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H E c puhf <*J ******* 
 
 ANATOMY 
 
 C&ecret Sins, 
 I Prefumptuorts Sins^ 
 Of j Sin J in Dominion , 
 I & 
 
 X^Jfrightnefs* 
 
 WHEREIN 
 
 E)ivers weighty Cafes are refolved in Re- 
 lation to all thofe Particulars : Delivered in du 
 vers S e km on s preached at Mildreds 
 
 in Bread- ft reet London^ on P S A L M 19* J 2 5 1 3« 
 TOGETHER 
 
 With the Remifliblenefs of All Sin 5 and thelrremiffr 
 blencft. of the S I N againft the HOLY GHOST 
 
 Preached before an Honourable AUDITORY. 
 
 By that Reverend and Faithful! Mini STERof theGoipel^ 
 
 M r - Obadiab Sedgwic^ B. D. 
 
 Perfe&ed by Himfelf , and publifhed by thole 
 
 whom he irarufted with his N OTESo . 
 
 LONDON, 
 
 Printed by X. R+ for Adoniram Byfeild at the iign of the three 
 Bibles in C*rx-Hill near Pop'S-head Alley ; Am9 1660. 
 
TO THE 
 
 CHRISTIAN READER, 
 
 HE Name of the Reverend Au- 
 thor of this Worh^ will commend 
 it to the Acceptance of them all \ 
 who were either acquainted with 
 his Minijlry, or have attentive- 
 ly 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 Sinceri- 
 ty 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 thou- 
 sands 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 hei- 
 nous and hot rid )the feeds alfo of that unpardo- 
 nable 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.?^'. 
 
 A 3 need- 
 
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 • 
 
 fold preciom 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 ; A nd 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,]. (inner s\ viewing the number and heinoufnefs 
 
 of our own Irregularities \confickring how much 
 
 fojRom 7. 18 we ourjehe,sckfi{U lie under Sins Dominion , 
 
 (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 the Lord 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 : How bad~foevenfceytr?n their 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 matter s 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 A fb, 
 
 Adonirm Byfeild. 
 
 THE 
 
— 
 
 — 
 
 THE 
 
 Anatomy 
 
 OF 
 
 SECRET SINNES: 
 
 PSALM 19.12. 
 
 Who can under jiattd 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 provi- 
 dence, which manifefts it felf in the mo- 
 tions 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 excel- 
 lency 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 know- 
 ledge 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 Chryf often 
 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 writ- 
 ten all over with the description of God,his Ettrnal power and 
 God-he Ad may be under flood 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 cer- 
 tainties, 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 de- 
 niable 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 under fl and 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 ac- 
 counts, 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 fin- 
 ning. 
 
 2i Another is to be kept from prefumptuousfins^. 13. Saint T 
 Auftin and others read it , a fuperbiis comine fervum mum , fr ° 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^e fuming 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». 
 
 B a only 
 
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 
 pitcheth upon this, that it may be acceptable with God , and 
 that it may be fo, it would be wrinfed of all fins ,not only no- 
 torious 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 under- 
 stand 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 com- 
 mitted either in the times of ignorance , or eife ( if there be 
 knowledge ) yet with inobferva nee : 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 af- 
 ter 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 bro- 
 ken with {hameand farrow:, and how would we adore the 
 
 rich- 
 
Davids Complaint.- 
 
 richnelfe of the treafure of mercy which muft have a multi- 
 tude in it, to pardon the multitude ©f our infinite errors and 
 finnes. 
 
 But this is the comfort, though we cannot underftand eve- 
 ry 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 re- 
 pentance , 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 hea- 
 venly 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. 
 
 B 3 I 
 
6 the Anatomy of fecret fws. Chap. i. 
 
 VavUs requeft ] now proceed from Davids complaint to Davids reeuesl 
 and hereliliallfpeakofhisfirft: Requeft, <*/*,. Cleanfe thou me 
 fromfecrets , or fecret fins. Saint <s£uftm upon the words ', 
 Ab occult is mels munda me domlne , expreffeth it thus, A cupl- 
 ditatibus in me latentibus munda me : (L) from thofe concu- 
 pifcences which lie fo hid, and fo clofe, and fo privato within 
 me: O Lordcleanfe thoume y And in his fecond exposition of 
 this Pfalm(£oz he expounded the Pfalm tyvife) Tolleexcorde 
 mdam cegitauonem^ I.) O Lord take out of my very heart 
 even the (inful thoughts. 
 
 I will name the Proportion , and then we may perhaps o- 
 pen things more fully. 
 
 CHAP. I. 
 
 DoSt. Poft^ ^ **■■ *^ S ^ e fi ye . °f an k°h f er f m t0 be cleanfed) not on- 
 
 Ic is theddue JpfafM ^ from public^ but alfo from private and fecret 
 
 of a holy per. 8KJ KP fwncs, Rom. 7.24. O wretched man ( faith Paul) 
 
 fon to be clean* wtwiw who fh all deliver me} Why, Obletfed Apoftle ! 
 
 fed from fecret what is it that holds thee ? what is it that molcfts thee ? thy 
 
 life, thou fayeft, was unblamable before thy converfion , and 
 
 fince thy conversion, Phil 3. Thou haft exercifed thy [elf to 
 
 have a confclwce void ofoffence^ toward God and toward men , 
 
 A&s 24.16. And yet thou cricft out, O wretched man, and 
 
 yet thou complained, who frail deliver me f Verily brethren, 
 
 it was not (in abroad, but at home, it was not fin without,but 
 
 Cat this time) fin within, it was not Pauls (inning with man, 
 
 but Pauls finning within Paul , O that Law of his members , 
 
 warring (fecredy within him ) agalnft the Law of his mlnde y 
 
 This, this made that holy man fo to cry out,fo to complainc: 
 
 As Rebe^ah was weary of her life, not as we read for any for- 
 
 rainedifquietinents,but becaufe of domeftique troubles, the 
 
 daughters of Beth within the houfe , made her weary of her 
 
 life : fo the private and fecret birth of corruption within Paul, 
 
 the workings of that,that was the caufe of his trouble , that 
 
 was 
 
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 with- 
 out ; 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 fecret f 
 
 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 hlmf elf 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 them fclves, 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.29 1 5. 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 1 altogether , 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 
 
8 Tk Anatomy offecretfins. Chap, i 
 
 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. 
 
 1 3 . 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 kef n off from 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 dif- 
 ference 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 
 
Chap, i. The Jnatomy of fecret fins. 
 
 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 Bre- 
 thren , 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 exe- 
 cute, 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 con- 
 jecture 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 with- 
 in 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 
 
io Ike Jnatomyef fecret fits. Chap.i. 
 
 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 dc fires 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 de fires 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 Go i 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, pe rfons Trnly Holy , and fenfible defire y<t further Perfons ix\i\y 
 meafures, of Holme f si 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 de fire 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 lodg- 
 ing , 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 medi- 
 tations that fame inward acting of his fin, Either doth, actually 
 
 Ci caft 
 
I z the Anatomy offecretjins. Chap, i # 
 
 Caft him upon the outward adventures, or invites them. This 
 is the kaft that it doth , it doth ftrangly ripen his natural! incli- 
 nation ; 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 al- 
 ready 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 ^Secret fms 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 the foule without fiir and 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 
 
Chap, i . The Anatomy offecret fws. 1 3 
 
 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 ma- 
 ny. 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 out- 
 ward reltraints by the feeing,and fpeaking,and judging of men; 
 and it hath mainly to attend whac confeience wil fay,which per- 
 haps 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 de- 
 ceive 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 drop- 
 pings 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 
 
1 4 The Anatomy offecret fins. Chap, v 
 
 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 ma- 
 nifold 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. 1 S. // / 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 
 
Chap. i. W» Anttomy offecretfins. 1 5 
 
 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 op- 
 pofite 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 affecti- 
 on. 
 
 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 in- 
 ward as well as outward, to fin wherefocver it is. T h|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 /tend- 
 ing 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 
 
1 6 the Anatomy offecret fins. Chap, u 
 
 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 f peechesf and 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 in- 
 clinations 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, f aid 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 Corrup- 
 tions. 
 
 4. Then 
 
Chap, i . the Anatomy offecreijins. 1 7 
 
 & 
 
 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 co- 
 lours of grace in the countenance and view of the Conventi- 
 on, fetting it forth with all holy evenneffe, and fruitfulnefs, 
 and unblamableneffe. 
 
 Some zrt reflexive, which are fearching duties, they ap- 
 pertain 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 on- 
 ly 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 ac- 
 ceptable 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 on- 
 ly the fame natural and lively frame of finfulnefs , but he de- 
 ceives 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 fir fi 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 con- 
 vention will be ever -and and anon unequal and unlike it 
 felf; if the heart remaines unpurged and unchanged, corrup- 
 tion which hath often entertained your fecret thoughts, will 
 at length prefent thefe births to your very eye. 
 
 2. That Ma xima pars, the greater part of jour workjs with- 
 in : 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 
 
1 8 Ihe Anatomy of fecret fins. Chap, i . 
 
 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 : Sa- 
 tan 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 cor- 
 rupt 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 na- 
 ture 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 inno- 
 cent, 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 f elves > 
 
 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 
 
Chap, i . the Anatomy of fecret fins, i <p 
 
 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 fe- 
 cret 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 on- 
 ly 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 infi- 
 nitely 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, be- 
 fore 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 oxide Ft fo conceale : And per- 
 haps 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 pol- 
 lutions, and murders, and treafons,&c. 
 
 Secondly, Hypocrite, which is a fcreen to thy finne, an ho- 
 ly 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 ) forne thing 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 
 
20 the Jnatomyoffecretfins. Chap.i. 
 
 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, adul- 
 teries , 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 cafts out 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 and groJfe,\\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 
 
The Anatomy of fecret fins. 2 1 
 
 within are full of dead and rotfn tea, as when a man /hall 
 profefs he loves God, and Chrirt,and his waves, and yet ie- 
 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 againft fecret (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 f a feties y and incur ignominy, blame, 
 
 D 3 fhame^ 
 
22 The Anatomy offecret fins. Chap. 
 
 {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, and unfatisfled : 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 de- 
 light 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 encreafmg his 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 
 
Chap* i. the Anatomy off ecret fins. * 23 
 
 ednefs of other company, or fome other occurrence of Hid- 
 den ficknefs , or mifadventire , if now the heart do grow in- 
 to 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- 
 Abf ohm 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 dij corner vf the. thoughts and intents of 
 
 the heart , Hek 4.12; you finde it to be fo , that it comes in- 
 to 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- 
 
24 
 
 The Anatomy of fecret fins. Chap 
 
 When the ap- 
 prehension of 
 Gods eye trou- 
 bles the man, 
 he wiraeth 
 there were no 
 God to fee or 
 hinder his 
 {inning* 
 Pofitive Try- 
 als Cenfider 
 Of what acce- 
 ptance 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 pre- 
 judice unto our names , and there are implicit, 4nd clofe tem- 
 ptations, which carry a real prejudice to Gods glory, of this lat- 
 ter 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 ad- 
 vertency 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 tempta- 
 tion 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 ima- 
 gination , and a proud fpirit, yea,to be vehement for an heart 
 more lowly and humble ; or it Satan doth tempt to contem- 
 plative 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 f elf e 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 f elves 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 w io -n the Lord com- 
 menieth ; in the former refpe$: is that phrafe of PauL Rom. 
 1 6.1 8, 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 Sin- 
 cerely defite to approve himfelfunto God (l t ) to puthim- 
 
 E felf 
 
1 9 W Anatomy of fecret fins. Chap, i , 
 
 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.l remember 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 ac- 
 cept 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 
 
Chap, u The Anatomy of fecret fins. 27 
 
 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 contem- 
 plations, and deareft affections , withfulleft and fwectett con- 
 tentment, mjy yet curb and rcftraine the habits, or finfull 
 propenfions from breaking out into zSt 3 The vi^or of a na- 
 tural 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 unbe- 
 lief, 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 public k and vinble, they may 
 
 comfort themfe Ives 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? out- 
 wardly , 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 be- 
 fore 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 , out- 
 ward 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 
 
Ghap. i . Hhe Anatomy offecretfins. z 9 
 
 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 um- 
 pire in man ) fhall ariie to examine fore-paft actions and en- 
 deavours , 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 iniqui- 
 ty , 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 will not he are my 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 Taberna- 
 cles, ver. 27. Thm ft alt make thy prayer unto him, an i 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 con- 
 vict ions 'fout of a pure refpe&) may be confident, vv& 
 One is grace to combat e , Another is ftrevgth to over" 
 come, 
 
 Ob.i.O but can a man be truly holy who hath fuch yilz in- 
 clinations , abhorred thoughts and motions , fuch wonder- 
 full eruptions of finful abominations working yet with- 
 in 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- 
 
jo 'the Anatomy offecret fins. Chap, i ♦ 
 
 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 fe- 
 crecy. 
 
