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Full text of "The anatomy of secret sins, presumptuous sins, sins in dominion, and uprightness : Wherein divers weightly cases are resolved in relation to all those particulars; delivered in divers sermons preached at Mildreds in Bread-Street London, on Psalm 19. 12, 13 .."

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C&ecret Sins, 
I Prefumptuorts Sins^ 
Of j Sin J in Dominion , 
I & 



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« 

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 . 


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. 



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 


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 

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- 


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- 


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. 








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 

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, 


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- 

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 


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 

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 

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

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. 


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 


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- 

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? 


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 


8 Tk Anatomy offecretfins. Chap, i 


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 


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 



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 

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. 


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 

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. 


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, 


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- 

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 


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- 

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. 


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 


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- 


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 


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- 


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 



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 
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 


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 

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- 

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 


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. 


■ 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 


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" 

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- 

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- 

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. 


Chap. 1 1 The Anatomy offecret ppjs. 3 1 

. — . . — . — : ■ ., , ■ — ■ 


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. 


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- 

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 
'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 

makes ihzm 

be deanfed of 
fecret fins, 

Be rmrnble j 
for thtni. 

Take heed of 
feciet ocojfi- 

ons, and pro- 

%.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 , 


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- 

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: . 


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- 

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 , 


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. 


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. 


The words 


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.- 


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 

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- 

Our prayers 
muft be with 

urgent ferven 


Patient perle 


Variety of 

Reafons. . 

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 


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 

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

G 2 Then 

44 General Observations. Chap. z. 

ftreffes from 

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 , 


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 

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 


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 


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 


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- 

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: 


Chap. 2. General Observations . 49 

but this obiervation is very general, therefore I pafs unto ano- 
ther, viz. 


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 

Another obfervabk Propofition may be this. 


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 , 


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 

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 


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 . 


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- 


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. 


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. 


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; 


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- 

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 


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 


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 


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 

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 



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 --. 


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

Whit that 

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

generate from keeping back of good D*vjd_ 



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- 

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- 

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- 


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 

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, 


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* 
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 


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 

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 

By aflifting 

By quicknirg 

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- 

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 


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 . 


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#& 

'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, 


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 


7 z The Anatomy ofPrefumptnom fins. Chap. 3 . 

the finnes 

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. 



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 
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 


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<^ 


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 

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? 


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 


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 

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 


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. 


2, Of Examination. ^r^ 


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— 


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 


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- 

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* 

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 



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 

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 


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. 


I ■ ■ - ' ■■■....- — l 

Chap. 5 . lhe Jnatomy offrefamptHonsfms. g <j 

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 

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 

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 

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- 

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 

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, 

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 . 


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- 

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- 
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- 

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 


Chap* J. Ibi /jnatvmyof pref$mptH0Hsjini. 95 

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

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 


^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 


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- 
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 

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


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* 




PSAi, I9'I3- 

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

tionsof the 




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 


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. 


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 


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

Four things. 

Wharis domi- 
nion properly. 

Dominion is 

Original and 

Dirivative and 

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- 

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 


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!- 


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* 

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- 

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 


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. . 


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 

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- 

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 

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. 


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 
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 

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- 

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 , 


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 * 

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


II 2 

The Anatomy of fin in Dominion. Chap. 4. 


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 

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- 



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 

& 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- 

Curfory or 

There is an 


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- 


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 

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 


Chap. 4. The Anatomy of fin in Dominion. 117 


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 

[ 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 , 

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. 


Chap. 4. Ihe Anatomy of fin in Dominion. 1 1 9 


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 


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- 

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 


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 


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 
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 


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. 


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 


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* 


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 


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- 

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- 


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 

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 

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 

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- 

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, 

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- 

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-- 


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 

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 


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- 

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 

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 


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 


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- 

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- 
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 
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 

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 

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- 

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 


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 


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. 


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 


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 


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 

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 


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- 

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 

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- 

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 

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 

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 


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 


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 

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, 


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 



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 . 

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- 

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 

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- 


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 


Chap. 4 . The Anatomy of fin in Dominion. 1 5 7 

committed with joy, and the firmer would continue with it in 

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- 

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 


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 


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 

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 


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 


\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- 
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- 

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. 


