When his Glory is ftngly or fu-preamly aimed at above all other things, and both thefecom-pleat uprightnefs

FINIS.

LI 2 THI

T H RON E

M E°R C Y,

AND THE

TRIBUNAL OF JUSTICE,

ERECTED

In theRemiffiblenefs of All Sin, and in the

Irremiffiblenefs of the S IN againft the

HOLY GHOST.

In two Sermons on Mat. 12. 31,

Preached before an Honourable Auditory.

By Obadiub Sedgwic\ y B, D.

LONDON,

Printed by T. R* for Ad^mrum Byfeild , at the

fign of the three Billet id Corn-hill near Popes-head Allcv 3 \Ah7io 3 i 6 6 o»

THE

THRONE of MERCY,

AND TRIBUNAL of JUSTICE.

63

MA T. 12.31. wherefore I fay unto you 5 all manner of fin and blafphemy fhall be forgiven unto men > hut the blafphemy againfl the Holyghoflfhall not be forgiven unto men.

HE beft of anions are oft-times fubje£l to mifconftrunions; and a bufie malice will either find orfaftcn fpots upon the pure ft innocency. This Chapter is the Map wherein you may read thefe truths, Chrift cannot fpeak or do, but an envious Pharifee will pry, and cenlure , and flander. Nothing is more offen-five to an ill eye, then the ii^ht \ and that which much aiflifls an ill heart, is the beauty of that good which it fees in, or done by ethers. Let Chrifts DUciplfs ftftck, but fvme. ear* of corn, only to

make

make neceflary iatisfacYion to natural hunger, verfe 1. the Pharifee will prcfemly pluck at Chrift himfelf, and murmur him not to be a pattern of obedience, but a pattern of licen-tioufnels, Behold thy Difciples do that which is net law full on the Sabbath day. verfe 2.

If Chrift doth ftep from the field into the Sytfago one t ytrk 9. there alio fhall he have the catching attendance of the Pharifee. Malicious hatred is like rhe fhadow which will purfue the body of pious actions. Here he no fooner finds a,fit object for his mercy, but the Pharifees endeavoured to divert the execution by an enfnaring fcruple, // it lawful to heal on the fabbathdaiej, verfe 10. as though the duties of piety iiifled out ail offices of charity, and that God , who commanded faenficcfad not zKoprefrred mercy. They themfelves would reach forth the courtefie of relief to a dirtrefiedbeaft,^.!!. and therefore ChriitmLht juftlylend his hand of mercifuli Charity toadifeafedperfon, verfe 12.

In the 22. ver. He heals one pojfejfedof a devU : a miracle that be r at amazement amon:(t the people, and fotne kind of credence concerning his Divinicy; but in the Pharifees it vented plain Bhiphemy. This ft How cafts out devils by the prince of devils^ verfe 34. A bitter and hi^h reproach , and fuch as was for the truth, neither probable no: p >JJible; For, Firlfyp ill Satan caft out Satan ? He that feeks the conftant iupport, will he willingly overthrow his own Kingdom? Secondly, Can Satan caft out Satan} he that is caft out, muiibeof lefler power; and he that doth cart out, muft be of greater power: but can Satan be greater and leffer then hirr.felf ? Thefe Arguments could not but convince their judgement'? ,yet they did not extingufh their rrnlice ; they could nor deny thefe to be truths, yet will they pertmacioufly deny their affections to them ; what they coi id not snfwer, they would refill ^ and though they faw fufficient reafon and evidence, vet they are refolved not to b?lieve, but to contemn Chrift ; Wherefore 1 fay unto you, all manner of fin and hi a fhenty fhall be forgiven unto men , but the blafphemv againft the Holy Choi} , &c. Which word* are like the two mountains of CMof s Mount fsbalj and Mount Gorkzim , of b.'eflinj and of curies: here

is

is the fweeteft mercy, and the purcft Juftice, or the Throw of Pita of tbe Mercy, and the Tribunal of J u si ice y or here is fez out two Tex:. glorious Attributes of God, Mercy and Juftice.

I. You have the Throne of Mercy ere&ed in dbefe words, The Throne All manmr of fn and blafphemy frail be forgiven ', wherein you of Mercy, have,

Firft, The miverfality of the ob'efl; not qaoddam , but The unive-ft* quodvts pfecatum, matt mmfifi** evcryfin, or all manner 0 fW° r " th cOb-iin; which yet mult not be taken (imply , but reftrictively ; not * C * all manner of fin in compar if'on of fin to the rule that forbids it,for then the fin againft the Holy Ghoft fhould be remitted ; but all manner oi fin in oppofinon to the fin againfi: the Holy Ghoft, i.e. any fin that is pardonable , all manner of fin ,

Firfi, Whether you refpeft the fiver* : of fin may be

remitted, Noah's d unkennefs, Abrahams lying , Davix's. Adultery, (JlZawjc's Idolatry, feters denial of Chrift were remirfibie.

Second;/, Whether you reipect the many degrees and inter.-tions of (in, either in the multiplied iterations of finful aels , or in theaccellory aggravations of them from the force of ci> cumiiances id rime, place, perfon, object, en: 1 , &€,

And that we may not doubt hereof,a fpecial inlhnce is given s » , . in a iinot ceepeft dye andcefert, viz. BUfrhcmj , this alfo -hi^irTs! may be remitted. The fchools tells us,it is liu :h a fin as either cetraSs from God that which belongs unto him of right,or f:;-tens on God reproachful" an i dugraeefully that which is not convenient to fo pure and iub lime Effence and Maje V.\

And the Scripture tells us, that it wounds or foikju through the navte of God, Lev.24.16.nothing fo dear to us as our name and reputation, and therefore we are fenfible of the leafi indignities which touch there ; God do:h birnfelf profefs how tender and jealous he is of his name ana glory ; it goes very near to the quick ; yet inch is the Miracle of his gracious dif-pofition, that ru hath mercy even for Blafphemy. I was a BUfvhemrr, (faith Paul, 1 Tir/i.i.i^.) bat I obt.-.iir.edmercy . Only know, that Blafphemy here pardonable, is not that which fprings from malice and hatred after conviction , but that of ignorance, as Pauli's , 0: of infirmitie, as Tver's.

M m Secondly,

Theqailiryof Secondly, The quality ef the aft [(kail be forgiven; ] fto ** : fuch word as that for a firmer, his life and joy lies in ic. Some

by theie words anderftand,

1. Certainty of pardon : Thus Thsop hi act , who holds the event fo lure, that there needs no repentance to obtain pardon to: tins not committed againti: rhe Holy Ghoii. This erroneous opinion need the kindness of a large pardon.

2. Dfff ; : vJom : Thus Origen, I.I.dbr qpnvV, C.;. Qui peccat jk flium htwumisvcnui dignus efi, qa:.i v'.detur in igne-ramiam aecidijfe ; there isfome ground o: Apology in this: this opinion is not very unfound, but not genuine^

.j. Facility §f parA** , thus Javfem'im in Concord. Evang-\Rjmittetur , Ko:-i qua? cxn&ts hmsiffilms remittitur , fid quod fu-. t rennttr.ur ; there is nctfo much difficulty ro get theie, as the ether to be pardoned.

- Not Event*** w; wfed pjfikilem , fhall be for-

given, ;.f, they are fuch as are not excluded from hope and offer of pardon, not that they are certainly remitted to all in the event, or that they deferve pardon, or that they are eatily pardoned; they do not contract a peremptory incapacity of Mercy, but that they may, and if repentance follow, fhall certainly be forgiven.

Thirdly", TheindsfnitensfsofthtfuheU ( unto men) not nir ,*_ . rr.an guilty of any manner of tin , except that againft the

fifcjc Holy Ghoft; but fuch is the rich grace of the great Court of

Mercy, that he may take cut his pardon. Chrift doth no: fay, not one tin, but ARfin^ ; not all tin of one kind, but all ■*.&»* Kcroffin; all tin of any kind /tall be forgiven , not to one man. but to any one; unto men, unto any oije of the fons of rr.en : whence we may conclude this comfortable tru.h.

DOCTRINE, i here J a pol-

don :o sny T* H** t ^ :ere ** apoffibility of pardon for any Sinner veha: firmer for any A trer , and for any fin^ hatfo'.ver , to all men tor a.l man-fin, «:ep:thc ne -of tin, except the fin agsuxft the hvly Ghofh. Hence the fiaagiinft rhe inj^irenefs of Divine Mergristn Mican. 19. compared to h*jr Ghoft. t j^ de ^fc ^ thf f, a . Jht 0c '^ n q 0 f rjiic vajt capacity, that

it

it can fwallov up thehi-hef: mountains, as -.veil as cove: me lovrcfl Moie-ril*. And f/c.44.22. i: is compared to the ftrtnrth 0- tk f*»i which can fcattcrthe ca:ke:t cIolcs, as weli'as confume chethinnefl vapours.There is in man a continual fountain of fin,111 God a continual fountain of Mercy, Za: M 13.1, Rill running ;yea, there is in man multitude of fins which ftrcam from that corrupt fountain ; and there is in God M*i-thmdes <r Merc its to heal and i\op chofe various currents; PfAim 51.1. According ts the multitude of tk) tender mer: or.t mine offerers.

In the profecuricn of this Truth,I flha.Il fpeak to three thing;. 1. The Explication of :he terms, 2. The dc nuauflilrifl fl of tne Truth. ;. The Application. rnc eipiicrJ

1. if* ExfhcAtm $j the terms. on cf &•

I, Fertivezef. of Ik Is a grACious a?: $f God in aka: krcurh:t ' :Tj5 ' } y <iick*rglr.g the bel.ry.r.g ak:, rez-tntlng f.nr.tr frc7}"ki*'-:}™ r f J

JtuA*A&of God* Tnc Dska^Jts ho.d trar man could God. of men: and St. y*V?;'r; dukngafa than forfobold an Aflcmon, that in this they are worfe then tbe

.; who maintained this truch , *?£i vtmfmrffvt Jgu , far ti«t ?

OZ-vf?. It is true, Chrhlcommitred to his Apoftles a Mini-Rerh] Abfoiuaior. : in his Name, and vlrtmu .-pc,';, to fail r

andlofefiiines.

But if we freak 0: an Authoritative Rich: and imme-diatc'Power, thus only God forgives. Life and ueath are on-]vin theabfolute pover of the Supream Lord, and becaufe ourfihsare cfire^coinnurcedagiiiiflhLs JuiV.ce, therefore I:

belongs only o: his \[z~c-. tt f::£.ive.

:. It is AgTACimsji&.] No wayceferved by the 1 inner:

Qra:\.i mdekfta libera:*, :" : :u Si.Aujtin. Hence in Serin cure you find cur foigJOTEnefs like a fire am LTuing out cf rich Mercy, Great love, and the riches of Grace :"an: tire Pro-pnet fye:kin^of foraveneis, ufuallyadjoynes, Fcrrhr Mercy fjkj, for thine o^nj'arji intimating that for^ivenefs is a free Act, not purchafed, but given, not merited , but granted. There is I acknowledge, A doublegrAcioufuefs in the difcharge of an offender. M m 2 One

One w it horn any fat isfatlion at alL I am much miftaken if Soclnm and his AtheiiHcal Complices run not this way.

"Another is, When the fatisfatlion of afnrety is accepted for the principal debt.In this refpecl: is our forgivenefs gracious; not that JuIUce is not at all fatisfied, but that the offendor himfelf never fatisfied it; he is difcharged by the price which ablefled Mediator laid down.

Discharging 3. Difchargwgthe[inner of guilt andpHnifrment.~\ There

the fmncr of are two things in fin.

guilt and pu- «c Q ne i s the/<*/», pollution, or defiling qualicy of it, and

niihmcnt. this is the Object of SanB if cation^ which is to it as a medicine . toadifeafe, or as water to fpots, or as health to ficknefs, gradually altering, healing, cleanfing.

" Another is the Guilty which binds over the (inner to pu-niiliment, wrath and damnation ; this is the object of forgivenefs; in it fin is not healed, but pardoned: the difpofiti-on of the (inner is not altered, but his condition. When the King pardons a thief, his theft now fiiall not prejudice him , fo in Gods mercifull forgivenefs,finfull guilt is fo effectually removed, that finally and redundantly it fhall never prejudice the eternal life and falvation of the perfen: much more might be faid of this fubjeft, but I am unwilling to infift on any more then ferves to inli^hnen the point in hand.

^ c ,. , 2. Of this ¥or/ivenefs there is a Ppffibility ; you mufidi-

%2* &. *fe* twixt the . .

i$a pofsibility. "Infallibility of forgivenefs , which is not to every fin

whatfoever, or to any fin whatsoever, without fome condition : A grant of actual pardon iffues not out of the Court of Mercy, unlefs perfons believe and repent. 1\ is true, there is an infinitenefs of Divine mercy considered in k felf: but in the difpenfation and exercife of it, itispleafed to bound and confine it felf to fome finners only , namely to fuch as for-fake their fins.