 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 there- 
 of. 
 
 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 tempta- 
 tion ; Now I think that even an holy foul may po/Tibly touch 
 upon an artificial fecrecy , hy^ corf eqaence having been violent- 
 ly 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 for- 
 mer 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, 
 
 
Chap. 1 1 The Anatomy offecret ppjs. 3 1 
 
 . — . . — . — : ■ ., , ■ — ■ 
 
 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, a nd fo con- 
 clude 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 
 fib le 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 ^*' 
 under ft ands 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 un- 
 to 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 in- 
 formed 
 
I z Tfa Anatomyoffeeret fitis. Chap, i^ 
 
 formed by the fenfibleneffe of fpeech, or the vifiblenefs of act- 
 ing, 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 manifeft every fecret thing , Mark 4. 
 mamfeft «v«ry 2 z. There is nothing hid which fhal I not be manifeft ed : ^Neither 
 ftcrct thin j. 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 vi- 
 able acting and view : the foul cannot lone, be in fecret act- 
 ings, 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 con nj "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 
 
'the Anatomy of fecret fins. 3 3 
 
 be Judged by <W,Rom. 2. i6.In the day -when God (hall Judge 
 the fecret s 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 ri- 
 pening and breeding,/^ 31.26. If 1 beheld the fun when it (hi' 
 ned.or the moon walking in bright neffe , 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. 1 2.9. 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. 1 1. 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 neighbour s->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 dif obedience. 
 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. whore- 
 mongers and adulterers God will judge , he will fentence them -.*• 
 himfelfc for their fecret abominations. 
 
 4. Secret fins are mire dangerous to the per f on 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 
 
3 4 Thejnatowy of fecret fins. Chap, i , 
 
 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 corrup- 
 tion , 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 , i oth 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 of agravation 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 fi m 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 
 
Chap* u The Jnmmy offecntftns. 3 5 
 
 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 li- 
 ed , 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 con- 
 trary n radii r e , doth ground an.iocc 2110a the 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 pro- 
 vocations. 
 
 %.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 al- 
 ready 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 hum- 
 bled 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 re- 
 folutions ; thou haft put up many prayers and petitions , 
 and yet thou art in thy fecret finnings , why ,w hat 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 ad- 
 ventures tby ftrength upon the occafion ot thy fecret finning , 
 
 whac 
 
Chap.i. the Anatomy of fecret Jim. 37 
 
 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 contem- 
 plation : 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 fin- 
 nings, 
 
 2. Another is to (I i fie the fir fi 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 
 
3 8 The Anatomy offecret fins* Chap, i . 
 
 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 de- 
 light. 
 
 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 twi- 
 light 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 omnlprc fence ; 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 fo impudent 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 
 1 19.5. 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 endea- 
 vours 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; 
 
4o The Anatomy offrefitrnptnoHs fins. Chap. 
 
 P sax. 19. 13. 
 
 Keep bac\ thy fervant aljo from prefnmptnom 
 jinnes j let them not have dominion over me\ 
 then Jh all I be upright, and fhall be innocent 
 from that great tranfgrejfion. 
 
 CHAP.H. 
 
 The words 
 
 confidcrecL' 
 
 Hefe Words containe in them Davids 
 fccond Petition and requeft ; finnes do 
 not only differ in refpeft of openneflfe 
 and fecretncfs, but alfo in refped of rf 
 degree of hainoufnefs and greatnefs .• 
 nowbecaufe fecret fins fticks clofeft,aad 
 are of a more eafie and adventrous 
 commiflion, therefore David prays 
 much againft them, Lordyrteanfe thou 
 me from fecret finnes : And bzcaufe freftimptuous finnes are of 
 a more fearful efficacy, and confequently (they being ufu- 
 ally the bravings of God even to his face )theref ore David 
 prays as vehemently againft them in this verfe. 
 This verfe may be considered two ways.- 
 
 i.Rm 
 
Chap. 2, General Observations. 41 
 
 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 , in- 
 nocency, 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 eve- 
 ry 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 na- 
 kedly commence the fuit,propound it to God, and fay , Lord 
 hear me, but it doth inforce (as it were an audience and ac- 
 ceptance, it doth ftrive with God and wreftle with him , / 
 will not let thee go,unlefs thou bleffe me , Gen. 3 2.26. 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 f ah 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 on- 
 ly to all the kinds and forms of praying,but alfo to all the mat- 
 ters or things for which we do pray. 
 
 Reafons hereof are thefe. 
 
 I. God can heave every requefl as well as any one. A multi- 
 plied 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. 
 
Chap. !• General Obfervations. 4 3 
 
 things (by rcafonof hisomnifcence ) are equally at once 
 prefent unco him. 
 
 2. Nay, he can grant many and great reque ft s 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 promt fes ; therefore 4/ 
 
 we mav put up many and great requefts at once ; the promi- Ge *| faath , 
 
 fes ztc cd\\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 mer- 
 cy 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 
 
44 General Observations. Chap. z. 
 
 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 turn- 
 ing 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 ma- 
 ny particular and vile inclinations which need yet to be Sub- 
 dued : 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 mani- 
 fold mercies,for abundant Strength :for God is able to do excee- 
 ding abundantly \above Ml that we are able to aik^or thinly Eph. 3. 
 Beloved, as a mans own unworthinefle Should not preju- 
 dice 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; 
 
Chap. i. General Observations . 45 
 
 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 cor- 
 ruption were more fubdued, and yet this remained altoge- 
 ther untouched, thou vvouldft have as many, and more forci- 
 ble 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 $ ^ 
 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. 1 1. 
 
 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 original fin^ 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 General Observations. 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 un- 
 kind and troubled denial of Chriit againtt his knowledge. 
 
 Now when Cedars fall, fhould not the tender plants trem- 
 ble ? 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 notori- 
 ous 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. 1 2. If that Satan, who would deal 
 with us , could be procured to iliape out only mean and vul- 
 gar aflaults and fuggeftions, to common and unavoidable in- 
 firmities 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 temptati- 
 ons, then our carcfull fear were not: fo requifite : But we are 
 
 not 
 
Chap. 2 , General Observations. 47 
 
 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 ft 9 ,,; 
 words, absolutely confidercd, is this , That a good m an a good 'man is 
 is Gods f rvant, [Thy fervavtf'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* 
 
4# General Observations. Chap. 2,' 
 
 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 Sa- 
 tan, mentioned in an inftrumental Activity and readinefs to 
 entertain and execute his bafe and hellifh infpirations and mo- 
 tions. Some are the ftrvants of fin , who ( quale s & 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 Coun- 
 try. 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 loof- 
 eth 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 Fa- 
 ther 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 Rela- 
 tion. 
 
 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 
 
Chap. 2. General Observations . 49 
 
 but this obiervation is very general, therefore I pafs unto ano- 
 ther, viz. 
 
 SECT. IV. 
 
 EVen this. That we are Gods fervant s> flould be ufed to 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 ene- 
 my. 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 f aid 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 remem- 
 ber 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. $. *TpHat our fpecial Relations to God fhould be fpecial Rea- 
 Oar special te- JL fons to work^acare not to Jin again ft God. I Keep thy fey 
 Iv," ?/ ^ 0d v Ant f rom -> &c» ~$ 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 moftdarkning in a white cloud, then in^S^ " 
 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 occafi- 
 on 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 great finmngs 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 
 
General Obfervations. Chap. il 
 
 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 mo x 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 : Should fnch 
 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 ho- 
 nouring 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 do- 
 minion 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 
 
Chap. 3 . the Anatomy ofprefttntptHotts fins. 5 3 
 
 i. Keep me a fader bits (Mi z,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 igno- 
 rance, 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 con- 
 tumacy , 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 with- 
 holdings 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 preemp- 
 tion , which is committed through Infirmity, yet the commut- 
 ing 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 particu- 
 lar. 
 
 Prefumptuom Jinnes are the boll darings , and pr sud adv enturings 
 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 con- 
 temptuous flighting^ or defperate wilfulnejfe :l have in this des- 
 cription not only expreffed the nature of prefumptuous fin- 
 nings, but alfo concluded in it the feveral degrees and rifings 
 
 thereof: 
 
Chap, 3 . Ihe Anatomy of prefmptuonsjins. 5 5 
 
 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 ex- 
 alted, 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 prefumptuous jinnings a man knows th? 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 ig- 
 norance ; 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 , dis- 
 cerning the way to be finful : yea, and flaming upon his 
 breaft, working in and checking his confidence, notwithstand- 
 ing 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 fmne againft 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 
 
5 6 the Anatomy ofPrefHmptmus fins. Chap. 3 . 
 
 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 bitter neffe 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 adventu- 
 ring: 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 
 
Chap. 3 . The Jmtomy ofprefawptHOHsfms. 5 7 
 
 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 al- 
 lowance of his fathers goodnature : This ground of preem- 
 ption 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 mer- 
 cy beyond all allowance, and writes a pardon which God will 
 never allow nor leal: it will dare to runnc in debt upon a con- 
 ceit of a difcharge , and clearing however : as if Divine mer- 
 cy 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 mer- 
 cy 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 up- 
 on an abfolute hope of mercy, but the finncr being more 
 piercingly undemanding knows that mercy is a fpecial Char- 
 ter, 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 
 
5 % Tbe Jnatanp of frtfnmptvam ftw. Chap. 3 , 
 
 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 adven- 
 tures 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, be caufe 
 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 do h 
 ought prz'umptuoufly- , &c . fkall be cat off^ because he hath defpi* 
 fed the Word of the Lor d^ &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 an i went up pre'umptuoujly to the hill.) It is called 2 
 cutting if Gods Lm behlnde our back^ y Cod hath hemmed 
 
 and 
 
 SCBtyt* 
 
Chap. g. the Anatomy of prefuwptHons fins. 5 9 
 
 and circumfcribedthe foul with precepts, within which if a 
 man walks, he hath God to be his fecurity , but in prefum- 
 ptuous (innings a man will exceed his limits, and yet believe 
 a fafecy : this very thing is expreffed in Deat.i-j % 1 1. Accord- 
 ing to the fentence of the Law^which rhsy /hall teach thee>and ac~ 
 cording to the judgement which t! ej f kali 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. 1 5 . 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 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 
 
6o The Anatomy ofprefHwptHOHsJznsl Chap. 3 1 
 
 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 operati- 
 ons, are under his command by the Lawe of Crea- 
 tion. 
 
 2, %eftralnt of an) Agent , arlfethfrotn a greater fir ength 
 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 re- 
 ftraint 
 
 Reftraint of a 
 ny agent is 
 
 fopcrior agent. 
 
Chap. 3 . The Anatomy of presumptuous fins. 6 1 
 
 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 Reftraint s prefnppofeth 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 righ- 
 teous 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 in- 
 lawing 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? emt nt : for according to the num- 
 ber and meafures of finning, there fhall be an equal propor- 
 tion 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 from Jin. The evil 
 ftrain both the man [ s f wholly carried b'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 in ter- 
 
 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 ft ending 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 afl ayes of our own bd\ ftrength,we are un- 
 equal 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 con- 
 ference 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 con- 
 science, 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 
 
64 'Tfce Anatomy ofPrefitntptHOHs fins. Chap. 3 , 
 
 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 and cr 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 
 
Chap. 3 . The JnMomy ofprefawptuoHsfMS. 65 
 
 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 re- 
 newing 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 
 
6 6 The Jnatomy of prefwnptuons fztu. Chap, j \ 
 
 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 with- 
 hold 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 Jaime fs 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 ) ano- 
 ther 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 re- 
 bec 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 pre f umpt uous 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 affecti- 
 on*, 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 deft ru&ion: It is 
 the good mansmiferyjthathe hath yet an heart to be more 
 
 K 2 earned 
 
68 The Anatomy ofprefampnmsjins. Chap, y 
 
 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 open- 
 ing 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 inhe- 
 rent 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 ei- 
 ther 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 ex- 
 cites 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 
 
Chap, 3 . 'the Anatomy ofprefumptuoHsfins. 69 
 
 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 ap- 
 parent 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 re- 
 fuge, fafetiesand prefervar ion s from fin : By enlarging the 
 
 fpirit of fuppltcation which t antes 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 Safe- 
 guard, a protection ; and fends him away armed with mo r e 
 holy refolutions, courage ami defiance, by ftrengthnin?, his gra- 
 ces, by affurin^; his love and ftrength , by making the finne - 
 more vile and odious. 
 