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 

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- 

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 


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 # , 

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 

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- 

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 


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 


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 

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- 


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 

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 
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- 


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, ~ 


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. 





Psai. 19. 13. 

Then Jhall I be upright, and I pall 
from that great tranjgrejpon. 


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 


Chap.$ • The Jnatomy ofnprigbtneft. 


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. 


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 

3. What ufeful applications in all kindes of this to our 

4. Then the refolutions of fome Cafes of Confcience 
for the ftay of thofe who fufpect their own upright- 


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 , 


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 

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 

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- 
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 
All counterfeit things arebeft in their (hcw> and worft in 


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: 

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- 
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- 

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 


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 

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 

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.. 


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, 


^.-/.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> , 


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, 


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 


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. 


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 


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 

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 

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 

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 

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 


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* 

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. 


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 

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 


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- 

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 


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- 

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- 

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- 

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 
difpofition of 
heart about all 

rooting out of fin, 

vices : 



£. 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 

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. 


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 


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 (/) 


_^ _ ■ .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 

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 


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- 
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 


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 


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 
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 - 

§>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 


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 


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 

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. 


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 

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 

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 

5. His deareft communions are fecret. 


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 

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- 


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 

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 

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- 


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 



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 
.. 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 

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 


Chap. 5 . the Anatomy ofuprightoefs. 223 

— . - — — — —~— — __— , ' * - t 

when they arc done, as when they are done with a finful 

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 

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 ? 


2.24 The Anatomy of uprightnefs. Chap. 5, 


■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- 

' 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 


Chap. 5. 'the Anatomy of nprighwefs* 


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 

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- 

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 

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 


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 

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- 

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, 


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 

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 


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 " 


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. 


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- 

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 

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- 

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 

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* 


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 > 


Where they 


A man hath 
an eye to di- 
vine glory 

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., 

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 

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. 


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- 

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 


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 

One when any fin hath our warrant fealed with Tecret al- 
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 


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 


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 

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, 
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. 


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 


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 ? 


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 

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 , 


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. 



Chap* $• the Anatomy of Hprightnefs. 249 


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 

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- 

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 

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 


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- 

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- 


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 

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 


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 


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- 


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- 

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, 


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 

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 

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 




M E°R C Y, 




In theRemiffiblenefs of All Sin, and in the 

Irremiffiblenefs of the S I N againft the 


In two Sermons on Mat. 12. 31, 

Preached before an Honourable Auditory. 

By Obadiub Sedgwic\ y B, D. 


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» 





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 


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 


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 

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. 

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 


'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 


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 


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- 

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€ *. 


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 


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 


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. 


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 , 


'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, 

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 


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 

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 


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 


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- 
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 


'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 


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 


286 The Throne of Mercy. 

fury of defpair. For themfelves they are malicioufly bent 

againft the £oiTible benefit that any other may draw from 


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 


The Throne of Mercy. 287 

Redeemer of the world , and affined Saviour to Belie- 

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- 


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- 

The irremifli« Thus for tn - nature of the Sin. Confider the Irremijfi- 

blcncfsof this blenefs of it. 


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 


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 

Secondly , It dlreElly refifts , and repudiats the matter 
of pardon and remiffie* , Viz. The blood of Chrift. If a %^™™ 
Patient could be healed only by one Medicine, and he did |^ m fff . , h> 
wilfully rejeil that , it is impoflible he Should recover, tbrtitUti 
not that the medicine is not of vertue > but_that he wil- Tom.a.qiff. 
fully rejects this virtual Medicine : fo here , there is J 6 - 6 *. 
no other name under heaven by which we can be faved , but {r f|** - 
only the name of Jefus Chrift; no plaifter but the blood p r ° 
of Chrift, which yet this finncr defpitefully rejects , 

Thirdly, It contemptuoufly y and with a wilfull obftlnacy w .... 

refifts that fpirlt which fhould apply this pardon and Re- J^JJtiE f I- 

mlffion. Pardon cannot be obtained, unlefs the Spirit ritwho ihould 

apply it, but here the (inner fights againft the Spirit of apply the pic 

God, and defpites the Spirit of Grace, and will not per- don. 
mitany operation, any faving operation of the Spirit to 
faftenon the foul, all fitnefs and difpofition for pardon is 
from the Spirit, who is here rejected. 