" Pejfibility of forgivenefs. Though perhaps the (inner never comes aftuallyto partake of mercy, but perhaps refu-feth his pardon, yet is there a poflibility, and that in a twofold refpeS:

One, In refpeci of God, who doth not in his Word (hut the

deer

door of Mercy againft him, nor exclude him; nay, fofaris he from that, as that he offers freely the blood of Chrifi y which was [bed for the Remlffion of fins.

Another, In refp.fi of thefimer-, there is (except he fin the fin againft the HolyGhoft) a Receptivity ; he is not utterly uncapable, he hath not fuch abfolute contradictions to the Tenor of Divine Mercy, but that God may without violation of his Glory, confirm mercy on him ; my meaning is , his condition is not peremptorily fealed up for wrath, bu c there is a fpace and a way for mercy, and foi-ne pleas maybe made for it. p

3. Though the fins of a perfon maybe for their nature ForVYhat 4im -great,for their kind, grofs, vile, abominable, for their circum-itances, high and crying, dyed over with many intensive aggravations, not onlyfurrepftitious, but flagirious enormities as well as infirmities, iterated as well as a6ted : Before Con-verfion, and after Converiion, all thele are capable of pardon.

2. The Demon ft rat ion of the truth. The Extent of Mercy, The tiuth ds-

whereupon arifeth the po'flible pardon of all manner of fin, monftratcd

is moft evident to any confiderable apprehenfion , which can * iot ? lh f ?*" -urn • l cords ot bea-

or will fenoufly weigh. ven in

1. The volnmns and records of heaven, I mean the facred Word revealing and teftifying this.

I« In the commands of the vilefi [inners to repent ; They, in Commands Efa.i. who for the foulenefs of their wickednefs are (Hied filers of Sodom , and people of Gomorrah , verfe 10. and their fins are czllzdfcarla and crimfonfins, verfe i g. yet, verfe 16. are called upon to repent, Wa l hyoti^ make yon cl an> put away the evil of you dowvs from before mine eyes ; C'afeco do evil , learn to do well. So in Jer.^.i, Though their fin was fpiritual Adultery, they hsd forfaken the true t^od, yet a^e they called upon to Return : Now this is a truth, that thou h r heP;eceots of Repentance do not imply in infallibility of the pnuftifeof Repentance, yet chey do imply a poffibility of it, *ndconfe-quently of Mercy. J.

2. In the vafinefs of v.:rdonmg promifes : the promiic of pardoningpro-pardon isequal to Repentance, /j^.55.7. Let the wicked for* mil€ *.

fake--

fake his way, and the unrighteous man his thoughts y and let him return unto the Lord, and he Will have mercy on him , and to our God 9 for he will abundantly pardon. Here he fpeaks to the wicked and to the unrighteous perfon, and indefinitely to any, and every one of themrand aflures them if they do repent,God will have mercy on them.

Object. And whereas they might object, yea, but our fins are many and great.

Sol. He replies, that God will abundantly pardon y hz will multiply pardon, as if he had faid, do but repent, and fear not Mercy, whatever your former fins have been. Soin£*,^. 18.21. If the wicked will turn from all his fins that he hath

committed\and keep all my fiatutes - verfe 22. <lAU his tranf-

grejfions which he hath committed they fhall not be mentioned

The aau.il mt0 him : Mark that phrafe,^// the fins which he hath committed.

grants of p.ir- 2. The atlual grants of mercy and pardon to the greateft fin-

d 00 ' ners ; to inftance only in a few.

Adam was one of the greateft finners that ever Iived,though not in this refpeft that he continued long in theprachfe of fin, yet in a caufal fence, he not only committed a moft hi^h fin himfelf, but was alio thtcaufe and occafion o ? all the horrible fins and difhonours againft God that ever was, or all the fons of men have done , or will commit, yet Cod pardoned him, when he made a Covenant with him in Chrifificn.^.

CManaffeh feems to be a volumn bound up with all kinds of notorious fins, and with every kind of finfull aggravation: view his description in 2 Chron.^. 2.

3. He reared up Altars for Baalim, and madegroves , and worfhipped all the heafi of heaven,and ferved them.

4. Yea, In the houfe of God he built Altars.

M ultipl ied I - % For 'all the hoafi of heaven did he build Altars in the courts of the dohtry. y H f e 0 f God[h mod audacious Idolater whodurft provoke God

ck>la a r d ° US l t0 k* ls y * ! y face,ifi bringing of the Ark and Dagon together, j Unnatuial I- ^' ^ n ^ ^ € caH f e ^his Children to pafs through the fire in the lelatry. valley of the / on of Hinnom.

7. lie offered his own Children in facrifice to the devil. S? 1 *? r /' §. Alfo he 9bferved times , and ufed inchantments, and w itch'

cr afts^and dealt with a familiar ffirity and with Wizards, and

wrought

wrought mxch evil in the fight of ties Lord to provoke t) An d

° J Deliberate an

o. //? w^er Judah and Jeruialcm to err, and to do wtrfe then l rcYO ' cat j on . the He Athens.

io. And the Lord Jpake unto Manaffeh , to />* would not D:ffufive Ida* hearken. atr ^'

One would fcarcely imagine that the heart of man could be I men five Uo-the womb of fuch hideous villanies, or that Mercy would ever Jj ir Y«. refpeft fuch a finner, yet verfe n. He humbled himfelf great- ^j^efobft-Iy before the Lord, verfe 13. And prajed ur.to him, and Cjod n3UCi was intreated of him, and heard his fupp 11 cation.

Who would hive rifen fo high in fin , bu t a Manaffeh ? and what mercy would have fo exceedingly condescended to for-$ve,butthat of God*

Paxil before hisConverfion, his fins were very high, fo high, that as Theophilacty and others well obferve, they had but one ingredient to ftaye them off from being the fin againft the Holy Ghoft, vifr m Jgm**ce< t 1 7"/w.i.i3.heprefentsa brief furvey of his great tranfgreflions.

He was a Blafphemcr, ( i. ) one who did caft contumely and reproach On God and Chrift, whole nature was Divine , and therefore every way venerable, but he icorfed and mccked at Chrift and his Truths.

He was a Perfecxtor too, he did not only deride Ch iff , but endeavoured to exile and banifh him out of the world, to thruft him away from the fociety of finners, who in fo °reat mercy came to fave finncrs. Whereupon St. Apftm judged well, Nemo acrior Paulo inter Perfecutores, nemo ergo pejor inter peccatores ; Paul was the quickeft perfecutor,and therefore the vileft finner.

Nay, and he was injurious ; he did not only exercife his thoughts and heart, his tongue and invectives againft Chrift, but his hand and ftrength ; he did confent to the death of per-fons for Chrift. To have a handinbiood is a crying fin, but how heinous is it to have a hand in the blood of Chrift! to cm* cifie him afrefh in his members, yet faith he, I obtained mercy , A blafphemer, yet I obtained mercy ; A Perfecutor, yet I obtained mercy > Injurious, ycdob;ained mercy : I will give

you

you but one inftance more, out of I Cor.6. 9. Neither former tors, nor Idolaters, nor zAdulterers^ not effeminate, nor Abufers of themj'elves with mankind.

Verfe Io. Nor thieves, nor covetous, nor Drunkards , nor Re vilers, nor Extortioners [had inherit the k^n^Jom of God.

Here are fome finners which have deftroyed a whole world, and others which have ftarted up hell on earth to devour tinners, and all of them fuch as meritorioufly (lmt the ^ate of hap-pinefs, yet mercy hath ftretched out the Scepter to fome per-fonsguilcy of them.

Verfe 11. And fuch were fome of you, but ye are wafhed, but ye are fanctified,but ye are <uftlfied,ln the name of the Lord jefus and by the Spirit of our God, 1 he -E Hernial 3. The effential and natural difpoftlon of God. and natural « Msrcy is not a quality extrinfecally impofed or acquired, difpofuion of b uc intrwfecal and moft natural , and therefore cxercifeable with freeit facility, and readieft constancy. The eye is net weary with feeing, nor God with pardonin^,becaufe that is natural to the eye, and this is to God: This you know, the power of any thing is anfwerable to the nature. The nature of God is infinite, and fo is his power : Omnlpotente Medico nullus infantilis occurrlt languor, faith Ifdr-re 'Telufiota. And St. jiufiin,Grave eft quod habco ed ad Omnlpnentemfugio. In Pfal. 51. Therefore is it that his Mercies are (tiled, Riches of mer-clesy and multitudes of mercies, and great mercies, and compared to the depths of the fea„ Mic.7. and to xdxzflrength of thefunjfa.qq.and to the vaftnefs of the heavens in companion of the earth, If a 55.

c< AsMerclfulnejs is natural in him, fo is it gracious ; The Lord mere ifull and gracious, Exod.34. If mercy were to be bought, there were no hope for any (inner, but being free,now there is a poflibility for any, A (inner may plead for mercy even out of thegoodnefsof mercy.

" As It is dlfp nfeigracionjly without defert on our part: fo

likewife delightfully without repining on Gotispart. He de-

Ughteth in Mercy, faith the Prophet, Mic.7. 1 g. It is a work

that God would do. Two things God delights in,Our Conver-

iion, and our Remiffion.

4.7^

4. The verm: and (uffciency of the blood of Chrift which was fhedforthc remiflion of fins, UMat.26.2S. that was J** rerr * e ■** one end to procure our pardon: but for what fins, that is n °t [jjjf ^[^1 of exprefied, becaufe no fin is excluded: you cannot fay thatQ,iifc Chrift dyed only for fmall fins, or only for great fins; nay,the

offer of Chrift to all finners doth confirm it; How can this offer be indefinite ? How can it be faid, ffhofoever believes fk all befavedy unlefs ycu g r ant a poflibility of mercy.

5. The effects of mercy m the Creature^ which point to an

' infinite fulnefs in the Creator. The vertuein the caufe ever The ctfeAs af exceeds that in the effect j and according to the generality in £?«*y in chc the caufe, is the intention of the vertue in that caufe. If i^itw difcern any light in the beams, I apprehend much more in the Sun: It I feel any moifture in fmaller drops, I know there is much more in the la-ge ocean. All the mercy in the Creature is de ivative , and as fo many beams and drops lead us to the infinite fulnefs of mercy in God, the univerfal and prime fountain of all companion. God himfelf rcafons from the companion of a mother to her own ; and Chrift tells us, // we forgive thofe thai trejpafs againfi us y out heavenly Father will alfoforgive us ov.r treffajfes. Surely if we muft forgive feventy times, God doth much more multiply forgivenefles.

6. It is an one to the 'Lord to for give great fms as w11 as fmalL Jj isa ^ on * ci Luke 7.41. There was a Creditor which had two Debtors, the ^/^f u vc one ought him 500. pencey and the other $o.pence y and when they Js r^i ^ had nothing to pay, he frankjy forgave them bath* There was a difference of the e'ebt 50. and 500. one of them many hundred times exceeding the other; the debts were different, but the forgivenefs was equal, and the manner of forgivenefs,the eafinefs was alike, both of them was frankly, (*') freely, readily forgiven.

Now I proceed to the application of all this. Is there a j n f 0 Urc • pofTibility for the pardon of any fin. n rmatI0n *

I. yin impenitent (inner is utterly inexcufabley who will con- An impenitent tinue in fin where fo much grace doth abound.I do confefs,that flnncr is utter-many turn the grace of God into wantonnefs,- and becaufe of Iy inejcafable the richnefs 6c readinefs of divine mercy,therefo:e prefume to adddrunkennefstothirft, giving the reins to all licentioufncfs

N n and

and obduration of Spirit, and why ? becaufe God is mercifull. But hear what the Apoftle faith : Rom.z. Know eft thou ^j 0 man, that the mercies of Godfhould le&l thee to Repentance ; but thou through the hardnefs and impenitenty of thy hearf^trepifUrefl unto thyJelf wrath again]} the day of wrath. I-pray you to remember ,

i. That the end of mercy , is not confirmation in fin, but a Reformation of fin. There is n ercy with thee, therefore fkalt thou be feared^ faid David.

2. That M.rcy is the fweeteft cord to draw us off from //». When God might juftly doom a finner, yet he gracioufly pre-fents his mercy to pardon him. Loe, yet there is mercy; I befeech thee by the mercies of God, to leave thy fins; this is a melting argument.

3 .That Mercy is the ftrongeft argument to draw men off from Sin. The torments of hell cannot work fo much as the mercies of heaven. Nothing in the world will.prevail upon a (inner,if mercy doth not.

