The Anatomy of Secret Sins, Chapter 3

The Anatomy of Secret Sins · Chapter 3

p. 53CHAP. III.

Doct. EVen the ſervants of God ſhould pray to be kept The ſervants of God ſhould pray to be kept from preſumptuous ſins.from preſumptuous ſins.

Touching this I ſhall enquire into theſe particulars.

1. What preſumptuous ſins are.

2. Of that ſtrength which keeps regenerate perſons from preſumptuous ſinnings, and what difference 'twixt the withholdings and reſtrainings of evil men, and this keeping back of good men.

3. What reaſons or cauſes of this deſire to be kept back from preſumptuous ſins.

4. Then ſome uſeful applications of all this to our ſelves.

SECT. I.

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

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

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

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

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

1. That preſumptuous ſinnings are proud adventurings of the heart upon ſinne; there is a large difference 'twixt foilings Preſumptuous ſinnings are proud adventurings upon ſin.by temptation, and adventurings by preſumption: Temptation beats down that actual ſtrength of grace reſiſting: but preſumption tramples down the light of the word oppoſing: therefore preſumptuous ſinners are ſaid to ſinne with an exalted, or high hand; the ſinner doth put aſide Gods will, and prefers his own: Our tongues are our own, ſaid they, who is Lord over us? Pſal. 12. yea, they are ſaid to ſet their Note. mouths againſt heaven, q. d. what tell you us of the Lord; of his diſpleaſure or pleaſure: As for the word which thou haſt spoken in the name of the Lord we will not do it, ſaid they in Jeremiah 44. A man doth even try it out with God, and provokes him to his face: and maintaines the deviſes of his heart againſt the purity and equity of Gods will.

2. In preſumptuous ſinnings a man knows the thing and way to In them a man knows the thing to be unlawfull.be unlawful: and therefore the preſumptuous ſinner is oppoſed to the ignorant ſinner, Numb. 15. not that every ſinning againſt knowledge (abſolutely whatſoever, is a preſumptuous ſinning, is againſt knowledge, and without groſſe ignorance; the preſumptuous ſinner holds a candle in one hand, and draws out the ſword with the other; my meaning is this, that he breaks through the light of knowledge, diſcerning the way to be ſinful: yea, and flaming upon his breaſt, working in and checking his conſcience, notwithſtanding all which, yet he will preſume to offend and proceed in tranſgreſſings; 'Tis true, even a good man in many particulars Object. may and doth ſin, not only againſt habitual, but againſt actual knowledge, but this is through infirmity, not through Sol. contumacy: he approves that light againſt the ſinne, and doth not maintaine the ſinne againſt his light, yea, he yeelds not only by approbation of judgement, but alſo by reſolution and deſire of will to imitate the light, yet through the weakneſſe of his power, and from the force of an haſty temptation, he may fall down even at noon-day; but the preſumptuous ſinner ſees light as an enemy, and therefore willingly breaks p. 56through it to the way of his ſinne: yea, he makes his heart to uphold the ſin againſt the force of his knowledge, and drives back the arguments with a reſolution, that however he will have his ſin.

3. The preſumptuous ſinner (in that kinde of ſinning) adventures He adventures againſt expreſs threatnings.againſt expreſs threa…nings: thus it ſtands with a man, his heart and Satan incline and egge him to ſinne, but God and Conſcience ſtand in the way againſt him; as he ſaid of Note. the ſword to Joab, Knoweſt thou not that it will be bitterneſſe in the end, ſo God ſaith to him, thou ſhalt not have peace in this way, it is the thing which I hate and abhorre, and I have revealed wrath from heaven againſt it: but in preſumption the ſinning ſoul ſteps over the threatning to the committing of the ſin: that ſword of God which may keep back another man, yet though God ſets the point of it to the breaſt of a preſumptuous ſinner, it will not ſtave him off from adventuring: therefore the preſumptuous ſinner is ſaid to bleſſe himſelf in his heart, though God threatens a curſe, Deut. 29. this is a truth that a preſumptuous ſinner is not changed by mercies, nor affrighted by threats, but as the Leviathan in Job, laughs at the ſhaking of the ſpeare; ſo the heart of a preſumptuous ſinners puffs at all divine warnings and menaces: come, ſaid they, let it come that we may ſee him: As there is not a love to the goodneſs of God; ſo there is not a fear of the greatneſs of God in preſumption.

4. Preſumptuous ſins do ariſe from a falſe confidence; there are two They ariſe from a falſe confidence. Of the facility of mercy.things upon which the preſuming ſinner doth imbolden himſelf.