Fourthly, The conftant order of operation In the Trinity He ffn$ again! 

fuggefts unto us the reafon of the IrremiffibUnefs of this fin ; the order of 

which order is alwaies by defcent , and not by re°refl*- ^I" 10 , 11 of 

J v>rs ° the Trinity. 

PP on. 


The Tribmal of Injiiee y or. 

on. If a man fin againft the Father, the Son hath an 
operation for the (inner; if a man fin againft the Son , 
the Spirit hath an operation for the fmner in working 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. 



are net able of 
themfe'yes to 
fare a man. 


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 


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 

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 


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 

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 


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? 


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. 


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 

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 


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 


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 


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- 

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^#- 

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. 





'■'"-" "?|W0 things af- 
fure a Good 
hcarc his fer- 
viccs are Ac- 
cepted, p. 220 
is very Acceptable to God. p. 



Whether the Interruption i i 

finfull ABs doth impeach 

fins Dominion : Anfvver- 

ed. p«**5 

ABual, vid. Dominion.* 


tAdam one of the greateft 

finners^yet pardoned. p 27a 

\Apofiacy what it is. p. 282 


A two-fold Approving of our 
felvestoGod. p«2j 

A doubie ./f/fatf that fetsup 
fin in Dominion. p. 1 o 6 

Attpns Opinion of the fin a- 
Q^ 2 gainft 

The Table* 

gainft the Holy Ghoft. p. 2 8 1 



BLUfphemy what it is. p. 

How taken. p.282 

Several Opinions of the BUf- 
phemy againft the H. Ghoft. 
This BUfphemy defcribed. p. 
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. 




A Two-fold Captivity of 
the foul to fin. p.i 41 5 
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 


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 


p. 10 

Comforts for fuch as defire to 
be Cleanfed from fecret fins.. 

P« 2 8 :) 2p 


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. 



the Table. 


Checks of C°nfancQ, not to 



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. 


Conversion doth not totally re- 
move any finfull inclination. 

Reafons of it. p. 1 5 1 

ConviBion^ vid^Holy Ghoft. 


Whether Cuflome in Sin can j 
be without Dominion, p. ; 

160. j 
The difference betwixt Ads 
geminated; andCuflome.p. 
161,162 \ 


The greateft Convictions of 
themfelves are not able to 
faveaman. p*?°) 




O Deceit more dangerous 
then to be deceived a- 
bout the right temper of 
our fouls. P>*94 


No finner hath caufe Effici- 
ent to Defpair . p. 2 74 

'Dominion, vid. Confcnt, Cu- 
ftome 5 Holinefs 5 Know- 

What Dominion of fin doth 
import. p. 10 1 

What is Dominion properly. 


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. 


Diftindions about it. ibid. 


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. 


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. 


Opposition againft fome fins. 

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 


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. 


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 

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, 


FAlth breeds and preferves 
uprightnefs. P- 2 54 

How it doth it. P- 2 5 5 


The great Falls of others 

{hould work in us four 

things, p.7^.80 


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 



GOds eye upon the fecret 
frame of the foul. p. 14 
Pardonof fin is Gods Aft. p. 

Take heed of regardlefs re~ 
ceiving the Gofpel of Cbrift, 



The Talk, 

How many wayes this is done. 



Its a Gracious A6t- p. 2 6j 

A double Gracioufnefs in the 

difcharging of an Offen- 

dor- p. 2 68 



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 

When the bent and purpofe 
of the Heart is to pleafe 
God, what it improves, p. 


Hol)Gboft,\id. Blafpbemy. 
Conviction by the Holy Ghoft , 

what it is. p.286 

How the Holy Gbrf is taken. 

Wherein the Convi&ion by 

the H. Ghojl confifts. ibid. 


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^ 

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 diftinguifhed. p.20 
Hypocrites and upright per- 
fons defcribed by their hearts. 