4. If mercy doth not prevail, a mans Damnationbzfalh him

without all Afology. Ah, what a fad appearing will it be for

us,when we muft die, and ftand before God, and the Lord /hall

in that day object to us before men and Angels.This is the per-

fon unto whom I freely offered the pardon of all the fins that

ever he committed; and offered him in the word of God,

that if he would leave his fins, I would forgive them, but he

preferred his fins before my mercy ; For lying vanities he for-

fook^his mercies. And thy own confeience {hall thenteliifie

that thus it was, I had mercy offered again and again, ahdyet

I would continue in my fins. Judge what blacknefs of cfifrk-

nefs, and degrees of eternal confufion thou {hall contract,

when fo great a door of mercy is opened, but for a luft fake ,

thou wilt not enter in, rhou^ ik not accept of it.

M r . 2. Thenno finner hath caufefefficient to deffair. I know full

Mufcfufficicnt well that before God makes us fenfible of fin, we are apt to

todefpair. prefume, but being once made lenfibie, we are very apt to de-

fpair. It is the great art of the devil, either to make us die in

a fencelefs calm, orelfetoperi/hinan unquiet ftorm ; either

to make us undervalew our fins, and fo to flay us with fecurity ,

or

or elfe to undervalew mercy, and fo to-fink us with defpair : Oh, faith the awakened conscience, my fins are To many, and fo great, 1 have continued long in them, gone on in them after knowledge, after the invitations of mercy, after the firokes of afflictions, after many a fecret check , and bitter words from myconfeknee ; now there remains no hope, no, no ; others whole fins are fewer in number, li b htet in weight, not edged and raited by fuch circumftances; they may hope, but I can have no confidence; mercy will never look upon fuch a one as I am ; Nay, but readeft thou not the Text, and they are the words of a Saviour, That all manner of fin may find farg 'veyefs : though there be caufe enough to defpair of thy o,vn ltren 0 th, yet there is no caufe to defpair of Gods mercy.

Two things only remember here.

It Defpair is no remedy to any ftnner. It may bind on his fins the fafter, but never heals the foul, nor ealeth the confcLnc, notpleafethGod.

2. Whatfoever thy fins have been, if at length thou canft find an heart to repent, God can find mercy to pardon. I affirm it, no finner ever perilled becauie God wanted skill to help, but be-caufe he wanted a heart to make ufe of his help. ^ To ^ m ^ t

3 .But the main ufe I would make of this point,is To perfwade mcn \£ make men to make out for this pardon: you fee here the extent of ou c for pat don.' Mercy, the polfibility of pardon, why do you look one upon another} ( faid Jacob to his fons ) Behold, I have heard-there is corn in Egypt, get you down thither, that we may live^and not die\ Why'fland you amazed and backward, you that arefo.fuilof Spiritual wants; why co^e you not to mercy that you may live and not die? here is alio re-houfe of mercy, Befold, faid the fervants of Benhadab, We have heard that the King of Ifrael is a mercifnll King,let us go to him, per adventure he wlllfave thy life, i King 20.31. We hear that the King of heaven is mer-cifull, and yet weaddrefs notour felves unto him ; we hear that there is Balm in Gllead, yet we fue not to be healed ; we hear that the Arms of ChriiUre yet open, and we run not to be embraced ; Ah! our folly and madnefs, that bein j fo greatly difeafed, we fly our Phyfick,that being fo in deep rebellions, we lay not down our weapons, and fubmit not upon 1 he

Nn 2 tender

ichder of the frecft pardon. As J live, faith the Lord, J delight not in the death of a [inner ; Why will you diz, O houfe of Ijraelf Why do we by lying vanities forfake our Mercies?, how my foul bleeds at the wretched hardnefs of our hearts. God is mercifull, and we are finfull; yea, we are the more bold in fin, becauieGodis the more abundant in mercy, Continue infw,becaufe Grace doth abound, Rom 6.1. Thus do wc abufe the grace God to wantonnefs, and bane our fouls by the fweet Remedy of fin. There is mercy with thee, that tho^ may -i ft be feared, faid David : and he who confejfeth andforfak^-eth his fins, fhtll have mercy, faith Solomon : andkncwcft thou not that the mercies of God frontd lead thee to T^pentance, faith Paul: confider,

1. The pre fence of Mtrcy fave* not, but the acceptance : the offer of a pardon delivers not the Malefactor, but the receiving of it : only the embracing makes us-happy : mercy proves not mercy, but by acceptance ; the contempt of it ftrangly alters it into Juftice.

3. The defpifmg of mercy leaves without a/lexcufe; what haft thou to urge againft God, who could not urge and fatten his mercy on thy foul ? yes, thou wouidit have a licence butnota/?*r^0tf. I know thou warmed thy foul with the found of mercy, not to abate, but to encourage thy finfull appetite 2 Why doft thou not break thy arm, becaufe there, is a skilfull Chirur^ion, or fall into the ftrongeft diieafes, becaufe there is a skilfull Phyfitian ?

3. Continuance in Jin, and efficacy of Mercy are incwfiftevit v thou through thy impenitent heart, in fteai of mercy, trcafureft up unto thy fe J f wrath againft the day of wrath^Kom .2. ^. Get yo«r fins Now that which I would perfwade you roo, i> to be wife for to be i^rgiven. your fouls, and to get ymr fins to be forgiven and pardoned, Jf a company of fick men did hear of an abte Phyfitian that could and would heal them, who would not be carried to htm ? or what Milefa&or is there fo out-ragioufly mad but rhat would make out to the King, if he wereaffured that the King would pardon him.

Two things only I will propound, Motives and ^'eans. Motive* J - Tne Motives toiiir us up to gee our fins forgiven* are.

thefts 1. W--

1. We are in fucba cafe that we need far dins yea, that par-We need pa don fhould be multiplied unto us. Indeed were we not finners> don *

then we fhould need no for^iveneis, or could we of our felves ~m'ake or exa& fatiifa6tion 10 divine Juftice, then might we ftand off from mercy : but alas! we are Tinners by nature and by lite ; ad our dayes are days of fin ; the hairs are not more on our heads, then the number of our (ins are on our confei-ences: they are fo many that who can tell how often he offen-deth ; therefore vve need mercy to forgive: yea, and we are without ftrength : we can find ftrength to fin, but who cm dif-cbarge for thoie (ins: the price and ranfom could never yet be found in any finners hand. . An UBprcptreA

2. Hfiiv vpofnll is the unpardoned condition : men go on in condition is fin, and make a work of it, but fpeak flkhtly of it, but the wofoll. truth is,

1. Sin makes Godourenemy , therefore ic is called enmity in Sin makes God Spbe.7,. and a provocation, became ic (Ursup the wrath o£ ourc ncmy v Goc a / infl us, which wrath ii it fhould feize on thy foul, Ah, mifcrable man then, thou canft neither furfur ic, nor decline it. jefusCliri.'Hbndinginou: Read, Ml fome or'it, and it made him fweatdrops of blood,and to cry out, CMj God r my God, whyhaftthmforfaken me} How then (balla poor weak guilty {inner [{and under the fiercenefs of his indignation > l.Sln nnpar o/ied m -kjs confe. ence our ewmy .As long as the Lord c<^r<-\e n . hath a quarrel wirhus tor fin, conlcience may not ipeak any 0 uc enem /o peace unco us. Now the Lord be merciful! unto us , if the Lord (hould awaken thy conf< ience, and fet thy fins in order, who knows what would become of thee ? Knoweft thou the power of confeience when it is opened to behold a God angry, and fin unpardoned. Read the vigor of it in Caw^ and the terror of it in Judas, how it crached their fpints, and brought the one :o the utmoft defperation, and the other to the grave and hell in c& re of all former advantages.

3. y€nd who can tell bow [em he may die. Go and liften Who can t<U fojnctirnes at a dying bed , the perfon quakes, and the bed how foon he trefr.bles, andth- heart fi hs ! what is it that the man fpeaks may die. fo to bi^.tV ? Ah, Lord, faith he, I would not die ! and then.tearstiivkiedonn his cheeks, and his heart is ready to

fly

,flie in pieces. But why wouldft thou not die; Ono, my fins are many, I now fee them, and feel the bitter wrath of God for them ; Oh ! my (ins they are not pardonable, and who can dwell with cverlafting burnings, or ftand before the holy andjult Cod. Ic is unfpeaka- 3. what un^peakjtble comfort is it to have o-ay fins forgiven. ble comfort to Son hid Ckrifi, Mat.9.4. Be of gooi comfort , thy fins are for-doned™ PW " & fven tl:ee ' When the Israelites got through the red fea, and looked back, and faw their enemies all drowned, what reviving was this; if the drowning of corporal enemies be fuch a caufe of joy, who could but kill our bodies; what caufe of exultation for the drowning of fpiritual enernies,of fins in the depths of mercy ,which elfe would have detlroyed ourfouls.How (hall I exprefs the comfort of it ? David faith all in one word , The man is biffed whje iniquities are. forgiven. Now blef-fednefs is the center of all joy and comfort. Tell me brethren what think you ?

1. Of freedom from hell y that you (hall never fee the place of the damned ^ Is that a matter of comfort f why f If fin be pardoned, heil is difcharged. There is no condemnation , if Remiffion.

2. Of Gods loving kjndnefs. David faid, it was life, nay, better then life: Oh, what is this ? God is reconciled unto me in Chrifi: he looks on me not as a Judge, but as a fathet with ardent affections and companions; why ? if fin be pardoned, God is reconciled, enmity (lain, all differences twixt you and God are taken off.

3. Of the blood of Qapffi* Is it worth the having, or of i'ntereft in Chrift, it is worth the enjoying; why? if^pardon-ed, then doubtlefs united to Chnft ; and how many and great are the benefits that refult and follow upon union.

v 4 Of Pace of confcince. it is a mercy that Confcience

can and may fpeak peace, chear us up, allure us, (land for us againlf men and devils: Why ? when lin is pardoned, confcience may not accufe ; it hath nothing to do, but dirjsft us in good ways, and to comfo-c us with the teftimonies of our pardon and Reconciliation with God. 5. Of all onward mercies: Oh ! what a life doth a pardons' ed

ed (inner live. If he looks up to heaven, all is peace; i£hz looks down to earth, all is comfo:t: he hath lands, and fins pardoned too, wife, chiidren,honours, friends ; yea, and his fins are pardoned too.

6. Lafily, What think yon of confidence in death. When you are leaving the earth,then to be aifured, your next journey is to heaven. After grace to find glory : would you ever be willing to die; be confident in death, live in death,'live after death , O then get your fins, whatfoevet they are to be pardoned.

II. The Means : if you ask what may we do to get our fins ^ hc mewlJ * forgiven, I fhall anfwer briefly.

1. Find oat your ft w, and know them : and that is done by the ftudy of the Law which gives us the knowledge of fin.

2. Beg of God for a contrite heart, fo as to be fenfible of fin, and weary of it, and broken for it. The weeping woman

was forgiv^tvL>^ 7.44,47.

3. And alio for a penitential/*virf. Repent, faith Peter* that your fins may be blotted out, A6t. 3 19. See If a. <; 5.7.

4. And for a Believing heart in the Lord Jefus. In whofe blood, and for whofe fake we obtain Remiiiion of our fins,. 2C°r*$* 2 °' tyodwas in Chrifi reconciling the world , —•—* not imputing our fins.

5. And for a forgiving heart; te^Mat. 6.14,15..

<5. Make it a J aily and vehement petition for Repentance zxA forgivenefr, as did David, Pfalm 51. and fueall out in the name of ChrifK

Ob)elt. But thefe things are hard and laborious.

Sol. But they are for mercy. O Mercy, I perifh without thee, and therefore I will not live without thee,fleep without xhee, die withou thee. I will pray for mercy, I will go to Chrift for mere/ ; and fhall it feem fo grievous to me , to leave a fin which will damn me, to get mercy which -will fave me.

r Z I. The Tribunal of Jufiice erefted in thefe words, But the Blafphemy tgainft the hoi) Ghoft (hall not be forgiven* Thefe words are the faddeft expreffions of purcft Juftice

thac

that ever were uttered. Oh, what is the height, what the depth of this, for a firmer to rife to fucha peculiar degree and form of finning, as for eve: to diftinguifti himfelf from all hope of mercy, never, never, never to he pardoned.

riru u, r ^ n z ^ ls c h ere arc VN0 things to be inquired into, Wh ic this Gq j t what this BlafpheiTi y againft t he holy Choft is.

2. Theirremiffiblenefsof this Blafphemy.

Touching the firil of thefe, there are feveral opinions, and

no marvel; for to find the right nature of this fin > is a work

not of the leaft difficulty ; In Scriptnris fancbis null* major

qHeft'tO) nulla difficilior invenitur , faith Anflin.