1. One is the facility of mercy: when a man ſets mercy againſt ſinne, he doth well, (becauſe Gods mercies ſhould draw our hearts off from ſinne) but when a man ſets mercy againſt Juſtice, now he offends; yet thus doth the preſumtuous ſinner, perhaps there is not in every preſumptuous ſinner ſuch a ſpirit of Atheiſtical madneſſe; that he is abſolutely careleſſe of all that God threatens, nor is he ſo miſerably prodigal of his ſoul, that he rejoyceth to have it damned, no, he may and ſometimes doth apprehend threatnings, yea, ſo that his heart is cauſed to demurre, it may be a ſtopping apprehenſion (i.) ſuch as may make him ſtudy p. 57how to purſue his ſinne, and yet to wave and decline the edge of the ſharp threatning, and this he doth by oppoſing mercy to juſtice; 'tis true, this is a ſinne, and divine juſtice will not take it well, but I will adventure on it, hoping that divine mercy will pacifie the rigor of the threatning, I will ſin and offend Juſtice, but then I will decline that Court, by flying to the Mercy-ſeat: God is of a gentle heart, eaſie to be entreated, and will be preſently ſatisfied and appeaſed: Juſt like a man who will break his bones, becauſe he truſts to have them quickly ſet by a skilful Chirurgion, or like a lewd child, who adventures to outrages, upon the ſcope and allowance of his fathers good nature: This ground of preſumption God fully intimates in Deut. 29. 19. when he heareth the words of the curſe, that he bleſſe himſelf in his heart, ſaying, I ſhall have peace, though I walk in the imagination of mine heart, to adde drunkenneſs to thirſt, &c.

Beloved, this is certain that preſumption diſpoſeth of mercy beyond all allowance, and writes a pardon which God will never allow nor ſeal: it will dare to runne in debt upon a conceit of a diſcharge, and clearing however: as if Divine mercy were nothing elſe but a preſent untwining of all the knots which we make, and a croſſing of debts as ſoon as entred, and ſerved for no other end, but that men ſhould be bold to ſinne, and cheerful after the commiſſion of it; But verily mercy is more precious then ſo.

2. Another is the ſelf poſſibility and ſtrength of future repentance: Of the ſelf poſſibility of future repentancehe is one of the worſt patients in a way of ſinning, who is confident that he can be his own Phyſician: no ſoul wounds it ſelf more then that which vainly thinks that it can preſently cure them; preſumption is not alwayes carried upon an abſolute hope of mercy, but the ſinner being more piercingly underſtanding knows that mercy is a ſpecial Charter, and ſuch a balme as is ſpread only upon a returning and humbling ſoule; here it is that this preſumptuous perſon will adventure to ſinne upon a confidence that he will (notwithſtanding all this) faſhion and poliſh his ſoul to a meet capacity of mercy, by hereafter repentings and humblings: he doth fooliſhly delude his ſoul with a fancy of ſuch p. 58things which exceed his power. There are two things which the ſinner cannot aſſure himſelf of.

One is the lengthning of his life: for this candle is lighted and put out, not according to our deſires, but according to divine pleaſure: all life hath its limits from the Lord of life and death: he who ſinnes to day, cannot be aſſured that he ſhall live till to morrow. Now repentance is a work of this life: death bindes us over to ſentence, and then 'tis too late to return: And therefore every preſumptuous ſinner adventures boldly upon that which cannot be his, beyond the time preſent.

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

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

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

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

SECT. II.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

6. They differ in the fulneſs of duration: for meer Reſtraints In the fulneſs of duration.hold in the nature, no longer then the things remain, by vertue of which the mind was reſtrained. Let the fear of death expire, put aſide the edge of the Law, be ſure that ſhame ſhall not follow, and the only reſtrained ſinner breaks open ſchool, ſo that he goes to the ſin: But holdings back by renewed grace are cohibitions of the heart upon permanent grounds, viz. the perpetual contrariety twixt God and ſin, twixt ſin and his Will, and Holineſs, and Goodneſs, and Honour.

7. They differ in this, That the heart of a man only restrained, In Reſtraints men grow worſe when at liberty.doth, being at liberty, (like waters held up) pour forth it ſelf more violently and greedily, as if it would pay uſe for fo…bearnace; it abounds in the ſin, and makes a more fully wicked recompence for the former reſtrictions. But where the ſoul is kept back by renewing grace, i… doth not multiply ſin, Not ſo in renewing….becauſe of leſs practiſe now, but is labouring a fuller diminution of ſin, becauſe of too much practiſe heretofore.

8. They differ thus: An evil man is kept back as a priſoner Reſtraints are an evil mans force and croſs, a good mans deſire and joy.by force againſt his Will; But a good man is kept back as a Petitioner, it is his hearts deſire, O that my wayes were ſo directed that I might keep thy ſtatutes: order my ſteps in thy Word, and let not any iniquity have dominion over me: Keep back thy ſervant from preſumptuous ſins.

It is an evils man croſs to be reſtrained, and a good mans joy to be kept back from ſin: when ſin puts forth it ſelf, the evil man is putting forth his hand to the ſin; but when ſin puts forth it ſelf, the good man is putting forth his hand to heaven; if he finds his heart yielding, out he cries, O keep back thy ſervant: An evil man is kept back from ſin, as a friend from a friend, as a lover from his lover, with knit affections, and projects of meeting: but a good man is kept back from ſin, as a man from his deadly enemy, whoſe preſence he hates, and with deſires of his ruine and deſtruction: It is the good mans miſery, that he hath yet an heart to be more p. 68tamed and maſtered: It is an evil mans vexation and diſcontent, that ſtill, or at any time he is held in by cordor bridle.

And thus you ſee what David aims at, in deſiring to be kept back from preſumptuous ſins, viz. not a meer ſuſpenſion, but a mortification, not a not-acting only, but a ſubduing of the inclination, not for a time, but for ever. Nevertheleſs, methinks, there may he ſomething more added for the opening of this point, Keep back thy ſervant from preſumptuons ſins.

Take what I conceive, briefly thus, God keeps back his God keeps back his ſervants from ſinne. By preventing grace.ſervants from ſin.