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 


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 

Humblenefsoi heart preferves 
uprightnefs. P- 2 5^ 

Three properties in it. p. 2 5 6 


THE greateft Illuminati- 
ons are not able of them- 
felvcstofaveaman. p. 2$>o 

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. 


* 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. 


What Inequalities arife from 
falfenefs of heart, ibid. 

Two lorts of Inequalities Zr 
bout holy fervices. ibid. 

Conclufions from grace, p. 



Infirmities diftinguifh from 
prefumptuous fins.p.83^84, 

Sinfull Inclinations ) vid. doubt's, 

An Impenitent finner is utterly 
inexcufable. P- 2 73 


A found Judgement a means to 

keep a found heart, p. 1 6 5 

Corrupt Judgement a main 

caufe of Dominion of iiri. 


The corrupt principles in the 

Judgement which muft be 

removed. p.*7 2 

Rr K 

The TM. 



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, 


Great Knowledge without 
grace, adds to our mifery. 


Life. . 

THere is a difference be- 
twixt a Life of motion,, 
and of AfFe&ion. p.152 


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 



MAnafJeh his notorious 
fins, yet pardoned, p. 

2 7 0^2 7I . 

Improve Mercy aright, p. ^4^; 

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. 


The Influence of Mercy upon 
repentance. P- 2 74 

Mercy abufed in prcfumptuous , 
finning. P»74. 


HAT the Novatians 
thought to be the fin 
againft the Holy Ghoft. p. 




The Table. 



A Twofold Obedience unto 
fin. p.i*3 

Diftindions about Obedience to 
the Commands of fin.p.i 14 


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 


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 


Divers qualities about our 
prayers. p.42 

Many and great petitions may 
be put up at once in <Prayer* 

Rcafons of it. P«4 2 j45 

Presumptuous . 

What Prefumptuotts fins are* 

Prefumptnom fins defcribed. p* 

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, 

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, 

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. 

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 



WHether fin in domini- 
on may befall a Re- 
gemrate perfon. i p. 1 1 7 

Our fpecial %zUtion to God 

fhould work a care not to 
fin againft hith. p. ?0 


Reafons of it.. 

A difficult thing to r Repent . p, 


Repetition of fin is very fcar- 

full, p. 1 57 

Repetition of fin may juftly 

ftagger a man about his 
condition. P*52 


Whether all Refinance impair 
dominion of (in y and no Re- 
finance doth alwayes infal- 
libly argue it. p. 1 10 

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 


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 



AnBifcathn imperfeft in 
this life. ■ p. 1 5 


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. 


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. 

Aggravations of fecret fins. 


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.& 


The Table. 

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. 



A good man is Godsfervant. 

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 


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 



Sin wherein the ftrength of it 

lies. p. 1 3 

5/W$diverlly diftinguiihed. p. 

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. 


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. 


The Table* 

vid. Forgivnefs. 

Sin makes God our enemy, p. 

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. 

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 


F*i/&pory, vid. Hypocrifie 
Vpright, Vprightnefs. 


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. 

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. 


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, 


The Table. 

Uprightnefs apply ed. feverally. 
Uprightnefs cxprefled by fun- 
dry wayes and places, p. 

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. 

Its the only thing he expe&s. 


It brings the whole man to 

God. p.*?* 

God judgeth a man by it. 

A difficult thing to be upright. 

p. 201 

To be upright is a poffible 

thing. p.201,202 

Difcoveriesof Uprightness, p. 

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. 


By univerfality of obedience 

By fimplicity of obedience, p. 

By fpirituality of obedience. 

By humility of obedience, p. 

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. 


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 


Great weaknefs in the ftrongeft 
Chriftian. p.8o 

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. 


Hearts crucified to the mrlA 
prelerve uprightnefs. p. 

r 257 
Be not peremptory for worldly 

ends. P>*96 


Allthe»w£ of a Chriftian is 
not abroad. p. 17 




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. 


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- 

There is now in the prefle that long expected booke. The Bowels 
of tender mercy Sealed in the everiaflmg Covenant* by Mr. Obadiah