suffered so much for sin that have endured so many fears and sorrows for it the greatest 〈◊〉 in the world to return to sin again no no they admire the mercy of their escape from sin to their dying day and neveâ— look back upon their former state but with shame and grief Ask a Convert would you be back again where once you were would you be among your old companions again would you be fulfilling the lusts of the flesh again and he will tell you he would not run the hazard to abide one day or one night in that condition again to gain all the Kingdoms of the world the next morning 5. Fifthly The sincere soul hates sin with a superlative hatred he hates it more than any other evil in the world besides it Penal evils are not pleasant themselves but yet if he must endure them or sin then sufferings to chuse Heb. 11. 25. Chusing rather to suffer affliction than enjoy the pleasures of sin the worst of sufferings rather than the best of sin 6. Sixthly To conclude so deep is the hatred that upright ones bear to sin that nothing pleases them more than the thoughts of a full deliverance from it doth Rom. 7. 34. I thank God through Iesus Christ our Lord. What doth he so heartily thank God for O for a prospect of his final deliverance from sin never to be intangled defiled or â—roubled with it any more and this is one thing that sweetens death to the Saints as much as any thing in the world can do except Christs victory over it and lying in the grave for us To think of a grave is not pleasant in it self but to think of a parting time with sin that 's sweet and pleasant indeed SECT V. 3. THirdly The Children of God anâ— the Children of the Devil purâ— Gold and vile dross are manifest as in haâ—tred of sin so in their troubles and sorrow about sin All trouble for sin argues not sincerity some have reason to be troubled even foâ— their troubles for sin So have they 1. First That are only troubled for thâ— commission of some more gross sins thaâ— startle the natural Conscience but not for inâ—ward sins that defile the soul. Iudas waâ— troubled for betraying innocent blood buâ— not for that base Lust of Covetousness thaâ— was the root of it or the want of sincerâ— love to Iesus Christ Matth. 27. 4 5. Outâ—ward sins are sins major is infamiae of greate scandal but heart-sins are oftentimes majorâ— reatus sins of greater guilt to be trouble for grosser sins and have no trouble for ordâ—â—nary sins daily incurred is an ill sign of a baâ— heart 2. Secondly A graceless heart may be mucâ— troubled at the discovery of sin when it 〈◊〉 not troubled for the guilt of sin Jer. 2. 26 As the Thief is ashamed when he is found so 〈◊〉 the house of Israel ashamed Hence it is thaâ— they stick not to commit ten sins against God â—o hide one sin from the eyes of men It is a mercy that sin is the matter of mens shame that all are not arrived to that height of impudence to declare their sin as Sodom and glory in their shame but to be ashamed only because men see it and not with Ezra to say O my God I am ashamed and blush to look up unto thee Ezra 9. 6. ashamed that thou seest it is but Hypocrisie 3. Thirdly A graceless heart may be troubled for the rod that sin draws after it but not for sin it self as it provokes God to inflict such rods But the troubles of upright ones for sin are of another kind and nature 1. First They are troubled that God is wronged his Spirit troubled by their sins So the penitent Prodigal I have sinned against heaven and in thy sight Luk. 15. 21. Against heaven i. e. against him whose Throne is in Heaven a great glorious and infinite Majesty a poor worm of the Earth hath lifted up his hand against the God of Heaven 2. Secondly They are troubled for the defilement of their own souls by sin hence they are compared in Prov. 25. 26. to a troubled fountain you know it 's the property of a living spring when any filth falls into it or that which lies in the bottom of its chanel is raised and defiles its streams never to leave working till it have purged it self of it and recovered its purity again So it is with a righteous man he loves purity in the precept Psal. 119. 140. and he loves it no less in the principle and practice he thinks it is hell enough to lie under the pollution of sin if he should never come under damnation for it 3. Thirdly They are troubled for the estrangements of God and the hiding of his face from them because of their Sin It would go close to an ingenuous spirit to see a dear and faithful friend whom he hath grieved to look strange and shy upon him at the next meeting as if he did not know him much more doth it go to the heart of a gracious man to see the face of God turned from him and not to be towards him as in times past This went to Davids heart after his fall as you may see Psal. 51. 11. Cast me not away from thy presence and take not thy holy spirit from me q. d. Lord if thou turn thy back upon me and estrange thy self from me I am a lost man that is the greatest mischief than can befal me 4. Fourthly Their troubles for sin run deep to what other Mens do They are strong to bear other troubles but quail and fainâ— under this Psal. 38. 4. other sorrows may for the present be violent and make more noise but this sorrow soaks deeper into the soul. 5. Fifthly Their troubles for sin are more rivate and silent troubles than others are â—heir sore runs in the night as it is Psal. 77. 2. â—ot but that they may and do open their roubles to Men and it is a mercy when â—hey meet with a judicious tender and expeâ—enced Christian to unbosom themselves â—nto but when all is done it is God and â—hy soul alone that must whisper out the â—atter ille verè dolet qui sine teste dolet that 〈◊〉 sincere sorrow for sin indeed which is exâ—ressed secretly to God in the Closet 6. Sixthly Their troubles are incurable â—y creature comforts it is not the removing â—ome outward pressures and inconveniencies â—hat can remove their burden nothing but â—ardon peace and witnessed reconciliation â—an quiet the gracious heart 7. Seventhly Their troubles for sin are ordiâ—ate and kept in their own place they dare not stamp the dignity of Christs blood upon â—heir worthless tears and groans for sin Lava achrymas meas domine Aug. Lord wash my â—inful tears in the blood of Christ was once â—he desire of a true Penitent And thus our â—rouble for sin shews us what our hearts are SECT VI. â—4 FOurthly the behaviour and carriage of
its Commandments but so do its own Servants it 's their daily practice Ier. 9. 3. They proceed from evil to evil 3. Thirdly Delight in sin proves the dominion of sin So the Servants of sin are described Isa. 66. 3. They have chosen their own ways and their soul delighteth in their abominations Look as our delight in God is the measure of our holiness so our delight in sin is the measure of our sinfulness Delight in sin is one of the uppermost rounds of the Ladder much higher the soul of a sinner cannot go till it be turned off into Hell It 's a sport to a fool to do mischief Prov. 10. 23. Never merrier than when he hath the Devil for his play-fellow saith one upon that place Mr. Trap. 4. Fourthly Impatience of Christs Yoke and Government argues the soul to be the subject of sin This is clear from the Apostles reasoning in Rom. 6. 17 18. But God be thanked that ye were the Servants of sin but you have obeyed from the heart the form of doctrine which was delivered you being then made free from sin ye became the servants of righteousness where you see plainly that no man can have his manumission or freedom from sin that comes not into Christ's service and yields himself up to his obedience So then to fret at Christ's Laws that tie us up from our Lusts to be weary of all spiritual imployments as a burden intolerable never to be in our Element and Centre till we are off from God and plunging in the world and our lusts this is a sad note of a soul in subjection to sin Object But may not an upright soul find some weariness in spiritual things Sol. Doubtless he may for he hath flesh as well as spirit and tho' the spirit be willing the flesh is weak he is sanctified but in part and his delight in the Law of God is but according to or after the inner man Rom. 7. 22. but he sees another law in his members i. e contrary inclinations However if he be weary sometimes in the duties of Godliness to be sure he is more weary out of 'em and is not Centred and at rest till he be with his God again But the Carnal heart is where it would be when it is in the service of sin and as a Fish upon dry land when ingaged in spiritual duties Especially such as are secret and have no external allurements of reputation to engage him to them But what surprisals or captivities to sin soever may befal an upright soul yet it appears by these eight following particulars that he is not the servant of sin nor in full subjâ—ction to it For 1. First Tho' he may be drawn to sin yet he cannot reflect upon his sin without shame and sorrow which plainly shews it to be an involuntary surprize So Peter wept bitterly Mat. 26. 75. and David mouâ—ned for his sin heartily others can fetch new pleasures out â—f their old sins by reflecting on them and â—me can glory in their shame Phil. 3. 19. â—ome are stupid and senseless after sin and â—he sorrow of a carnal heart for it is but a â—orning dew but it is far otherwise with God's people 2. Secondly Tho' a Saint may be drawn 〈◊〉 sin yet it is not with a deliberate and full â—nsent of his will their delight is in the law 〈◊〉 God Rom. 7. 22. They do that which they â—ould not ver 16. i. e. there are inward â—islikes from the new nature and as for that â—ase of David which seems to have so much 〈◊〉 counsel and deliberation in it yet it was â—t in a single act it was not in the general â—ourse of his life he was upright in all things i.e. in the general course and tenour of his â—fe 1 King 15. 5. 3. Thirdly Tho' an upright soul may fall â—to sin yet he is restless and unquiet in that â—ondition like a bone out of joynt and â—at speaks him to be none of sins Servants 〈◊〉 on the contrary if a Man be ingaged in â—â—e external duties of Religion and be restâ—ss and unquiet there his heart is not in it â—e is not at rest till he be again in his earthâ—â— business this Man cannot be reckoned â—hrists Servant a gracious heart is much â—ter that rate imployed in the work of sin â—at a carnal heart is when imployed in the ork of Religion that 's a good rule ea tantum dicuntur inesse quae insunt per modum qui tis that 's a mans true temper wherein 〈◊〉 is at rest poor David fell into sin but he hâ—â— no rest in his bones because of it Psal. 51 1â— 11 12. if his heart be off from God and dâ—â—ty for a little while yet he recollects hiâ—self and saith as Psal. 116. 