I passed over this Iordan and now I am become two â—ands Great was the difference in Iacobs outward condition at his return from what it was at first passage over Iordan then poor now rich then single and comfortless now the head of a great family Yea but though his outward estate was altered the frame of his heart was not altered Iacob was an holy and humble man when he went out so he was when he returned he saw a multitude of mercies about him and among them all not one but was greater than himself I dare not say every Christian under prosperity can at all times manifest like humility but I am sure what pride and vanity soever may rise in a gracious heart tryed by prosperity there 's that within him will give check to it he dare not suffer such proud thoughts to lodge quietly in his heart for aâ—as he sees that in himself and that in his God that will abase him grace will make him look back to his original condition say with David What am I O Lord God and what is my fathers house that thou hast brought me hitherto 2 Sam. 7. 18. It will make him look in see the baseness of his own heart and the Corruptions that are there and admire at the Dealings of God with so vile a Creature O thinks he 〈◊〉 others did but know what I know of my self they would abhor me more than now they esteem and value me 2. Secondly Prosperity usually draws forth the Saints love to the God of their mercies that which heats a wicked mans lusts warmâ— a gracious mans heart with love and delight in God These were the words of that lovely song which David sang in the day that the Lord delivered him out of the hand of all his enemies and from the hand of Saul and he said I will love thee O Lord my strengthâ— Psalm 18. Title and v. 1. compared these outward things are not the main grounds and motives of their love to God no no they love him when he takes away as well as when he gives but they are sanctified instrumentâ— to inflame their love to God they boyle up a wicked mans lusts but they melt a gracious mans soul. O in what a pang of love did David go into the presence of God under the sense of his mercies his melting mercies when he thus poured out his whole soul in a stream of love to his God 2 Sam 7. 19 20. Is this the manner of men O Lord God! and what can David say more unto thee an expression that turns up the very bottom of his heart 3. Thirdly Prosperity and comfortable providences do usually become cautions against â—in when they meet with a sanctified soul. This is the natural inference of a gracious soul from them Hath God pleased me then hath he obliged me to take more care to please him O let me not grieve him that hath comforted me So Ezra 9. 13. After such a deliverance as this should we again break thy Commandments what break his Commandments who hath broken our bonds God forbid It was an excellent resolution of a Christian once who receiving an eminent mercy at the same time he felt himself under the power of a special Corruption Well saith he now will I go forth in the strength of this mercy to mortifie and subdue that Corruption I will not measure every Christian by the eminent workings of grace in some one but surely so far I may safely go That sincerity knows not how to sin because grace hath abounded any more than it dare sin that grace may abound 4. Fourthly A truly gracious soul will not be satisfied with all the prosperity and comforts in the world for his portion Not thine Lord but thee is the voice of grace when providence had been more than ordinarily bountiful in outward things to Luther he began to be afraid of its meaning and earnestly protested God should not put him off so The Lord is my portion saith my soul Lam 3. 2 4. and the soul can best tell what it hath made its choice and whereon it hath bestowed its chief delights and expectations An unsound heart will accept these for its portion if the world be sure to him and his designs fail not there he can be content to leave God and soul and heaven and hell at hazard but so cannot the upright These things in subordination but neither these nor any thing under the Sun in Comparison with or opposition to God CHAP. V. Shewing what probation Adversity makes of the sincerity or unsoundness of our hearts SECT I. THat Adversity is a furnace to try of what metal our hearts are none can doubt that hath either studied the Scriptures or observed his own heart under afflictions When the dross and rust of Hypocrisie and Corruption had almost eaten ouâ— the heart of Religion among the Iews then saith God I will melt them and try them for what shall I do for the daughter of my People Jer. 9. 7. here Affliction is the Furnace and the People are the metal cast into it and the end of it is Tryal I will melt them and try them what other course shall I take with them If I let them alone their Lusts like the rust and Canker in metals will eat them out Prosperity multiplies Professors adversity brings them to the test then Hirelings quickly become changlings the gilded potshard glisters till it come to scouring The Devil thought Iob had been such a one and moves that he may be tried this way being consident he would be found but dross in the tryal Iob 1. 