Quid eft, quod i . The Novations thought every fin after Baptifm^ efpecially

Norato foe- denial o£ Chrirt in time of perfection , to be the fin

Untj^aaitcn. 3 § ainft the ^ Ghoft - l den ? n0C > buC each {m that a Cbt[ ' tiam^diccmi^ ftian commits, may in fome fence be called aiin, but finely

nuHamcosvr it is not the fin againft the holy Ghoih This error is abun-

niam obtinere, dandy refuted by Cyprian , Hiero ?, Anftin^ &c. and is repug-

<5uipofl la- nanc t0 a n religious reafon; becaufe,

can C U A han" Firft » T ^ us tiicre fll0ulci be no 0 PP 01 ~ ltion tw ' lxt ^ manner Tom.Y.in boc °^ iin > an< ^ r ' le ^ n H*^ tne r °ty ^bofi: in the Text. fubjed.'p.77*. Secondly, Thus no man fiiould ever be faved, or have fin pardoned. And for the Denial of Chrift in time of perfecu-♦tion, though indeed it be a very great fin, yet becaufe it may arifenotoutof the ftrengthoi hatred againft Chrift, but out of the flrength of fear, and from humane weaknefs, it is without doubt an aft, though finfull, yet pardonable, yet it hath been pardoned, as we read in Peter.

2. Origen thinks, that the Defection from participation of the L, 1. *&'*?• h^ cho%\s this Blafphemy ,and fo he place th the nature of it 3C*r*CJ.p,77 n Apoftacy, Qni dignus habitus eft ffiritus fancti farticipa-tiene y & retro converfus fMerit, hie reipfa cr opcrc blafpkemaffe dicitur in Spirit urn far.&Hin. This is in part true ; for Apofta-cy is a neceffary concomitant of this Blafphemy: but yet it exprefleth not the full, and compleat, and certain nature of this fin, becaufe,

Firft, Every defection from the truth, or defection alone, is not fo. One may be an Apellate, and yet not fin the fin againft rheHolyGhoft; he may rictdereafide 7 and yet not infidem

irrH're

irruere^ and therefore Sr. Hlerom upon this very agreement to Marcella , faith well, zAliud eft Chriftlanum fe negare , £0111.4. al'md Ckrlftttm Dlabolum dlcere : and to that purpofe likewife - *-St. Cyprian ^ Epift. 53.

Secondly much more is required to the conftltutlon of this fin th:n a defection ; yet we deny not,but that an univerfal apo-fiacy is neceflary hereunto.

Thirdly, Auftln delivers his opinion by divers phrafes in divers places, but moft fairly in Epift.50, which \s ad Bonifactum comltem , It is Dnrltla cordis nfqne adfinem hu)n>s vit&^ qua homo recafat acclfere rcmljjiowm feecatornm; where you may apprehend, according to his Jud^ement,three ads in this fin ; Firft, Hardnefs of heart. Secondly, Perfeverance in this hardnefs. Thirdly, Refund of remijjionpiriich is through malicious obftinacy. This opinion, though ic be true in part, yet k is not eompicat and punctual, becaufe , Firft, All this may be without blafphemy. Secondly, All this cannot be till the laft gafp , and yetfo may the fin againft the holy Ghoft be,

Fourthly , The Schoolmen generally run one after another, and place the nature of ic in obftinacy or malice: fo that to fin againft the Holy Ghoft,is with them to fin out of a refoived or determined malice : this you may fee more fuIJy delivered by hmlnas and Alexander Ales ; which finning of malice, is not barely a vitious and habitual inclination, but further it hath the accefs of contemptuous rejecting of thofe .things, which might remove this malicious finning. Hence it is, that they break this general into many particulars, as Firft, Ot Defveratlovy whereby the malicious offendor cafts away the ancrior of hope, wilfully perilling in the gulf of fin. Secondly, Of Prefumvtlon , whereby he wilfully reje&s all fear of God. Thirdly , Of Impmitency. Fourthly , Of Obftinacy. Fifthly, Of ImjHgninv known truth. Sixthly, And envying and maligning of Grace in our brethren.

But to omit diverfity of opinions in this argument, I /hall as fully as I can touch the nature of this blafphemy againft the holy Ghoft in this brief defcription.

. It is an extraordinary fin wherein the apofta'i-ing Blafphe-

O o met

TMj fin dc- mer defpitefully reje&s, and malicioufly perfecutes the Gof-ftribed. y t \ anc j Truth of Chrift after a manifeft conviction by the

holy Ch oft, let us take this defcription affunder, and confider thcie parts, Anextraordi- fftfa It is an ext raordinary f^ both for fubjea, and for 'denary fan. g ree p or g^^ becaufe it is a fin (in companion with other fins) nothing fo frequent, it b not fo common in pradliie. And alfo for Degree, it is a fin made of the very cream and fpirits, as it were of the vileft and moft condemning forms of tranlkretfing ; but to let that go as being only general. The fubjea of Secondly , Thefubject of this ftn } An Apoftatizing Blafphe •« ir. ' mer.

An appoftate. i. An ^foftate^ and therefore in Heb.6.6. where this fin is defcribed, theperfons guilty of it are faid to fall a* aj : not only to fall (for fo may the faithfulleft fervantof truth do, he may fall in the way) but to fall away, to turn the heart,and Greg.de. Val. to turn the back upon truth, to renounce our colours, it Tom.7.difp.i. i s an uniuerfal Apoftacy. The School-men well obferve two ^ 12 ' things in a Apollacy ! One is %ecefsio a fi,e: the other is,

Acctfsioai \cttam, and I think there was never any branded with the fin againft the Holy Ghoft, but proved guilty of both J as Julian forfook the truth, and turned Pagan: Hence that conclufionarifethamongft them, Omnis jipoftata eft Here-ticus. AJlrffhemer. , * ^ Blefphmer^ What a Blafphemer is, you may col-lecl: from the description already given of Biafphemy> he is one who is contumelious or opprobrious to i od and ChrLt, either in Nature, Name or Do^rine; fuch as the Pharifees here, who fattened on Chrift the moft repro.ichfull obloquies, of a Sar,iar'uan^ Devil-, compaxion and friend to Publicans ; or as "julian filling Chrift in deriiion, the CfaliAauznd the Carpenters r on. To underftand this more clea Jy, know that Blafr pbemy is fometime taken , . -

Blafphemy Firft, CM'oftgenerally , and fo it may be terminated in man

how taken. as the Object. Tit. 3.2. Bl fphemr no <nan^wKv& fchnaMpiiv, Thus he is a Blafphemer,who a-fures any difgracefull terme , which miyblemifh the credit of a man. Secondly, Lefts generally &n& i o it is appliabie to any word

uttered

uttered in the reproach of God , or Chrift, or the Gofpel o£ Chrift, whether deliberately or unadvifedly: in which refpe& it may be verified in fome cafes of the beft Saints, who affix that unto God in their hall: of fpiritual trouble > which un-befe&tns his purity and tFuth.

Thirdly, Strictly, and fo it is a malicious reproachfull word againft the known Doctrine of Chrift : io that the Blafphe-mer, who is the true fubjeft of this fin, is not hethatfpeaks evil of other men, nor he, who through inconfideration, or violence, or vehement diftemper of palTio^or anyextrinfe-cal preflure >lets fall fome unbefitting fpeeches of God , 02 Chrift, or his Gofpel, but he that doth this out of a re* folvednefs and wrifulnefs.

A man may blafpheme two vvayes, either Enunciative y as A man may to affirm that Chrift is a Devi], orGodisunjuft, or the Scri- blafphemetvr« ptures are a lye ; or Imperative or Optative^ wifhing any un- * a ye^ glorious thin^ on God>or Chrift and his Truths; both of which may be in attu fig"*™, when the perfon doth exprefs out in words all this: or in atta extrcito y when all this is in concepts mentis & prop&fito. Though perhaps he doth fpeakwhatis ttue, and honourable of God and Chrift, yet it is modo irrifc-rio & contemptivoy ( as Qaytsn obferves ) after a dilgracing and defpicable manner. Now then the fubje£t of the fin a-gainftthe holy Ghoftisfuch a Blafphemy, who doth moft unworthily think of Chrift, and this is verbum mentis, inward Blafphemy in concepts, and who doth bafely deride and fdoffe at him and his Trurhs Rearing at his holinefsj and the excellency, and purity of hiswayes, and this is verbum vocis outward Blafphemy. The which is net occafioned bycoacVion of Tyranny, as fome through torment may fpeak with their lips that which their heart abhors;nor by thephrenfy ofthe difeafe,when a perfon not menus compos, talks idly he knows not what, but it is a let Blafphemy and deliberate ; formal Blafphemie arifing from.adire& intention to eclipfe , anddefpife, anddiminifh anddifgrace the glory of Chrift inhimfelf, truthsjwayes, fes-vants: and it may be that even in this fenfe thofe that thus fin, are faid to put Chrift to an open frame, Heb.<5.<5. Tbe ObjeA of

3. The objeil of this, the Gofpel of Chrifl. The common ^ Gofpel.

Oo 2 Ofytt

Object of Blafphcmy is God confidered in Eflcnce and Revelation, and man : The Obje& of Blafphcmy lefs generally taken, goes not lower then God and his Truths ; but the [pedal Objtiioi Blafphcmy againft the Holy Ghoft, is the laving fart of the Word) It is tht G off el of Chrifl : He 6, i o. 29. The Son of God, and the blood of the Covenant, are the Objeds of this impiety. O how this raifes this reproach-full fin : It is a high fin to reproach any Attribute of Cod, to reproach any part of the Truth of Cod ; but to fatten dif-gracecn the mercy of God, topcure contempt on the Gof-■ pel of God, there where his companions yearn to finners, there where his freeft grace calls upon fmners, there where the Sun of Righteoufnefs and falvarionfhinesrofinnsrs, this is the higheft Injury •, yet on this moft amiable countenance and tendered affe&ions of Heaven, doth this blafphemer cart his moft impure, and fouleft indignities, which appears In the A£te incident to this Subject. rheAdsoflc. Thirdly The ^, they are two

I. A maltcioas rejecting of the Go]pel i both in the Truth A malicious zn & ' m tne Q go dnefs of it. The Gofpel may be not hearkened to rejeaingofthe ^greitis reprefented, and yet the perfon not guilty of this - of ' fin; It may be refufed, though it be hearkened to, and yec

we guiltlefs of the fame : All Refufal, all Difobedience unto it, doth not neceffarily infer this fin, but there muft be a A . m alicious Rejecting which notes two things.

and°frce M Fi' r ft ^ com P ieat * n &free diffofition of the Willi he fins hv<riof 9

position of \hc^ o;7 p' r 'igxorantidm,xon per violent 1 am^fed motn fpontaneo , for Will. there be fome actions which arife parrly from the will, and

partly from externally impulfive Caufes. Secondly, Which arife immediately and totally from the Will: fuch is this rejection , it is not caufed through the darknefs or miftake of the undemanding, nor through the powerfull imprefsion of perfection, nor through any violent diftemper or ludden motion of the affections, nor through the importunity of temptation, nor through any phreneticaldifeafe, but through the natural and internal inclination of perverfenefs in the Will, when the perfon is fee in the faireft of Circumftan-ces and conditions, not blinded, not agitated, but voluntarily

and

and wilfully rejefts the Gofpel of Chrift.

11. Access of deep eft malice, and conftant hatred, in the Acccfs of Will; Therefore Alexander nAles faith well, that the. A/of/wdcepeft malice.' ka;Ui peccatihabet sriginem acertamalitia, i.e. ex ma/ignitate m ' 2 ^ l ft i anlmicum confcientia peccati, 07" ex quadam mentispervn'fitate, when zh^ perfon doth it of fet purpofe, and with a fectet complacence,he isgladded-that he can defpite and injureChrift and his Gofpel. Thisdefpitefull rejecting isexprefled in Hel. 10.29. By, Firft, Treading under foot the Son of God , the moft bafe efteem of Chrift, refpe&ing him no more then the impureft dirt in the ftreets, or the moft vile thing, as Ambrofe expounds it. It were fault fufficient not to accept of Chrift, it is a deeper treafon to fcorn and reject Chrift and Mercy ;. but how infinitely vile is it to d:> this with a difdain, and with a defpitefull humour, with a purpofe to vex and difhonour Chrift and the Gofpel. Secondly, Counting the blood of the Covenant an unholy thing : The blood of Chrift is the blood of the new Covenant; it is it wherein Promifes oflife are made, it is it whereby reconciliation with God is effectually made, it is it by which we obtain falvation , and this blood it is called ^Precious in Scripture: but he that fins againft the Holy Ghoft, vilipends this blood, he doth no more ac--compt of it, then the blood of a moft common thief and unhallowed perfon.