7. Return unto tâ— rest O my soul. 4. Fourthly Tho' a sincere Christian fâ— into sin and commit evil yet he proceeds 〈◊〉 from evil to evil as the ungodly do Ier. 9. but makes his fall into one sin a caution prevent another sin Peter by his fall got est blishment for time to come if God wâ— speak peace to them they are careful to 〈◊〉 turn no more to folly Psal. 85. 8. In that sorrowed after a godly sort what carefulness wrought yea what fear 2 Cor. 7. 11. It is 〈◊〉 so with the Servants of sin one sin leaâ— them much more disposed to another sin 5. Fifthly A sincere Christian may be draâ— to sin but yet he would be glad with all heart to be rid of sin It would be more him than thousands of gold or silver that might grieve and offend God no more aâ—â— that shews sin is not in dominion over hiâ— he that is under the dominion of sin is lâ— to leave his Lusts. Sins servants are not â—â—ling to part with it they hold it fast and fuse to let it go as that Text expresses it 8. 5. but the great complaint of the upriâ—â—â—â— â—s expressed by the Apostle according to the â—rue sense of their hearts in Rom. 7. 24. Who â—hall deliver me from the body of this death 6. Sixthly It appears they yield not themselves willingly to obey sin in as much as it is â—he matter of their joy when God orders any â—rovidence to prevent sin in them Blessed â—e the Lord said David to Abigail and blessed â—e thy advice and blessed be thou that hast kept â—â—ne this day from shedding blood 1 Sam. 15. 32 33. Here 's blessing upon blessing for a sin-preventing providence The Author is blessed â—he Instrument blessed the Means blessed O it 's a blessed thing in the eyes of a sincere man to be kept from sin he reckons it a great deliverance a very happy escape if he â—e kept from sin 7. Seventhly This shews that some who may be drawn to commit sin yet are none of the Servants of sin That they do heartily â—eg the assistance of grace to keep them from â—in keep back thy servant
is practically â—nfuted in the comfortable experience â— many Souls all are commanded to â—â—ive for it 2 Pet. 1. 10. give diligence to â—ake your calling and Election sure and some â—ave the happiness to obtain it 2 Tim. 1. 12. 〈◊〉 I know whom I have believed and I am perâ—aded that he is able to keep that which I have â—â—mmitted unto him against that day Let the Similar works upon Hypocrites reâ—mble as much as they will the saving works â— the Spirit upon Believers yet God doth wayes and the Saints do sometimes plainly â—scern the difference 3. Thirdly Don't make this use of it to â—â—ceal and hide the Truths or Graces of â—od or refuse to profess and confess them beâ—â—re Men because many Professors deceive â—â—emselves and others also by a vain Proâ—â—ssion because another professeth what he â—â—th not must you therefore hide or deny â—hat you have 'T is true the possession of â—race and Truth in your own Souls is that â—hich saves you but the profession and conâ—ssion of it is that which honours God and 〈◊〉 yea sometimes is the instrument to 〈◊〉 others it 's your comfort that you feel it it 's others comfort to know that you so Ostentation is your sin but a serious 〈◊〉 humble profession is your duty Rom. 10. â— SECT V. Use. 2. HAving shewed you in the forâ— Section what use you ought noâ— make of this Doctrine I will next shew â— what use you ought to make of it and suâ— you cannot improve this point to a beâ— purpose than from it to take warniâ—â— and look to your selves that you be â— of that number who deceive themselves 〈◊〉 their Profession If this be so suffer me cloâ—â—â— to press that great Apostolical Caution I â— 10. 12. Let him that thinks he stands take hâ— lest he fall O Professors look carefully your foundation be not high minded â— fear you have it may be done and suffer many things in and for Religion you hâ— excellent gifts and sweet comforts a waâ— zeal for God and high confidence of yâ— integrity all this may be right for ouâ—â—â— I or it may be you know but yet 't is pâ—â—â— sible it may be false also you have soâ—â—times judged your selves and pronounâ—â— your selves upright but remember your â—â—â—nal Sentance is not yet pronounced by yoâ— Judge And what if God weigh you over â—â—gain in his more equal ballance should â— Mene tekel thou art weighed in the ballanâ— art found wanting What a confounded â—an wilt thou be under such a Sentance 〈◊〉 splendent in conspectu hominis sordent in â—spectu Iudicis things that are highly eâ—emed of Men are an abomination in the â—ht of God he seeth not as Man seeth Thy Heart may be false and thou not â—ow it yea it may be false and thou â—ongly confident of its Integrity The Saints may approve thee and God â—ndemn thee Rev. 3. 1. Thou hast a name â—at thou livest but thou art dead Men may 〈◊〉 there 's a true Nathanael and God may 〈◊〉 there 's a self-couzening Pharisee Reader thou hast heard of Iudas Demas â— Ananias Sapphira of Hymeneus and Phileâ— once renowned and famous Professors thou hast heard what they proved at last â—â—Take heed their case be not thine own 〈◊〉 they not all as it were with one mouth 〈◊〉 to thee O Professor if thou wilt not â—me where we are don't couzen thy self 〈◊〉 we did if thou expectest a better place â—â—â—d lot be sure thou get a sincerer Heart â—â—â—d we been more self-suspicious we had â—â—â—en more safe I would not scare you with needless jealouâ—s but I would fain prevent fatal mistakes â—on't you find your hearts deceitful in maâ—y things Don't they shuffle over secret â—â—â—uties Don't they â—ensure the same evils in others which they scarce reprove in yoâ— selves Are there not many by ends in dâ—â—â— ties Don't you find they are far less affectâ— with a great deal of service and honour doâ— to God by others than with a little by yoâ—â—selves Is it not hard to look upon other Meâ— excellencies without envy or upon your oâ—â— without pride And are you not troubled with a busie 〈◊〉 as well as with a bad Heart Hath 〈◊〉 he that circuits the whole World observâ— you Hath he not studied your constituâ—â—â—on sins and found out that sin which mâ—â—easily besets you Hath he less malice â—â—gainst your Souls than others Surely yâ— are in the very thick of temptations thoâ—â—sands of snares are round about you Oh hoâ— difficulâ—y are the Righteous saved How haâ— to be upright How few even of the profâ—â—â—sing World win Heaven at last Otherefore search your hearts Professorâ— and let this caution go down to your veâ—â—reins let him that thinks he stands take heâ— lest be fall Away with rash uncharitable censures 〈◊〉 others and be more just and severe iâ—cenâ—â—â—ring your selves Away with dry and unpâ—fitable controversies spend your thougâ— upon this great question Am I sound or aâ— I rotten at heart am I a new Creature 〈◊〉 old Creature still in a new Creatures dress â—d habit Bâ—g the Lord that you be not â—eceived in that great point your inteâ—ity whatever else you may be mistaken 〈◊〉 Pray that you be not given up to an â—eedless careless and vain Spirit and then â—ave Religious duties for a Rattle to still and â—â—iet your Consciences Surely that ground-work can never be â—id too sure upon which so great a stress as â—â—y soul and eternity must depend It will â—ot repent thee I dare promise when thou â—omest to die that thou hast employed thy â—me and strength to this end whilest oâ—ers are panting after the dust of the Earth â—nd saying who will shew us any good be â—ou panting after the assurances of the love â—f God and crying who will shew me how 〈◊〉 make my calling and election sure O deceive not your selves with names â—otions think not because you are for a â—â—â—ricter way of Worship or because you asâ—ciaâ—e with and are accordingly denomiâ—ated one of the more reformed Professors â—â—at therefore you are safe enough alas how â—â—all an interest have titles modes and deâ—omiâ—â—tions in Religion Suppose a curious Artist take a lump of Lead and refine it and â—ast it into the Mould whence it comes â—orth shining and bearing some noble figure â—uppose of an Eagle yet it is but a leaden Eagle Suppose the Figure of a Man and that 〈◊〉 the most exact lineaments and proportion 〈◊〉 yet still is it but a leaden Man Nay let 〈◊〉 bear the Figure of an Angel it is but a leadâ—â— Angel for the base and ignoble matter 〈◊〉 the same it was though the Figure be noâ—â— Even so Take an Unregenerate carnal Maâ— let his life be reformed and his tongue râ—â—fined and cale him a zealous Conformist 〈◊〉 a strict Non-conformist call him a Presbyterâ—â— an an Independant or what you will he 〈◊〉 all the while but a carnal Conformist 〈◊〉 Non-conformist an