1. By preventing Grace, which is by infuſing ſuch a nature, which is like a Bias into the Boul, drawing it aſide another way: ſo that holy nature which God confers on his ſervants, doth ſecretly draw off the ſoul from the conſent, appetition and practiſe of ſin propounded to the ſoul.

2. By aſſiſting Grace, which is a further ſtrength ſuperadded By aſſiſting grace.to that firſt implanred nature of holineſs, like an hand upon a Child holding him in. This Divines call, a Co-operating Grace, which is an exceſs of divine ſtrength, to that ſtrength which God hath formerly imprinted in preventing grace: which whether it be an inlargement of habitual grace in the natural meaſure of it, (as when health is made to riſe to a greater degree of ſtrength) or whether it be an efficacious motion of Gods Spirit, powerfully ſtrengthning the inherent Grace to the acts of averſation and reſiſtance of ſin and temptation; It is, I confeſs, an acute and diſputable inquiry, yet whether the one, or whether the other, the ſoul is by either more confirmed, and eſtabliſhed, and upheld, and kept from ſin?

3. By quickning Grace, which is, when God doth inliven By quickning grace.our graces to manifeſt themſelves in actual oppoſitions, ſo that the ſoul ſhall not yield, but keep off from entertaining the ſin: As when in the motions of ſin, he inflames the heart with an apprehenſion of his own love in Chriſt, and then excites our love exceedingly unto himſelf again, whereby the heart is made marvelouſly averſe, and to deteſt any cloſure with this ſin, by which ſo ample and gracious a love ſhould p. 69be wronged and abuſed; or as when in the temptations to ſin, he excites that affection of holy fear, which works that filial and awful regard to a great God and a good Father, that the ſoul is brought into Joſephs temper, how can I do this great evil and ſinne againſt God.

4. By directing grace, which is when God confers that effectual By directing grace.wiſdome to the minde, tenderneſſe to the conſcience, watchfulneſſe to the heart, that his ſervants become greatly ſolicitous of his honour, ſcrupulouſly jealous of their own ſtrength, and juſtly regardful of the honour of their holy profeſſion. And therefore they decline all occaſions of the ſinne which may over-lay their own ſtrength, and dailies not with the temptations, or with the firſt motions: But as they are in fear of themſelves, ſo they are in defiance, not only with apparent ſins, but alſo with the appearances of them: and ſhun not only the ſins, but the inlets and preparations to the ſinnes: and verily he ſhall be much kept from the ſecrecy of ſin, as a King who is wiſe to keep off Parle with the Ambaſſadors of ſin, I mean occaſions, which do negotiate with the ſoul, and prepare it to loſe its own ſtrength.

5. By doing grace, which is, when God effectually enclines By doing gracethe heart of his ſervants to the places and wayes of their refuge, ſafeties and preſervations from ſin: By enlarging the ſpirit of ſupplication which carries the ſoul to its ſtrength; prayer engageth God, and this we finde, that the praying Chriſtian is more kept from ſin, then the diſputing Chriſtian: for though ſinne be ſtronger then reaſon; yet God is ſtronger then ſin: by framing the heart to the reverent and affectionate uſe of his Ordinances: A man many times comes to the word a combitant, but is ſent away a Conqueror, comes hither as a purſued man, by ſin and Satan, but here God gives him a ſafeguard, a protection; and ſends him away armed with more holy reſolutions, courage and defiance, by ſtrengthning his graces, by aſſuring his love and ſtrength, by making the ſinne more vile and odious.

p. 70SECT. III.

Queſt. 3. NOW I proceed to the third queſtion, What cauſes or Why David prayes to be kept from preſumptuous ſins.reaſons there ſhould be which might move David to put up this prayer, Keep back thy ſervant from preſumptuous ſinnes.

Sol. Reaſons thereof are many, I will touch them, though under a few heads, viz.

1. In reſpect of himſelf.

2. In reſpect of the ſins themſelves.

3. In reſpect of others.

4. In reſpect of God.

1. In reſpect of himſelf.

1. If he conſidered himſelf, there were ſufficient grounds In reſpect of himſelf.for ſuch a petition, becauſe

1. His aptneſſe by vertue of original corruptions, even to His aptneſs to preſumptuous ſins.preſumptuous. ſinnes. Be…oved, I dare not traverſe the extent and compaſſe of ſinne (in reſpect of aptitude and poſſibility) even for a good man: of this I am ſure, the leaſt ſin is farther then he ſhould go, and the higher he mounts in ſin, the deeper are his own wounds; no man can be ſafely bad, or comfortably ſinful: Nevertheleſs, this may be ſaid, that though there be ſome top-ſins, which perhaps, a good man doth not commit, yet there is ſcarce any ſinne for kinde or degree, which might not lay him flat, if God did not hold him up, and keep him back.