2 Xy, A defpite full persecuting of the Gofpel] as it is evident here . , «. .. - . in the Pharifees, who hatedthe light, and bitterly perfecuted ^X* 9f the light: and thus was it with Ju Han, Luc i anus, Porphirws,md the Gofpel? other odious Apoftates, who were fo hellifhly incenfed againft the Gofpel of Chrift, that if it had been pofftble, they would have plucked this Sun out of the Firmament, they would have rooted out the very Name and naming of Chrift; the reafons whereof I conceive may be th^fe.

Firft, Jheftrmgpdjfejfidn of their hearts by Satan,who communicates unto them this eternal malevolence and hatred of Chrift.

Secondly, The inward pcrfwafion in their own conferences'■, that they frail never have pirt in Chrift, whereupon in the

fury

fury of defpair. For themfelves they are malicioufly bent

againft the £oiTible benefit that any other may draw from

Chrift.

The formal Tn - Formal Aggravation of thefe Acts , after mani-

aggravation of fcft convifiion by the holy Ghoft. A man may reject the

thefe atfs. Gofpel , a rhtfa may perfecute the Gofpel , and do

it v\nh his very foul and heart as Fom{ % who breathed out

perfections , and deftroyed them that called upon the

narr.e of Jefus, and compelled many to blafpheme, and

waxed m?.d .igainft the Saints, yet not fin againft the

Hcly Chott ; for all this may be through ignorance, the

Undeiftanding not knowing, the ConfcLnce being not yet

convinced, nay , it being perfwaded of the contrary as fit

DcdngthW- and lawfuilj ABs 26.9. The thing therefore that former-

bV the" tit] 0 " ty contauis tn . e n^ tur ^ of this fin , is the doing of ail this

Ghoft! ° y atrer anc * a g aU1 ^ Cdnvittion by the Holy Ghoft, Hence

doth this fin'borrcw its denomination againft the Holy Ghoft.

Now here I fhali briefly open ,

Fit ft, How the Holy Ghoft is taken. . Secondly, What the Convidionby the Holy Ghoft is, HowthcHoW h The Ho jy Ghoft is fometime taken; Fi:ft, Ejfentially , Ghoft is taken. f° r l ^ z one infinite, indivifible, independent Deity. Secondly, Tcrfovxilyy as the third perfon in Trinity proceed-ingfrom the Father and the Son. Thirdly, Virtually , In Loccit. refpe&of Energy or operation , and this Origan calls, Fro-

frietatem gratuz, & Aquinas bonum fpirito appropriatum : for .though external operations be common to the Trinity , yet the immediate manner of working is more common to one perfon then another, as the work of Creation to the Father , 'Redemption to the Son, Illumination and Sanftifieation to the Holy Ghoft. Thus is the holy Ghoft here confide red in his proper operation, viz,. Convib.irn. What this Secondly, The operation or conviction of this perfon by

convidlon is. the Holy Ghoft, confiftsin thefe particulars. Objeaive. Firft, The clear Revelation of Je[us Chrittin the Gofpel ,

Patifaaio. both in refpe& of Truth and Goodnefs ; of Truth , that he isthetrue and only Son of God, f ©f Goodnefs, that he is the

Re-

Redeemer of the world, and affined Saviour to Believer?.

Secondly, There is by the Holy Ghoft wrought in them fin slpprehenfon of all this by a fupernatural illumination y as in Heb.6.q. They were once inhghtned , not naturali lu-mln?, for by that of onfeience every one is inlightned , bnt h vine ftpematurali , by that of the Spirit.

Thirdly, Not a Jl:ighter apprehrnfton, bnt a more deter-nimate Conviction ; fo that they cannot .deny the truth; the light whereof fhines with fuch clear beams upon rhe undemanding. The teftimony of the confeience determinate^ atfents with the teftimony of th^ Spirit, that this Revealed Gofpel,is indeed the Gofpel of Chrift and of falvation. Toa know who 1 am , and whence I come , faith Chrift to t'-e Thartfces ; yea, themfeives profefled fo much , becaufe ye fay we fee , therefore your fins remain , John 9.

Fourthly, Nay, yet undeniable Convitli on is not al 7,there is alfo fome kind of approbation of thofe truths , which the Apoftle calls A tafting of the heavenly gift, anl a tafling of the good word of God, and of the powers of the world to come. A man may have a little tafte of Honey , fo that he can fay , I know it is fweet; and of wine, that he can fay, it is comfortable : In like manner, th:y who fin this fin a^ainft the Holy Ghoft may (q^I his operation, not only in an obje&ive revelation, not only in a Mre&ive apprehenfion , not only in an undeniable comidtion, but alio in fome degree of approbation. There may dro^ iome effects from the truth imprinted upon the affections that the Confeience may be per-fwaded, 2nd give teftimonie affurediy that thefe are the very truths 0: Chrift. All which is very evident in fome of the Pharifees , who had Chrift revealed to them , who did know, and were convinced in their own hearts who Chrift was, and what his Doctrine was, yet did they with inward malice break out againft him, and his Doctrine, and in words poured the bafeft contumelies and blafphe-

mies

mies upon him ; and in their pertinacious workings did conftantly perfecute him, even to the moft reproachful! dearh of the Crofs> and all this againft the cleared Convictions of the Holy Gholt in their own Conferences.

The irremifli« Thus for tn - nature of the Sin. Confider the Irremijfi-

blcncfsof this blenefs of it.

fin.

h fhall net be forgiven unto m;n.

Ob- B The ^■ rrl(tns '> E********'$ ^Macedonians , ana other

Vide*Au2-Ep- Heretickj f»d, the Holy Gkoft was a Creature, and the fo.adBoniflr & hot wins denied to _ him a real fubftance, i e. a Perfo* ciura. t?a!i:y , as Erafmus interprets it ; yet many of thefe re-

Comiccm. pented, (if we believe Saint Kufiin) and obtained par-Vide Athaa. 5 on V *

Z°Sua P iQ E? ' The fame Father fitly removes this fcruple, by diflin-nem,p.344.ofguilliing between erroneous opinions concerning the this very Ar- Holy Gholt > and this unpardonable blafphemy againft gumenc. tne Holy Ghoft. It is one thing to mif-apprehend the

Hferice, or perfonal fubfiftence, and hereupon to pronounce accorcing to the dark mifconceits of the holy Ghoft. It is another thin£ to blafpheme Chrift and hi* Gofpel after clear convi&ionby the Holy Ghoft, this is the fin which (hall not be forgiven,

Hence it is, that this fin is called, I Jehn 5.16. A fin unto death. And H b;6.^6. A fin that cafts a man into an impoffibility of renewing. And H^. 10.26. All facri-Concord.Efan^ j or t his fin [ 5 ttkjn away. Which places ftronglyre-c 2 !^^ 1111 ^ tne errors of ]anfemm\ and^ Bellarmlne , and other Papiftsjwho interpret this of the difficulty and the rarity only of this remiflion, not of the impoffibility.

Queft. Why is it that this fin (rail never be forgU Z'en ? Why is it par- Anfw. i. Ic is not becaufe the Holy Ghoft is greater . donabie, then the Son ; for there is not Major and Minor y where

ever

every one is equal in Nature and Dignity.

2. Nor is it becaufe this fin is fo intenfivefy great, that" exceeds the abfolute power # of God to forgive it, or the infinite Merits of Chrift. Omnlpotentl Me-dlco nullm tnfjwabilis occurt'It languor ; Ifidore. But the Reafons given are thefe.

Firft, becaufe it is %epugnant to the Immutable Statute . and Decree of the Divine mil. It is Gods abfolute plea- \$£ *J* fure, who of himfelf fees the extent of his Mercy > and not w p W 4 oa the bounds of his Juftice. Though he will be pleafed it, to allow a poffibility of Mercy to other finners ; yet as a Kin° for fome fa&s will not allow an Offender his book 5 fo God is pleafed here to deny Mercy. This Reafon is true, but becaufe it is of common equity to fome other fins, therefore further farisfa&ion may be fought.

Secondly, It dlreElly refifts , and repudiats the matter of pardon and remiffie* , Viz. The blood of Chrift. If a %^™™ Patient could be healed only by one Medicine, and he did |^ m fff. , h> wilfully rejeil that , it is impoflible he Should recover, tbrtitUti not that the medicine is not of vertue > but_that he wil- Tom.a.qiff. fully rejects this virtual Medicine : fo here, there is J 6 6 *. no other name under heaven by which we can be faved , but {r f|** -only the name of Jefus Chrift; no plaifter but the blood p r ° of Chrift, which yet this finncr defpitefully rejects,

Thirdly, It contemptuoufly y and with a wilfull obftlnacy w ....

refifts that fpirlt which fhould apply this pardon and Re J^JJtiE f I-

mlffion. Pardon cannot be obtained, unlefs the Spirit ritwho ihould

apply it, but here the (inner fights againft the Spirit of apply the pic

God, and defpites the Spirit of Grace, and will not per don. mitany operation, any faving operation of the Spirit to faftenon the foul, all fitnefs and difpofition for pardon is from the Spirit, who is here rejected.

Fourthly, The conftant order of operation In the Trinity He ffn$ again!

fuggefts unto us the reafon of the IrremiffibUnefs of this fin ; the order of

which order is alwaies by defcent, and not by re°refl*- ^I" 10 , 11 of

J v>rs ° the Trinity.

PP on.

The Tribmal of Injiiee y or.

on. If a man fin againft the Father, the Son hath an operation for the (inner; if a man fin againft the Son , the Spirit hath an operation for the fmner in working upon his confcience > and offering of Chrift; but if a man fin againft this Spirit, whether fhould he go ? or who is to prefent pardon? To the Father he cannot go withour the Spirit, to the Son he cannot go without the Spirit, but the Spirit is by him rejected and defficefully Scorned. He that fins againft the Holy Ghoft , (ins againft the wh ole Trinity, the Fathers love, the Sons death, and the Spirits Kpift. id Mai- operation. 1 know that Hierome faith, this (in (hall not ccllum.Epift. be forgiven Propter blafphemiam y & AuguLiine, propter per-ad Boaifachun fever ant iffmari cordis dnritiem > and theSchols, Propter de-. ftftum excufahilitatls & indignitatem ) and Otbkrsflmd qui fie peccant traduntnr in reprobttm fenfum , thus Hilary , At ha' najius, and fome of our modern Writers.

infowition.

Theptttcft

illuminations are net able of themfe'yes to fare a man.

>dj

life I.

k HE Ufesfrom the explication of this high fin (hall ferve us both for, firft, Information: And fecond^ ly, Caution : Thirdly, Direction.

Firft That the f re at eft illuminations in the mderflanding y and determinate convictions in the Confcience , are not able of themfelvs tofavea man : A perfon may have a deep infight in the Mifteries of Heaven, an ample apprehenfion of fu-pcrnatural truths, a lar*c acquaintance with the Rules of Grace and life, a yielding in his confcience to the revealed teftimonies of the fpirit concerning Chrift and his Doftrine , yet be fo far from the affurance and poficf-fion of glory , that he may be reprobated to the loweft gulf of mifery and damnation, for the damned Devils are inveftcd with a moft general extent of objective knowledge ; and thefe here who (in againft the Holy Ghoft do participate of divine illumination , even to the mea-fure of approbation in the confcience touching the truth, yet you fee that their condition is utterly incompatible inch die juft hopes or expectation of happinefs,k is not

capable

capable of remifsion> and therefore eternally deiperatc of falvation: all which muft be fo underftood by you , not that fpiritual illumination is not neccffary, but that it is not alone fufficient to fave. The ftrongeft abilities of knowledge may only ferve to purchafe us a more learned and full damnation.

Secondly, That greateft knowledge may be in aftibyEi Thegrcactft both deprived of the inexiftence of fanHifying grace 9 and knowledge alfo filled with bitter eft enmity and malice against the ?^?^ ini truth of Grace. I juftly queftion, whether any perfons un- &j£$ d o£ capable of Glory are convinced with more fupernatural enemy to it** light then thefe who fin againft the Holy Ghoft ; yet fure I am, none are more enraged Lyons againft the in-nocency and fimplicity of Holinefs, and true Grace then thefe.

A perfon may put on $»>***» ewi/?«#, as the Apoftle 2 y. m g fpeaks, and yet his heart be void of the inward power of Godlinefs. A dead man may be clothed with beautifull Garments; and a heart utterly void of the life and quick- *-Priv*cioau nings of Holinefs, may yet be adorned with the; fair robes and endowments of knowledge.