 K 3 SECT. 
 
yo 7 be 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.itoauk fins •«,„', 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 flrould go, and the higher he moints in fin, the deep- 
 er are his own wounds ; no man en be iafely bad , or com- 
 fortably 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 
 
Chap. 3 . Ihe Anatomy of fre$HtnptHOHsfins. 7 1 
 
 not diftinguiiHng 'twixt %hz vileft and the faireft tranfgref- 
 fions ; Paul complained in %om.'-j. i 8. 1 know that in me(that 
 if /nmyfiejh) d»elleth m good thing ; the ilefti (i.) the cor- 
 ruption of iinful nature is an utter vacancy of any good, that 
 is i he privative nature of it, and then the flefh, /. <?. ftnful cor- 
 ruption, is adifeafed inclination, a filthy fountainc, a lewd 
 womb, a finning fin, impei ling, 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 posi- 
 tive 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 himf elf 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 Di- 
 vines 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 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 con- 
 jecture 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& 
 
7 z The Anatomy ofPrefumptnom fins. Chap. 3 . 
 
 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 Ma- 
 iler, but denied himthrice y znd that with fone high quali- 
 fications 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 o An 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 
 
Chap. 3 . The Jnatomy of prefumptuous fins. 7 3 
 
 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 ?! 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 Inexcuf able that a fin is, the worfe it is; when little or no- 
 thing 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-the finner 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 
 
Chap. g« the Anatomy of frefumptHotis fins. 7 5 
 
 Secondly , when it is made toferve and to encourage fwne J 
 
 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 confide r his genfrai calling (a man of good- 
 
 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 mif carriages , 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 con- 
 fidently 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 know- 
 ledge v\ ill venture, ignorance fuppojfeth i,hat it may fafely 
 
 L2 follovr, 
 
16 the Anatomy of presumptuous fins. Chap. 5 
 
 • 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 acti- 
 ons were capital copies, wrote in Text Letters: And that 
 thefinnings of great men are like the failings of Cedars,. 
 which b ring do v ne with them to the ground many low- 
 er 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 (in- 
 nings 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 un- 
 to him, and yet hath adventured thus to fin againft him , doeft 
 thou thus requite the Lord. • 
 
 The mouth of c onfclence, 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 ex- 
 ceed 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 
 
Chap. 3 . 'the Anatomy of presumptuous fins, 7 7 
 
 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 raid- 
 ed 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 de- 
 gree of odious unthankful nefs. 
 
 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, com- 
 forted 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 pre- 
 fumptuous 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 ferv ant from pre fnmpt nous 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 dis- 
 honors 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 
 
Chap. 3 . The J n atomy of presumptuous fins. 7 9 
 
 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 trea- 
 cherous 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 cor- 
 ruptions 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. <JW y 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 cor- 
 rupt hearts would ohly kindleby them, and vve fhould em- 
 brace 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 in j up the woman, and butchering of the Chil- 
 dren : /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 
 
80 'the Anatomy ofPrefumptuousfws. Chap. 3 . 
 
 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 forbea- 
 rance 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 peti- 
 tion, 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 craf- 
 ty, his temptations ftrong, our hearts deccitfull > our gravies 
 
 weak, 
 
Chap. 3 • The JnMomy ofprefuwptuoHsfins. 8 x 
 
 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 , Da- 
 vids 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 Sa- 
 chem ; 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 JS- t " 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^ 
 and explicite prefumption> or elfe vertua' 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 
 
8 z The Jmtomy of prefumptuons ptts. Chap. 3 5 
 
 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 inexen fable, O man, whosoever thon art that 
 ino{k n ° Cmn judge & > for wherein thou \udgefi another, thou condemnefl thy 
 
 felf for thou that judge s~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 f up-. 
 
 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 
 
Chap. g« 'the Anatomy of prefumptuoM fins. 8 5 
 
 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 r heir 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 with- 
 out 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 
 
84 Ibe Anatomy ofprefumptuousjini. Chap . 3 
 
 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 fp ringing from a fullprinr 
 ciple, ffom a nature giving out it felf, and that alone, I can- 
 not judge them to be infirmities. 
 Infirmities are 2 ' *dt&*rf infirmity , or: not habitual * but particular ; 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 pa- 
 tent 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 infirmi- 
 ty : 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 
 
Chap. 3- the Anatomy ofpreftimptuoHsJins. 85 
 
 Third'y, atts of infirmity are involuntary aft s : 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 in- 
 firmity : But if he be himfelf, and fhould put off his cloaths, 
 and lay himfelf down in the dirt, this were an acl of a vo- 
 luntary 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 preem- 
 ption ; 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 quiet neffe , 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 pre fwnpt 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 unrigh- 
 teous, thou ili alt be unrighteous itill, fince thou wilt be fil- 
 thy, 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 
 
Chap, 3 , 1 he Anatomy of frefumptuoHsJins. 87 
 
 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 fin ne (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 vio- 
 lence , then like the fea without a fhore , what" a delude it 
 
 makcs ^ - r \ , r ' . To fin upon a 
 
 2. TrfWM upon pre fumpuoxs 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 imp smtency of thy hearty treafurtft unto thy fe If wrath me * c y* 
 againftthc day af wrath, Rom.2.4,^ God will not be mer- 
 ciful to the wicked tranigreflor , but he w ill wound the 
 hairy fcalp of fuch a one who goes on mil in his fins : Mer- 
 cy 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 w or t^ 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 fin- 
 ning , 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 
 
88 The Anatomy ofPrefumptHom fins. Chap. 3 \ 
 
 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 da- 
 rings, and that againft all light andgoodneffe, and warning 
 and threatning, and the finner feesnimfelf fallen into the 
 hands of a terrible and glorious God , fro m 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 fin- 
 ner 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 guil- 
 ty of. 
 
 SECT. 
 
I ■ ■ - ' ■■■....- — l 
 
 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 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 i mall 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 affecti- 
 ons inclined and feduced. j. The more is confeience be- 
 numbed and feared. 4. The letter force have divine argu- 
 ments with the foul, being forfeited with the pleafures of for- 
 mer .finnes , and then it m.uft well follow , that the heart be- 
 ing 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 
 with ant 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 pre- 
 vail 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 prin- 
 ciples in the minde 5 forafmuch as we have gone on in thefe 
 courfes agaia > and againe , and no evil befals us , there- 
 fore 
 
Chap. g. The Anatmy of frefomptuoHS fins. 9 1 
 
 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 grows ftrong by pracHfe, and the of- 
 ten 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 of- 
 ten (innings makes the foul moreftroty in tbat kind,and then 
 more fir for a worfer. 
 
 Third y , >'o w>t fiifte or rtfeff the f re f lent 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 pre- 
 venting atfiftance againft temptation or inclination , or act- 
 ing, 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 fa- 
 ilings. 
 
 Therefore, I befeech you take heed of fcorning divine ad- 
 monitions and reproofs: Confider that place well in PfaL 
 8 1 . 1 1. 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 con- 
 fcience. 
 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-f oft-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 re- 
 peat 
 
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; for prefumptuous (innings depend 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. 1 3. yea, the fmner 
 of an hundred years old [hall be accurCed: And this isobfer- 
 vable,t rut 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 
 
4 TA* Anatomy of prefuMptuens fms. Chap. g # 
 
 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 from premmptuous 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 ad- 
 ventures, 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 confide r 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 re- 
 fuge, 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»vco fail 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 pre- 
 vailing 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 
 
Chap* J. Ibi /jnatvmyof pref$mptH0Hsjini. 95 
 
 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 tr his 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 ad- 
 ventures 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 it is 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: 
 
^5 Tife Anatomy of PrefHmptMns fins. Chap. 3 .-- 
 
 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, af- 
 ter 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 Re- 
 pentance, ( for if Repentance be true, it muftbean univer- 
 sal 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 engage- 
 ments ? 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 
 
Chap* g* 'the Anatomy of prefwptHOU* fins. 9 7 
 
 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 mo- 
 ment 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 pro- 
 faned 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 
 
98 The Jnatowy of prefumptuous jins. Chap. 3 
 
 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 indignati- 
 on. 
 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. Why 7 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 Rcnoanet thy 
 gifts, yea, of traces, yea, of fervices: he fliall be brought own fcciijtb. 
 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* 
 
 O a PSALM 
 
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, there- 
 fore 1 befeech thee, let them not have Dominion, ( i. ) never 
 
 fiiffcr 
 
Chap. 4 , Ihe Anatomy of fin in Dominion. 10 1 
 
 fuffer them ro prevail over me, never let them enter into my 
 foul, or life, let them never over-come me , let them not 
 over-take me, let me never commit them. Now which way 
 of rhefe you conjedture the fenfe of the words may be aimea 
 at ; it requires accuratcnefs to determine, and cut the thred ; 
 For my part, I think that both may be commodious , and are 
 pious, though the latter to me doth feem more genuine j yec 
 in this I eaiily fubmit to better Judgements. 
 
 CHAP, i v. 
 
 |2fi£&£9^ OR the words themfelves, this is evident, that 
 they exprefs tfie fpirit of holy David > as vehe- 
 mently carried againft prefumptuous fins in 
 Dominion ; for the better difcufling of them , 
 I ihail inquire thefe particulars. 
 
 i. What Dominion of fin here may import , Founhingsf 
 wherein it confifts. 
 
 2. Whether fins in Dominion may befall a David ? 
 5 . Why David prayes fo againft it ? 
 4. Then fome ufefull applications. 
 
 SECT. I. 
 
 P ■* 
 
 w Queft, 1 . T7 OR the firft of thefe , what Dominion of fm doth What Domi- 
 
 IP impon ? • ; nionoffininas 
 
 ^ SoL Dominion is given fometimestoGod, fometimes topers 
 Ghnft as Mediator, fometimes to man over man , fometimes 
 to Satan overman, fometimes to death which is faidto rule, 
 and fometimes to fin, when it is betwixt finne and the finner, 
 as betwixt a King and his Subjects. As a raigning King hath 
 
 domi- 
 
ro z The Anatomy offm in Dominion. Chap. 4. 
 
 Four things. 
 
 Wharis domi- 
 nion 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 ano- 
 ther 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 ei- 
 ther, 
 
 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 Do- 
 minion which God hath pven man over the creatures: the 
 great Lord hath made man a Lord over the works of his 
 
 hands, 
 
Chap. 4. The Jnatomyofjin in Dominion. 103 
 
 hands, a pro-rex , a deputy as it were : yea, and he hath deri- 
 ved dominion toman over man, to one man over another, 
 to the King over his Subje&s, to the Parent over the Chil- 
 dren, to Matters over Servants. Jfay, he hath derived do- 
 minion 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 un- 
 to 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 nejf e,znd a Ruler, and one who workj mightily in the chil- 
 dren of dif obedience : 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 obey- 
 ed 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 pre funtpt 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. 
 1 1 .2 1. 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 vio- 
 lent compulfion, or ftren^th of argument to oraw on the (in- 
 ner, onely if fin fpeaks the word, it is enough, that's Lawe- 
 nowgh. 
 
 The latter of thefe is expretTed; 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 
 greed t neffe , and by felling of a mans f elf to wor\ wic(^dnejfe 7 
 and by giving up our felves, or our (elves over to uncle Anne fs 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 domini- 
 on of fin is erefted, there it doth fit in the heart as a Kin^ in 
 
 the 
 
Chap.4* The Jnatomy offn in Dominion. 105 
 
 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 appre- 
 hend 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 en- 
 tertains 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 ap- 
 proving 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 domini- 
 on, he may on a hidden be fo enfnared by fin and tempta- 
 
 P don, 
 
io6 1t> e Jnatomy of f» in Dominion. Chap. 4, 
 
 ' 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 am Imy [onne ; fo when finfull corruption 
 thrufts out the finful inclination or motion,the finner prefent- 
 ly 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 ; w hen 
 
 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 del g, 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,, . ,n fuch 
 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 con- 
 demn and dif-allow, yea, and dif-avowthe antecedent aa of 
 
 5m yvaicondeknthe^lb judgement ; As a man who tah 
 
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 antece- 
 dently 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 com- 
 mitted ' 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 for- 
 ward* 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 domi- 
 nion 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 de- 
 nomination 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 corrupti- 
 on 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 
 
i o8 The Anatomy of fin in Dominion. Chap. 4 
 
 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. E lectio : 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 pro- 
 pounded unto him, he might so free if he would , it did de- 
 pend 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- 
 
Chap. 4« life Anatomy of fin in Dominion. 109 
 
 Neverrhelefs for the clear difcovery of this parr of fins do- 
 minion 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 habitu- 
 al 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 re- 
 newed 
 
i io 7 be Anatomy of Jin in Dominion. Chap. 4. 
 