The reaſon whereof is this, becauſe original ſinne, which (cleaves to the beſt) is not only a corrupt, but alſo an univerſal corrupt inclination; what the Phyloſophers conceit of the capacity and diſpoſition in their firſt matter, that it is illimited, unbounded, infinite, not reſtrained to this or that forme onelyonly, but in a general way lies open to all impreſſions: That is moſt true of original corruption, even in all that it is (for its part) a capacity, an aptneſſe to any actual villany and wickedneſſe, a womb of all uncleanneſſe, a ſeed of all iniquity, p. 71not diſtinguiſhing 'twixt the vileſt and the faireſt tranſgreſſions; Paul complained in Rom. 7. 18. I know that in me (that is in my fleſh) dwelleth no good thing; the fleſh (i.) the corruption of ſinful nature is an utter vacancy of any good, that is the privative nature of it, and then the fleſh, i. e. ſinful corruption, is a diſeaſed inclination, a filthy fountaine, a lewd womb, a ſinning ſin, impelling, intiſing, egging on the ſoule to conſents and acts unlawful, and that upon all occaſions without any diſtinctions of great or little, and that is the poſitive nature of it: Though inherent grace doth much abate and keep under that ſinful nature (as a naughty ſervant may be held down by a good and ſtronger Maſter) yet it is of a falſe, deceitful, and capable nature for the vileſt impreſſions of actual ſins.

2. His impotency and ſelf inability to keep off himſelf from His impotency to keep himſelf from ſuch ſins.ſuch ſinnes: Beloved, it is true, that grace is a ſweet and enabling quality; he who receives grace, doth with it receive a meaſure of ſtrength proportioned to the degree of grace received, and no man is ſo vaine to conceive that a perſon receiving grace, can do no more againſt ſin, then he who Note. was never armed with ſuch heavenly power: But then Divines have well diſtinguiſhed, that as there muſt be a firſt grace (which they call gratia operans) to change the nature within, ſo there muſt be a ſecond grace which they call gratia co-operans, to aſſiſt the ſoul and the firſt grace, againſt the inſolency of corruption, and of actual temptations; grace can do much, but (of it ſelf) not alwayes enough to keep off a ſin: it is true that the diſtance of the ſoul and ſin depends Note. on grace, but that the ſoul keeps a diſtance from ſuch a ſin, (i.) that ſuch a ſin doth not engage and lay flat the ſoul, this doth not owe it ſelf to the meer and natural ſtrength of the the firſt created grace, but to that grace, as aſſiſted and ſupported by an higher hand from heaven: ſo far as I yet conjecture that principally effectual ſtrength of created grace is more in its dependance, then in its ſelf. As an arme is ſtrong, and able to do much ſervice, and to put off ſeveral aſſaults, but principally by reaſon of its communion with the head, from which if it were ſeparated, it can do nothing p. 72but fall down: o… as the beame of light from the Sunne, moves, irradiates, pierceth, and perhaps heates and melts, none of which could it do, if there were an eclipſe, an interciſion, a cutting of it off from its dependance on the Sunne; ſo grace doth moſt and more, as it is moſt and more aſſiſted from above, from its head which is Chriſt, and from God who is the father of lights. Suppoſe grace left intirely and ſolely to it ſelf, a perſon would be expoſed to many and foul miſcarriages: though the water be well heated, yet remove the fire, and the natural cold will return and prevaile over that accidental heat: The natural habits of ſin would eaſily have the better of the extrinſecal habits of grace, were not theſe held up, and backed by an higher arme, then that of it ſelf, or then that in corruption working againſt it; you know that all Adams ſtrength was not Canon proof againſt Satans temptations; he aſſaulted and entred his Caſtle, and laid him flat and all the world with him. Peter, though a very good man, and a very forward Diſciple (one qualified with much grace, and high affections) yet was beaten down in plaine field, he could not preſerve and keep back himſelf, though armed before-hand with a warning from his Maſter, but denied him thrice, and that with ſome high qualifications too: Nay, the great falls of the beſt men we ever heard of in Scripture, ſhew thus much, that it was not their ſword, and their own ſpear, that it was not their own ſtrength which could keep them intirely back, and point unto us, not only the impotency of our own guard, but alſo the name by which we ſtand, and therefore is it, that David prays, Keep back thy ſervant from preſumptuous ſins.

2. In reſpect of the ſins themſelves.

In reſpect of the ſinnes themſelves.The meere conſideration of ſins (as) preſumptions, afford ſtrong cauſes why David ſhould pray to be kept back from them: for though every ſin containes a natural reaſon of diſlike and forſakement (every ſin carrying a foule quality in it, and a condemning inconformity) yet ſome ſinnes are of a deeper dye, and of a more crying guilt, and of a darker blackneſſe, and of a more wounding ſharpneſs, and of a louder vileneſſe then other ſome are.

p. 73Amongſt which higher ranks of iniquity are preſumptuous ſins Preſumptuous ſins are amongſt the higher rank of iniquity. The more ſhining light we ſin againſt, the viler the ſin.and ſinnings; which may appear thus.

1. The more ſhining light of grace is trampled over for to act the ſin, the viler is the ſinning; for if naked light makes the ſpot the broader (the ſinner ever ſinnes the more, by how much the more clearly he ſees his way to ſin) then ſhining light makes it much more hainous, (i.) when knowledge doth as it were wreſtle in the conſcience, when it doth contend ſtrongly with the ſoul by force of evidence and plain reaſonnings, to ſtay it: But now preſumptuous ſins and ſinnings, they are the laying flat (as it were) of ſhining light: the ſoul doth (as it were) ſhut its eyes, and ſtop its ears, it doth break away to the ſin, againſt all the diſcoveries and clear impleadings of knowledg, gainſaying and withſtanding it, the preſumptuous perſon goes not to ſin ignorantly, but he doth it by imprinted light, ſo the ſin as Gods enemy which yet he will embrace as his friend: yea the more Inexcuſable that a ſin is, the worſe it is; when little or nothing can be ſaid in behalf of the ſiner: thus is it in preſumptuous ſinings, the man cannot ſay I did not know it, I was not warned.