Nay> Do but confult with the Records of the fpirit in the Scripture, and the examples of perfons, and attempts in all Ecclefiaftical Hiftory, you fhall not only find knowledge divided froin grace, but oft-times make-ing ftrongeft oppofitions againft it. None with-ftood a.Oppo&io% Chrift more then the learned Scribes and Pharifees ; none withftoOd Paul more, then the learned Athenians • Whom have we in our age more eager againft the Doctrine of faith, then the fubtile ]ejmte} and againft the independency and immobility of grace, then the Arminian* Dull and blind apprehenfions are not fo ferviceable Engines for the execution ©f Diabolical malice: the moft advan-tagiousfervant that ever ^atan had, was a learned head and a gracelefs heart: Abftra& knowledge will eafily blow up pride, and pride will eafily fire our malice, and contempt, and thefe will fuddenly break out into our tongues with

Pp 2 derifiori

The Tribunal of Inftice, or y

Great know* ledge without grace adds to Bjliery.

€**/<&

derifion and perfecution of Grace.

Thirdly, That our greater knowledge {without fanttify-ing Grace) adds to our greater mine and judgement. This illation is moft confpicuous in the fubje&s of this fin, whofe Judgement becomes the more heinous and inevitable, becaufe of the greatnefs of their illumination and conviction.

I know the fchools deliver unto usfeveral circumftan-ccs whereby a (in common with another in identity of nature, is yet by the accefs of them varioufly altered: but amongft all the intenfive perfections of finfbll guilt , this addition of knowledge is one excefsively aggravating. Jf ye were blind, ( faith Chrift, John p. 41 \) je \hould have no fin ( comparatively for meafure) but now you fay, we fee, therefore your (in remaineth. An ignorant offen-dor may have fome plea and excufe, but a willfull finner is without all Pretext. None (hall find greater ttripes then he who knows and doth not, or he who [cqs to do, but will not. As the moft practical Chriftian (hall rife to thehigheft feat and Throne of happinefs in heaven, fo the moft illuminated finner /hall fink into the deepeft dungeon of mifery in hell.

Ufe II.

NO W I come to Caution : you have heard what this fin is, and you have heard the fad condition of this finner, that he may for ever defpair to fee the face of God ! I dare not faften the compleat guilt of this finen any who hears me this day : Only remember that of the Apoftle, Heb. 3.12. Take heed brethren left there be in any of you an evil Takf heed Of, heart of unbelief in departing from the living God.

Yet becaufe this fin is pofsibly incident unto us, who take upon us the profefsion of the Gofpel : it {hall not proveltruft an unfeafonable endeavour, if Idefcnbe unto you fome few fteps by which the foul gradually- de-feends unto the bottom of this damned impiety.

Sirfl,

Firft, Regardlefs receiving of the Go/pel of Chrift y which Regardlefs r e . is done three vvayes. cclflng of the

I. when the judgement hath no reverent efiimasions of S^F« l °' god in Christ , and of the Promifes made in the blood of Chrifty or of the neceflfary conditions of the Covenant of Grace to be performed by us.

Secondly, when the heart either in hearing or reading is without life and affettions, fo that the Gofpel draws not our love, and joy, and delight, or any adheiion of the mind. Paul tells us, 2 TheJ. 2.12. of fome to be dam-n*d. And verfe 10. They were fnch who received not the truth in the love of it.

Thirdly, When there is no conformity to the (jofpcl-rxles of life. Now what fhall I fay of our felves I what accounts have we of this pearl ? what affections have we to this Do&rine of Grace ? Have we any impreffions of Reverence , any imprefTions of love unto the Miniftry of the Spirit ? Alas! our ftomacks begin to loath the hony comb, and we are almott as weary of this Gofpel, as the Ifrae-lites were of their Manna. Why elfe thofe many ne- A6t$7,f. gleets of this word of grace, why elfe our flight entertain- Yercfiftthe inentof it ? why elfe our very fcorn and contempt of HolyGhofc. it? Shall I {peak the truth ? the. heavenly drains of the Holy Choft in the Gofpel fall too low , and found too flat in our curious ears* The fharp inventions of fome Poet, or the brain-Raptures oT a Comedian, {hall relifli our Palats with more pleafure then the fweeteft principles and leflfons that ever the wifedome of Heaven hath dedicated. The plain tune of Scripture ftriks us not , unlefs there be alfo fmart defcantings of humane wit. Miftake me not, I fpeak not this tobaniili the convenient ufe of fitting exprefsions in our delivery of the Gofpel of Chrift, by condemning our in affectionate attentions to the fimplicity of Chrift. I do not hereby apologize for the language of rudenefs; ( no , I would not have the highnefs of the word to be made offcnfive by my Barbarifms ) only let me tell you , that where the Word of life, coming in

the

the ftrength and beauty of its own elegant plainnefs, findeth not only coldnefs of refpect and love, but the lafhes alfo of ignorant cenfure and fcorn, we are mounted upon an hkh ftep of prophanenefs, and are defcending to that unpardonable fin again!* the Holy Ghoft.

Secondly, Private or fublick^fcoming of holinefs. #0-Sc rnin t ^ nC ^ ltlS C ^ C ^ orv °^ Goc ^ > ai ? d m a fort ^ rectitude

HoUncif, ° of *M his attributes. God delights to reveal himfclf in Hcb.12.14. this holinefs, &nd tells us, that without holinefs none £hail fee his face. It is the moft diftinguifhing effect of the Spirit of Cod, and that which is both an affurance of divine Election, as alfo the fecular zeal of our falvation. Yet may not I confidently affirm to you, that nothing is more fallen into the bafe derifionsof witlefs Turners then this glorious image of heaven. Strip me a perfon of the wcll-fpoken complements of dignity, wealth, conceited projects, aitd deportments for the itch of the times, and fuppofe him only cloathed with the endowments-of true grace and holinefs; who is there that is fct forth with more difdain, and derifion, and jeering, then iucha perfon; this is the only reafon of our fcornings that he is aperfon of purity, one of the Spirit; A religious David is the fong of Drunkards , and the Innocent, Objects of mockings, reproaches, fcorns and jeftings; Bonus vir Ca- Bonus vir^ perhaps, but Chrlfiiantis , fo now bonus vir fed jas Scius, fed Religiofm ; Lord,, What think we of God, or his Spirit, milut tamum 0 r Heaven ! is holinefs beautiful! in God , admirable in the quod thnftu- s irit of G od,lovely in the Word of God? and yet contemp-g^o tiblc effeaivelyconfidered in the fervants of God. As Chrilftianus, fi fure as the Lord liveth, if the bounds of publick Autho-nullius aim!* ritydidnot awe , and the fecret fufpitions of publick &ame nis^nominere- jy not bank thefe enemies of Grace, their private Sar-

Sfeftimi fir©- ca{ms ' and blcmirhes of Grace would break forth in-liusnomims to publick fury againft all real power and practife of crimen eft.Ibl- Grace.

p.8o?* Who but an Ifhmael will feoff at an Jfaae} and who but

a Cain will hate his brother y baanfe his worlds are good?

and

and who but an ignorant wretch agitated by the Spirit of darknefs and perverfenefs, will fiie out with hellifh inveftives againft holinefs in heart, and pra&ife, which is the Glory of God ,. the perfection of Angels; the fa-cred work of the Spirit, and the pledge of our immortal inheritance in the heavens.

My brethren, be cautioned to forrow for this, and reform in offering violence to holinefs in man, thou faft-neft indignity upon the very image of God, and de-fpite upon the Holy Ghoft, who is the immediate efficient of Holinefs in the Creature.

Thirdly , Sleightittg the checks of conscience. Confci- Weighting the ence efpecially inlightned, it is our Angel-Guardian, chccki of coor the private Regifier of ocr courfes,and the faithful;Mo- klcncc " nitor within our own breafts : it is the eye of the foul to overiee the whole occafions of heart and life , and it is the tongue, that reports to us the reclitude or aberration of our wayes. The Law teftifies de jure, and this defatto.

There is not I believe a finner partaking of any illumination general or particular under the powerfull prc-fence of a found Miniitry > but his Confcience forae-times in the hearing of threatnings from the Pulpic, fometimes in his retired fecefsions or withdrawings from company, doth lay unto him.th~ guilt of his fins, and perhaps ftingshim with unqueftionabie convictions and horrors , it tells him that his heart is yet defperately foul, and that his wayes are not the wayes of life and comfort. Ztchj. 11. But now for this perfon to ftop his ears at this faithful voice of confcience, for him to deal with this, as Felix did with Tanl difcourfing of judgement te come , go thy roity for this time , when 1 have convenient feafon I will * a call for thee , or elie to quench and drown their private clamors by the untimelinefs of other difcourfes ana fouler aftions ; O what dire& injury do we hereby offer to the workings of Gods Spirit, and what Wronger power do we add hereby to the workings of cur heart.

A

t9 6 The tribnital of Infiice^ cr y

A render confcience is like a tender eye or ftomack: but neglect cf motions in the confcience prepares for hard-nets of heart. It will be with us in finning as it is with the iron, which becomes the more hardened after the fire, and the finnermore finfull, after the {lighting of the checks of confcience; or as with a difeafe which growes incurable by neglect, yet mi^ht have been cured and healed by obfervance ; or as a tree which a after manyfhake-in~s takes deeper root, and hold in the earth. It is a fearfull Judgement to fin againft Confcience , this will breed cuftome and delight, and defence, and at length hatred of that Truth, which fhall prefent light for Reformation. Hereby we grieve the Holy Spirit, and quench him, and cauterize, or fear our confidences with fenfe-lefnefs , whence arifeth a greedinefs to fin , Efhejians

_ 4. 18.

tor^o?" 1111 " F° urth ty> %e not peremptory for worldly ends: he who

worldly endx. ^ ets U P n ^ s r efolution > that he will be fome body in the world , he will have his covetous ends, or ambitious projects, no marvel, if fuch a perfon Heights the checks of Confcience, and derides the beauty of holinefs, and looks on the Word of orace without all efteem or affection. Let God fay what he will, he will do what he pleafe.

The Thar I fees guilty of this great fin would not, could not believe Chrift ; what was the reafon ? See John 5.44. How can ye believe , -which receive honour one of another f Ba-lam for gain will ride to curfe the Ifrael of God, and Judas betray his Matter; and ambitious Haman , rather then his proud humour {hall be negle&ed, he will endeavour the ruine of all the Jews. What was the reafon of Demos's Apoftacy ? The embracing of this prefent world , 2T/W.4.10. O! when the heart is refolded for carnal courfes, it will eafily part with, nay, rather then it will be crofTcd or difappointed , it will fall foul upon the very Truths of God. Thegreateft enemies andoppofers of Truth have been a covetous Demetrius, A6ts 19. or a

proud

proud Diotrephes-, 3 John, verfeg. Be therefore fubmif-

five in your worldly reiolutions ; and to bond themmd

hereunto, weigh. Chrift, and the whole world in the

fame ballance : fee whether Chrifl be not mere advan- Caution.

tagious every way; weigh you fouls, and the woiid in

the fame ballance: fee whether the faving of the foul,

be not better then the y\ inning of the world.

life I I I.

THElaft ufe lhali be to exhort us> to ufe all the means we can to prevent it, and to this end ' will commend Exfaoitat i°fl' thefe Adviies.

1. Let divineTruthsreform as well as Inform: a naked Let Truth rei {word may do much hurt, and a bare knowledge may fom as mil as prove dangerous : _ but where knowledge hath heat as Infoi '®« well as light, ir is Medicum utile : he is right whole knowledge doth not make him more cunning to fin, hue

more carefuU to avoid it, and forfake ir.

2. Strive to love the truth and holinefs. Pauls temper r - V

was excellent, We can do nothing againft the truth^utfor an^holincfi?'

the Truth ; Why . ? What was the reafon ? furely his great

love to Chrift and his Truth. Love, intire love to Chrift

will difarm us of all malice, and oppofirion againft him.

Yea, and get love to the Gofpel, wherein lies our life,

our hope,oiir ftay, our comfort, our all.

3. Get faith , bee it of God, and the Father of our Lord Get faith, 1 Jefus Chrirt to give, thee faith: Faith Would not only fee a Chrift, but prize him too. Two venues there are in

a true faith > Singular estimations , and Infeptrcble affections. Faith fubjedts the heart to Chrift,-and gives it unto him, having none in heaven or earth in companion of him. Should I oppofe him or his Truths, who is the beft of all good, 2nd my Saviour, he came tofave me

mind

4. Repent in time: often finning, weakens truth in the R • .^. ind, and raifeth ill difpofitions in the will, By much *P cntu V Q^q finning

tim€

The unpardonable Sin

finning a man becomes a very fbve to fin, and a ftrong adverfary to truth. But fpeeriy Repentance draws off the heart, and being often renewed, keeps it tender and fearfull to offend. Divine Truth, make eaficand ruling impreffions upon an heart £ r aciouily turned and mollified.

Toclofeupall, Let the Word of God really affect us, let holinefs in the power and beauty of it affeel: us, let the fair and living checks of Confcience fe^fombly affedt us; let the blood of Chrift , the eternal falvation of our fouls affect us, fofhall we not be guilty of thatblafphemy againft the Holy Ghoft which (hall never be forgiven.