 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 na- 
 ture , 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 em- 
 bracing 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. 
 
 ance argucth it. 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 contra- 
 riety of effects : As now a man in whom fin hath dominion, 
 his (innings may be fent back with fuch bitter Writs of attach- 
 ment, that he may ftand at defiance, and be at fome forbear- 
 ance (a while J from fin : or he may have fuch affected ap- 
 prehenfions of death and hell, andfhame and terror: where- 
 upon he may refift fin as penal and painful : as a thing fo bitter- 
 ly 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 J n atomy 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 high- 
 ly, 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 ' *" 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 
 
II 2 
 
 The Anatomy of fin in Dominion. Chap. 4. 
 
 Note. 
 
 Diftinguiftt 
 tvvixc domi- 
 nion of fin, and 
 a ftrong incli- 
 nation to fin. 
 
 for the prefcntbe obferved)isa corrupt inclination and con- 
 sent: 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 to- 
 tally 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 intenti- 
 ons : 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 " 
 
Chap.4* Tb* Anatomy offm in Dominion. 113 
 
 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 ; f o is it on the con- 
 trary 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 domini- 
 on 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, 
 
1 1 4 The Jnatomy of fin in Dominion. Chap. 4 , 
 
 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 ap- 
 ply the intentions and ftrength of his heart and fpirit , 
 It is the obedience unto God , and his holy and righte- 
 ous 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 Do- 
 minion. 
 
 Sgeft. 
 
Chap. 4. the Anatomy of fin in Dominion. 1 1 5 
 
 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 na- 
 ture, 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 be- 
 fore 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 appro- 
 bation 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 domini- 
 on , 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 domini- 
 ons, j? 2 $* t 
 
1 1 6 The Anatomy of fin in Dominion. Chap. 4 
 
 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 en- 
 ter into the lifts , let him enjoy his opinion , but I 
 think this of actual dominion is more punctuall to the 
 dace. 
 
 SECT. 
 
Chap. 4. The Anatomy of fin in Dominion. 117 
 
 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- minion of 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 domini- 
 on 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 un- 
 der [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 is unwijiingnefle , 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 reco- 
 vers i 
 
1 1 8 The Anatomy of Jin in Dominion . C bap . 4 , 
 
 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 infep arable , 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. 
 
Chap. 4. Ihe Anatomy of fin in Dominion. 1 1 9 
 
 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 per- 
 fect 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- 
 
i zo The Anatomy of fin in Dominion. Chap.4* 
 
 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 , In- 
 finite 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 of- 
 fends his father , though he doth not therefore prefently ceafe 
 to be a childe,yet his olfepce doth turne and change the counte- 
 nance 
 
 Vet It may 
 weaken grace 
 
 Aftuell domi 
 nion doth 
 
Chap.4 . The Jnatowy cfjln in Vcwwion. 1 2 x 
 
 ! * , _____ - 
 
 nance of his father. Though it doth not break offthc relation, 
 yet it doth the refpeft jhe lliall not eafily be admitted into bis fa- 
 thers 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 coun- 
 tenance , 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 
 
i z z The Jnatomy of fin in Dominion. Chap. 4, 
 
 fore good reafon hath David to pray, Let them not have domi- 
 nion 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 e fiat 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 do- 
 minion 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 f elves 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, w hat portion 
 have we in thefonne of Jejfe} foe here the finner 5 1 doe not be- 
 long 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- 
 
Chap, 4. the Anatomy of fin in Dominion. 123 
 
 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 Re- 
 bellions: 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 op- 
 pofite 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 un- 
 reasonable 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 bafe Ft 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 
 
124 The Anatomy of fin in Dominion, Chap. 4I 
 
 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 wge fife •< 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 va- 
 nities which fhali not profit , and every fin is a lye , let it pre- 
 tend 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 gotf O 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 lit- 
 tle credit by thy finning,yea but vvhirh whom?And what is that 
 whiles the great God doth difgrace thee.-and thine own confer- 
 ence 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 
 
Chap. 4. 'the Anatomy of fin in Dominion. 1 z$ 
 
 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 fer- 
 vant 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, greedi- 
 ly 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. 
 
 THus for 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 
 
i z6 T be Anatomy of fin in Dominion. Chap. 4 
 
 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 ^1 fay unto you^whofoever 
 committeth finis the fervant of fin ,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 
 
 dif obedient 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 mi- 
 racle , 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 ma- 
 ny 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 un- 
 to fin. 
 
 What think you of fuch whofe hearts cannot endure the Domini" j n t |, f e w j, - 
 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 fo Cbrift. 
 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 right emfneU'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 
 reformed fifal. 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 
 
i z% The Anatomy of fin in Dominion. Chap. 4 . 
 
 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 do- 
 minion 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 
 the Apoltle feems 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 wa lows 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 bon- 
 dage 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 wil- 
 ling 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 affe- 
 ctions aremoeea;;erlycaried to the tinning now then here- 
 tofore; 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 inglori- 
 ous infwearing , more unfatiablein earthlinefs, more vaine 
 in conrerfation more ©bftinate in our finful courfes againft 
 
 the 
 
Chap.4« The Anatomy ofjin in Dominion. 1 29 
 
 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. 6 5. 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 be- 
 fore 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 ferv ant 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 conju- 
 gal 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 
 
1 30 The Anatomy offmin Dominion. Chap. 4, 
 
 and in his way,which could not be as he thinks if fin had domi- 
 nion 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 do- 
 minion 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.-]. 2 1 . 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 na- 
 ture, &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 fre- 
 quent 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 
 
Chap- 4. T/?e Anatomy of fin in Dominion. 131 
 
 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- 
 T hough 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 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 domini- 
 on ; 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 do- 
 minion. 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 do- 
 minion ; 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 advan- 
 ced to fome office in the Common-wealth , may oppofe a 
 fin with reipe& to his office, which yet perhaps he dorh fa- 
 vour and dearly love in refpect of his private nature and pra- 
 ctice. 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 finf till 
 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 be- 
 ing 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 op- 
 pofe many finnes, for our finnes fake , as well as afta- 
 -ny finne for its fake, and both (hew finnc to be in .Do- 
 minion, 
 
 4 »A. 
 
Chap. 4 . TJE* Anatomy of fin in Dominion. 135 
 
 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 °* 
 ted j 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-trou- 
 bles. 
 
 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 ingenious Chrittian, 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 ter- 
 rors 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 accu- 
 sation, that God brings upon thefinner, for his tranfgreifi? 
 ons ; he awakens the confeience after fin to accufc for fin- 
 ning, 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 un- 
 der 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 confei- 
 ence only awakened and actuated by light , and divine com- 
 mand is abundantly fufficient to, 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 J pace s y or inte- 
 cancies and in- rimes 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 con- 
 jectures 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 har- 
 lot : 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 the flefb 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 f innings y at leaft inrefpetl 
 
 •f 
 
Chap.4. Ihe Jnatomy of fin in Dominion. 135 
 
 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 do- 
 minion : 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- 
 fefle it hath, and verily it hath; but now even an hypocrite 
 may (lep forth into all outward conformities, I know no vi- 
 fible 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 acti- 
 ons, 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 har- 
 bour 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 Domi- 
 nion. 
 
 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 
 
1 36 The Anatomy of fin in Dominion, Chap.4. 
 
 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 domini- 
 on. 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 do- 
 minion 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 re- 
 nounce their jftrvice, and condemne my flavery , and come 
 
 unto 
 
Chap.4. The Jmtomy of jut in Dvmmion* 1 y\ 
 
 unto rhee to be my Lord. Thy tkte is juft and proper to 
 my ioul ; i is thy purthafe, and therefore the ferviceof it be- 
 longs 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 domi- 
 nion. 
 
 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- Box- 
 ful 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^ he judgeth 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 domi- 
 nion , 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 
 
1 58 The Jtnttomy cffnm Thminion. 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 ar- 
 gues 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 un- 
 to 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 wea- 
 pons 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 vJi which 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 wea- 
 pons , 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 
 
Chap.4» ^ e Anatomy of fin in Dominion. 139 
 
 ' 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 na- 
 tural 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 contradi- 
 ctory things cannot be both loved at once, the reaion is, be- , 
 
 T 2 caufc 
 
140 the Anatomy of fin in Dominion. Chap.4 
 
 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 can- 
 not (at once) poflibly love them both: And therefore 
 if holineffe and grace hath thy love, verily fin hath not do- 
 minion. 
 
 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 ei- 
 ther 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 obedi- 
 ence of which is delightful to the finner : And therefore fuch 
 a one is faid to fulfill the lufts of the fie Jh y and to commit fin 
 with greedinefsyEphtf.q.ig. and to yeeld him/elf over 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. / de- 
 light 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 finful corruption fyet abiding in. the 
 
 beft/ 
 
Chap. 4. T7# Jnatomy of fin in Dominion. 141 
 
 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. 1 2. 
 
 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 fol- 
 low, but fometimes cannot ( fo M\y as we fhould) we jufti- 
 fie 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 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 diffe- 
 rences before finis committed, and as there may be concomi- 
 tant 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 can- 
 not 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 fer- 
 vants 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: 
 
Chap.4. Tfe Anatomy cf fin in Dominion* 145 
 
 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 Ma- 
 tter asfin. 
 
 Good Lord how his heart trembles, how his heart medi- 
 tates , 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 domi- 
 nion 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, 
 
144 Tk* Anatomy of fin in Dominion. Chap. 4. 
 
 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 of finne 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 (in ne 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 the rtron^ 
 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 
 
Chap.4- lb* Anatomy offn in Dominion. 145 
 
 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 fe rvant ( 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 Ifcciall grace and mercy: Paul ftilesit r/VA mercy, and Jc j s ^j 
 great /w,and riches of grace 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, dif obedient , deceived^ 
 ferving divers lufts and pie afures &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 badorcom- 3 
 you'whofe foules are (through the mighty gracioufneffe of 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 
 
1 4 5 The Anatomy of fin in Dominion. Chap. 4 f 
 
 ing corruptions: If fin be fo monftrous unto" you now only in 
 temptation-, what was it heretofore in dominion ? if the fin- 
 ger 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 af- 
 fliction , 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 domi- 
 nion 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 
 
Chap. 4* the Anatomy of fin in Dominion* 1 47 
 
 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 fervi ce 
 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 " 
 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 merito- 
 rious guilt, is one thing, and redounding guile is another 
 
 Y* ~ thing * 
 
148 7he Anatomy of finiu Dominion. Chap.4; 
 
 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 re- 
 fills 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 power- 
 fully fubdue the finfuli nature , there he will mercifully 
 pardon and difcharge the unwillingly finning and offend- 
 ing 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 hereaf- 
 ter. 
 
 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 there- 
 fore 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 £ 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 s offin ^ 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. 
 
Chap.4» 'the Anatomy of fin in Dominion* 1 49 
 
 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 thou againft 
 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 
 
i $ i The Anatomy of -fin in Dominion. Chap. 4. 
 
 — — _—- 
 
 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 hear- 
 ing , 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 parti- 
 cular 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 corrupti- 
 on 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 par- 
 ticular 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 princi- 
 ples > 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 
 
Chap.4t Ibt Anatomy of fin in Dominion. 150 
 
 its dominion (is a more fingular or p articular 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 : uf natty •> 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 Reafons oHr* 
 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- 
 
1 5 z The Anatomy of fin in Dominion* Chap, 
 
 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 re- 
 turned 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 incli- 
 nation 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^ jeUionevidenceth finnes dominion : not who quarrels with me 
 fhcwVdomini- moft,feut who effectually commands me, he is my Lord : not 
 
 he 
 
 ©n. 
 
Chap-4- The Anatomy offm in Dominion. 153 
 
 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 re- 
 newed. 
 