11. But tho' the Furnace of Affliction discovered some dross in him as it will in the best of men yet he came forth as gold In this Furnace also grace is manifested 't is said Rev. 13. 10. Here is the patience and faith of the Saints i. e. here is the trial and discovery of it in these days of Adversity It was a weighty saying of Tetullian to the persecutors of the Church in his days probatio innocentiae nostrae est iniquitas vestra Your wickedness is the trial of our innocency Constantius the Father of Constantine made an exploratory decree that all who would not renounce the Christian Faith should lose their places of honour and profit This presently separated the dross from the gold which was his design for many renounced Christianity and thereupon were renounced by him and those that held their integrity were received into favour In time of Prosperity Hypocrisie lies covered in the heart like nests in the green bushes but when the Winter of adversity hath made them bare every body may see them without searching But to fall into closer particulars it will be necessary to enquire what effects of adversity are common to both the sound and the unsound and then what are proper to either in this close trial by Adversity SECT II. IT will be expedient to the design
these will discover the falseness and rottenness of mens hearts cannot be doubted if yoâ— consider that this is the fire designed bâ— God for this very use and purpose to sepâ— rate the gold from the dross so you will finâ— it 1. Pet. 4. 12. Beloved think it 〈◊〉 strange concerning the fiery tyral which is 〈◊〉 try you i.e. the very design and aim â— providence in permitting and ordering theâ— is to try you The design of Satan is to dâ— stroy you but Gods design is to try you Uâ— on this account you find the hour of peâ—â—â— cution in a suitable notion call'd the 〈◊〉 of temptation or probation Rev. 3. 10. 〈◊〉 then professours are sifted to the very braâ—â—â—earched to the very bottom principles Tâ—â— is the day that burns as an Oven in which 〈◊〉 the proud and all that do wickedly shall be as â—â—â—â—ble Mal. 4. 1. for 1. First In that day the predominant â—â—terest must appear and be discovered it 〈◊〉 be concealed no longer no man can 〈◊〉 two masters saith Christ Luke 16. 13. as may serve many masters if they all commaâ—â— the same things or things subordinate 〈◊〉 each other but he cannot serve two maâ—ers if their Commands clash and interfâ—â— with each other and such are the 〈◊〉 of Chirst and the flesh in a suffâ—â—â—ing hour Christ saith â—e thou fâ—ithful to death the flesh saith spare thy self and 〈◊〉 the comforts of life Christ saith He 〈◊〉 〈◊〉 Father or Mother Wife or Children â— ands or Inheritances more than me is not â—orthy of me Flesh saith he that will grieve â—â—d break the hearts of such dear relations â—â—d forsake when he might keep such earthâ— accommodations is not worthy of them Thus the two interests come in sull oppoâ—ion and now have but patience to wait little and you shall discern which is preâ—ominant A dog follows tow men while they â—â—th walk one way and you know not â—hich of the two is his master stay but a little 〈◊〉 their path parts then you shall quickâ— see who is his master So is it in this case 2. Secondly In that day senâ—ible supports â—â—l and all a mans relief comes in by the â—â—re and immediate actings of faith and â—ere it not for those reliefs his heart would â—on faint and dye away under discourageâ—ents 2. Cor. 4. 17 18. We faint not whilst 〈◊〉 look not at the things which are seen for they 〈◊〉 temporal but at the things which are not seen 〈◊〉 they are External q. d longer than we â—eep our eye intently fixed upon the invisiâ—e and eternal things in the coming world 〈◊〉 feel our selves fainting and dying away â—â—der the troubles afflictions of this world â—ad fainted saith David if I had not believed â—ow then suppose ye shall the Hypocrite live 〈◊〉 such a time who hath no fiath to support â—m no relief but what comes in through 〈◊〉 senses 3. Thirdly In that day all meer Notion and Speculations about Religion vanish anâ— nothing relieves and satisfies the suffeâ—ing soul but what it really believes and what 〈◊〉 hath satisfying proof and experience of 〈◊〉 himself There are a great many pâ—etâ—â— pleasing notions with which our minds aâ—â— entertained with some delight in times 〈◊〉 peace which can do us no service at all iâ— the day of trouble and for our speculatiâ—â— unpracticable knowledge of the greateâ—â— truths in Religion as little service is to be exâ—pected form them Except we have betteâ— evidence and security about them we shalâ— beloth to venture all upon the credit of them that 's a very considerable passage to this puâ—â—pose in Heb. 10. 34. Ye took joyfully the spoiâ—â—ing of your goods knowing in your selves thâ— ye have in heaven a better and more enduring substance this knowing in our selves is by iâ— ward sensible experience taste and feeling which is abundantly satisfying to the soul and â—tands opposed to all that traditionâ— knowledge we receive from others which as it leaves the mind flucturating so the heaâ— also dead and comfortless 4. Fourthly In that day the root foundâ—tion of a mans faith and hope is tryed aâ—â— then they that have built upon the sand mu needs fail for every thing is as its foundâ—â—tion is principles are to us what a root to a tree or a foundation to an house a â—â—aw or grand defect there ruines all this we find to be the very scope of those two famous paâ—ables Luke 14. 