what symptomes of Hypocrisie appear upon some men under the Tryals of prosperity and what signs of grace appear in others under the same tryal SECT IV. PRosperity discovers many sad symptomes of a naughty heart and among others these are ordinarily most conspicuous 1. First It casts the hearts of some men into a deep oblivion of God and makes them lay aside all care of duty rare fumant faelicibus Arae The Altars of rich menseldom smoke Deut. 32. 13 14 15. Iesurun sucked honey out of the rock eat the fat of Lambs and kidneys of wheat but what was the effect of this he kicked and forsook God which made him and lightly esteemed the rock of his salvation instead of lifting up their hearts in an humble thankful acknowledgment of Gods bounty they lifted up the heel in a wanton abuse of his mercy in the fattest earth we find the most slippery footing He that is truly gracious may in prosperity remit some degrees but a Carnal heart there loseth all that which in a low condition he seemed to have Agurs deprecation as to himself no doubt was built upon his frequent observation how it was with others Prov. 30. 8 9. Lest I be full and deny God It 's said in Eccles. 5. 12. That the abundance of 〈◊〉 rich will not suffer him to sleep and I wish â—at were the worst injury it did him but â—â—s it will not suffer him to pray to meditate allow time and thoughts about his eternal â—â—ncernments he falls asleep in the lap of â—â—osperity and forgets that there is a God to 〈◊〉 served or a soul to be saved O this is a danâ—rous symptom of a very graceless heart 2. Secondly prosperity meeting with a â—aceless heart makes it wholly sensual and â—tirely swallows up its thoughts and afâ—ctions Earthly things transform and â—old their hearts into their own similitude â—â—d nature the whole strength of their â—â—â—s goes out to those enjoyments So those â—aceless yet prosperous persons are descriâ—â—d Job 21. 11 12 13. They take the Timbrel â—â—d Harp and rejoyce at the sound of the Organ 〈◊〉 spend their dayes in wealth they take the â—â—mbrel not the Bible They rejoyce at the sound the Organ not a word of their rejoycing 〈◊〉 God They send forth their little ones in the â—nce That is all the Catechism they are â—ught They spend their days in wealth Their â—â—â—oletime that precious stock and Talent 〈◊〉 wholly laid out upon these sensitive â—ings either the pleasure of it powerfully â—arms them or the cares of it wholly enâ—oss their minds that there is no time to â—are for God They live in pleasure upon earth 〈◊〉 it is Iam. 5. 5. Just as the fish lives in the water its â—roper element take him oâ— from these things and put him upon spirâ—tual serious heavenly imployments and 〈◊〉 is Piscis in arido Like a fish upon the dâ—â— Land Now though prosperity may too mucâ— influence and ensnare the minds of gooâ— men and estrange them too much from heâ—â— venly things yet thus to engross theâ— hearts and convert them into their owâ— similitude and nature so that these thinâ— should be the Centure of ther hearts the vâ—ry proper element in which they live is uâ—â— terly impossible An Hypocrite indeed may be brought 〈◊〉 this because though Ianus like he have twâ— faces yet he really hath but one principle and that is wholly carnal and earthly 〈◊〉 that it 's easie to make all the water to 〈◊〉 in one channel to gather all into one entiâ—â— stream in which his heart shall pour out aâ— its strength to the Creature But a Christian indeed hath a doubâ— principal that acts him though he have law of sin that moves him one way 〈◊〉 there is in him also the Law of grace whicâ— thwarts and crosses that principle of corruâ—â—tion so that as grace cannot do what would because of sin so neither can sin 〈◊〉 what it would because of grace Gal. 5. 17. The heart of a Christian in the midst ensnaring sensitive enjoyments finds indeed a corrupt principle in it which would incline him to fall asleep upon such a soft pillow and forget God and duty but it cannot Oh no it cannot do so there 's a principle of grace within him that never leaves jogging disturbing and calling upon him till he rise and return to his God the true rest of his soul. 3. Thirdly A false pretender to Religion an Hypocritical Professour meeting with prosperity and success grows altogether unconcerned about the interest of Religion senseless of the calamities of Gods people Thus the Prophet convinces the Jews of their hypocrisie Amos 6. 1 2 3 4 5 6. They were at ease in Zion and trusted in the Mountain of Samaria and so having a shadow of Religion and a fulness of all earthly things they fell to feasting and sporting they drank wine in bowls and anointed themselves with the chief oyntment but were not grieved for the affliction of Joseph they condoled not Gnalsheber over the breakings or tearing to pieces of Ioseph they are out of danger once let the Church shift for it self they are secure in a warm nest let the birds of prey catch and devour that flock with which they sometimes associated they are not toucht with it Moses could not do so though in the greatest security and confluence of the honours and pleasures of Egypt Acts 7. 23. Nehemiah could not do so though the servant and favorite of a mighty Monarch and wanted nothing to make him outwardly happy Yet the pleasures of a Kings Court could not cheer his heart or scatter the clouds of sorrow from his Countenance whilest his brethren were in affliction the City of his God lay waste Nehem. 2. 1 2 3. nor indeed can any gracious heart be unconcerned and senseless for that Union that all the Saints have with Christ their head and with one another as fellow members in Christ will beget sympathy among them in their sufferings 1 Cor. 12. 26. SECT V. BUT as the fire of prosperity discovers this and much more dross in a graceless heart so it discovers the sincerity and grace of Gods people I say not that it discovers nothing but grace in them O that it did not alas many of them have had a great deal of dross and corruption discovered by it as was noted before but yet in this Tryal the graciousness and uprightness of their hearts will appear in these and such like workings of it 1. First Under prosperity success and honour the upright heart will labour to suppress pride and keep it self lowly humble and still the more grace there is the more humility there will be If God lift him up he will lay himself low and exalt his God high So did Iacob when God had raised enlarged him Gen. 32. 10. I am not worthy of the least of all the mercies and of all the truth which thou hast shewed unto thy servant for with my staff
that hath thus incensed the anger of God against me God visits their iniquities with afflictions but they visit not their own hearts by self-examinations God judges them but they judge not themselves he shews their iniquities in a clear glass but none saith What have I done This phrase What have I done is the voice of one that recollects himself after a rash action or the voice of a Man astonished at the discovery afflictions make of his sins but no such voice as this is ordinarily heard among carnal Men. 3. Thirdly An unsound Professor if leâ—t to his choice would rather chuse Sin than Affliction and sees more evil in that than in this And it cannot be doubted if we consider the principle by which all unregenerate Men are acted is sense not faith hence Iobs friends would have argued his Hypocrisie Iob 36. 21. and had their application been as their rule it would have concluded it This viz. Sin hast thou chosen rather than affliction I do not say that an upright man cannot commit a moral evil to escape a poenal evil O that daily observation did not too plentifully furnish us with sad instances of that kind but upright ones do not dare not upon a serious deliberate discussion and debate chuse sin rather than affliction what they may do upon surprisals and in the violence of temptation is of another nature But a false and unsound heart discovers it self in the choice it makes upon deliberation and that frequently when sin and trouble come in competition put case saith Augustine a Ruffian should with one hand set the cup of drunkenness to thy mouth with the other a dagger to thy breast and say drink or die thou shouldst rather chuse to die sober than to live a drunkard and many Christians have resisted unto blood striving against sin and with renowned Moses chosen affliction the worst of afflictions yea death it self in the most formidable appearance rather than sin and it is the habitual temper and resolution of every gracious heart so to do tho' those holy resolutions are sometimes over-born by violence of temptation But the Hypocrite dreads less the deâ—ilement of his soul than the loss of his estate liberty or life If you ask upon what ground then doth the Apostle suppose 1 Cor. 13. 3. a man may give his body to be burnt and not have charity that the Salamander of Hypocrisie may live in the flame of Martyrdom The answer is at hand they that chose death in the sense of this Text do not chose it to escape sin but to seed and indulge it Those strange adventures if any such be are rather to maintain their own honour and enrol their names among worthy and famous Persons to Posterity or out of a blind zeal to their espoused erours and mistakes than in a due regard to the glory of God and the preservation of intiegrity I fear to speak it but it must be spoken saith Hierom. that even Martyrdom it self when suffered for admiration and applause profits nothing but that blood is shed in vain 4. Fourthly It is the property of an unâ—â—generate soul under adversity to turn froâ— creature to creature for support and comfort and not from every creature to Goâ— alone So long as their feet can touch grounâ— I mean feel any creature relief or comforâ— under them they can subsist and live in aâ—flictions but when they lose ground theâ— all creature refuge fails then their hearts fail too Thus Zedekiah and the self-deceivinâ— Iews when they saw their own strengtâ— failed them and there was little hope leâ—â— that they should deliver themselves from thâ— â—haldeans what do they in that strait Dâ— they with upright Iehosaphat say our eyes 〈◊〉 unto thee No no their eyes were upon â—gupt for succour not upon Heaven Welâ— Pharaoh and his aids are left still all hopeâ— is not gone Ier. 37. 9. See the like in Abaâ—â— in a sore plunge and distress he Courts thâ— King of Assyria for help 2 Chron 22. 28 2â—â— That project failing why then he will trâ— what the Gods of Damascus can do for him any way rather than the right way Flecterâ— si nequeam superos Acheronta movebo So it is with many others If one chilâ— die what do they do run to God and comâ—fort themselves in this The Lord liveth thâ— my Child die If an Estate be lost and a Faâ—mily sinking do they with David comforâ— â—â—emselves in the everlasting Covenant orderâ— and sure No no but if one Relation 〈◊〉 there 's another alive if an Estate be â—â—ne yet not all something is left still and 〈◊〉 case will mend As long as ever such Men have any visible â—â—couragement they will hang upon it and â—ot make up all in Christ and encourage â—â—emselves in the Lord. To tell them of reâ—â—ycing in the Lord when the Fig tree blosâ—â—ms not is what they cannot understand 5. Fifthly To conlude An unsound heart â—ever comes out of the Furnace of affliction â—â—rged mortified and more spiritual and hoâ—â— than when he was cast into it his scum 〈◊〉 dross is not there separated from him â—ay the more they are afflicted the worse â—â—ey are Why should ye be smitten any more ye â—ill revolt more and more Isa. 1. 5. and to â—eep to our Metaphor consult Ier. 6. 29. â—od had put that incorrigible people into â—e Furnace of affliction and kept them long 〈◊〉 that fire and what was the Issue why â—â—ith the Prophet The bellows are burnt â—e lead is consumed of the fire the founder melâ—â—h in vain c. reprobate silver shall men call â—â—em because the Lord hath rejected them If the fire of affliction be continually â—lown till the very bellows be burnt that is â—â—e tongue or rather the lungs of the Prophet â—hich have some resemblance to bellows though these be even spent in reproving and threatning and denouncing woe upoâ— woe and Judgement upon Judgement anâ— God fulfills his word upon them yet stiâ— they are as before the dross remains thougâ— Ierusalem be made a Furnace and the inhaâ—bitants the flesh boyling in it over a fierâ—â— fire of affliction yet as it is noted pertâ—nently to my Discourse in Ezek. 24. 6. 1â— the scum remains with them and cannot bâ— separated by the fire and the reason 〈◊〉 plain because no affliction in its self purgâ— sin but as it is sanctified and works in thâ— vertue of Gods blessing and in pursuanâ—â— of the promises O think on this you that have had thouâ—sands of afflictions in one kind and another and none of them all have done you good they have not mortified humbled or beneâ—fited you at all And thus you see what thâ— effects of adversity are when it meets 〈◊〉 graceless heart SECT IV. BY this time Reader I suppose thou arâ— desirous to know what effects adversitâ— and afflictions use to have when they meeâ— with an honest and sincere heart only beâ—fore I come to particulars I think