 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 intenti- 
 on 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 apply ed 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 refrefhing fuch 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 {in- 
 ner, 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 in- 
 to 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 Ordi- 
 nance. 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 
 
 pirtTcuUrvT- Xtcomforr - , , , , 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 
 
Chap,4* 'the Anatomy of fin in Dominion. 155 
 
 &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 
 
 Fir ft , 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 pends upon 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 con- 
 quer, 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 vio- 
 lent : 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- 
 
156 the Anatomy of fin in Dominion. Ghap. 4 J 
 
 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 af- 
 fection 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 ef- 
 cape , 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 ap- 
 plications of the foul to the fword of the fpirit ,. the de- 
 clination of the helps of finne, the contentions with the mo- 
 tions of lull, the watchings, the meditations, &c. which fuch 
 an heart will ufe; But where it is dominion, the finne is 
 
 com- 
 
Chap. 4 . The Anatomy of fin in Dominion. 1 5 7 
 
 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 fin- 
 ning, 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 na- 
 ture: 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 con- 
 tinued, 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 prefent iy 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 mer- 
 cies, 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 
 
Chap. 4. Ihe Anatomy of fin in Dominion. i$9 
 
 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 ma- 
 nifold 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 temptati- 
 on, 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 ^ 
 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 -proceed no 
 
 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 fe- 
 cond fall, and whofe fecond 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 Domi- 
 nion. 
 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 domi- 
 nion, 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 
 
Chap-4. The Anatomy offm in Dominion. i6t 
 
 but youmayeafily fay, who ishisMaftcr? his fervants we are 
 whom we obey. 
 
 3 . Bat then I would have you to remember, that as all con- 
 tinuing inclinations argue not dominion, fo fome continued, Yet come rc- 
 gr repeated alls offing not always argue cuflomt though cuftome petted ads of 
 neceflarily(includes either 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 root- 
 ed 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 con- 
 cluded 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 Do- 
 minion, 
 
 Y 2. Where 
 
1 6 z The Anatomy of fin in Dominion. Chap. 4 f 
 
 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 drun- 
 kard knows the way, alone, to the Cup-houfe , and the cove- 
 tous heart to unlawful methods of gain ; Balaam can quickly 
 get on horfe-back for moneys fake , to curfe Ifrael ; and Ju- 
 das 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 themf elves 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 ac- 
 cuftomed 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 con- 
 science ; 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, 
 
Chap. 4. 'the Anatomy of fin in Dominion. 165 
 
 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 con- 
 verted 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 accord- 
 ingly 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 tkemf elves over unto lafcivioufnejfe to work 
 
 all uncle anneffe with greed inefs ; 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- 
 
 : 
 
1 64 The Anatomy of fin in Dominion. Chap. 4* 
 
 fpeciall care to keep men blinde : Antichrist is a fonne of dark- 
 nsfs , and therefore above all , fets up his kingdome by igno- 
 rance : 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 dun- 
 geon. ! 
 
 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 na- 
 ture, 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 domi- 
 nion. 
 
 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 
 
Chap.4. ^ e Anatomy of fin in Dominion 165 
 
 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 can- 
 not be good which he curfeth , and therefore not love- 
 ly. # 
 
 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 in- 
 finite fins , fugared over by pleafure and profit. 
 
 Now if ever you would get free from fin, , get your judge- 
 ments 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 re- 
 moved : convince thy minde of thefe truths againft all errors, 
 that indeed thou art finfull. And that no fin is little in its me- 
 rit, 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 
 
1 67 ^ Anatomy of jin in Dominion. Chap. 4. 
 
 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, Give fome checks 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 difpoQeffedbut by aftronger then Satan: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 
 
Chap.4. Tbe t Jnatomyof fin in Dominion. 168 
 
 twit look? up to God and Chrift-y they arc able to difanull the co- 
 venant 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 par- 
 dons ,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 fh all 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 fpi- 
 rit , for another heart , for a new heart and a new fpi- 
 rit. 
 
 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 
 
168 The Anatomy of fin in Dominion. Chap. 4. 
 
 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 of fpirit: 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 hammer- 
 ing, 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 hea- 
 venly 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 
 
Chap.4« The Jnatomy of fin in Dominion. 1 69 
 
 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 of fome 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 in- 
 clinations, 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 condi- 
 tioned ocatjionsy and aff eft 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 faci- 
 litate his acts, and a mans calling or condition of life may (ac- 
 cidentally) 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 occa- 
 sions, 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> with- 
 out 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 ho- 
 ly 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 
 
1 7 z the Anatomy of fin in Dominion. Chap. 4 
 
 A third is, when he affurcs himfelf of eajis pardon and re~ 
 covery : finne ufually is a cloud, and then a fhower , a cor- 
 ruption 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 al- 
 ready 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 lit- 
 tle 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 con- 
 ceives himfelf too ftrong for any thing. 
 
 He that will venture upon finful provocations, and occafi- 
 ons, 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 
 
Chap. 4. The yinatomy of fin in Dominion. 1 73 
 
 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 judge- 
 ments, 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 /in- 
 nings ; 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 effe- 
 ctually 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 vio- 
 lently 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 for- 
 mer 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 en- 
 trances, 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 domi- 
 nion t The match will never be made, if all treaties be re- 
 jected : 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 af- 
 ter 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 
 
Chap. 4. Ihe dnatomy of fin in Dominion* 175 
 
 z. That this refitting ftrength which keeps fin from domi- 
 nion, 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 main- 
 tain this. 
 
 £. D. O Lord, above all things in the world I defireto 
 be upright, and this I fh all 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 
 
Chap.$ • The Jnatomy ofnprigbtneft. 
 
 177 
 
 not love and work wickedneflfe there, and for thy goodnefs 
 fake keep my life, let me nocaft tranfgreflions theie,Othat 
 thou wouldeft do this for me then , then fhould I be that 
 which ( above all) I dcfire to be, then fhould I be up- 
 
 *I will ftand no longer about the words,only they afford un- 
 to us this proportion. 
 
 
 CHAP. V. 
 
 Hat it fhould be the great bent y airne, deftre and j) o ft 
 endeavour of a man to be ufright. Gen. 17. 1. j c fhould be 
 / f.m the jilmighty Qod , walk, before me the dcfire and 
 and be thou uf right, q, d. this all in all endeavour of a 
 which concerns thee, which Ieftecme, and 103 " 10 ** U P^ 
 which thou muftftudy, Deftt.10.12. t/ini now rl * ht * 
 Jfraely what doth thy Lord thy God require of 
 thee , but to fear the Lord thy God , to walkjn all his wayes,and 
 to love him, and tofervethe Lord thy God with all thy heart , 
 A nd with all thy foul. Q^ D. I have done you much good., 
 thought on you in your afflictions, brought you out of Egypt , 
 preferved you through the fea, and in the wilderneffe van- 
 quifhed all your enemies for you, prefented you into a land 
 flowing with milk and honey; Now all that I require , and 
 that you are to look too , is that your hearts be upright,that 
 you bellow your love on none but me , your fervice on 
 none but me , that I have all your heart, and all your foule , 
 Jofh. 24.14. Now therefore fear the Lord, andferve him in fin- 
 cerity and truth y ef. d. this is the thing that doth concern you 
 nearly , this is the end of all your mercies, and the utmoft 
 of all your resumes , if you will be any thing , or returne any 
 thing to God (who hath done all for you) then be (incere 
 
 A a and 
 
x78 The Anatomy of nprigbtnefs. Chap. 5, 
 
 and true, be upright, %g*m.l%A$. 1 will 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 go- 
 vernment, 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* J fray 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 upright- 
 nefle: 
 
 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 
 neffc opened, 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- 
 
Chap. 5* Ibe Anatomy of ttprigbtneft. 179 
 
 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. Some- 
 times 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 1 39. 
 
 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 
 
1 80 The Anatomy ofuprightnefs. Chap. f m 
 
 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 min- 
 gles 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 expound- 
 ed, 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 fer- 
 vice of any fide or way, but keeps only to God. 
 
 Sometimes it is called perfection : and the upright are caHed 
 perfect : as Gen. 1 7. 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 
 
Chap. 5. The Anatomy oftiprighwefs* 1 8 
 
 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 de- 
 vices,!!™ 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 fil- 
 led a walkinj U truth, and ferving of God in truth and in fpi- 
 rit; 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 Pe- 
 ter, 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 of heart ,. 
 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 
 
i8 z the Anatomytof Hprightnep. Chap, y . 
 
 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 Command- 
 ment!?. 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 upright- 
 ness. * 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 particu- 
 lars. 
 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 upright r. 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 
 
Chap. 5 # Ibe Anatomy of upright nefs. 185 
 
 __ . ___ *• * * ' ' ' . « * 
 
 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 , in- 
 finitely 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 tr an 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 Hy- 
 pocrite. 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 
 
1 8 4 Tk* Anatomy ofuprightnefs. Chap. 5 . 
 
 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 car- 
 ried. 
 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 not ii^ht ) {lighr 7 iuperficiall,or wie* ii can abide tr'udl\ 
 as true & old is Really 1*0 and not in colour only , and if you re- 
 duce 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 f o 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. 1 1 6. 1 6.0 Lord truly I am thy fervant ->&CT 
 qj. I am lo indeed : this is not a complement, a garb, a pre- 
 tence bur 3 realiity,foe is it with the man indeed : an Ifraelitc 
 *W.v4,faidChriit cf Nathaniell^J oh, 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 J aid ur>- 
 to Satan , haft thou not considered my fervant Job y that there is 
 none like him in the earth 9 a perfect 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 dis- 
 honorable 
 
Chap. 5# Tib* Anatomy of uprigbtnefs* 185 
 
 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 . 1 8. 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 
 
i£6 the Anatomy ofttprightmfs* Chap. j. 
 
 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 rot- 
 ten thrcd ) butalfo in the ill intention or application even of 
 an a& ( in it leifejtruly good. Charity(without all doubt) is a gra- 
 cious 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 con- 
 federacy 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 concur- 
 rence of delight or ftrength,anci yet to wallow in others agree- 
 able 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 oppofi- 
 tion of fin : of fecret fins > and of prefumptious fins,(as David 
 
 here 
 
Chap.$ . the Anatomy ofttprightnefi. 1 8 7 
 
 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^ 
 1 19.6.) 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 man- 
 ner 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 p re- 
 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 Chrift faks 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* 
 
1 8 8 The Anatomy of uprightmfs. Chap. 5, 
 
 XO. i&. Not he that commendeth himfelfe is afp roved , 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 particu- 
 lar 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 fer- 
 vency 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 Idola- 
 try , 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 
 
Chap. 5 . Tta Anatomy of upright nefs- 1 89 
 
 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 un- 
 to you. 
 
 Firii, this upright neffe Is the gnat thing which God looks for*, Uprightnefs is 
 Joh.4,23. The rrtteworfhifprsfh 41 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 f on 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> , 
 
358 
 
 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 trie ft 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 ta- 
 lents 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 thou- 
 fand 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 ac- 
 cept of it,thou wilt not look upon ir, if uprightnefs be wanting, 
 O that is it which thou regardeft , the heart, the heart thou tri- 
 ed, and if uprightneiTe be found there, that is it which thou 
 regardeft : You read of the Jews, thatjhey made many pray- 
 ers 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. Be- 
 hold yefaslr frftrife and debate, to f mite with the. fift of wicked- 
 nefsyVZf. 6. Is not this the f aft which J have chofen, to loofe the 
 ban-sofwickednetfe. <j. d. away ye hypocrites, do you com- 
 mit and allow cruelties, and villanies, and oppreffions, and 
 whoredomes, and then bring multitudes of facrifices and ob- 
 lations, and cryings, and think that I am taken with thefe; 
 goandcleanfe your hearts, mend your lives, leave your fins, 
 
 be 
 
Chap. 5. The Anatomy ofttprigbtvefs. 191 
 
 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 up- 
 right) is rendred by the Septuagint pleafingofGod ; us Gen. 
 5^2. 24. holy Enoch walking with God: The feventy ren- 
 ders it, he pieafed God. 
 
 Thirdly > this feemes to be the only thing that God expetls , ^ ^ ^ 
 • 1 Sam. 1 2,24. 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 ear t, 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 re- 
 quire of Abraham but only this, be thou upright: when he ad- 
 vanced 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 fa- 
 ther walked before thre in truth and right eoufnefs , 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 
 
i$z The Anatomy of uprightnefs. Chap. 5. 
 
 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 hisHprigbtnejfe i 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 f elf , and therefore judgeth of actions by the fpi- 
 ric and as done in truth ; he fearcheth the heart and re-nes y and 
 notwith Handing 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 Sepul- 
 chre 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 
 
Chap. 5. 'the Anatomy of ttprightmfs. 193 
 
 (by him refifted and bewailed) may be gracioufly accepted 
 and revvarded,becaufe his (incerity is obferved by Gods eye. 
 The poore widow could caft in 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 pro- 
 ceed to the Application of it to our felves , which I (hall re- 
 duce 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 up- 
 rightneffe : 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 de- 
 ny 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 up- 
 right 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 abili- 
 ties, 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 fun- 
 damental 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 irreco- 
 verable : when a man hath paft over many years in a form of 
 godlineffe, in. an ingenuity of a civil carriage , in a courting 
 
 of 
 
Ghap-5 • The Jnatomy ofuprightnefs. 1 9 j 
 
 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 trem- 
 ble, when it hath no more rime now but to fee,and eternal- 
 ly 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 pro- 
 mising 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. 
 