25. and Matth. 13. 21. lesser troubles shake bâ—t the branches but these try the root if noâ—hing be found â—here but self ends the force of education the â—â—nfluence of examples surely when the winds rise high and beat upon it they will quickly lay the lostiest professour even with â—he ground And thus you see what a Crisis an hour of temptation the suffering hour is what discoveries of Hypocrisie it must needs make â—or now the Hypocrite like Orpha will forsake Religion but sincerity will make the soul â—leave to it as Ruth did to Naomi SECT IV. â— WHat advantages sincerity gives the soul for its establishment perseverance in suffering times I shall briefly account for in the following particulars 1. First Sincere godliness dethrones that Idol the love of this world in all true Christians and this is it that makes men shrink and flinch from Christ in a day of sufferâ—ng I do not deny but even believers themâ—elves love the world too much but they â—ove it not as their chief good it is not thier portion or happiness if any man so love the world the love of the Father is not in him 1 Joh. 2. 15. How much soever a sincere Christian loves the world yet still it is in subordination to the love God Ioh. 21 15. Sincerity can consist with no other love of the world it will not suffer such a cursed 〈◊〉 to grow under its shadow Now what is it but this inordinate sâ—pream love of the Creature that makes meâ— forsake Christ in time of temptation this was the ruine of that young man Matth. 19 22. he went away sorrowful for he had great possessions This was the overthrow oâ— Demas 2. Tim. 4. 10. he hath forsaken mâ— saith the Apostle having loved this presenâ— world the lvoe of this world like sap in green wood will not suffer you to burn foâ— Christ get but the heart morâ—ified to the creature by a discovery of better things in heaven and it will establish and fix your spirits that it shall not be in the power oâ— creatures to shake you off from Christ your foundation 2. Secondly Sincerity kniâ—s the soulâ— to Châ—istâ— and union with him secures us in the greaâ— tryals munimur quartenus unimur The Hyâ—pocrite having no â—nion with Christ can have no communion with him nor communications of grace from him and so that little stock of his own being quickly spent I mean natural courage resoution and no incomes form Christ he must needs give up in a short time
it needfuâ—â— to acquaint thee That the fruits of afflictions are mostly after-fruits and not so discernaâ—â—â—â— by the Christian himself under the rod 〈◊〉 after he hath been exercised by it Heb. â—â— 11. and calmly reflects upon what is past 〈◊〉 doth every Christian attain the same easure and degree some rejoyce others â—mmonly submit but I think these seven â—ects are ordinarily found in all upright â—earts that pass under the rod. 1. First The sincere and upright soul beâ—â—es its self to God in affliction Iob 1. 20. â—hen God was smiting Iob was praying â—hen God afflicted Iob worshipped So David â—al 116. 3 4. I found sorrow and trouble â—en called I upon 〈◊〉 the name of the Lord and â—hen the messenger of Satan buffeted Paul 〈◊〉 this cause saith he I besought the Lord â—rice 2 Cor. 12. 8. Alas whither should a â—hild go in distress but to its Father 2. Secondly He sees and owns the hand of â—od in his afflictions how much or little â—ever of the instruments of trouble appear 〈◊〉 Lord hath taken away saith Iob Iob 1. â— God hath bidden him saith David 2 â—â—m 16. 10. If the blow come from the â—nd of a wicked man yet he sees that â—â—cked hand in Gods righteous hand Psal â— 14. And this apprehension is fundamental 〈◊〉 all that communion men have with God â—heir afflâ—ctions to all that peaceableness â—â—gracious submission of their spirits under 〈◊〉 rod he that sees nothing of God in his trouâ—â—s hath nothing of God in his soul. 3. Thirdly He can justifie God in all thâ— afflictions and troubles that come upâ— on him be they never so severe Thou arâ— just in all that is brought upon us saith Nehemiahâ— Nehem. 9. 33. Thou hast punished us less thaâ— our iniquities deserve saith Ezra Ezra 9. 13 It is of the Lords mercy we are not consumed saith the Church Lam. 3. 22. Are we in Babylon it's a mercy we are not in hell If God conâ—demn him yet he will justifie God if God cast him into a sea of trouble yet he will acknowledge in all that sea of trouble there iâ— not one drop of injustice If I have not deserved such usage from the hands of menâ— yet I have deserved worse than this at the hands of God 4. Fourthly Afflictions use to melt anâ— humble gracious hearts there is an habituâ—al tenderness planted in their spirits and 〈◊〉 just occasion quickly draws it forth and so usual a thing it is for gracious hearts to be humbled under the afflictings of God that affliction is upon that score called humiliation the effect put for the cause to shew where one is the other will be 2 Cor. 12 21. My God will humble me i. e. he wilâ— afflict me with the sight of your siâ—s and disorders and if a gracious soul bâ— so apâ— to be humbled for other mens sins much more for his own 5. Fifthly The upright soul is inquisitive â—â—der the rod to find out that evil for â—hich the Lord contends with him by afâ—â—â—ction Job 10. 