«}ts§j 4tft$$jfti»

Of theSin againft the Holy Ghoft, fee thefc.Authors.

i. Fathers, viz. Origen in Mat And in /.*. «^ *f*£p> C : $., Uierome in Efift.ad Marcel. Augnftine efpecially in Efift. 50.adBonifacium. Athanajim Tom.I.

2. Schoolmen. See j/fw/ 2a. 2u. q.i^.arti.&c. A* lexander Ales^ 7 om.2. ^.15 ?. m.q.&c.

3.V&piils,Bellarmine\.2.dePamt.c.i6. Janfenius in^#-ctrd.Evan.

4. Proteftants, Calvin in Concord. Evan. Zanchins^lom, 4.I.I.e. 9. Scharpius in curfu Theolog.V areu* in He6.6.8c 10. Urfinus in Catech. pifcator in Mat. Beza fttfius in ]ohn c, 36. By field on the Cretd,Goure on this Argument. Verkjns in the beginning of his cafes of confcience,c?v.

FINIS.,

A

Table-

Accepted.

'■'"-" "?|W0 things af-fure a Good hcarc his fer-viccs are Accepted, p. 220 Uprightneis is very Acceptable to God. p.

250,

AEts.

Whether the Interruption i i

finfull ABs doth impeach

fins Dominion : Anfvver-

ed. p«**5

ABual, vid. Dominion.*

Adam.

tAdam one of the greateft

finners^yet pardoned.p 27a

\Apofiacy what it is. p. 282

Approving.

A two-fold Approving of our felvestoGod. p«2j

Afientxi&.Dominion. A doubie ./f/fatf that fetsup fin in Dominion. p. 1 o 6

Aujlin. Attpns Opinion of the fin a-Q^ 2 gainft

The Table*

gainft the Holy Ghoft. p. 2 81

B

BUfphemy.

BLUfphemy what it is. p.

How taken. p.282

Several Opinions of the BUfphemy againft the H.Ghoft. p.280 This BUfphemy defcribed. p. 281,282 The Subjed of it. p.282 The Objeftof it. p.282^83 The A&s of it. p. 283

The formal aggravations of thofeA£ts. p.28*

The Irremiffiblenefs of it. p.

288

C

Captivity.

A Two-fold Captivity of the foul to fin. p.i 41 5 142 Three things in a paflive Cap-\ tivit) to fin. p. 142^ 143

Cheerfdnefs. Qheerfultiefs or Unchcerful-

nefsinHoly Duties, no infallible Symptoms of Up. rightnefs, or of the want of

iU P2 43

How Uprightnefs may be evidenced where Cheerfulness doth not accompany holy Duties. p. 244

Chri[f.

How a man may know that Chrift is his Lord. p. 13*

Three things appear in a per-fon governed by Chrift, and not by fin. p .i 4I

No Dominion in the world like that ofchrift. Hid.

Cleanfedy vid. Secret. What it is to be Cleanfedhom

fin,

p.10

Comforts for fuch as defire to be Cleanfed from fecret fins..

P« 2 8 :) 2p

Command'.

The Commands of fin are the

vileft Commands.p. 1223123

How a man may know he

looks not at himfelf, but at

Gods Command in Duties.

p.213

Con~

the Table.

Conscience*

Checks of C°nfancQ, not to

befleighted

Consent.

Confent of the will how far itfetsupfin in Dominion.

p. 107. Whether a good man may not yield a plenary Consent in whom fin hath no Dominion.

p. in.

Converpon.

Conversion doth not totally remove any finfull inclination.

p.150 Reafons of it. p. 151

ConviBion^ vid^Holy Ghoft.

Cuflome.

Whether Cuflome in Sin can j be without Dominion, p. ;

160. j The difference betwixt Ads geminated; andCuflome.p. 161,162 \

CinviBion*

The greateft Convictions of themfelves are not able to faveaman. p*?°)

N

D

Deceit.

O Deceit more dangerous then to be deceived a-bout the right temper of our fouls. P>*94

Defpair.

No finner hath caufe Efficient to Defpair . p. 2 74

'Dominion, vid. Confcnt, Cu-ftome 5 Holinefs 5 Knowledge.

What Dominion of fin doth import. p. 101

What is Dominion properly.

p.102

Dominion of fin what it doth imply. p. 103

Sim Dominion in refped of A'ffent. p. 1 o 5

Whether the Interruption of finful Ads impeach fins Dominion. Anfwered^p. 115

Dominion of fin is either habitual or adual. p. 11 6

Whether fin in Dominion may

befall a regenerate perfon.

p.117

Diftindions about it. ibid.

A

J be Table.

A compleat Dominion of fin cannot befall a regenerate perfon. p.118

Why Davidprayes againftfin in Dominion. P -II £

Why we (Tiould pray againft

thea&ual Dominion of&n.ibid.

Actual Dominion > though it conclude not the abfence 3 yet it weakens the ftrength of Grace. p-120

Adual Dominion 3 though it

cut not off the union, yet

it checks the Comforts, p.

120,121

Diftinguifh betwixt Dominion of fin,anda ftrong inclination to fin. p. 112

Why we fhould prayagainft

the habitual Dominion of fin.

p. 122

Inftances of fins Dominion in many. p. 12^ 27

Deceits about the Dominion of fin. P12 9

viz. unfenfiblenefs of its power. ibid.

Freedom from many fins. p.

130

Opposition againft fome fins. p.131,132

Troubles after fome finfull a&ings. p. 13 3

The Interims of finning, p. 134 The praftife of Actions con-trary to our outward fin-nings. p.i3 5

Tryals that fin hath not Dominion.^ Hid % Motives to Thankfulncfs to thofe in whom fins Dominion is broken. p. 144 Differences befwkt the Dominion of fin 3 and particular victories of fin. p. 154,15 5 Directions againft the natural Dominion o\ P iin. p. 163 What ftrengthens the natural Dominion of fin. ibid. What may break down zh r : Dominion of fin. P-^7 Directions againft a&uaJ Do-minion ot lin, p. 168 Wherein the a&ual Domintm of fin lies. p.i^ The waycs and methods of fins Dominion, p. 17 3 3 174

D;ubt$.

Doubts of troubled fouls fearing they are under thepj-minion of fin. p. 148

Dotdis from the ftrong inclinations of fin 5 Anfwered. p.

'Doubts

J able.

mgs of fin.

P x 57

V otdts from fome fpecial fin. j A twofold Fear, p *. 3 5

full Indina&Jp of fin.Anfwcr- lether Abfta^.ig from tin, ed.p. 150,151 j -■^■■lig duty Springs oiit of

p M to from the prevailing of j naked F:^or Fear coft&tt r p. 15 3. with Jove. ibid.,

Doubts from the renewed Aft-J D'T.o ei?fc & of fpringing from

JFVw, p.23^

From F^r with love. ibid.

A holy Fear of God prcferves

Uprightnefs. p.2 5 3,2 54

For^ivenefs. Forgiveness of fin defcribed*

p.2 6j There is a poffibiiity of For-givenefs in a twofold re^ lpeft. p.? <58>2<5^

Motives to get fin to be forgiven, ibid,

Faith.

FAlth breeds and preferves uprightnefs. P2 54

How it doth it. P2 5 5

Falls.

The great Falls of others

{hould work in us four

things, p.7^.80

Fear.

Fear of God from what forts of fins it preferves. p.38

Prcferve a conftant £ud humble Fear. ?^7 l

Services done out of Fear do

not conclude agaiiutupright-nefs. p.23^233

A double ahftaining from fin,

and doing duty out of Fear.

P> 2 34

9

Gods.

GOds eye upon the fecret frame of the foul. p. 14 Pardonof fin is Gods Aft. p.

Gofpel. Take heed of regardlefs re~ ceiving the Gofpel of Cbrift,

p.2^3

How

The Talk,

How many wayes this is done.

ibid.

Gracious.

Its a Gracious A6t p. 2 6j

A double Gracioufnefs in the

difcharging of an Offen-

dor p. 2 68

H

Hatred.

HAtred of fin infalliby argues the indominion of it. Proved., p. 138

Hatred of fin how it contributes to uprightnefs. p. 2 5 2

Heart. When the bent and purpofe of the Heart is to pleafe God, what it improves, p.

217

Hol)Gboft,\id. Blafpbemy. Conviction by the Holy Ghoft ,

what it is. p.286

How the Holy Gbrf is taken.

ibid. Wherein the Convi&ion by

the H. Ghojl confifts. ibid.

Holinefs.

Holinefs hath a Contrariety to all fin. p. 15

Whether a man can be truly Holj that hath vile inclinations and Abominations working within: anfwered^ p.2^30

If Holinefs hath our love^ fin hath not Dominion, p. 138

What of Holinefs, and what not confident with it. p. 13 9

A little Holinefs will not fervc the upright man. p. 203

Take heed of fcorning of Holinefs. p.2?4

Hypocrifie

Hypocrifie diftinguifhed. p.20 Hypocrites and upright per-fons defcribed by their hearts.

p.180 Hypocrifie a natural and common thing. Pl 9$ An Hypocrite may go very far.

p. 1 ?7

Yet his heart is rotten, p. 198

It is a foolifh thing to be Hy

pocriticd in fervice. p. 199

Hypocrifie a moft perillous fin.

p.200 Thret

TbeTable.

Three times wherein an Hy pocrite may exprefs for-wardnefs iti Duties, p.211

Hjpocrifie how difcovered by felf-applaufe and vain-glory. . p. 247^48

Humbleness. Humblenefsoi heart preferves uprightnefs. P2 5^

Three properties in it. p.2 5 6

Illumination.

THE greateft Illuminations are not able of them-felvcstofaveaman. p.2$>o

Inclinations. There is a difference between frequent Inclinations in an evil man and in a good

man. Px 5 2

Dominion of fin, and aftrong

Inclination toiin^differenced.

p,II2

* Inequalities.

All Inequalities in holy fervices do not conclude a man is not upright. P» 2 4*

Inequalities in holy duties arife either from wcaknefs of ftrength. ibid.

Or from falfenefs of heart, p.

242

What Inequalities arife from falfenefs of heart, ibid.

Two lorts of Inequalities Zr bout holy fervices. ibid.

Conclufions from grace, p.

243

Infirmities.

Infirmities diftinguifh from prefumptuous fins.p.83^84,

85 Sinfull Inclinations) vid. doubt's, vid.Holy.

Impenitent. An Impenitent finner is utterly inexcufable. P2 73

Judgement.

A found Judgement a means to

keep a found heart, p. 1 6 5

Corrupt Judgement a main

caufe of Dominion of iiri.

p.170

The corrupt principles in the

Judgement which muft be

removed. p.*7 2

Rr K

The TM.

K

Knowledge.

KNowledge of God a double kind of it, p. 2 Knowledge necefiary to get off the Dominion of fin, and what knowledge. p. 164 The grcateft Knowledge may be in a fubjeft void of grace, and an enemy to it,

p.2pl

Great Knowledge without grace, adds to our mifery.

p.2<?2

Life. .

THere is a difference betwixt a Life of motion,, and of AfFe&ion. p.152

Love.

Love of Sin a means to keep up the Dominion of fin. p. 164

A predominant Love of God and hiswayes, a means of uprightnefs. P* 2 5 2

M

iManaftch.

MAnafJeh his notorious fins, yet pardoned, p.

2 7 0^2 7I .

Mercy. Improve Mercy aright, p. ^4^;

95 The intent of Mercy, inpardon

of findemonftrated. p. 26f

The a&ual grants of Mercy and pardon to the greateft finners. P« 2 7o

Mercy is the effential and natural difpofition of God. p.

272

The Influence of Mercy upon repentance. P2 74

Mercy abufed in prcfumptuous , finning. P»74.

N

Novatidns.. HAT the Novatians thought to be the fin againft the Holy Ghoft. p.

280

a

w

The Table.

O

Obedience.

A Twofold Obedience unto fin. p.i*3

Diftindions about Obedience to the Commands of fin.p.i 14

Tardon.

There is a poffibility for a ?/*-/-^0«of any finner^ and any fin, except the fin againft the Holy Ghoft. p.266

Perfwafions to make out for Pardon. p. 27 5,2 J6

Wc need Pardon. p.*77

Pardoned.

How vvofull is an unpardoned condition. ibid.

Comfort to have fin pardoned. P'77§ Means to get ^our (ins pardoned. p.775> Tad his fins were very high 3 yet pardoned* P« 2 7i

Prayers.

Divers qualities about our prayers. p.42

Many and great petitions may be put up at once in <Prayer*

p.41 Rcafons of it. P«4 2 j45

Presumptuous.