1 9 6 The Anatomy of nprightnefs. Chap. 5. 
 
 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^;// bit- 
 terly 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 pa fte,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 
 
Chap. 5 f The Anatomy of upright nefs. 1 9 7 
 
 as if hearing, and at the fame moments our hearts are plot- 
 ting, 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 work- 
 ings 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: tA re they Hebrews ? fo am I \ are ticy Ifraetiiesi 
 fo am I ; are they tie feed of AhvaW.m i foam /, 2 Cor. 1.22. 
 
 That 
 
198 The Anatomy ofuprighttiefs. Chap. 5 
 
 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 thun- 
 der ; 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 cum- 
 min , as if the would have obferved the whole Law to an 
 haire 
 
 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 
 
Chap. 5 . lb* Anatomy ofnprightmfs. 1 99 
 
 the other is true ; one goes out to catch a prey and a 
 bootie , a prize for himfelf ; and the other failes for his Ma- 
 tters 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 hy- 
 pocrite, then he lofeth himfel Ton 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 hypo- 
 crites 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 
 
2 CO 7 he Anatomy of upright ne ft. Chap. 5. 
 
 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 here- 
 after. 
 
 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 com- 
 mendation, 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 [inner s in Zion tire afraid, fear fu Ineffe hath fur- 
 prifed the hypocrites, who among us (hall dwell with the deyou- 
 ring fir el who among us fhall dwell with everlasting burn- 
 ings} 
 
 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 bre- 
 thren, 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 dia- 
 metrically oppofice to uprightneffe. 
 
 " 1 y.Againe, 
 
Chap. 5. The Anatomy of uprightnefs* 20 1 
 
 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 deceit fu/nefs which is in mans h art- tfa heartQzrtm. The deceitful- 
 17. 9. ) is deceitful above all things , q. d. there is not fuch nefleof the 
 
 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 can- 
 not 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 for- 
 bid , 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 re- 
 formation 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 , ar- 
 gues 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 
 
Chap«5 • Tfce Jnatomy ofuprigktnefs. 20 3 
 
 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 doe yo-.t with them} doe you not let your hearts ftifl 
 loofe?do you not give them way to be rilled with wicked con- 
 templations , 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 hy- 
 pocrite 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 beauti- 
 fied. 
 
 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. 1 2. 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 f elf 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. 1 4. 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 
 
204 The Anatomy of upright nefs. Chap. 5. 
 
 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 con- 
 tent 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 ciphe- 
 ring , 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 up- 
 right 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 f elf from iniquity : yea Pfal 1 19. 10 f . / have 
 refrained my feet fmm every ev ill way : lob was an upright man 
 one that feared God , and efchtwedevill , lob i.i. There was ne- 
 ver 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 for- 
 ward nefle and gladneffe , and reverrence to Uhn Baptifi : The 
 Pharlfees kept their covetoufneffe notwithstanding all their for- 
 to malj 
 
Chap. 5, Ibe Anatomy of upright nefs* 205 
 
 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 ne- 
 ver 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 con- 
 demned! , 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 ^fdencT of 
 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 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 
 
206 The Anatomy ofuprightnefs. Chap. 5 
 
 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 up- 
 right 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 fin ful arires,for finful aflb dating with lewd and vile peribns, 
 &c: alas the fe 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 ob- 
 jects 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~ 
 
Chap. 5 . The Anatomy oftiprigbtaefs. 207 
 
 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 pro- 
 claim 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 fromm ir.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 
 
_^ _ ■ .i i i ■ ! i ■ ii . "■ viwmmm\wm—r—tmt*im*mmT*rTT<gKwmrwrmnt-mrrrmr**mmmr\ 
 
 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 felf from mine ini- 
 quity (/;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 punctu- 
 ally 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, Da- 
 vid 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 re- 
 proaches 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 
 
Chap. $. 'the Anatomy of nprighmfs* 209 
 
 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 obe- 
 dience doth neither difpute nor divide, it is given unto God, up- 
 on 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 : Abra- 
 ham 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'cqmd propter deum fit, ecj-ialhcr fit: 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 unreaso- 
 nable 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<?/>«, come ani 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 obedi- 
 ence 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 
 
Ill — . . -. - - , - - - t 
 
 % 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 la- 
 bour. 
 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 preternatu- 
 ral 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 
 
Chap*5 • The Jnatowy ofuprightmfs. z t x 
 
 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 hypo- 
 crites, 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. 2 7. 
 
 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 tem- 
 ptations : 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 chil- 
 dren, yet you may read his conftancy , chap. 2.3. The Lord 
 
 Ee 2 f*id 
 
212 
 
 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 again jt 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 
 2 11 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 no- 
 thing 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 car- 
 ry 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- 
 
 . i cried 
 
Chap. 5 § The Anatomy of upright nefs- 2 1 3 
 
 fcried in our obedience, when we minde God above our 
 f elves, 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 . 1 8. 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 Got ly 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 magni- 
 fied , whet for by life, or whether by death, 
 
 .4. Sfirltus.l'iy of cbedlexc? \ there is a twofold acting of di> Spirituality 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 he 3 nil?, 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: 
 
2 1 4 The Anatomy ofuprightnefs. Chap. 5.' 
 
 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 f fir 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 under f andlng alio, I will far ni h the r pirlt,and I will 
 fmgwlth the underft andlng alfo ,or as Chrift {mhythoufhalt love 
 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.4.1 1. 
 // / 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 di- 
 ffractions, 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 
 
Chap. 5. the Anatomy ofuprightuefs. 2 1 5 
 
 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 per- 
 formance of any holy duties. 
 
 One is rejoycixg y and this is lawful, when God hath enlar- 
 ged 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, unbe- 
 lief, 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 per- 
 formances 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. 1 4 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 up- 
 right 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 of Hprightnefs. 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 re- 
 fined, 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 hy- 
 pocrite 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 ei- 
 ther of hypocrihe or of upri-htneffe. 
 
 By the heart of man I mean the foul in its principle facul- 
 ties : as the mind or understanding, and the will with the af- 
 fections : 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 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 pre- 
 paring of the he.tr t to feek^ ^od y as Jehofkaphat , I Chron. 
 19.31. and a cle<. z irg to God with purpofe of / cart, A3" . 1 1 . 25. 
 5.11 which intimated uprightnefs. 
 
 But 
 
Chap. 5. the Anatomy of uprigbtnefs. 217 
 
 But you may reply , if uprightnefle may be truly discovered 
 by the bent of the neart, then the viteft perfon may be up- 
 right , 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 f trait 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 f elf 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 1 8 The Anatomy ofuprightnefs. Chap. 5 J 
 
 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 acti- 
 ons 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 heaven- 
 ly affections, there is yet fome contrary twange , or 
 fome fliortneffc , fome blemiihableneffe notwithftand- 
 ing. 
 
 There- 
 
Chap.5 . the Jnatomy ofuprightnefi. 2 1 ^ 
 
 Therefore Aaron was not only to bear the iniquities of the 
 people, but he was alfo to bear the iniquity of the holy offer- 
 ings , 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 per- 
 formances , 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 El- 
 ders 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 re- 
 ject 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 dig- 
 nity 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 du- 
 ties ) 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 du- 
 ty, 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 
 
2 zo The Anatomy of nprightnefs. Chap. 
 
 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 per- 
 formances of thefe (/.) if my heart be for Cod (indeed) un- 
 der 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 up- 
 rightly 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 bet- 
 ter, if I could ; yet as well as I can. ; 1 now prefent my fuppli- 
 
 catibns 
 
Chap. 5. The Anatomy of upright nefs. 221 
 
 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 notwithstand- 
 ing the many imperfections, yet this uprightnefEe , this holy 
 frame of a compleatand active will f wherein 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 accep- 
 tance 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 fer vet 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 Ar- 
 row is fhort , yet he observes that the Bo we was drawn , and 
 although the mark be not hit with the Arrow, yet it was aim- 
 ed 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 1 1 fin de 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: 
 
222 
 
 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 fer- 
 vices, 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 endea- 
 vour 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 
 
Chap. 5 . the Anatomy ofuprightoefs. 223 
 
 — . - — — — —~— — __— , ' * - 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 condemnati- 
 on 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 
 
2.24 The Anatomy of uprightnefs. Chap. 5, 
 
 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 refitt- 
 ed 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 par- 
 ties, 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 promi- 
 feth to walk uprightly before the Lord : and this is all that the 
 Lord agrees with him for (walks before me and be up- 
 right) 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 length- 
 en 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 emp- 
 ty pretext , it is not a glorious and vaine complement, but re- 
 ally 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 the Lord ,Pfal. I44.1 5. 
 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 cove- 
 nanted 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 
 
226 The Anatomy ofuprightnefs. Chap. 5. 
 
 defence and fafegard of a perfon againft "IhotT^ and 
 blowes y that alfo is God to them , that walke up- 
 rightly. 
 
 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. tA munitions 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 com- 
 fort, 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 taber- 
 nacle 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 per- 
 fon , and defireft fuch or fuch aneceffary outward comfort ? 
 why? Pfal. 37.4. Delight thy felf In the Lord^and he fhall give 
 thee the de fires 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 ar If eth light 
 in the darknejfe, and Pfal. 97. 1 1 . Light Is (ow en for the righte- 
 ous : and ]o/for the upright in heart? Art thou an upright per- 
 fon , and knoweft not how to breake through the mani- 
 fold 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 behalf e of them whofe heart is per f eft 
 Uprightnefc ^ tmards v%m% 2 Chron. 16. 9. ' 
 
 Wy feafon ft?" ?^hly it mil comfortably fcaf on dl wr conditions , you know 
 ©«r conditions this 
 
Chap. 5. ^£be Anatomy of Hprightmfs. 2x7 
 
 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 abun- 
 dance of fad teares , for the death of a parent, of a yoke-fel- 
 low, 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.1.1 2. 
 Our rejoicing is this , the teflimony of our confeiencejhat in fim- 
 plicity and godly fine erity , we have had our conversation in the 
 world, 
 
 O Brethren ! a falfe and bale heart , nothing fets on afflicti- 
 on , 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 with- 
 in 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 
 
228 The Jnatomy of nprightnefs. Chap. 5. 
 
 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, 
 who isfpirit and 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 be- 
 low, 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 up- 
 rightly , 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 comf ort 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 will tbinKbimfdfe 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 preju- 
 dice 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 perfvvafi on of his eftate; and fo 
 may a found heart be very heavy and difconfolate , upon 
 an unfound mifconft ru&ion and judgeing of its true con- 
 dition. 
 
 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 di- 
 vers 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, 
 
 In-. 
 
z$o the Jnatomy ofuprighwefu Chap. 5. 
 
 In paffions and temptations we neither fee God aright nor 
 our felves. 
 
 Fourthly, wz muCk never ftandto that 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 judge- 
 ment, and utterly unreafonable, this is to condemne the inno- 
 cent 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 con- 
 flict with an inward corruption , or frequent dirtra&ions in ho- 
 ly 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, active- 
 ly 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 
 
Chap. 5 . The JtMomy of upright ntfs. 231 
 
 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-giving fancy 
 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, to- Anrwc '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 f uprightnefle. 
 men, love ofeliimation, feare of death, the accufation o£ 
 
 a flinging confcience,defeft of occafions, denial of opportuni- 
 ties: 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 
 
232 The Anatomy of uprightnefs , Chap. 5 . 
 
 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 ab framings from 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 
 
 ing dudes 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. are extrinfccali motives, 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 obtain- 
 ed 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 upright- 
 nefle. 
 
 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 
 
Chap. $• The Anatomy of upright nefs* 2 33 
 
 lob was an upright perf on 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 him f elf 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 appear e 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 
 
234 Th* Anatomy ofnprightmfs* Chap. 5. 
 
 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 ab- 
 ftaine 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 for- 
 beare fin, out of a feare of Gods power,and juftice,and difplea- 
 fure: 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 indubi- 
 ous , becaufe the love ofChrifl did conftraine hlnt^ 2. Cor, ?. 1 1 
 Simlk ' 14. Both had an influence upon the Apoftle > Terror and love, 
 
 (judgement and mercy, as we read of the woman who departed 
 I from 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 incli- 
 nation 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)? ™ 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 
 f esre 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 C a " ** ^ 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 in- 
 cline 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 eare ceaie ^ mot ' lves or caufesof that feare do seafe Jtndareflill? As the 
 fable hath it of the frogs , that though naturally they are incli- 
 ned 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 di- 
 vine glory 
 mprethrnto 
 
Chap. 5 f I be Anatomy of upright fiefs. 237 
 
 
 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.vn quite 
 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 predomi- 
 nant 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 grie- 
 vous 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 . 
 
i 3 8 The Jnatomy ofuprightnefsi Chap. 5. 
 