2. shew me wherefore thou â—â—ntendest with me and Job 34. 31. that â—hich I see not teach thou me If I have done â—iquity I will do no more So Lam. 3. 39 4. 〈◊〉 us search and try our ways and turn again 〈◊〉 the Lord in afflicting God searches them â—nd under affliction they search themselves â—illing they are to hear the voice of the rod â—nd glad of any discovery it makes of â—heir hearts 6. Sixthly The upright heart chuseth to â—ye under affliction â— rather than to be deliâ—ered from it by sin I say this is the choice â—nd resolution of every upright heart howâ—ver it may be sometimes over-born by the â—iolence of temptation Heb. 11. 35. not acâ—epting deliverence viz. upon sinful terms and â—onditions They are sensible how the flesh smarts â—nder the rod but had rather it should smart â—han conscience should smart under guilt â—ffliction saith an upright soul grieves me â—ut sin will grieve God affliction wounds 〈◊〉 flesh but sin will wound my soul. Deliâ—erance I long for but I will not pay so â—ear for it how much soever I desire it Nolo 〈◊〉 emere paenitentaim outward ease is â—weet but inward peace is sweeter 7. Seventhly He prizeth the spiritual good gotten by affliction above deliverance froâ— it and can bless God from his heart foâ— those mercies how near soever his flesh hatâ— paid for them Psal. 119. 67. and 71. It 〈◊〉 good for me that I have been afflicted Such 〈◊〉 the value the people of God have for spâ—â—ritual graces that they cannot think theâ—â— a dear peny worth whatever their flesh hatâ— paid for them The mortification of one Lusâ— one discovery of sincerity one manifestaâ—â— on of God to their souls doth much morâ— than make amends for all that they havâ— endured under the rod. Is patience improved self-acquaintanâ— increased the vanity of the Creature morâ— effectually taught longings after heaven iâ— flamed O blessed afflictions that are attenâ—ed with such blessed fruits It was the sayâ—ing of a holy man under a sore troublâ— for the death of an only Son when in thaâ— dark day God had graciously manifesteâ— himself to his soul O said he I would bâ— contented if it were possible to lay 〈◊〉 only Son in the grave every day I have 〈◊〉 live in the world for one such discovery 〈◊〉 the love of God as I now enjoy CHAP. VI. â—â—ewing Indwelling sin to be to grace what fire is to gold and how the soundness and unsoundness of our hearts are discovered by our Carriage toward it â—ECT 1. PRosperity and adversity put sincerity to the tryal but nothing â—akes a deeper search into our bosomes â—â—thing sifts our spirits more narrowly or â—lls us what our state is more plainly than 〈◊〉 behaviour towards that corruption that wells in us the thorn is next neighbour 〈◊〉 the rose sin and grace dwell not only 〈◊〉 the same soul but in the same faculties â—he Collier and Fuller dwell in one room â—hat one cleanseth the other blacks of 〈◊〉 the evils God permits in this world none 〈◊〉 more grievous to his people than this â—â—ey sometimes wonder why the Lord will â—â—ffer it to be so why surely among other â—ise and holy ends of this permission these â—e some They are left to try you and to humble 〈◊〉 there is no intrinsecal goodness in sin 〈◊〉 howâ—ver in this it occasions good to us â—â—at by car carriage towards it we discern 〈◊〉 sincerity The touch-stone is a worthless one in it self but it serves to try the gold Joh. 3. 9 10. Whosoever is born of God doth 〈◊〉 commit sin for his seed remaineth in him and he cannot sin because he is born of God in 〈◊〉 the Children of God are manifest and the â—â—â—â—dren of the Devil q. d. in respect of their â—â—riage towards sin the one other is plaiâ— manifested this is that which separatesâ— dross from the gold and shews you what
true state of Mens Persons and tempeâ— their hearts is By not sinning we are noâ— understand a total freedom from it in 〈◊〉 World as if it implied any such perfectâ— of the People of God in this World thâ— the Popish and Pelagian sense nor yet 〈◊〉 we take it in the Arminian sense who 〈◊〉 void the Argument of the Orthodox will â—â—â—derstand it of the sin against the Holy Ghâ—â— what a strange thing would it be to 〈◊〉 that a Characterstical note of distinction â—â—twixt the godly and ungodly which so 〈◊〉 few even of the most ungodly are eâ— guilty of But the manner of our behaviour towâ—â—â— sin and our carriage towards it before under or after the commission of it in 〈◊〉 the Children of God are manifest and Children of the Devil Now there are five things relating 〈◊〉 that discriminate and mark the state of Persons the difference is discernable In our 1. Abstinence for Sin 2. Hatred of Sin 3. Troubles about Sin 4. Subjection to Sin 5. Opposition of Sin SECT II. THe Grounds and Motives of our abstinence do very clearly manifest 〈◊〉 state of our souls what they are in the â—generate and unregenerate is our next â—â—rk And let it be considered 〈◊〉 First Thaâ— an unsound and unrenewed â—art may abstain from one sin because it 〈◊〉 contrary to and inconsistent with anoâ—â—er sin for it is with the sins of our naâ—â—es as it is with the diseases of our bodies â—ough all diseases be contrary to health yet â—â—e diseases as the Feaver and Palsie are â—â—ntrary to each other So are prodigality 〈◊〉 Covetousness Hypocrisie and Prosaneâ—ss these oppose each other not for muâ—â—l destruction as sin and grace do but for â—â—eriority each contending for the throne 〈◊〉 sometimes taking it by turns it is with 〈◊〉 persons as with that possessed man 〈◊〉 17. 