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 it as hell it self or as the French Tranâ—â—n hath it be in horrour as the appreâ—â—â—sions of hell so the apprehensions of sin â—â—ress horrour upon the mind that 's sanctiâ—â— nothing more loathsome to an holy 〈◊〉 Its aversations from it are with the hest indignation and loathing â— Fouâ—thly The renewed Nature of a 〈◊〉 restâ—ains him from sin Gal. 5. 17. The 〈◊〉 lusteth against the flesh so that ye cannot 〈◊〉 thing that ye would Ye cannot why â—â—â—not ye because it is against your new â—â—ure Beloved This is a very remarkable thiâ— in the experience of all renewed men 〈◊〉 upon the renovation of mens principles thâ— delights and their aversations and loathinâ— are laid quite cross and oppostie to whâ—â— they were before In their carnal state vaâ—â— company and sinful exerciâ—es were their â—â—â—ight To be separated from these and tyâ— to prayer meditation heavenly discourse company O what a bondâ—ge would 〈◊〉 have been Now be tyed to such carnalâ—â—ciety and restrained from duties of godline and the society of the godly becomes a muâ—â— sorer bondage to the soul. 5. Fifthly Experience of the bitterness of 〈◊〉 is a restraint to a gracious heart They thâ— have had so many sick dayes and sorrowsâ— nights for sin as they have had are loth 〈◊〉 taste that wormwood and gall again whiâ—â— their soul hath still in remembrance 2 Câ—â— 7. 11. In that ye sorrowed after a godly sort whâ—â— carefulness it wrought he would not grappâ— with those inward troubles again he wouâ—â— not have the cheerful light of Gods Couâ—â— tenance eclipsed again for all and much moâ—â— than all the pleasures that are in sin 6. Sixthly The Consideration of the Suffâ—â—ings of Christ for sin powerfully withholds gracious soul from the Commission of it Rom. 6. 6. Our old man is Crucified with hiâ— that the body of sin might be destroyed thâ— â—enceforth we should not serve sin Were there 〈◊〉 knife or sword in the house that had been â—hurst through the heart of your Father would â—ou ever endure the sight of it sin was the â—ord that pierced Christ and so the death of Christ becomes the death of sin in his â—eople Thus the Children of God and â—he Children of the Devil are manifest in â—he principles and reasons of their abstinence â—rom sin SECT IV. â— SEcondly They are also manifested by their hatred of sin this puts a clear distinction betwixt them for no false or â—nregenerate heart can hate sin as sin he â—ay indeed 1. First Hate sin in another but not in himself thus one proud man hates another Calco superbiam Platonis said Diogines when â—e trampled Plato's fine cloaths under foot 〈◊〉 spurn the pride of Plato Sed majori superâ—iâ as Plato smartly replyed Thou trampâ—est upon my pride but it is with greater â—â—pride Why saith Christ to the Hypocrite beâ—holdest thou the mote in thy brothers eye but coâ—sidereâ—t not the beam that is in thine own eye Matt. 7. 3. how quick in espying and rash in censuring the smallest fault in another is the Hypocrite it was but one fault that but a small one but a mote that he could find in another yet this he quickly discerns 〈◊〉 may be there were many excellent graces in him these he overlooks but the mote he plainly discerns It may be that mote in his brothers eye had drawn many tears from it but these he takes no notice of and mean while there is a beam i. e. a great horrid flagitious evil in himself but it is too near him to be discerned or bewailed this is a sad symptome of a naughty heart 2. Secondly He may hate it in its effects consequents not in its own nature as the Thief hates the Gallows not the wickedness that he hath done It is not sin in it self but sin in its connection with Hell that is frightful to him The unsound professour could wish that there were no such threatnings in the Bible against sin when sin tempts him I would saith he but I fear the consequence O sin could I separate thee from hell nothing should separate thee and me 3. Thirdly He may hate it in a mood or pang but not with a rooted habitual hatred It 's plain from 2 Pet. 2. 22. that sin may sometimes lye upon the conscience of an unregenerate man as a load lyes upon a sick stomach and so he may discharge himself of it by reformation restitution c. but a little time reconciles the quarrel betwixt him and his Lust again if they fall out they will fall in again the dog is â—â—turned to his vomit and the sow that was washed to her wallowing in the mire But an upright soul hates sin in another manner and in this hatred of sin the Children of God are manifest 1. First the opposition of sin to God is the very ground and formal reason upon which a gracious soul opposes and hates it if it be opposite to the holy nature and law of God it cannot but be odious in his eyes This put Davids heart Psal. 51. 4. Against thee thee only have I sinned q. d. I have wronged Uriah greatly I have wronged my self and family greatly but the wrong I have done to others is not worth naming in comparison of the wrong I have done to thee 2. Secondly The upright soul hates sin in himself more than he hates it in any other as a man hates a Serpent in the hedge but much more in his own bosome Rom. 7 23. But I see another Law in my members and ver 21. I find then a Law that when I would do good evil is present with me q. d. I'don't know how others find it but I am sure I find sin in my very bosome in my very bowels it is prâ—sent with me O wretched man that I am a gracious soul can mourn to see in others but to find it in himself pierceth him to the very heart 3. Thirdly The gracious soul hates not only this or that particular sin but the whole kind every thing that is sinful True hatred is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the whole nature or kind Psal. 119. 104. I hate every false way his reasonings proceed à quatenus ad omne from sin as sin concluding against every sin Sins that are profitable and pleasant as well as sins that have neither profit nor pleasure sins that are secret as well as sins that are open and will defame him And before this tryal a false heart cannot stand for he alwayes indulges to some Lust there is an iniquity which he cannot be separated from 4. Fourthly The sincere soul hates sin with an irreconcileable hatred there was a time when sin and his soul fell out but there never will be a time of reconciliation betwixt them again That breach which effectual conviction once made can never be made up any more they will return no more to folly Psal. 85. 8. indeed it seems to them that have
the soul with respect to subjection â—o the commands of sin shews what our estate and condition is This will separatâ— dross from gold All unregenerate men arâ— the servants of Sin they subject themselves 〈◊〉 its commands This the Scripture sometime calls a Conversation in the lusts of the flesh Eph 2. 3. sometimes the selling of themselves to sin 1 King 21. 20. Now as a judicious Divinâ— observes tho' the Children of God comâ—plain with Paul Rom. 7.14 15. that they are sold under sin yet there is a vast difference betwixt these two the Saints are sold to it by Adam but other by their own continued consent But to sheâ— you the difference in this matter I conceivâ— it necessary to shew wherein the reigninâ— power of sin doth not consist and theâ— wherein it doth that you may plainly disâ—cern who are in subjection to the reigninâ— power of their corruptions and who arâ— not Now there be divers things commoâ— both to the regenerate and unregenerate and we cannot say the dominion of sin lieâ— in any or in all of them viz. abstractly anâ— simply considered 1. First Both one and other having Orâ—â—ginal Corruption dwelling in them may all find this fountain breaking forth into groâ— and scandalous sins but we cannot say thâ— because original Corruption thus breaks fort into gross and scandalous-sins in both thereâ—fore it must needs reign in the one as we 〈◊〉 in the other a righteous Man may fall â—â—â—efore the wicked as it is Prov. 25. 26. he may all in the dirt of grosser iniquities and furâ—ish them with matter of reproach So did â—avid Peter Abraham and many more of â—he Lords upright hearted ones whose souls â—â—evertheless sin did not reign over by a voâ—ntary subjection to its commands nor must his embolden any to sin with more liberty 2. Secondly Tho' an upright Soul fall once â—nd again into sin tho' he reiterate the same â—ct of sin which he hath repented of before 〈◊〉 it cannot meerly from thence be conâ—uded that therefore sin reigns over him 〈◊〉 it doth over a wicked Man that makes it 〈◊〉 daily trade I confess every reiteration of 〈◊〉 puts a farther aggravation upon it and 〈◊〉 sad we should repent and sin and sin 〈◊〉 repent but yet you read Prov. 24. 16. 〈◊〉 just man falleth seven times and riseth up aâ—â—in Iob's Friends were good men yet he â—lls them These ten times have ye reproached 〈◊〉 Job 19. 