 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. 1 1 9.2. 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*w ith^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 Uri- 
 ah , 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 
 f ound^fometimes all along , fo the molt even Chriftian may be 
 furprifed with many unevenneffes. 
 Some kindes cf 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 
 
Chap.5 • The Jnatomy ofnprightncfs. 239 
 
 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 fol- 
 lowed. 
 
 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 parti- 
 cular fa& difprove and deny the generall bent of the heart-" par- 
 ticulars 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 Sa- 
 tan , 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 al- 
 lowance. 
 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 , in- 
 to 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 Da- 
 vid, 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, 
 
Chap. 5. Ihe Anatomy of uprightness. 24 1 
 
 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 wick- 
 ed , 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 , fome- 
 times 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 / r om f al 'fine (J e 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 judg- 
 ment , 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 marvel rthe 
 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 perfor- 
 mances 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 
 
242 fcJfe Anatomy ofuprightnefs. Chap. 5. 
 
 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 hu- 
 mour 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 School- 
 men fpeak, the firft fpringings of it ? its fecret inclinings 
 and motion?, ; 
 
 Other? . 
 
Chap. 5. tbeJnatomyofHprightmfs. 24 j 
 
 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'n Cecal 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. Cheer fukefs or uncheerf nine fs 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, whe- 
 ther 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 there- 
 fore perplex our hearts, there is a difference twixt Afft- 
 Eliotts in Duties, and Cheerfulnefs in Duties ; as much diffe- 
 rence as twixt life and lively-hood , twixt burning and fla- 
 ming. 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 
 
244 the Anatomy of nprightnefs. Chap. 5. 
 
 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 "qua- 
 vers , 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 , 
 
 fulnef s deth y*t upright nefs 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 bo- 
 dy 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 f elf-love doth contraditt nprightnefs ; As fup- 
 
 ??JSi , f B p " 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 (in- 
 gle refpeft co Gods Glory. 
 
 SoL 
 
Chap. 5, The J natomy of upright nefs. 245 
 
 Sol. I will notinfift much on this ; only obferve a few par- 
 ticulars, 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 ^ 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 difflitrged our 
 himfelf, ( i. ) he may regard his own comfort , and peace , oi relf ' iove « 
 and mercy , and happinefs : as thus , now I may lawfully ap- 
 ply 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 pro- 
 pounds thefe things in his Word ( which is our rule of doing 
 and working ) as motives to fet us on to our labour, Be aboun- 
 ding 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. 1 J . 
 For great is your reward in heaven. Verfe 1 2» 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: 
 
246 lb* Anatomy ofuprightmfs. Chap. 5. 
 
 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/. -with Hprightnefs ? 
 
 Sol, 
 
Ghap»5 • The Jnatomy ofnprightnefs. 247 
 
 Sol. I ftiall briefly affoyle this Inquiry. 
 
 1. Selfe-applauje is the magnifying of oar fs Ives 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 enlar- 
 ged 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 up- 
 rightnefs, 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 , on- 
 ly 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 nati- 
 on, 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-glory j thai they are either , *y^ 
 
 I ."Naked A Us or Motions. 
 
 1 . Habitual ft*, al it iss 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 ho- 
 nour 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 be- 
 fore 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 voor flipped 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 con- 
 demn 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 ho- 
 ly 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, 
 
2$ o I^e Anatomy ofuprightnefs. Chap. 5 . 
 
 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 iniqui- 
 ty. 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 here- 
 after, 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 confide r on the other fide, How ace ep- 
 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 infi- 
 nite 
 
Chap. 5 . T/?e Anatomy ofuprigbtmfs. % 5 \ 
 
 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 defen- 
 ces, 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 flow- 
 er 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. 3 1.39. 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 upright- 
 neffe. 
 
 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- 
 
Chap, 5. J be Anatomy of upright nefs. z 53 
 
 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 al- 
 lay it not , nor doth time remove it : what have I to d* any more 
 with Idolsyfoid Ephraim,Hofea.l4.S. They (hall defile 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 be- 
 lieve that thefe two will yeeld out a very upright endea- 
 vour 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\. 
 
2 §|4 *fhe Anatomy ofuprightnefs. Chap. 5^ 
 
 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 f can 
 efthe Lord is a fount aine of life ^ to depart f rim 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 attri- 
 butes , 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 1 1 9 .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 unbelief e 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 
 
C hap.«| . The Jwtomy ofuprightnefs. 2 * 5 
 
 not(indeed)believe the truth of Gods juftice,& power 3 & wrath. 
 
 But faith caufeth evenneffe, forafmuch 
 
 1. iAs it fets up prevail rng 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 com- 
 fortable afpecl: of God,and fvveet communion with ChrifiSiora 
 morfel of (fallen bread,or for one draught of unlawful pleafure? 
 2. It conftraincs the heart to Jingular 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 qua- 
 lity to afcend and another to burne : fo faith it negotiates for 
 us at heayen, and likewife it breeds more intrinfecall renovati- 
 on 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 
 faf e ; 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 impa- 
 tience and murmuring , and difcontents, and unlaw full pro- 
 jects, 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 
 
256 The Anatomy of uprigbtnefs. Chap. 5 
 
 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 hum- 
 ble perfon without a teare in his eye, a complaint in his tongue, 
 a prayer in his heart, cither youfinde him upon his feet {land- 
 ing , to hear what God will fay, or upon his knee, craving what 
 God will give. 
 
 2. Another, that It hath math from Go J: 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 com mandes 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; pray- 
 er 
 
Chap. 5* The Anatomy of uprightness. 257 
 
 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 di- 
 vine ftren"th is moft communicated, there the life is moft uni- • 
 formly ordered : and then humblenefs refers all to Gods glo- 
 ry , 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 natu- 
 rals, 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 of mony 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 carria- 
 ges 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 
 
2g 8 The An&tmy ofuprightnefs. Chap. 5. 
 
 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 frail 1 go 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 acti- 
 on hid from an all-feeing eye. Nor can the ground 9 and mo- 
 tives, 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 medita- 
 tion 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 be Sftlof- ma y fee ^ e P ulfe anc * 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 con- 
 ceits 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- 
 
Chap. 5 . the Anatomy ofnprightuefs. 259 
 
 , 
 
 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 ob- 
 liquities 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 parti- 
 cular 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 RO N E 
 
 M E°R C Y, 
 
 AND THE 
 
 TRIBUNAL OF JUSTICE, 
 
 ERECTED 
 
 In theRemiffiblenefs of All Sin, and in the 
 
 Irremiffiblenefs of the S I N 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 mifconftr unions ; 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 en- 
 vious 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 
 
264 The Throne of Mercy. 
 
 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 S ytf ago one t ytrk 9. 
 there alio fhall he have the catching attendance of the Phari- 
 fee. 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 ex- 
 ecution 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 vent- 
 ed 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 Argu- 
 ments could not but convince their judgement'? ,yet they did 
 not extingufh their rrn lice ; 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 
 
The Throne of Mercy. 265 
 
 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 fW° r " th cOb- 
 iin; which yet mult not be taken (imply , but reftrictively ; not * C * 
 all manner of fin in c ompar 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. 24.1 6.nothing fo dear to us as our name 
 and reputation, and therefore we are fenfible of the leafi in- 
 dignities 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.ed mercy . 
 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 , 
 
266 TX>e throne of Mercy, 
 
 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 par- 
 don to: tins not committed againti: rhe Holy Ghoii. This er- 
 roneous 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 is fome ground o: Apology in this: 
 this opinion is not very unfound, but not genuine^ 
 
 .j. Facility §f par A** , 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 cer- 
 tainly be forgiven. 
 
 Thirdly", Theindsfnitensfsof thtfuheU ( 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^ hat fo'.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 f rjiic vajt capacity, that 
 
 it 
 
'the Throne of Mercy. 267 
 
 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 conti- 
 nual 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 ; 
 Pf Aim 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 
 for fo bold 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 AgTACims ji&.] 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^n j'arji intimating that for^ivenefs is a free 
 Act, not purchafed, but given, not merited , but granted. 
 There is I acknowledge, A double grAcioufuefs in the difcharge 
 of an offender. M m 2 One 
 
268 The throne of Mercy. 
 
 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 dif charged by the price which 
 ablefled Mediator laid down. 
 
 Discharging 3. Difchargwgthe [inner of guilt and pHnifrment.~\ 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, gra- 
 dually altering, healing, cleanfing. 
 
 " Another is the Guilty which binds over the (inner to pu- 
 niiliment, wrath and damnation ; this is the object of for- 
 givenefs; 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 re- 
 moved, 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 conditi- 
 on : 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 
 
The Throne of Mercy. 269 
 
 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 ut- 
 terly uncapable, he hath not fuch abfolute contradictions to 
 the Tenor of Divine Mercy, but that God may without viola- 
 tion 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 ag- 
 gravations, 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 par- 
 don. 
 
 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 vile fi [inner s to repent ; They, in Commands 
 Efa.i. who for the foulenefs of their wickednefs are (Hied fi- 
 lers of Sodom , and people of Gomorrah , verfe 10. and their 
 fins are czllzdfcarla and crimfonfins, verfe i g. yet, verfe 1 6. 
 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 pardoning pro- 
 pardon isequal to Repentance, /j^.55.7. Let the wicked for* mil€ *. 
 
 fake-- 
 
270 The Throne of Mercy. 
 
 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 2 2 . <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 made groves , 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 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 9b ferved times , and ufed inchantments, and w itch' 
 
 cr afts^and dealt with a familiar ffirity and with Wizards, and 
 
 wrought 
 
The Throne of Mercy , z 7 1 
 
 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 J pake 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 him f elf great- ^j^efobft- 
 I y before the Lord, verfe 1 3. 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 ob- 
 tained mercy > Injurious, ycdob;ained mercy : I will give 
 
 you 
 
2jz The Throne of Mercy. 
 
 you but one inftance more, out of I Cor .6. 9. Neither former 
 tors, nor Idolaters, nor zAdulterers^ not effeminate, nor Abufers 
 of t hemj '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 tin- 
 ners, 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 1 1 . 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 na- 
 tural 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 in- 
 fantilis 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 com- 
 pared 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 if ull 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 nfei gracionjly 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^ 
 
the Throne of Mercy • 273 
 
 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 
 alfoforg ive 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 w 11 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 hun- 
 dred 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, rea- 
 dily forgiven. 
 
 Now I proceed to the application of all this. Is there a j n f 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 I y inejcafable 
 the richnefs 6c readinefs of divine mercy,therefo:e prefume to 
 adddrunkennefstothirft, giving the reins to all licentioufncfs 
 
 N n and 
 
274 The throne of Mercy* 
 
 and obduration of Spirit, and why ? becaufe God is mercifull. 
 But hear what the Apoftle faith : Rom.z. Know eft thou ^j 
 man, that the mercies of Godfhould le&l thee to Repentance ; but 
 thou through the hardnefs and impenitent y of thy hearf^trepifUrefl 
 unto thy J elf wrath again]} the day of wrath. I- pray you to re- 
 member , 
 
 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 f inner hath caufef efficient to deff air. 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 
 
'the Throne of Mercy. ■ 275 
 
 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 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 20.3 1. 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 rebel- 
 lions, we lay not down our weapons, and fubmit not upon 1 he 
 
 Nn 2 tender 
 
z ^5 *$& Tfwone of Mercy. 
 
 ichder of the frecft pardon. As J live, faith the Lord, J de- 
 light 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, Con- 
 tinue 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 front d 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 receiv- 
 ing of it : only the embracing makes us-happy : mercy proves 
 not mercy, but by acceptance ; the contempt of it ftrangly al- 
 ters 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 appe- 
 tite 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-- 
 
The throne of Mercy , 277 
 
 1. We are in fucb a 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 God our enemy , 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 fweat drops of blood,and to cry out, CMj God r my 
 God, why haft thmforfaken me} How then (ball a 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 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 an- 
 gry, 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 
 
278 The Throne of Mercy. 
 
 ,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 reviv- 
 ing 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 bre- 
 thren 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 par- 
 doned, 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 P ace 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, confci- 
 ence 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 pardon- 
 s' ed 
 
The Throne of Mercy. 2 79 
 
 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 af- 
 ter 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 1 9. 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 with- 
 out thee, and therefore I will not live without thee,fleep with- 
 out 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 
 
28c Ibe Throne of Mercy, 
 
 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 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 weaknef s, it is with- 
 out 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 f Merit, 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 rictdere a fide 7 and yet not infidem 
 
 irrH're 
 
Tfce unpardonable Sin< 28 1 
 
 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 di- 
 vers places, but moft fairly in Epift.50, which \s ad Bonif act- 
 um comltem , It is Dnrltla cordis nfqne adfinem hu)n>s vit&^ qua 
 homo recafat acclf ere rcmljjiowm fee catornm; 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 ma- 
 licious 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 ano- 
 ther, 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 fur- 
 ther 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 
 
28 z The throne of Mercy. 
 