15. whom the spirit cast someâ—â—es into the fire sometimes into the water 〈◊〉 if one subdue the other yet the heart is 〈◊〉 subdued to the vassalage of that lust that â—ppermost in the soul. 2. Secondly An unrenewed soul may 〈◊〉 kept from the commission of some sin 〈◊〉 because there is a principle of grace withâ—â— him but because of some providential 〈◊〉 straint without him or upon him For it ofteâ—â— falls out that when men have conceived 〈◊〉 and are ready to execute it providenâ—â— claps on the fetters of restraint and hindeâ—â— them from executing it This was the case of Abimeleck Gen. 2 6. and 17. compared I withheld thee Aâ—â— though persons so restrained have not 〈◊〉 good of such providences yet others havâ— for by it a world of mischief is preventedâ— the world which otherwise would breâ—â— out to this act of providence we owe 〈◊〉 lives liberties estates comforts in this worâ—â— 3. Thirdly An unsound heart may 〈◊〉 commit some sins not because he truly haâ—â— them but because his constitution incliâ—â— him not to them these men are rather 〈◊〉 holding to a good temper of body than a gracious temper of soul. Some men cannâ—â— be drunkards if they would others cannâ—â— be covetous and base â—hey are made â—è meliâ—luto of a more refined metal than others 〈◊〉 chast and liberal just sober natâ—re 〈◊〉 nature still the best nature in all is endâ—ments is but nature at the best 4. Fourthly A graceless heart may beâ—â— strained from sin by the force of educaâ—◠〈◊〉 principles of morality that way instilled 〈◊〉 it Thus Iehoash was restrained from 〈◊〉 2 Kings 12. 2. and Iehoash did that which 〈◊〉 right in the sight of the Lord all the dayes â—erein Iehojadah the Priest instructed him 〈◊〉 fear of a Parent or Mâ—â—ter will do â—reat deal more with some in this case 〈◊〉 the fear of God The influence of a â—ct education nips off the excrescencies of â—ding vice The way we are taught when 〈◊〉 we keep when old this is the influâ—â—â—e of man upon man not the influence â—he regenerating spirit upon men â— Fifthly A Graceless heart may be kept â—n some sins by the fear of the events both â—his world and that to come Sin that is â—owed with infamy and reproach among 〈◊〉 may on this ground be forborn not â—â—use God hath forbiden it but because huâ—e laws will punish it and the sober world 〈◊〉 brand us for it and some look farther â—e punishment of sin in hell they are not â—id to sin but they are afraid to burn â—ere sin is like a sweet rose in a brake â—orns fain we would have it but are 〈◊〉 to â—ear our flesh to come by it It 's 〈◊〉 that in is prevented any way but to â—ept on this ground from sin doth not â—â—e the estate of the person to be good 〈◊〉 you see some of the grounds on which â—al men are restrained in this the children 〈◊〉 devil are manifest SECT III. BUt there are grounds of abstinence 〈◊〉 sin by which the children of God aâ— manifested and such are these that folloâ— 1. First A sincere heart dares not sin cause of the eye and fear of God which iâ— on him So you find it in Iob 31. 1. 〈◊〉 4. he durst not allow his thoughts to sin cause he lived under the awe of Gods Nehemiah durst not do as former Goverâ— had done though an opportunity preseâ—â— to enrich himself because of the fear 〈◊〉 God Nehem. 5. 15. The soul that live 〈◊〉 the awe of this eye will be as coâ—entious where no discovery can be madâ— Creatures as if all the world lookeâ— Levit. 19. 14. Thou shalt not curse theâ— nor put a stumbling block before the blind shalt fear thy God I am the Lord. What if a man do curse the deaf the cannot hear him and what if he do 〈◊〉 stumbling block before the blind the 〈◊〉 cannot see him true but God seesâ— God hears him that 's enough to a manâ— hath the fear of the Lord upon his 〈◊〉 2. Secondly As the fear of Goâ— so 〈◊〉 of God is a principle of restraint from 〈◊〉 the soul that is upright This kept Ioseph from sin Gen. 39. 9. How can I 〈◊〉 great wickedness and sin against God! I he speaks as a man that feels himself â—nd up from fin by the goodness and love God that had been manifested to him q. â—ath he delivered me from the pit into â—ch my envious brethren cast me hath â—n so miraculous a way advanced me to â—his honour and power in Egypt and 〈◊〉 after all his kindness and love to me 〈◊〉 I sin against him O how can I do 〈◊〉 against so good so gracious a God Psal. 97. 10. ye that love the Lord hate evil â—e will cry ouâ— in the hour of Tempâ—atiâ—â—s this thy kindness to thy friend Dost 〈◊〉 thus requite the Lord for all his kindâ—â—es â— Thirdly As the love of God so the insecal evil and filthiness that is in sin keeps 〈◊〉 the gracious soul from it Rom. 12. 9. â—or that which is evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