2. The more pride of heart accompanies any kind of ſinning, The more pride of heart in any ſinning, the viler it is.this makes it the more vile: for pride lifts up the point of the ſword, it ſhakes the ſpeare againſt God: when the will of God, and the will of a ſinner come into a competition about ſining, then pride growes high; Who is the Lord ſaith Pharaoh that I ſhould let Iſrael goe, Exod. 3. Who is Lord over us, ſaid they in Pſalme 12. when the heart goes proudly to ſin, it will acknowledge noe Lord, but its own pleaſure, and no rule, but its own reſolution, it can ſlight a precept, and ſcorne a threatning. Now preſumptuous ſinnings are filled with pride; I think St. Auſtine had an aime at this, in his expoſition of this v. when he rendered the reading of it thus; contine ſervum tuum a ſuperbiis, keep back thy ſervant from prides: as if pride were knotted, and folded, & doubled in preſumptuous ſinnings, there was pride and pride again in that heart which durſt thus to ſinne: and verily ſo there is in preſumptuous ſinnings a manifold pride: a pride of judgement to approve that which God hath branded and condemned; a pride of will to riſe up to that which God would have the ſinner forbear. A pride of ſecurity to make a Sanctuary for the ſoul, when God hath threatned wrath, &c.

p. 743. The more impudency and boldneſſe attends a ſinning the worſe it is. There is a double impudency about ſinning.

One of defence, when the ſinne hath been committed, of which I am not now to ſpeak, which is no more but to paint The more impudency in ſinning, the worſe it is.a whore, or to cover a plain ſore, to make that ſeeme good which really is ſtark nau…ht.

Another of entrance, when the ſinful ſoul layes aſide all ſhame, and fear, and modeſty, and reſtraints, and arguments, ſaid he, whatſoever may be ſaid come of it, whatſoever may come, yet I wi…l on; let God take it well, or take it ill, let him beſeech by mercy, or warne by threatnings, nothing moves, neither my peace nor comfort, nor ſoul prevail, nor my ſhame, nor trouble, nor miſery keep back. But thus it is in preſumptuous ſinnings, the heart is bold and impudent, which can look ſo much mercy in the face, and yet will dare to ſinne, which can look ſo many threatnings in the face, & yet wil dare to ſin, which can look its own great miſery (in reſpect of the iſſue Note. and end of the ſinnin) in the face, and yet will dare to ſinne, nay, which can (perhaps) look many former experiences of bitte…neſs and anguiſh for the ſame ſinful adventurings, in the face, and yet will dare to ſin: puttin… the hand into the fire ag…in, which hath burned it, and venturnig to ſwim in thoſe waters, where (had not Gods mercy ſtept in) the ſoul had long ſince been drowned.

4. The more abuſe of mercy concurs to the ſinning, the more hainous it raiſeth the ſinne: for mercy is the ſweeteſt ſtop of a The more Mercy is abuſed, the more hainous the ſin.ſinner; and the kindneſs of it ſhould ſmooth off the ſoule from offending: what is mercy but that unſpeakable readineſſe in God to forgive a ſinner; a gracious willingneſſe to ſit down with wrong offered, if yet the ſinner will come in, and the abuſings of it, are affronts to the higheſt love. But now in preſumptuous ſinnings mercy is extreamly abuſed.

Firſt, in that it hath not its dir…ct end: the direct end of mercy is to awe, and to keep off the heart from ſinne; There is mercy with thee, therefore ſhalt thou be feare!: Pſal. 130. But the preſumptuous ſinner is leſſe fearful, becauſe God is ſo merciful, and the mercies of God ſhould lead to repentance, Rom. 2. But the preſumptuous ſinner yet dares to hold on the ſinful trade.

p. 75Secondly, when it is made to ſerve and to encourage ſinne; O this is the imbaſing of that high and tender attribute of God, when we draw out from his goodneſſe to embolden the heart to wickedneſſe; as if that God whoſe ſoul abhorres ſinne, would let fall any expreſſion to hearten a ſinner, yet thus it is with the preſuming ſinner, the very mercy of God makes him bold to ſin againſt God; the confidence of that eaſineſs in God to forgive, occaſions him therefore to adventure and multiply tranſgreſſions.In reſpect of others.

3. In reſpect of others.

David had good reaſons to pray to be kept from preſumptuous ſinnes in reſpect of others; as well as in reſpect of himſelf: whither you conſider his general calling (a man of goodneſs, or his particular calling, a man of dignity and place) but I will fold them both together: thus then,2. Reaſons. His ſins would be exemplary.

1. Such ſinnes would be exemplary and noted: There are three things which ſet a man upon the ſtage, which lift up his actions on high to the eye of the word.

One is his powerful and active ſanctity; a very holy man is a kinde of a wondrous ſight, after which many eyes are gazing: Godlineſſe is a very rare thing, and therefore men look much upon him who profeſſeth it.

Another is his ſingular dignity: lift a man out of the croud, advance him to a place and ſeat of honour above others, how buſie is the multitude to eye, and judge, and imitate him. The wayes and actions of great perſons (are uſually) the preſent copies of the moſt.