3. This indeed shews a heart that â—eally needs purging for it is with relapses 〈◊〉 spiritual as it is with relapses into naâ—ral diseases a recidivation or return of the â—sease shews that the morbifique matter was 〈◊〉 duly purged but tho' it shew the foulâ—â—ss it doth not always prove the falseness of 〈◊〉 heart 3. Thirdly Though one may be impatient of the reproof of his sin as well as the other yet that alone will not conclude sin to be in full dominion over one as it is over the other It's pity any good Man should storm at 〈◊〉 just rebuke of sin that such a precious Oyâ—â— as is proper to heal should be conceited to break his head but yet flesh will be tender and touchy even in good men Asa was 〈◊〉 good man and yet he was wroth with the Prophet who reproved him as you find 2 Chron. 16. 10. yet I doubt not but their Consciences smite them for it when pride suffers not another to do it a reproof may be ill tim'd and ill managed by another and and so may provoke but they will hear the voice of conscience in another manner 4. Fourthly Tho' in both some one partiâ—cular sin may have more power than another yet neither doth this alone conclude thaâ— therefore that sin must reign in one as it doth in another indeed the beloved Lust of eveâ—ry wicked man is King over his soul buâ— yet a godly mans constitution calling â— may incline him more to one sin than anâ—other and yet neither that nor any otheâ— may be said to be in dominion for thâ— ' Dâ— vid speaks of his iniquity i. e. his special siâ— Psal. 18. 23. which some suppose to be 〈◊〉 sin of lying from that intimation Psal. 11â— 29. yet you see in one place he begs God 〈◊〉 keep him from it and in the other he tells 〈◊〉 he kept himself from it and both shew he was not the Servant of it 5. Fifthly Tho' both may sin against knowledge yet it will not follow from thence that therefore sins against knowledge must needs be sins in dominion in the one as they are in the other there was too much light abused and violenced in Davids deliberated sin as he confesses Psal. 51. 6. and the sad story it self too plainly shews and yet in the main David was an upright Man still tho' this consideration of the fact shrewdly wounded his integrity and stands upon record for a caution to all others SECT VII WE have seen what doth not infer the dominion of sin in the former particulars being simply considered I shall next shew you what doth and how the sincere and false heart are distinguished in this trial And 1. First Assent and Consent upon deliberaâ—ion notes the soul to be under the dominion of sin when the mind approves sin and the will gives its plenary consent to it This sets 〈◊〉 sin in its Throne and puts the soul into subâ—ection to it for the dominion of sin consists 〈◊〉 its authority over us and our voluntary â—ubjection to it This you find to be the chaâ—acter of a wicked graceless Person Psal. 36. 4. He deviseth mischief upon his bed he setteth himself in a way that is not good he abhorreth not evil The best Men may fall into sin through mistake or be precipitated into sin through the violence of Temptation but to devise mischief and set himself in an evil way this notes full assent of the mind and then not to abhor evil notes full consent of the will and these two being given to sin not only antecedently to the acting of it but also consequently to it to like it afterward as well as before this puts the soul fully under the power of sin what can it give more This as one saith in direct opposition to the Apostle Rom. 12. 1. is to present their bodies a dead Sacrifice unholy and abominable to God acceptable to the Devil which is their unreasonable service all Men by nature are given to sin but these men give themselves to it 2. Secondly The customary practice of sin subjects the soul to the Dominion of sin and so he that is born of God doth not commit sin 1 Joh. 3. 9. Fall into sin yea the same sin he may and that often but then it 's not without reluctance repentance and a protest entâ—ed by the soul in Heaven against it So that sin hath not a quiet possession of his Soul he is not the servant of sin nor doth he willingly walk after
from presumptuous 〈◊〉 saith the Psalmist Psal. 19. 13. let them â—ot have dominion over me q. d. Lord I find â—ropensions to sin in my nature yea strong â—nes too if thou leave me to my self I am â—arried into sin as easily as a Feather down â—e Torrent O Lord keep back thy servant â—nd there is no petition that upright ones our out their hearts to God in either more â—equently or more ardently than in this 〈◊〉 be kept back from sin 8. Eightly and Lastly This shews the soul not to be under the dominion of sin that it doth not only cry to God to be kept back from sin but uses the means of prevention himself he resists it as well as pray aginst it Psal. 18. 23. I was also upright before him and kept my self from mine iniquity So Iob 31. 1. I have made a Covenant with mine eyes and yet more fully in Isa. 33. 15. he shaketh his hands from holding bribes and stoppeth his ears from hearing blood and shutteth his eyes from seeing evil See with what care the portals are shut at which sin useth to enter All these things are very relieving considerations to poor souls questioning their integrity under the frequent surprisals of sin And the next tryal no less SECT VIII 5. FIfthly Our opposition to and conflictâ— with sin discover what we are gold or dross There are conflicts with sin both in the regenerate and in the unregenerate but there is a vast difference betwixt them as will appear in the following account 1. First There is an universal and there 〈◊〉 a particular opposition to sin the former 〈◊〉 found in regenerate the latter in unregeneâ—rate souls a gracious heart hates every false way Psal. 119. 104. and must needs do so because he hates and opposes sin as sin sâ— â—â—at he can no peccatum in deliciis no exâ—epted or reserved Lust but fights against â—â—e whole body and every limb and memâ—er of the body of sin But it is not so with the Hypocrite or carâ—l Professor he hath evermore some reserâ—â—â—d sin that he cannot part with 2. Secondly There is an opposition beâ—ixt the new nature and sin and there is an â—position betwixt natural Conscience and sin â—â—e former is the case of an upright soul the â—ter may be of a self-deceiver A regenerate Person opposeth sin because â—ere is an irreconcileable Antipathy betwixt and the new nature in him as is clear â—om Gal. 5. 17. The flesh lusteth against the spiâ— and the spirit against the flesh and these are â—â—trary the one to the other by flesh underâ—nd corrupt Nature by spirit not only the â—irit of Man but the spirit of God or prinâ—â—le of Regeneration in Man by the lustâ— of these two against each other underâ—â—nd the desire and endeavour of each others â—â—struction and ruine and the ground of all â—s is the contrariety of these two natures These are contrary one to the other there is wofold opposition betwixt them one forâ—l their very natures are opposite the â—er effective their workings and designs are posite as it is betwixt fire and water But the oppositions found in unrenewed Souls against sin is not from their nature for sin is suitable enough to that but from the light that is in their minds and conse ences which scares and terrifies them Suc was that in Darius Dan. 6. 14. He was so displeased with himself and set his heart on Dani to deliver him and laboured till the going dow of the Sun to deliver him here the contest waâ— betwixt sense of honour upon one side an conviction of Conscience on the other sidâ— Sometimes a generous and noble disposit on opposes sordid and base actions majâ— sum ad majora natus quam ut corpor is m sim mancipium I am greater and born â— greater things than that I should be a slaw to my Body said a brave Heathen 3. Thirdly There is a permanent and theâ—â— is a transient opposition to sin the former the case of God's People the latter of â—enâ—â— porary and unsound Professors The Saint when he draws the sword this warfare against sin throws away th scabbard no end of this combate with sin tâ—â— life end their life and their troubles are nished together 2 Tim. 4. 7. I have fought tâ—â— good fight and have finished my Course But in other Men it is but a transie quarrel out with sin one day and in anâ— ther and the reason is plain by what wâ—â— noted before it is not the opposition two natures it is like the opposition of tâ—â— Wind and Tyde these may be contrary and make a stormy sea to day but the wind may come about and go as the T-yde goes â—o morrow but in a Christian it is as the â—pposition of the river and the dam one must give way to the other there 's no reconciling them but the other like the dog â—eturns to his vomit 2 Pet. 2. ult 4. Fourthly There is an opposition to he root of sin and an opposition to the fruits of sin A gracious soul opposeth root and fruit but others the latter only The great design of an upright soul is not only to lop off this or that branch but to kill the root of sin which is in his nature Rom. 7. 24. Who shall deliver me from the body of this death but the great care and endeavours of others is to suppress outward acts of sin and escape the mischievous consequents of it yea their study is as Lactantius phraseth it Potius abscondere quam abscindere vitia to hide rather than to kill their Lusts. 5. Fifthly There is an opposition to sin in the strength of God and an opposition to sin in our own strength The former is proper to a real Christian the later is found frequently with unsanctified persons when a Christian goes forth against any sin it is in the strength of God So you read their rule directs them Eph. 6. 10. Be strong in the Lord and the power of his might take unto you the whole armour of God and suitabâ—â— you shall find them frequently upon theâ— knees begging strength from heaven againâ— their Lusts 2 Cor. 12. 8. For this cause I bâ— sought the Lord thrice saith Paul i. e. Ofteâ— and earnestly that the temptation migâ—â— depart from him But Others go forth against sin only iâ— the strength of their own resolutions so diâ— Pendleton in our story these Resolutions oâ— vows which they have put themselves undeâ— are as frequently frustrated as made 6. Sixthly There is a successful oppositioâ— to sin and an opposition that comes to nâ—â—thing The former is that of true Christianâ— the later is found among unregenerate meâ—â— The work of Mortification in the Saintâ— is progressive and increasing hence Rom. 6. 6 Our old man is Crucified with him that the boâ—dy of sin might be destroyed Sin dyes in beâ—lievers much what as crucified persons use tâ—â—â—ye viz. a slow lingering gradual buâ— sure death its