apparently do the same symptomes of Hypocrisie appear upon my soul which did upon Iudas Ioâ— 12. 6. and Iohn 2 Kings 9 13 14. Quest. 3. Have I not some secret reserves in my heart notwithstanding that face and appearance of zeal which I put on certainly if there be any sin that I cannot part with any suffering for Christ which I resolve against in my heart I am none of his disciple my heart is not right with God the searcher of hearts himself being Judge Luke 14. 26 27. Quest. 4. What Conscience do I make of secret sins do I mourn for a vain heart wandering thoughts spiritual deadness and do I conscientiously abstain from the practice of secret sins when there is no danger of discovery no fear of forfeiting my reputation by it is it Gods eye or mans that awes me from commission of sin certainly if I allow my self in secret sins I am not of the number of Gods upright people whose spirits are of a contrary temper to mine Psal. 119. 113 and Psal. 19. 12. SECT V. I Will shut up all with five or six concluding Counsels which the Lord-impress upon the heart of him that writes and those that shall read them to preserve and antidote the soul against the dangerous insinuation and Leven of Hypocrisie Counsel 1 Intreat the Lord night and day for a renewed and right Spirit all the helps and directions in the world will not antidote and preserve you from Hypocrisie nothing will be found able to keep you right till sanctification have first set you right Ezek. 36. 27. I will put my spirit within you and cause you to walk in my statutes A Bowle may keep by a strait line so long as the impresâ—ed force of the hand that delivered it remains strong upon it but as that wears off so its motion fails and it s own Bias swayes and turns it a fright of conscience a pang of warm affection or the influence of some great example or a good education may influence an unrenewed soul and push it on in the way of Religion for a season but the heart so influenced must and will return to its own natural course again And I think there wants nothing but time or a suitable temptation to discover the true temper of many a professours spirit pray therefore as that holy man did Psal. 119. 80. Let my heart be sound in thy statutes that I be not ashamed Counsel 2. Alwayes suspect and examine your ends in what you do Sincerity and hypocrisie lye much â—n your ends and designs as they are so are you The intentions of the heart lye deep A man may do the same action to an holy end and his person and service be accepted with God which another doing for a corrupt end it may be reckoned his sin and â—oth his person and service be abhorred by â—he Lord we find two men riding in one Chariot and both of them concerned in the same expedition Iehu the son of Nimshi and Ionadab the son of Rechab 2 Kings 10. 15 23. but though the work they engaged in was one and the same yet the different ends they aimed at made the same action an excellent duty in Ionadab and an act of vile Hypocrisie in Iehu idem quod duo faciunt non est idem it was the saying of a good soul commended for a good action the work indeed is good but I fear the ends of it Self-ends are creeping and insinuating things into the best actions Counsel 3. Scare your selves with the daily fears of the sin that is in and the misery that will follow hypocrisie look upon it as the most odious sin in the eyes of God and men to want holiness is bad enough but to simulate and pretend it when we have it not is double impiety to make Religion the most glorious â—hing in the world a meer stirrup to preserment and a covert to wickedness Oh how vile a thing is it God made Christ a Sacrifice for sin and the Hypocrite will make him a Cloak for sin And as to the punishments that follow it they are suitable to the nature of the sin â— for as hypocrisie is out of measure sinful â— so the reward and punishment of it will be out of measure dreadful Mat. 24. 51. He shall cut him asunder and appoint him his portion with hypocrites there shall be weeping and gnashing of teeth Counsel 4. Be daily at work in the mortification of those Lusts that breed hypocrisie It 's plain without much sifting that pride vain glory self-self-love and a worldly heart are the seeds out of which this cursed plant springs up in the souls of men Dig but to the root and you shall certainly find these things there and â—ill the Lord help you to kill and mortifie these hypocrisie will spring up in all your duties to God in all your converses with men Counsel 5. Attend the native voice of your own consciences in the day of sickness fear or trouble and take special notice of its checks or upbraidings which like a stitch in your side will gird you at such times Commonly in that lyes your greatest danger beware of that evil which Conscience brands and marks at such times whether it be your living in the practice of â—ome secret sin or in the neglect of some known duty these frights of Conscience mark out the corruption wherein your danger mostly lyes Counsel 6. Let us all that profess Religion be uniform and steady in the profession and practice of it without politick reserves and byâ—ends