A third is his notorious miſcarriages, which are like the tayle of a blazing comet; the great ſinning of good orgreat men, fall inſtantly into common diſcourſe and (perhaps) alſo eaſily into common practice. Therefore great cauſe had David to pray againſt preſumptuous ſinnes, which by his practice might prove a common ſnare, for who will not confidently write after that ſinful copy, which both goodneſſe and greatneſſe have begun: that which the great man dot…, the inferior perſon will do; and that which the good man doth, that the evil man thinks he may now lawfully do: if knowledge will venture, ignorance ſuppoſeth that it may ſafely p. 76follow, and if holineſſe will adventure, why ſhould profaneneſs be ſo nice as to ſtop: The way or fact is credited, either as not bad, or elſe not ſo dangerous, where either authority or profeſſion are leaders.

Now this might be ſome cauſe to move good David to pray to be kept back from preſumptuous ſins, knowing how his actions were capital copies, wrote in Text Letters: And that the ſinnings of great men are like the fallings of Cedars, which bring downe with them to the ground many lower ſhrubs: And that the ſinnings of good men are eaſily ſnares, whereby other men would encourage and deceive themſelves.

2. Such ſinnings from him would be trophies to evil men: His ſins would be trophies to evil men.There are three things which flaſh evil hearts.

One is the accompliſhing of their own projects and luſts.

Another is the diſtreſſes of the Church; Aha, ſo would we have it.

A third is the great falls of good men, now like the dog they will bark and inſult over the wounded Lion: A good mans ſins, which are his wound, and Gods diſhonour, is their day of mirth and ſport.

I obſerve that there are three mouths which the higher ſinnings of good men do open.

The mouth of God, O how his word thunders his diſpleaſure againſt the ſoul of ſuch an one who is come ſo neere unto him, and yet hath adventured thus to ſin againſt him, doeſt thou thus requite the Lord.

The mouth of conſcience, if we do well and keep uprightly with God, then the mouth of conſcience yeelds words of oyle and peace (it exceedingly excuſeth, comforteth, acquitteth, upholdeth, &c.) but if we wickedly tranſgreſs and exceed infirmities, O then the mouth of conſcience proves like the mouth of the ſword, it ſpeaks with ſharpneſſe, and woundings, …nd terrible amazement, &c. breaks the bones of David, Pſal. 51. makes him roar, Pſal. 32.

The mouth of evil men; Now their voice is ſet on high, the trumpet is ſet to their mouth; O what Ragings, Raylings, p. 77Girdings, Scoffings, Obloquies, and Blaſphemies are inſtantly heaped upon Religion and Profeſſion, yea, theſe are they, this is their holineſs, this their profeſſion, this their niceneſs, this the hypocriſie of them all. Now (perhaps) this alſo might move David to pray to be kept back from preſumptuous ſins, though not the immediate, yet the colateral reaſon, viz. becauſe he might not give occaſion to the Adverſary, that God might not ſuffer by him, nor Religion by him, that he might not ſad the hearts of the righteous, nor weaken the Glory of holineſs, nor ſtretch the mouths of them who can bleſs themſelves in a courſe of vileneſs, and yet curſe and accuſe the godly for particular facts only.In reſpect of God.

4. In reſpect of God.

Here alſo might David frame ſtrong and ſingular reaſons to be kept back from preſumptuous ſins. I know there is nothing in God which a good heart might not urge as a ſufficient 2. Reaſons.argument againſt any ſin; but I will contract my thoughts and matter.

1. What God had been to him, might cauſe him to pray What God hath been to him.againſt preſumptuous ſins.

For his temporal kindneſs, that was exceeding great, he raiſed him from the crook to the Scepter, from the Shepherds tent to the Kings Throne, and now after all this, to anſwer ſo great goodneſs with great ſinfulneſs, this would be a high degree of odious unthankfulneſs.

His ſpiritual kindneſs, that was more then the former, he did ſet his love upon him, and made him a perſon after his own heart, gave unto him his good Spirit of grace and joy, comforted his ſoul in many adverſities, compaſſed him about with favour, as with a ſhield, heard his prayers, granted him the deſires of his ſoul; O then, how ſhould David do ſuch great wickedneſs, and ſin againſt his God! God forbid that David ſhould put forth an hand to ſuch an high kind of ſinning, who had received from the hand of his God ſuch high kinds of mercy and goodneſs; Mercy ſhould make the greateſt diſtance twixt us and ſin, and cauſe the purer walking twixt us and God.What he was to God.

2. What he was to God, Why? David was his ſervant (ſee p. 78the Text) and preſumptuous ſinnings are high oppoſitions to our ſervice of God: David was his child, his ſon; and preſumptuous ſinnings are great, at leaſt incongruities to the way of filial obedience. Should ſuch a man as I flee? ſaid Nehemiah: ſo here, ſhould ſuch a man as David, one to whom God was ſo near, one who was ſo near to God, ſhould he break out into the ways of Rebellions, into the acts of an enemy, into the paths of hoſtility? not only ſin, (which may befall the beſt) but ſin preſumptuouſly, which befals the worſt, nor only to be ſurpriſed by temptation, but alſo to dare one in a ſin by a proud preſumption: What for a child to take arms againſt his Father, for a holy David to ſin with ſo high a hand againſt ſo good a God, and ſo profeſſed a Father? no marvel that he fears, and prayes, and that earneſtly, Lord, Keep back thy ſervant from preſumptuous ſins.