What Prefumptuotts fins are*

P-5S Prefumptnom fins defcribed. p*

54>55 Two things on which a pre-

fuming finner doth imbol-denhimfelf. p.56,57

Why David prayes to be kept

from Prefumptuonsfins. p.70 Reafons in refpeft of himfelf,

ibid. An Aptnefsin thebeft toPr<?-

fumptuom fins. ibid

The beft hath a felf.inability

to keep from fuch fins. p.

Reafons inrefpeft of the fins themfelves. p. 72

Prefumptuous fins are amongft the higheft ranks of fins c

Mercy abufed in prefumptmus finning^, p. 74

Reafons in refped of others,

P-75 Prefumptuous fins- in a godly

man are exemplary, ibid.

Rr 2 Such

The Table,

Such fins would be Trophies

to evil men. < P-7^

Reafons in refpeft of God. p.

77 We fhould be afraid of pre-

fumptuowdns. p. 7 8

Degrees of prefumptuous fin-

nings, though very fearfully

yet recoverable. p. 81

Pifcoveries of prefumptuous

{innings. p. 8 2

Confederations to quicken our

care againft prefumptuom

fins. p.8^,87,88

Rules to be kept from prefunr

ptnopuSins p-8p

Principles*. i

Two forts of Principles which have an influence upon a man* p. 1 69

R

Regenerate.

WHether fin in dominion may befall a Re-gemrate perfon. i p. 117

Relation. Our fpecial %zUtion to God

fhould work a care not to fin againft hith. p. ?0

p.ji

Reafons of it..

Repent. A difficult thing to r Repent . p,

95

%epetition. Repetition of fin is very fcar-

full, p. 157

Repetition of fin may juftly

ftagger a man about his condition. P*52

Refinance.

Whether all Refinance impair dominion of (in y and no Refinance doth alwayes infallibly argue it. p. 110

Reftraint. RefiraintwhsLt it is. p. 60 Whence it arifeth. ihid.

What it prefuppofethv p.<5i All %e$raint of sin is from

God. p,£i

Alll evil men not equally re*'

(trained. p,st

Reflraint of sin an ad of mer-

cifull providence. p. 6z Both good and bad retrained

from

The Table,

from fin. p. 62,£3

God diverflv .rejlrains man from fin* p. £3

Differences betwixt the Re-ftraint$ of good men and evil men. p.65.,66^7

How many wayes God retrains his fervants from fin.p.68)69

s

SanBification.

AnBifcathn imperfeft in this life. ■ p. 15

Secret.

Secret faults a holy perfon de-fires to be cleanfed from them. p*6

In what refpeft fins are called fecret. p. 7

No Cm fecret to God. ibid.

Sin is fecret to man in refpeft of the perfon finning, or the manner of finning, p.8,9

Why we fhould defiretobe cleanfed from fecret fins, p,

11

Why fecret fins deceive w nioft. p. 12

Secret corruptions are the Chriftians trouble. 1 6

Many wallow in fecret Jivs, with the Aggravations of it. p. 183 19

The principle of finning is fecret. p.ip 3 2o

Difcoveries of a defire to be cleanfed from fecret fins ^ Negative and pofitive. p.

21

Motives to inforce our care ^

gaintt fecret fins, p. 31

The Lord knows our fecret

fins early. ibid.

And will make them mani-

feft. p. 3 %

And judge them. p. 3 3

A two-fold manifeftation of

Secret fins. p. 3 2

Secret fins more dangerous

then open. p.3 5

In what refpc&s they are fo.

p.33,34 Aggravations of fecret fins.

p44*35>3*

Means to be cleanfed from fecret fins, p. $6 Great fins fliould be feared as well as/Vr^ fins, p.4^ Reafcns of it. P*45y4.&

Secure

The Table.

Secure. Be not fecure becaufe of Gods prefcnt filence. p. ? *. 9 3 •

Selfe-love. Self-love implanted in every

man> and is natural, p.245 Duties may lawfully be dif-

charged out of felf-Iove.p.

" 2 45

So it be a felf : loi)e in fubordi-

nation, not in competition.

p.246

Servant.

A good man is Godsfervant.

P-47 Two forts of fer 1 ants under

God. p-48

His plea that we are Gods fervants fhould be ufed to move the Lord to help us againft fins. p.49

Service.

The Service of fin is the vikft

, Service- p. 13 3 ,* 34^3 5

Gods gracious acceptance of

our we&kfervices. p. 218

Divers considerations about

our holy fervicce. p. 218 3

119

Sin,

Sin wherein the ftrength of it

lies. p. 13

5/W$diverlly diftinguiihed. p.

.54 Bew&re of a courfe of little

fins. p.85?

Take heed of the Iterations of fin. p.po

A two-fold obedience unto fin. p.113

Several diftin&ions about obedience to the commands of fin. PII 4

Every fin as a&ed is therefore theworfe. p. 115?

The commands of fin are the vileftcomtpands. p. 122 ,

12 3

How fin find we are enemies.

p.137

Our ftrength againft fin mult

be improved. p. 17

Particular finninos are com-

paffable with a gracious

frame, not with a glorious

condition. p. 23 8

Tho things in fin. p. 2 68

Sin^ vid. Vminion of Sin.

vid.

The Table*

vid. Forgivnefs.

Sin makes God our enemy, p.

277 Sin againft the Holy Ghoft,

vid. Blafphemy.

School-men wherein they

place the fin againft the H.

ghost. p.281

What this fin is called, p.

288 Why it ftiallnever.be forgiven s Negatively, p.288 Affirmatively. ^ p. 2 89

Means to pfeferve us from falling into this unpardonable fin. p.2?7

U

F*i/&pory, vid. Hypocrifie Vpright, Vprightnefs.

1

C'fi I. fear I am not upright: be-caufe of my particular (innings; Anfvvered. p. 120

Cafe II. Doubts from inequality about holy fervices. Anfvvered. ^240^241

Cafe III.

Doubts of Vprightnefs from

felf-love ? anfvvered.

p. 244,245

Cafe I V.

Whether all felf-applaufc and vain-glory be incompatible with Vprightnefs : Anfvvered. p-M^ 247

Motives to get Uprightnefs. p.

249

Means for the gettiugof up-right hearts. P* 2 5 l

Go to God for them. ibid.

Means for preferving Upright-nefs. p.253

Confiderations to keep vis upright, p. 2 58,252

vid. Cheerfulnefs y Uprightnefs y

vid.Fearof God. vid.Faitb.vid*

Holinefs. vid .Hypocrites, vid.

Haired of fin. via. Hkmblenefs

of heart.

Some kinds of (inning contradict uprightnefs, and what they are. p. 13 8,13?

A Chriftian fhould endeavour to be upright. P^77

What it is to be upright, p,

178 Upright-

The Table.

Uprightnefs applyed. feverally. p.178,179. Uprightnefs cxprefled by fun-dry wayes and places, p.

179 Uprightnefs defcribed. p. 18 2 Uprightnefs how it deals about Graces. P1 ^

Sins. p. 186

Duties. P1 ^

Uprightnefs its endandicopc.

p. 187

Why wc fhould endeavour

to be upright. p. 189

God looks'for it, and at it.

ibid. Its the only thing he expe&s.

p.iji

It brings the whole man to

God. p.*?*

God judgeth a man by it.

ibid. A difficult thing to be upright.

p. 201

To be upright is a poffible

thing. p.201,202

Difcoveriesof Uprightness, p.

202 The principal care of Uprightness is the reformation of the heart. ibid.

The upright man makes con-

kknee of all fids. p.204 How this may be difcovered.

p. 205

Wherein Uprightnefs appears about fin. t p. 108

Uprightnefs difcovered in our difpofition about duties, p.

20p

By univerfality of obedience

p.210 By fimplicity of obedience, p.

212 By fpirituality of obedience.

p.213 By humility of obedience, p.

215 An upright perfon the bent and purpofe of his heart is to God. p.216

The upright perfon finds indulgence for offences^ p. 222 An upright perfon th^Lord is his God in Covenant, p.

224

Uprightnefs intitles the perfon

to the blcffings of heaven

and earth. P 22 5

Uprightnefs feafons all our

conditions. p. 2 26

Uprightnefs will be a good

i friend in death. p. 227

I fear I am not upright. An-

I fwered. p,2 2 8. ; Di-

Divers Cafes about Upright-nefs. P-2 3 1

In cafe our abftincnce from fin is out of fear of Judgement, > therefore not upright.p. 231

W

weahefs. Great weaknefs in the ftrongeft Chriftian. p.8o

Will. Three things appertain to the will. P>i°9

There is a two-fold will, ihid. There is a double concourfe of the wills confent to fin. p.

HI

world. Hearts crucified to the mrlA prelerve uprightnefs. p.

r 257 Be not peremptory for worldly

ends. P>*96

work.

Allthe»w£ of a Chriftian is not abroad. p. 17

F/iNT/^

'$(

Courteous

Courteous Pleader, Thefe Books following are

printed or fold by zddomramByfield. at the three Bibles in

Corn-hill> next door to "Popes-head AJJey.

HE Bifiory of the Evangelicall Churches of the Va-lies of P/W«*w?f, containing a mottexacl Geogra-ohicall deicription of the place, and a faithful! ac-count of the Doctrine, life, and Prefervation, of the Ancient inhabitants, together with a moil naked and puh#u*Il relation of chelate bloody Maflacre, i5?f.. And a Nfarrative of all the following tranfactions to 1658. J unified partly by divers Ancient Manufcripts written many hundred ycares before Calvin or Luther y by S'amuel' MonUnd Efq. in fol.

Divine Characters in two parts, acutely diflin^uifhing the morefe-• cret and undifcerned differences between the hypocrite in his bed dreffe of feeming vertues, and form of duties, and the true Chriflian , in his reall graces and fin cere obedience, by Mr. Samuel Crooks in fol. A Commentary upon the three firft Chapters of G^nefishy that Reverend Divine Mr. John white> late of Dor eke Berlin fol.

lAn Exfofition upon Ez,?kjel , by Mr. William Greenhill'm 4°. The humble fmner refolved what he fhould do to be faved,or faith in the Lord Jefus Chrift the only way of falvarion,by Mr. Obadiah Sedgwickjn 4 0 .

The Riches of grace difplayed in the offer and tender offialvationto poorfirmer-s by Mr. Obadiah Sedgrvickjn 1 2 0 .

The fountaine opened and the water of life flowing forth , for the re-frefhing of thirfty finners, wherein is fet out Chrilts earned and gra- • cious invitation of poor flnners to come unto the waters: His complaining expcftulation, with the ingratitude and folly of thofe who neglect fo great falvation. His renewed Solicitation with all ear-. neftnefs, and the moft perfwafive Arguments to allure thirfly finners to come to Chrift, by Mx.Obadiah Sedgwlc^ in 4 0 .

The Vlain DsUrine of the Justification of a (inner in the fight of God,juftified by the God of Truth in his holy word, ,and the cloud of witneffes in all ages, wherein are handled che.caufesof the finners.

Justification

Tuftification, explained and applied in a plain, doflrinal and familiar way,for the Capacity and undemanding of the weak and ignorant, by Mr.Charts Qbamcy, in 4 0 .

The Gofp'ls Glory without prejudice to the Law/hining forth in the ojory of God,theFather,Sonand Holy Ghoft,for the falvation of Tinners who through Grace do believe, by Richard Byf.ild, in 8°.

A BecUratio?. of the Faith and Order owned and pra&ifedin the Congregational Churches in England agreed upon, and confented unto by their Elders and Meifengers in their meeting at the Swoyjn 4 0 . JfiabhMkkakj prayci" applyed to the Churches prefent occaHon, and Chrifts Counf-1 to_the Church of Vhitade/phU y very feafonable and ufefuil for thefe times, by M\ Samuel Balmford y \n &°. A fhort Catechifm by Mr. Obadlih S"dgwic^ Hidden lMann* y by Mr. Tenner in 12 0 . SAfe Qondutt) or the Saints guidance to gloryjby Mr. Ralph Robmfon y

in 4°.

Th^ Saints longing after their heavenly Country, by Mr* Ralph Ro-

binfon in 4 0 .

A Sermm at a Faft by Mx y Nathaniel VSard, in 4 0 . OHofes his death, a Sermon at the Funeral of Mr. Edward Bright Minifter, by Mr. Samuel Jdcomb x in 4°.

A fhort and plain Catechifm y inflru&ing a Learner of Chriftian Religion what he is to believe,and what he is to praftife, by Mr. Samuel ;acomb in b°«

The Hipocritical Nation defcribed,vvith an Epiftle prefixed by Mr. Samuel J'acornb. in 4 0 .

A Sermon of the baptizing of infants, by Mr. Stephen Mar (leal I in 4 0 .

The wity of the Saints with Chrifi the head, by Mr. Stepban Mar-fall.

There is now in the prefle that long expected booke. The Bowels of tender mercy Sealed in the everiaflmg Covenant* by Mr. Obadiah SedgwickJmtoL