O take heed of this Laodicean neutrality â—ndifferency which Christ hates be â—ure your ground be good and then be sure you stand your ground The Religion of â—ime-servers is but Hypocrisie they have â—luices in their Consciences which they can open or shut as occasion requires every Fox will have at least two holes to his Den â—hat if one be stopt he may escape at the oâ—her The hypocrite poyseth himself so evenly â—n a mediocrity that as it was said of Baldwin Let Anthony win let Augustus win all is one So let Christ win or let Antichrist win â—e hopes to make every wind that can blow â—erviceable to wast him to the port of his own interest The Hypocrite hath alwayes more of the Moon than of the Sun little light many spots frequent changes tit's easier to him to bow â—o the cross than to bear the Cross to sin â—han to suffer Our own story tells us of a poor simple woman thaâ— lived both in the reigns of Q. Mary and Q. Elizabeth and would constantly say her prayers both in Latine and English that she might be sure to please one side or other and let God said she take which likes him best what is noted as an act of ridiculous simplicity in her the time serving hypocrite accounts a point of deep policy in himself The times under Dioclesian were Pagan under Constantine Christian under Constantius Arian under
Iulian Apostate and under Iovian Christian again and all this within the space of seventy years the age of one man O what shifting and shuffling was there among the men of that generation the changes of weather shew the unsoundnesâ— of mens bodies and the changes of times the unsoundness of their souls Christian if ever thou wilt manifest and maintain thine integrity be a man but of one design be sure that be an honest and good design to secure heaven whatever becomes of earth to hold fast integrity whatever thou art forced to let go for its sake Take heed of pious frauds certainly it was the Devil that first married those two words together for they never did nor can agree betwixt themselves nor was ever such a marriage made in heaven Never study to model Religion and the exercises thereof in a consistency with oâ— subserviency to your fleshly interests if your Religion be but a mock Religion your reward shall be but a mock heaven that is a real hell O the vanity and inutility of these projects and designs men strive to cast themselves into such modes and stint themselves to such measures of Religion as they think will best promote or secure their earthly interests but it often falls out contrary to their expectation their deep pollicies are ridiculous follies they become the grief and shame of their friends and the scorn and song of their enemies And often it fares with them as with him that placed himself in the middle of the Table where he could neither reach the dish above him nor that below him Esuriunt medii c. and which is the very best of it if earthly interests be accommodated by sinful neutrality and a Laodicean indifferency in Religion yet no good man should once feel a temptation to embrace it except he think what is wanting in the sweetness of his sleep may be fully recompenced to him by the stateliness of his bed and richer furniture of his Chamber I mean that a fuller and higher condition in the world can make him amends for the loss of his inward peace and the quiet repose of a good conscience these by-ends and self-interests are the little passages through which hypocrisie creeps in upon the Professours of Religion O let this be your rejoycing which was Pauls the Testimony of your Conscience that in all sincerity and godly simplicity not in fleshly wisdom but by the grace of God you have had your Conversations in this world 2 Cor. 1. 12. Let that be your daily prayer cry to heaven which was David's Psal. 25. 21. Let integrity uprightness preserve me for I wait on thee Counsel 7. Keep your hearts day night under the awe of Gods aâ—l-seeing eye remember he beholds all your wayes and ponders all your thoughts how covertly soever hypocrisie may be carryed for a time all must will out at last Luke 12. 3. secresie is the main inducement to hypocrisie but it will fall out with the hypocrite as it did with Ottocar the King of Bohemia who refused to do homage to Rodulphus the Emperour till at last chastised with war he was content to do him homage privately in a Tent but the Tent was so contrived by the Emperours servants that by drawing one Cord it was taken all away so Ottocar presented on his knees doing homage in the view of three Armies Reader awe thy heart with Gods eye know that he will bring every secret thing into Judgment Thus did Iob it preserved him Iob. 31. 