But thou O Lord knowest me thou hast seen me and tryed mine heart towards thee I say who can duly value such an advantage who would exchange such a comfort â—o all the gold and silver in the world how many tryals soever God brings his poople under to be sure neither his own glory nor their interest shall suffer any damage by them SECT II. BUt more particularly let us bring our thoughts close to the matter before us and we shall find many great advantages and benefits rising out of these Tryals of sincerity for 1. First Hereby Hypocrisie is unmasked and discovered The vizard is pluckt off from the false professour and his true natural face and complexion shewn to the world and in this there is a great deal of good Object Good you will say where lyes it all the world sees the mischief and sad effects of it many are stumbled many are hardned by it woe to the world because of offenâ—es Matth. 16. 7. Sol. True some are prejudiced and hardened by it so as never to have good thoughts of the wayes and people of God more that 's sad indeed however therein God accomplishes his word and executeth his decree And though these perish yet First Others are warned awakened and set a searching their own hearts more narrowly than ever and this is good 1 Cor. 10. 11 12. now these were our examples wherefore let him that thinketh he standeth take heed lest he fall Secondly Hereby sin is ashamed and it is good when sin that hath exposed men to so much shame shall be itâ—self exposed to shame This is the just reward of sin Ier. 13. 25 26. This is thy lot the portion of thy measures from me saith the Lord because thou â—ast forgotten me and trusted in falshood therefore will I discover thy skirts upon thy face that thy shame may appear The turning up the skirt is a modest expression of exposing a person to the greatest shame in the day of Tryal God by discovering hypocrisie shames the hypocrite and surely many such discoveries are made of men at this day we may see sin that lurked close in the heart before now laid open before all Israel and before the Sun Thirdly Hereby the poor self-couzening hypocrite hath the greatest opportunity and advantage that ever was before him in all his life to recover himself out of the snare of the Devil now all his pretences are gone now that which like a shield was advanced against the arrows of reproof and convictioâ— is gone now a poor creature stands nakeâ— and stript out of all his pleas as a fair and â— pen mark to the word and his own conscience and happy will it be for him if now the Lord make conviction to enter point-blank into hisâ—soul all these are blessed effects of the discovery of Hypocrisie 2. Secondly By these tryals integrity is cleared up and the doubts and fears of many upright and holly ones allayed and quieted resolved and satisfied O what would many a poor Christian give for satisfaction in that great point oâ— sincerity how many tears have been shed to God in secret upon that account how many hours have been spent in examination of his own heart about it and still jealoâ—sies and fears hang upon his heart he doubts what he may prove at last Well â—aith God let his sincerity then come to the test kindle the fire and cast in my gold Tryals are the high way to assurance let my child see that he loves me more than these that his heart is upright with me I will try him by prosperity and by adversity by persecutions and temptations and he shall see his heart is better than he suspects it to be This shall be the day of resolution to his fears and doubts The Apostle speaking of Heresies 1 Cor. â—â— 7. 9. puts a necessity upon them There â—ust be Heresies saith he that they which are apâ—roved may be made manifest The same necessiâ—y there is and for the same end of all oâ—her tryals of grace that the lovely beautiful â—weet face of sincerity may be opened someâ—imes to the world to enamour them and to â—he soul in whom it is to satisfie it that it â—oth not personate a Christian but lives the â—ery life of a Christian and hath the very â—pirit and principles of a Christian in him 3. Thirdly By these tryals pride and selfâ—onfidence is destroyed and mortified in the â—aints as much as by any thing in the world â—e never see what poor weak creatures we â—re till we come to the tryal It 's said Deut. â— 2. God led Israel through the deâ—art to â—rove them and to humble them when we â—re proved then we are humbled Those that â—ver reckon their graces before the tryal see â—â—ey must come to another account take â—ew measures of themselves after they have â—een upon tryal Ah! little did I think saith one that I had â—o much love for the world and so little for God till afflictions tryed it I could not have â—elieved that ever the creature had got so â—eep into my heart till providence either â—hreatned or made a separation and then I â—ound it I thought I had been rich in â—â—ith till such a danger beâ—elâ—me or such a want began to pinch hard and then I saw how unable I was to trust God for protection or provision O it 's a good thing that our hearts be kept humble and lowly howâ—rich soever they be in grace 4. Fourthly By tryals grace is kept in exercise and the gracious soul preserved fâ—om security and spiritual slothfulness tryals are to grace what the estuations and continual agitations of the waters are to the sea or what the racking of Wines from the Lees is to it were it not for our frequent tryals and exercises we should quickly settle upon the Lees and our duties would be as God complains of Ephraim like sowre or dead drink Hos. 4. 18. flat and spiritless Moab hath been at ease from his youth and he hath settled on his lees and hath not been emptied from vessel to vessel neither hath he gone into Captivity therefore his taste remained in him and his scent is not changed Jer. 48. 11. Much after that rate it would be with our hearts did not the Lord frequently try and exercise them let the best man be without some tryal or other but a few months you may find the want of it in his prayers and conferences quickly O what a tanâ— of formality will be found in them anâ— is it for the honour of God or profit of hiâ— people that it should be so no no the Loâ—â— knows it is not but how shall their spiriâ—â— be reduced to the former zealous heavenly temper again why saith the Lord they must into the Furnace again I will melt them and try them for how shall I do for the daughter of my people Jer. 9. 7. I love them too well to lose them for want of a rod
they had â—amps of profession as well as others and saw â—ot the cheat till the cry was heard at midâ—ight and their unfurnished Lamps went â—ut Matth. 25. 2. Secondly The promises of salvation are â—ade over to tryed grace and such only as â—ill endure the tryal So James 1. 12. Blessed 〈◊〉 the man that endureth temptation for when 〈◊〉 is tryed he shall receive the Crown of life â—hich God hath promised to them that love him 〈◊〉 must be first tryed and then crowned 〈◊〉 a man strive for masteries yet is he not Crownâ—d except he strive lawfully 2 Tim. 2. 5. he â—anifestly alludes to the Roman Games to â—hich there were Judges appointed to see â—hat no foul play were offered contrary to 〈◊〉 Law for wrestling and where it was â—â—und the Crown was denyed them Not to â—im that sets forth in the morning with reâ—lution and gallantry but to him that holds 〈◊〉 till the evening of his life is the proâ—ise made Matth. 10. 22. He that endureth 〈◊〉 the end shall be saved so Rom. 2. 7. To â—em who by patient continuance in well doing 〈◊〉 for glory and honour and immortality eternal life and once more Heb. 3. 15. We are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end So that if you should endure some few slighter troubles and faint at last give out when a closer tryal befals you all your labours and sufferings are in vain Sincerity and final perseverance are the conditions of all special promises 3. Thirdly Every mans graces and duties must be tryed and weighed by God in the great day and if they cannot endure these lesser tryals to which God exposed them now how will they endure that severe and exact tryal to which he will bring them then No man can search his own heart with that exactness in this world as God will search iâ— in the world to come I may say in this case to you as the Lord spake to Ieremiah cl ap 12. 5. If thou hast run with the footmen and they have wearied thee then how canst thou contend with horses and if in the land of peace wherein thou trustedst they have wearited thee then how wilt thoâ— do in the swelling of Iordan This was spoken to encourage the Prophet to constancy in his work and as if the Lord had said O Ieremy do the strivings of the men of Anat hoth thine own Town dishearten thee pluck up thy spirits and faint not there are harder Tryals than these that thou must undergo at Ierusalem these are no more to what is coming than the running with footmen is to contending with horses or the passing a small Rivulet to the swellings of Iordan To allude to this If our graces and duties cannot bear these lighter tryals if a little lift of prosperity or lighter stroke of adversity discover so much falseness rottenness pride and selfishness in the heart If we cannot resist the motions of corruptions but yield our selves to obey sin in the lusts of it If we can neither keep our hearts with God in duties nor mourn for our wanderings from him If a few scoffs from wicked tongues or tryals of persecution from the hands of men will cause us to faint in the way and turn back from following the Lord what shall we do when he comes whose fan is in his hand and who will throughly purge his floor Mat. 3. 12. who will try every mans work as by fire 1 Cor. 3. 13. search the secrets of all hearts Rom. 2. 16. weigh every man to his ounces and drachms Surely we can take little comfort in that which is so unable to bear the severe tryals of that day that it cannot stand before the slighter Tryals of this day 4. Fourthly True grace is willing to be tryed and nothing is more desirable to an upright soul than to know his own condition If therefore we shun the tryal and are loth to search our selves or be searched by the Lord our condition is suspicious and we can take little comfort in it It was Davids earnest desire Psal. 139. 