No other might be expected from men profeſſing themſelves haters of God, and Lover of ſin: but for a friend, for a ſervant, for a child, how can my God take ſuch vile diſhonors from me? and who will honour him, if his own ſhould adventure, and preſume thus to diſ-glory his name, and wrong his, and their relation?

SECT. IV.

NOW I ſhall deſcend to the uſefull Applications of this Ʋſe 1 point unto our ſelves: there are four general uſes which may flow from this prayer of David. 1. Of Inſtruction. 2. Of Examination. 3. Of Exhortation. 4. Direction.

1. For Inſtruction.

It may inſtruct and inform us in divers particulars, viz.Inſtruction.

1. To ſee our own danger: as the prayers of holy men for good things, ſhould learn us faith and hope: ſo their prayers See our own danger.againſt great ſins ſhould teach us fear and watchfulneſs. There is a ſtory of an heathen man, who prayed to Jupiter to be ſaved from his enemies, one who heard him ſo petitioning, willed him to mend his ſuit, and to deſire Jupiter to ſave him p. 79from his friend, for he truſted them more, and therefore they might do him moſt hurt. I would add one thing more to have mended that petition alſo: He ſhould have prayed to have been ſaved from himſelf; for there is more danger in our ſelves, then in all enemies or friends.

O Brethren, we carry about with us vile natures, and treacherous hearts: Even thoſe abominations which ſometimes we could have trembled at, unto them will our wicked ſelves deliver our ſelves, if God keep us not back. Natural corruptions will bid fair fo… the fouleſt commiſſions; and that the match is not finiſhed and acted, it is not becauſe we want hearts, but becauſe God reſtrains and hinders. My ſoul is even among Lyons, ſaid David: In another caſe, aſſuredly our ſoul dwels with ſuch a nature, as will not diſtinguiſh twixt ſmall and great, but is then moſt like it ſelf, when it is boyling in the vileſt degrees of ſinning.

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

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

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

p. 801. Great compaſſion: It is an ill heart which can rejoyce at other men ſins, and it is never right with us untill we can hate our own ſins, and ſhed tears for others.

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

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

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

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

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

SECT. V.

2. Of Examination. Uſe.Examination.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

This muſt be granted in the general.

1. There are ſins of Infirmity as well as of Preſumption.

2. Infirmities are of two ſorts.

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

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

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

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

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

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

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

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

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

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

p. 86SECT. VI.

3. Of Exhortation.

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

Conſider ſeriouſly a few things.

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

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

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

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

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

p. 89SECT. VII.

4. Of Direction.

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

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

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

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

I obſerve three things.

p. 901. That Satan hath a ſtrange hand over that ſoul which can Satan hath a ſtrong hand over the ſoul which can bear with any ſin.bear with any ſin: he may by leſſer things maintain his command: as it was ſaid that the little childe did command the land, for the childe prevailed with the Queen, and the Queen with the King, and he over the land: Satan can prevail for a little ſin, and a little ſin can prevail with the heart, and the heart with the whole man.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. He riſeth ſuddenly to the ven eance.

2. He curſeth the ſinner without all remedy, and ſo fully vindicates his ſilence, and glorifies his Juſtice.

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

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

2. Mercy miſ-proved to the ſin, is both juſtly denied to the ſinner, and alſo intends his ſin: The only way to forſake our Mercies, is that we will not forſake our ſins: God will never ſhew thee Mercy, if tbou wilt not return from ſinning p. 95againſt him: if we will not return, iniquity ſhall be our ruine.

Object. O! but God is mercifull, though we be ſinfull.

Sol. Yea, But he is mercifull only to the penitent, and if thou wilt be impenitent, thou forſakeſt thy metcies, and treaſureſt wrath unto thy ſelf againſt the day of wrath, Rom. 2. 4, 5. Nay, more, Mercy doth ſo infinitely upbraid thee that the very Devils will hiſs at thee: in the day of Judgement they may cry out againſt thee, for the abominableſt wretch living, yea, in this reſpec… worſe then they: Lord, may they ſay, we have ſinned exceedingly againſt thee, why, what ſhould we do? we had never any hope or propoſition of mercy, it was never offered to us, nor aſſured us; but here's a wretch, that though he were a ſinner, yet thou didſt beſeech him by thy mercies to leave his ſins, thou aſſuredſt him of free pardon, if he would return, and he not only refuſed the pardon, but becauſe of thy goodneſs in it, therefore grew more proudly bold, and preſuming to ſin againſt thee.

6. Sixthly, Conſider this, That it is a difficult thing to repent, It is a difficult thing to repentand that the more a man doth ſin, the more hard it is to repent of his ſins.

Object. Why will you ſay? what of this, to the prevention of preſumptuous ſinnings.

Sol. I anſwer, this conduceth much, becauſe the preſuming ſinner leads on his ſoul to ſin upon this ground and confidence, that if the worſt come to the worſt, he will yet at laſt put off his ſins, and repent; whereupon his heart adventures far.