1 4. Thus did David it preserved him Psal. 18 21 22 23. Thus do thou also and it will preserve thee blameless and without guile to the day of Christ FINIS A Catalogue of BOOKS sold by Thomas Parkhurst at the Bible and Three Crowns in Cheap-side near Mercersâ—Chappel THE Fountain of Life open'd or a Display of Christ in his Essential and Mediatorial Glory containing Forty two Sermons on various Texts Wherein the impetration of our Redemption by Jesus Christ is orderly unfolded as it was begun carried on and finished by his Covenant Transaction my sterious Incarnation solemn Call and Dedication blessed Offices deep Abasement and Supereminent Advancement A Treatise of the Soul of Man wherein the Divine Original excellent and immortal Nature of the Soul are opened its Love and Inclination to the Body with the necessity of its Separation from it considered and Improved The Existence Operations and states of separated Souls both in Heaven and Hell immediately after Death asserted discussed and variously applied Divers knotty and difficult Questions about departed Souls both Philosophical and Theological stated and determined The Method of Grace in bringing home the Eternal Redemption contrived by the Father and accomplished by the Son through the Effectual Application of the Spirit unto Gods Elect being the second Part of Gospel Redemption The Divine Conduct or Mystery of Providence its Being and Efficacy asserted and vindicated all the Methods of Providence in our course of Life opened with Directions how to apply and improve them Navigation spiritualiz'd or a new Compass for Seamen consisting of Thirty Two Points of pleasant Observations profitable Applications serious Reflections all concluded with so many spiritual Poems c. Two Treatises the first of Fear the second the Righteous Mans Refuge in the evil Day A Saint indeed the great Work of a Christian A Touchstone of Sincerity or Signs of Grace and Symptoms of Hypocrisie being the second Part of the Saint indeed A Token for Mourners or boundaries for Sorrow for the Death of Friends Husbandry spiritualized Or the Heavenly use of Earthly Things All these Ten by Mr. Iohn Flavel A Funeral Sermon on the Death of that Pious Gentlewoman Mrs. Iudith Hammond late Wife of the Reverend Mr. George Hammond Minister of the Gospel in London Of Thoughtfulness for the Morrow With an Appendix concerning the immoderate Desire of foreknowing Things to come Of Charity in Reference to other Mens Sins The Redeemers Tears wept over lost â—ouls in a Treatise on Luke 19. 41 42. With â—n Appendix wherein somewhat is occasiâ—nally Discoursed concerning the Sin against the Holy Ghost and how God is said to Will the Salvation of them that Perish A Sermon directing what we are to do â—fter a strict Enquiry whether or no we â—ruly Love God A Funeral Sermon for Mrs. Esther Sampâ—on the late Wife of Mr. Henry Sampson Doctor of Physick who Died Nov. 24 1689. The Carnality of Religious Contention â—n two Sermons Preach'd at the Merchants Lecture in Broadstreet A Calm and Sober Enquiry concerning â—he Possibility of a Trinity in the Godhead A Letter to a Friend concerning a Postscript to the Defence of Dr. Sherlock's Notiâ—on of the Trinity in Unity relating to the Calm and Sober Enquiry upon the same Subject A View of that Part of the late Consideâ—ations Addrest to H. H. about the Trinity Which concerns the Sober Enquiry on that Subject A Sermon Preach'd on the late Day of Thanksgiving Decemb. 2. 1697. To which â—s Prefixed Dr. Bates's Congratulatory Speech to the King All these Eleven by Mr. Iohn Howe Protestant Union Or Principles of Reâ—â—igion to which English Protestants agreeâ—â— Wherein the main Principles of Religion owned by Dissenters agrees with the Articles and Homilies of the Church of England in two Sheets Price Two Pence The Main Principles of the Christiaâ— Religion in One Hundred and Seven Artiâ—cles or Aphorisms of the Assemblies Shorâ— Catechism farther Cleared and Confirmeâ— by the Consonant Doctrine recorded in several Articles and Homilies of the Churcâ— of England under these Four Heads viz. 1 Of Things to be believed comprehendeâ— in the Creed 2. Of Things to be done in thâ— Ten Commandments 3. Of Things to bâ— Practised in the Gospel particulary the Twâ— Sacraments 4. Of Things to be Prayed foâ— in the Lords Prayer These Two by Mr. Tho. â— Adams M. A. * A Sain indeed Melch. Adams in vita Gobelini personae vixit Anno. 1420. Tot mysteria quoâ—verba Hieron Frigidos vocat planè à Christo alienos Fervidos verâ Christi cognitione in excellenti gradu praeditos Tepidos qui cum Christiani aici velint nec causam religionis serio agunt nec vitam confessioni conformem dignamque ducunt Sol. Glass Rhet. Sacra par 3. p. 165. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destitutus Iustitiâ Sanctitate verâ coram Deo Grotius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nec morbum sciens nec remedium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carens justitiâ quaevâ—stitus est Christianorum Pareus Nil miserius misero non miserante seipsum Hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Christi extra quod nulla est salus 1 Pet. 3. 17. Ar. Mont. Dr. Goodwin Child of Lightâ— Mr. A. Burges Dum probantur toti in fumum abeunt Quo ex judicio velut ex incendio nuddus effugit Chrysoft Magistratus indicat virum Tertul. in Apol. Timeo dicere sed dicendum est martyrium ipsum si ideo fiat ut admirationi laudi habeatur à fratribus frustrâ— sanguis effusus est Hier. Arist. Rhet. lib. 2. cap. 4. Dr. Reynolds Mr. Caryl Rara hora brevis mora fapit quidem suavissimè sed gustatur rarissimè Bâ—rnard A sum adv simulatio n. 4. Rosellain v. Hypocrisis n. 1. See my Saint indeed p. 191 192 193 c. Iohn Wolfe lect memor To. 2. ad An. 1 549.