23. that God would throughly search his heart and reins and see if there were any way of wickedness in him false grace is shy of Gods eye it cares not to be examined but this is the delight of sincere ones every one that doth evil hateth the light lest his deeds should be reproved but he that doth truth cometh to the light that his deeds may be made manifest that they are wrought in God John 3. 20 21. The reason is plain why Hypocrisie cannot endure to come to the. Touchstone and test for Hypocrites â—aving a secret consciousness of their own guilt unsoundness know that by this means their vain confidence would quickly be confuted and all their reputation for Religion blasted but O if men dare not stand before the word as it is now opened and applyed by Ministers how will they stand when it shall be opened and applyed in another manner by Jesus Christ O professour if thy condition be good thy heart right thou wilt desiâ—e to know the very worst of thy self and when thou hast made the deepest search thou canst thou wilt still fear thou hast not been severe enough and impaâ—â—â—â— enough to thy self nothing will give thee more content than when thou feelest the word dividing thy soul and spirit thy joynts and marrow nothing so much comforts thee under or after an affliction as the discovery it hath made of thy heart thou wilt seem to feel with what affections those words came from the Prophets lips Jer. 12. 3. But thou O Lord knowest me thou hast seen me and tryed my heart towards thee O what a freshing sweetness will stream through thy heart and all the powers of thy soul when thou canst make the like appeal to God with like sincerity And certainly without such a disposition of spirit towards the tryal of our graces we can have little evidence of the truth of them CHAP. XI Containing divers practical instructive Inferences from this doctrine with a serious exhortation to self-tryal and through examination SECT I. Infer 1. ARe there such variety of tryals appointed to examine the sincerity of mens graces how great a vanity then is Hypocrisie and to how little purpose do men endeaâ—our to conceal and hide it We say murder will out and we may as confidently affirm hypocrisie will out When Rebekah had laid the plot to disguise her son Iacob and by personating his brother to get the blessing Iacob thus objects against it My Father perad venture will feel me and I shall seem to him as a deceiver and I shall bring a curse upon me and not a blessing Gen. 27. 12. as if he should say but what if my Father detect the cheat how then shall I look him in the face how shall I escape a curse After the same manner every upright soul scares it self from the way of Hypocrisie
If I dissemble and pretend to be what I am not my Father will find me out Ah there is no darkness nor shadow of death that can conceal the the Hypocrite but out it will come at last let him use all the art he can to hide it Oftentimes God discovers him by the tryals he appoints in this world and men in that day shall return and discern betwixt the righteous and the wicked between him that serveth God and him that serveth him not Mal 3. 18. but if he make an hard shift to get by a private way to hell carrying this comfort with him to the last step that no body know◠or thinks he is gone thither yet there wil◠be a day when God will strip him naked before the great assembly of Angels and men and all shall point at him and say Loe this is the man that made not God his hope this is he that wore a garment of profession to deceive but God hath now stript him out of it and all men see what he is for there is nothing covered that shall not be revealed and hid that shall not be known Matth. 10. 26. and the Apostle assures us 1. Tim. 5. 24 25. that they that are otherwise cannot be hid if mens works be not good it 's impossible they should be hid long a gilded piece of brass may pass from hand to hand a little while but the touchstone will discover the base metal if that do not the fire will O sinners away with your Hypocrisie be honest sincere plain and hearty in Religion if not confusion of face shall be your recompence from the Lord that is what you shall get by it Infer 2. Secondly Are there such tryals appointed and permitted by the Lord for the discovery of his peoples sincerity in this world then let none of Gods people expect a quiet station in this world certainly you shall meet with no rest here you must out of one fire into another and it is a merciful condescension of the Lord to poor creatures thus to concern himself for their safety and benefit what is man that thou shouldest magnifie him and that thou shouldst set thine heart upon him that thou shouldst visit him every morning and try him every moment Job 7. 17 18. O 't is a great deal of honour put upon a poor worm when God will every moment try him and visit him it argues the great esteem the Goldsmith hath of his gold when he will sit by the Furnace himself and order the fire with his own hand when he pries so often and so curiously into the fining pot to see that none of his precious metal upon which he sets his heart be lost Think it not then a debasing to you to be so often exposed to tryals if God did not value you highly he would not try you so frequently what would become of you if your condition here should be more settled and quiet than now it is I believe you find dross enough in your hearts after all the fires into which God hath cast you surely there is filth enough in the best of Gods people to take all this it may be a great deal more trouble than they have yet met with we fancy it a brave life to live at ease and if we meet with long respites and intervals of tryal than usual we are apt to say we shall never be moved as David did Psal. 30. 6. or we shall dye in our nest as it is Iob 29. 18. our hard and difficult days are over but woe to us if God should give us the desire of our hearts in this see what the temper of those mens spirits is that meet with no changes Psal. 55. 19. Because they have no changes therefore they have not God O it 's better to be preserved sweet in brine than to 〈◊〉 in honey Infer 3. Thirdly Let none boast in a carna confidence of their own strength and stability you are yet in a state of tryal hitherto God hath kept you upright in all your tryals bless God but boast not you are but feathers in the wind of temptation if God leave you to your selves Peter told Christ and doubtless he spake no more than he honestly meant though all men forsake thee yet will not I and you know what he did when the hour of his tryal came Matth. 26. 35. Angels left to themselves have fallen it 's better be a humble worm than a proud Angel Ah how many Pendletons will this professing age shew if once God bring us to the fiery tryal let him that thinks he stands take heed lest he fall you have not yet resisted unto blood striving against sin none stand upon firmer ground than those that see nothing in themselves to stand upon he that leans upon his own arm usually benums it and makes it useless Infer 4. Fourthly Doth God kindle so many fires in Sion and set his Furnaces in Ierusalem to discover and separate the dross from the gold how contrary are those men to God that allow yea and prize the dross of Hypocrisie which God hates and stick not to make the holy God a patronizer and countenancer of it in the hearts and lives of men It is amazing to read what Popish pens have impudently written about this matter Sylvester puts the question whether it be a sin to make a false shew of sanctity and answers it thus If it be for the honour of God and profit of others it is no sin nay they have a reverence for hypocrisie as an holy Art Vincentius spends a whole Chapter in commedation of the hypocrisie of St. Dominick and entitles it de sancta ejus hypocrisi i. e. of the holy hypocrisie of that Saint reckoning it among his commendations that he had the art of dissembling And yet one peg higher A Religious person saith another that feigns himself to have more holiness than he hath that others may be edified sins not but rather merits Blush O heavens that ever such factors for hell should open and vend such ware as this in the publick market and invite the world to Hypocrisie as that which makes for the glory of God the edification of men and a work meritorious in the Hypocrite himself This is the doctrine of devils indeed Infer 5. Fifthly If it be so that all grace must come to the test and be tryed as gold in the fire even in this world how are all men concerned to lay a solid foundation at first and throughly deliberate the terms upon which they close with Christ and engage in the profession of his name Which of you saith Christ intending to build a Tower sitteth not down first and counteth the cost Luk. 14. 28. if some men had sate down at first and pondered the conditions and terms of Christ they had not sate down now discouraged and tryed in the way The Apostle Paul went to work at another rate he accounted all but dung and dross
〈◊〉 to stumble us upon the account of our â—â—tegrity iâ— is the sin and affliction of some â—ood souls to call their condition in question â—pon every slip and failing in the course of their obedience This is the way to debar our selves from all the peace and comfort of the Christian life we find that Ioseph was once minded to put away Mary his Espoused Wife not knowing that the holy thing which was conceived in her was by the Holy Ghost It is the sin of Hypocrites to take brass for gold and the folly of Saints to call their gold brass be as severe to your selves as you will alwayes provided you be just there is that maketh himself rich and yet hath nothing and there is that maketh himself poor and yet hath great riches Prov. 13. 7. Hiram called the Cities Solomon gave him Cabul dirty for they pleased him not 1 Kings 9. 13. 't is but an ill requital an ungrateful return to God for the best of mercies to undervalue them in our hearts and be ready upon all occasions to put them away as worth nothing Rule 3. A stronger propension in our Nature and more frequent incidence in our practice to one sin than another doth not presently infer our hypocrisie and the unsoundness of our hearts in Religion 'T is true every Hypocrite hath some way of wickedness Some peccatum in deliciis iniquity that he delights in and rolls as a sweet morsel under his tongue some lust that he is not willing to part with nor can endure that the knife of mortification should touch it and this undoubtedly argues the insincerity and rottenness of his heart and it is true also that the nature and constitution of the most sanctified man inclines him rather to one sin than to another though he allow himself in none yea though he set himself more watchfully against that sin than another yet he may still have more trouble and vexation more temptation and defilement from it than any other As every man hath his proper gift one after this manner and another after that as the Apostle speaks 1 Cor. 7. 