 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 confide r 
 thcie parts, 
 Anextraordi- fftfa It is an ext raordinary f^ both for fubjea, and for 'de- 
 nary 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, ei- 
 ther 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 Carpen- 
 ters r on. To underftand this more clea Jy , know that Blafr 
 pbemy is fometime taken , . - 
 
 Blafphemy Firft, CM 'oft generally , 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 Blafphe mer,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 
 
'the throne of Mercy. 28 5 
 
 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- blafpheme tvr« 
 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 un- 
 worthily 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 excellen- 
 cy, and purity of hiswayes, and this is verbum vocis outward 
 Blafphemy. The which is net occafioned bycoacVion of Ty- 
 ranny, 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 
 
484 ^ Tribunal of Jujlice, or, 
 
 Object of Blafphcmy is God confidered in Eflcnce and Re- 
 velation, 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 un- 
 to 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 
 
The unpardonable Sin. 285 
 
 and wilfully rejefts the Gofpel of Chrift. 
 
 1 1. 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 mentis pervn 'fit ate, 
 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 effe- 
 ctually 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 un- 
 hallowed 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 com- 
 municates 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 
 
286 The Throne of Mercy. 
 
 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] " 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. Se- 
 condly, 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 S anfti fie ation 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 J e [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- 
 
The Throne of Mercy. 287 
 
 Redeemer of the world , and affined Saviour to Belie- 
 ver?. 
 
 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 deter- 
 minate^ 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 C onvitli 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 opera- 
 tion, 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 
 
288 Jhe Tribunal of luflice^or , 
 
 mies upon him ; and in their pertinacious workings did 
 conftantly perfecute him, even to the moft reproach- 
 ful! dearh of the Crofs > and all this againft the cleared 
 Convictions of the Holy Gholt in their own Confer- 
 ences. 
 
 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 pro- 
 nounce 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 ^ Be llarmlne , 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 
 
The unpardonable Sin. 2 89 
 
 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 tnfjwabi lis 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. 
 
290 
 
 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 up- 
 on 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 f ever 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 re- 
 vealed 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 know- 
 ledge ; 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 
 
the unpardonable Sin. 29 1 
 
 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 a ftibyEi 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 at- 
 tempts 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 Do- 
 ctrine 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 
 
29 * 
 
 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 inevi- 
 table, 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. 
 J f 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 un- 
 to you fome few fteps by which the foul gradually- de- 
 feends unto the bottom of this damned impiety. 
 
 Sirfl , 
 
The unpardonable Sin. 293 
 
 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 Reve- 
 rence , 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 
 
29 4 The Tribunal of Iuftke y or , 
 
 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 mount- 
 ed upon an hkh ftep of prophanenefs , and are defcending 
 to that unpardonable fin again!* the Holy Ghoft. 
 
 Secondly, Private or fublick^f coming 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, con- 
 ceited projects , aitd deportments for the itch of the 
 times, and fuppofe him only cloathed with the endow- 
 ments -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 religi- 
 ous David is the fong of Drunkards , and the Innocent , 
 Objects of mockings, reproaches, f corns 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 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 
 
The unpardonable Sin. 29 5 
 
 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 re- 
 form 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 effi- 
 cient 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 illu- 
 mination 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 per- 
 haps ftingshim with unqueftionabie convictions and hor- 
 rors , 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 Re- 
 formation. 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 af- 
 fection. 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 en- 
 deavour 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 
 
The Tribunal of hiftice^ or y 267 
 
 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 divine Truths reform 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 Ch rift 
 
 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 affe- 
 ctions. Faith fubjedts the heart to Chrift, -and gives it 
 unto him , having none in heaven or earth in compa- 
 nion 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 mollifi- 
 ed. 
 
 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 Con fcience 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 the Sin 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. ad Bonifacium. Athanajim Tom. I. 
 
 2. Schoolmen. See j/fw/ 2a. 2u. q.i^.arti.&c. A* 
 lexander Ales^ 7 om.2. ^.1 5 ?. m.q.&c. 
 
 3. V&piils,Bellarmine \.2.de Pamt.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 Ac- 
 cepted, 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 8 1 
 
 B 
 
 BUfphemy. 
 
 BLUfphemy what it is. p. 
 
 How taken. p.282 
 
 Several Opinions of the BUf- 
 phemy againft the H. Ghoft. 
 p.280 
 This BUfphemy defcribed. p. 
 281,282 
 The Subjed of it. p.282 
 The Objeft of 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 
 
 Cheer fdnefs. 
 Qheerfultiefs or Unchcerful- 
 
 nefsinHoly Duties, no in- 
 fallible Symptoms of Up. 
 rightnefs, or of the want of 
 
 iU P- 2 43 
 
 How Uprightnefs may be evi- 
 denced 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 re- 
 move any finfull inclination. 
 
 p.150 
 Reafons of it. p. 1 5 1 
 
 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 Effici- 
 ent to Defpair . p. 2 74 
 
 'Dominion, vid. Confcnt, Cu- 
 ftome 5 Holinefs 5 Know- 
 ledge. 
 
 What Dominion of fin doth 
 import. p. 10 1 
 
 What is Dominion properly. 
 
 p.102 
 
 Dominion of fin what it doth 
 imply. p. 1 03 
 
 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 ha- 
 bitual or adual. p. 1 1 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 David prayes 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 inclina- 
 tion to fin. p. 1 12 
 
 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. P- 12 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. 1 34 
 The praftife of Actions con- 
 trary to our outward fin- 
 nings. p.i3 5 
 
 Tryals that fin hath not Domi- 
 nion.^ Hid % 
 Motives to Thankfulncfs to 
 thofe in whom fins Dominion 
 is broken. p. 144 
 Differences befwkt the Domi- 
 nion of fin 3 and particular 
 victories of fin. p. 1 54,1 5 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. 1 7 3 3 1 74 
 
 D;ubt$. 
 
 Doubts of troubled fouls fear- 
 ing they are under thepj- 
 minion of fin. p. 148 
 
 Dotdis from the ftrong inclina- 
 tions 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 na ked F:^or Fear coft&tt 
 r p. 1 5 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 for- 
 given, ibid, 
 
 Faith. 
 
 FAlth breeds and preferves 
 uprightnefs. P- 2 54 
 
 How it doth it. P- 2 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 hum- 
 ble 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 ar- 
 gues the indominion of 
 it. Proved., p. 138 
 
 Hatred of fin how it contri- 
 butes 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. 1 5 
 
 Whether a man can be truly 
 Holj that hath vile inclina- 
 tions and Abominations 
 working within: anfwered^ 
 p.2^30 
 
 If Holinefs hath our love^ fin 
 hath not Dominion, p. 1 3 8 
 
 What of Holinefs, and what 
 not confident with it. p. 1 3 9 
 
 A little Holinefs will not fervc 
 the upright man. p. 203 
 
 Take heed of fcorning of Ho- 
 linefs. p.2?4 
 
 Hypocrifie 
 
 Hypocrifie diftinguifhed. p.20 
 Hypocrites and upright per- 
 fons defcribed by their hearts. 
 
 p.180 
 Hypocrifie a natural and com- 
 mon thing. P- l 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 
 
 pocr itic d 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. 2 1 1 
 
 Hjpocrifie how difcovered by 
 felf-applaufe and vain-glo- 
 ry. . p. 247^48 
 
 Humbleness. 
 Humblenefsoi heart preferves 
 uprightnefs. P- 2 5^ 
 
 Three properties in it. p. 2 5 6 
 
 Illumination. 
 
 THE greateft Illuminati- 
 ons 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. P- x 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. P- 2 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 dou- 
 ble kind of it, p. 2 
 Knowledge necefiary to get off 
 the Dominion of fin, and 
 what knowledge. p. 1 64 
 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 be- 
 twixt a Life of motion,, 
 and of AfFe&ion. p.152 
 
 Love. 
 
 Love of Sin a means to keep up 
 the Dominion of fin. p. 1 64 
 
 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. 26 f 
 
 The a&ual grants of Mercy 
 and pardon to the greateft 
 finners. P« 2 7o 
 
 Mercy is the effential and na- 
 tural difpofition of God. p. 
 
 272 
 
 The Influence of Mercy upon 
 repentance. P- 2 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 par- 
 doned. P'77§ 
 Means to get ^our (ins pardon- 
 ed. 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. 8 1 
 
 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 domini- 
 on may befall a Re- 
 gemrate perfon. i p. 1 1 7 
 
 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. 1 57 
 
 Repetition of fin may juftly 
 
 ftagger a man about his 
 condition. P*52 
 
 Refinance. 
 
 Whether all Refinance impair 
 dominion of (in y and no Re- 
 finance doth alwayes infal- 
 libly argue it. p. 1 10 
 
 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 re- 
 trains his fervants from 
 fin.p. 68)69 
 
 s 
 
 SanBification. 
 
 AnBifcathn imperfeft in 
 this life. ■ p. 1 5 
 
 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, 
 
 1 1 
 
 Why fecret fins deceive w 
 nioft. p. 1 2 
 
 Secret corruptions are the 
 Chriftians trouble. 1 6 
 
 Many wallow in fecret Jivs, 
 with the Aggravations of 
 it. p. 1 83 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. 3 1 
 
 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 fe- 
 cret 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 • 
 
 Self e -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. 2 1 8 
 
 Divers considerations about 
 
 our holy fervicce. p. 2 1 8 3 
 
 119 
 
 Sin, 
 
 Sin wherein the ftrength of it 
 
 lies. p. 1 3 
 
 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 obe- 
 dience to the commands of 
 fin. P- II 4 
 
 Every fin as a&ed is therefore 
 theworfe. p. 115? 
 
 The commands of fin are the 
 vileft comtpands. 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. V minion 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 forgi- 
 ven s Negatively, p.288 
 Affirmatively. ^ p. 2 89 
 
 Means to pfeferve us from fal- 
 ling 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 (in- 
 nings; 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 incom- 
 patible 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 up- 
 right, 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 contra- 
 dict uprightnefs , and what 
 they are. p. 13 8,1 3? 
 
 A Chriftian fhould endeavour 
 to be upright. P^77 
 
 What it is to be upright, p, 
 
 178 
 Upright- 
 
The Table. 
 
 Uprightnefs apply ed. feverally. 
 p.178,179. 
 Uprightnefs cxprefled by fun- 
 dry wayes and places, p. 
 
 179 
 Uprightnefs defcribed . p. 1 8 2 
 Uprightnefs how it deals about 
 Graces. P- 1 ^ 
 
 Sins. p. 1 86 
 
 Duties. P- 1 ^ 
 
 Uprightnefs its endandicopc. 
 
 p. 187 
 
 Why wc fhould endeavour 
 
 to be upright. p. 1 89 
 
 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 Upright- 
 ness 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 indul- 
 gence 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 Evangelic all 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^ne fishy that Re- 
 verend 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 . 
 
 The Riches of grace difplayed in the offer and tender offialvationto 
 poor firmer -s by Mr. Obadiah Sedgrvickjn 1 2 . 
 
 The fount aine 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 com- 
 plaining 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 . 
 
 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 . 
 
 The Gofp'ls Glory without prejudice to the Law/hining forth in the 
 ojory of God,theFather,Sonand Holy Ghoft,for the falvation of Tin- 
 ners 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 un- 
 to by their Elders and Meifengers in their meeting at the Swoyjn 4 . 
 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 . 
 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- 
 
 bin f on in 4 . 
 
 A Sermm at a Faft by Mx y Nathaniel VSard, in 4 . 
 OHofes his death, a Sermon at the Funeral of Mr. Edward Bright 
 Minifter , by Mr. Samuel J dcomb 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. Sa- 
 muel ;acomb in b°« 
 
 The Hipocritical Nation defcribed,vvith an Epiftle prefixed by Mr. 
 Samuel J 'acorn b. in 4 . 
 
 A Sermon of the baptizing of infants, by Mr. Stephen Mar (leal I in 4 . 
 
 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 
 

 
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