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

1. One is, That it is a difficult thing to repent; Why? Repentance is the new ſetting of the heart and life: it is the very contradiction of a mans former love and practiſe, it is the undoing of all his doings, it is the ſhifting (as it were) of his nature, and the tranſplanting of himſelf, the divorcing of the affections, the new bent and edge of the ſoul for all holy and pious obedience: and is this an eaſie thing? Is it p. 96eaſie for a man to become an enemy to himſelf, to lay down his ſweet delight, his precious profits, his cloſer nature, to judge and condemn his heart and wayes, for ever to forſake his own counſels, his own inclinations, his own courſes: Know you not, that to ſneath up but an idle word and form of language, is not ſo facile an act? how much more then to put off root and branch? Do we not ſtick in the ſame ſins after many threatnings of wrath, after many executions of Judgement, after many invitations by mercies, after dayly counſels and directions by thy Word, after inſtances and examples of puniſhment; nay, after particular and perſonal experiences of the deceitfulneſs and bitterneſs of our ſinnings: Doth not this ſhew that it is a difficult thing to repent?

Nay, Take an Aſſay of thy heart, begin the ſtudy of thy ſelf, remember thy doings which have not been good, thy wayes that have been evil, ſummon up all the matter of Repentance, (for if Repentance be true, it muſt be an univerſal turning) and then ſet upon the work of Repentance, and tell me whether former ſins cannot plead hard for future and conſtant poſſeſſion, whether they cannot work mightily and deceitfully? tell me how willing and ready thou ſhalt find thy heart which comes to this duty as a Thief to the Executioner? Tell me whether Satan will eaſily give up his Title and intereſt, and will give Chriſt poſſeſſion quietly without many fervent ſuits to heaven, yea, without bitter and ſtrong conflicts, yea, unleſs the Almighty God himſelf come in, and turn him out of thy heart, and turn thy heart to him.

2. Another things is this, That the more a man doth ſin, the more he diſables himſelf to repent, Tell me, ſeriouſly, Doth not the Debt weaken his ability of payment by greater engagements? Doth not the diſeaſe conſume the powers of nature by its encreaſe? Why? what is that which ſpoils us, and diſarms us of ſtrength, is it not ſin? then the more ſinning, ſtill the leſs ſtrength to return from ſin. Nay, ſin doth not only corrupt our ſtrength, by multiplied ſinnings, but withal increaſeth its own ſtrength: the more a man doth ſin, the weaker and weaker he becomes, and ſin thereby becomes ſtronger and ſtronger: Now tell me, if it be hard for thee in p. 97ſtrength to turn from ſin, will it not be harder for thee in weakneſs to conquer ſtrength? if thou canſt not ſtep over the brook, why, doſt imagine it eaſie to ſtride over the Ocean? If thou canſt nor ſtand before the child, thinks thou in a moment to caſt down the ſtrong man? ſurely by thy continued and multiplied courſe of ſinning, thy mind is more blinded, and thy Judgement is more corrupted, and thy love is more inflamed, and thy heart is more hardned; and art not thou then more diſabled?

Once again; by thy more ſinnings, the Counſels of God are more deſpiſed by thee: and the Spirit of God is more grieved and reſiſted by thee, and the Mercies of God are more abuſed by thee, and the patience of God is more profaned and injured by thee, ſo that God in Juſtice may forſake thee, and deny his hand for ever unto thee, and then, thou, what wilt thou do? what canſt thou do?

I beſeech you lay theſe things to heart; they may check, and hold off your hearts from preſuming: why thinks the ſoul, here is a temptation to ſin, yea, but I muſt repent, and it is not ſo eaſie, that to do, if it be, let me try about my former ſins, without a new addition now: and then this I am ſure of, that the more ſinnings will make the work of Repentance more hard, foraſmuch as they wedge in the ſin more into the affections, and provoke God more, &c. therefore it ſhall ſuffice me to have ſinned already: I will adventure no more, nor no further.

Seventhly, Conſider, That thy life is ſhort, and thy account Thy life is ſhort, and thy account ſure.is ſure.

Thou ſinneſt this moment, and art not ſure to live till the next day, and haſt not aſſurance of life till to morrow: for what is our life, but a leaſe of time, which God lets to man, the date of which is only known to God, and commanded by him. Saint James would not have us talk of to morrow, and Chriſt would not have us think of any more then for two days: and Paul ſaith, That the preſent time is the acceptable time, and the day of ſalvation. Thou fool, ſaid Chriſt, this night ſhall they take away thy ſoul, death attends thee every moment, it is even laying hands on thee in the womb; p. 98and thou art never going to ſin, but death ſaith, Lord ſhall I now ſtrike him, arreſt him in his very rebellion; Now if a man were effectually perſwaded of this, perhaps he would not preſume to ſin; for preſumption is uſually confident of Note. longer life, and therefore imboldens it ſelf to ſtronger ſins: a fooliſh error, and vain, for were it true, that in a natural probability, thou mighteſt yet live long, yet in a judicial courſe this is moſt true, that great ſinnings ſhorten the life; the thief goes to the Gallows in his youth, becauſe of his theft; and the ſinner is ſuddenly laid in his grave by reaſon of his ſinnings: And then, …wo unto thee, better that thou hadſt never been born, if thou lives and dies in thy ſins; to the Judgement-ſeat of God muſt thou be brought with ſin in thy bones, and preſumptuous iniquity in thy heart: thou who now dareſt to out-face the Miniſters of God, ſhall not then dare to look the holy, and juſt, and terrible God in the face, but he will fill thy breaſt with confuſion, and all the veins of thy ſoul with flames of hotteſt vengeance and indignation.

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

There is a two-fold knowledge.

1. One naked, which ſhews the evil.

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

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

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

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