7. so every man hath his proper sin also one after this manner and another after that for it is with original sin as it is with the juice or sap of the earth which though it be the common matter of all kinds of fruits yet it is specificated according to the different sorts of plants and seeds it nourishes in one it becomes an apple in another a Cherry c. Just so it is in Original Corruption which is turned into this or that temptation and sin according to this or that constitution or employment it finds us in one it 's Passion in another Lust in a third Covetousness in a fourth Levity and so on Now I say the frequent assaults of this sin provided we indulge it not but by setting double guards labour to keep our selves from our own iniquity as David did Psal. 18. 23. will not infer the hypocrisie of our hearts Rule 4. A greater backwardness and indisposedness to one duty rather than another doth not conclude the heart to be unsound and false with God provided we do not inwardly dislike and disapprove any duty of Religion or except against it in our agreement with Christ but that it riseth meerly from the present weakness and distemper we labour under There be some duties in Religion as sufferings for Christ bearing sharp reproofs for sin c. that even an upright heart under a present distemper may find a great deal of backwardness and lothness to yet still he consents to the Law that it is good is troubled that he cannot comply more cheerfully with his duty and desires to stand compleat in all the will of God perfection is his aim and imperfections are his sorrows Some Christians have much ado to bring their hearts to fixed solemn meditation their hearts fly off from it but this is their burden that it should be so with them Truth is it is a very dangerous sign of Hypocrisie when a mans zeal runs out in one chanel of oâ—bedience only and he hath not a respect to all Gods Commandments as Physicians observe the sweating of one part of the body when all the rest are cold is symptomatical and argues an ill habit but whilest the soul heartily approves all the will of God and sincerely desires to come up to it mourns for its backwardness and deadness to this or â—hat duty and this is not fixed but occasional under some present indisposition out of which the soul riseth by the same degrees as sanctification riseth in him and the Lord comes in with renewed strength upon him this I say may consist and is very ordinarily found to be the case of upâ—ight-hearâ—ed ones Rule 5. The glances of the eye at self-ends in duties whilest self is not the weight that moves the wheels the principal end and design we drive at and whilest those glances are corrected and mourned for do not conclude the heart to be unsound and Hypocritical in Religion for even among the most deeply sanctified few can keep their eye so steady and fixed with pure and unmixed respects to the glory of God but that there will be alas too frequently some byâ—ends insinuating and creeping into the heart These like the fowls seize upon the sacrifice let the soul take what pains it can to â—ray them away It 's well that our High-Priest bears the iniquities of our holy things for us Peter had too much regard to the pleasing of men and did not walk with that upright foot towards the Gentile Christians and the believing Jews in the matter of liberty as became him Gal. 2. 13 14 for which as Paul saith he ought to be blamed and did blame him but yet such a failing as that in the end of his duty did not condemn him In publick performances there may be too â—uch vanity in works of charity too much ostentation these are all workings of Hypocrisie in us and matters of humiliation to us but whilest they are disallowed corrected and mourned over are consistent with integrity Rule 6. The doubts and fears that hang upon and perplex our spirits about the hypocrisie of our hearts do not conclude that therefore we are what we fear our selves to be God will not condemn every one for an hypocrite that suspects yea or charges himself with Hypocrisie Holy David thought his heart was not right with God after that great slip of his in the matter of Uriah and therefore begs of God to renew a right spirit in him Psal. 51. 10 11 12. his integrity was indeed wounded and he thought destroyed by that fall Holy Master Bradford so vehemently doubted the sincerity of his heart that he subscribed some of his Letters as Master Fox tells us Iohn Bradford the Hypocrite a very painted Sepulchre and yet in so saying he utterly misjudged the state and temper of his own soul. SECT II. WEll then let
not the upright be unjust to themselves in censuring their own hearts they are bad enough but let us not make them worse than they are but thankfully own and acknowledge the least degrees of grace and integrity in them and possibly our uprightness might be sooner discoveâ—ed to us if in a due composure of spirit we would sit down and attend the true answers of our own hearts to such questioâ—s as these are Question 1. Do I make the approbation of God or the applause of men the very end and main design of my Religious performances according to 1 Thes. 2. 4 Col. 3. 23. Will the acceptation of my duties with men satisfie me whether God accept my duties and person or not Quest. 2. Is it the reproach and shame that attends sin at present and the danger and misery that will follow it hereafter that restrains me from the Commission of it or is it the fear of God in my soul and the hatred I bear to sin as it is sin according to Psal. 19 12. and Psal. 119. 113. Quest. 3. Can I truly and heartily rejoyce to see Gods work carried on in the world and his glory promoted by other hands though I have no share in the credit and honour of it as Paul did Philip. 1. 18. Quest. 4. Is there no duty in Religion so full of difficulty and selfâ—denyal but I desire to comply with it and is all the holy and good will of God acceptable to my soul though I cannot rise up with like readiness to the performance of all duties according to that pattern Psal. 119. 6. Quest. 5. Am I sincerely resolved to Follow Christ and holiness at all seasons however the aspects of the times may be upon Religion or do I bear my self so warily and covertly as to shun all hazards for Religion having a secret reserve in my heart to launch out no farther than I may return with safety contrary to the practice and reâ—olution of upright souls Psal. 116 3. Psal. 44. 18 19. Rev. 22. 11. Quest. 6. Do I make no Conscience of committing secret sins or neglecting secret duties or am I conscientious both in the one and other according to the rules and patterns of integrity Matth. 6. 5 6. Psal. 19. 12. A few such Questions solemnly propounded to our own hearts in a calm and serious hour would sound them and discover much of their sincerity towards the Lord. SECT III. ANd as upright hearts are too apt to apply to themselves the threats and miseries of Hypocrites so Hypocrites on the contrary are as apt to catch hold of the promises and priviledges pertaining to believers To detect therefore the soul damning mistakes of such deceived souls O that these following Rules might be studied faithfully applyed to their conviction and recovery Rule 1. It is not enough to clear a man from Hypocrisie that he knows not himself to be an Hypocrite All Hypocrites are not designing hypocrites they deceive themselves as well as others many will say to me in that day Lord have we not Prophesied in thy name c. Matth. 7. 22. Hell will be a meer surprisal to multitudes of Professours a man may live dye in a blind ungrounded confidence of his safe condition and not fear his ruine till he begin to feel it Rule 2. Zeal and forwardness in the cause of God and for the reformation of his worship will not clear a man from the danger of Hypocrisie Iehu was a zealous reformer and yet but a painted Sepulchre In the year 1549. Reformation grew so much in reputation even among the Nobles and Gentry of Germany that many of them caused these five letters V. D. M. I. AE being the initial letters of these words vâ—rbum domini manet in aeternum i. e. the word of the Lord abideth for ever to be wrought or embroidered or set in plates some upon their Cloaks and others upon the sleeves of their Garments to shew to all the world â—aith my Author that forsaking all Popish Traditions they would now cleave to the pure doctrine and discipline of the eternal word And no doubt they would have been as good as their word if what was embroidered on their cloaks had been engraven on their hearts but come see my zeal marrs all Rule 3. It is no sufficient evidence of a mans own integrity that he hates hypocrisie in another for as one proud man may hate another and he that 's Covetous himself will be apt to censure another for being so Lusts may be contrary to one another as well as all of them contrary to grace so may an hypocrite loath that in another which yet he alloweth in himself nay 't is the policy of some to declaim against the Hypocrisie of others thereby to hide their own Hypocrites are none of the most modest censurers of others Psal. 35. 16. A salt jâ—st seasoned their meat Rule 4. The meer performance of private duties will not clear a man from Hypocrisie the influence of education or support of reputation or the impulse of a convinced Conscience may induce a man to it and yet all this while his heart may not be carried thither with hungry and thirsty desires after God it is not the matter of any duty that distinguishes the sound and unsound professour but the motives designs and ends of the soul in them Rule 5. The vogue and opinion you have got among Christians of your sincerity will not be sufficient to clear you from the danger of Hypocrisie Christ tells the Angel of Sardis Rev. 3. 1. Thou hast a name that thou livest and art dead The fall of Hymeneus and Philetus could never have shaken the faith of the Saints as it did had they not had great credit in the Church been men of renown for piety among them Rule 6. Your respects and love to them that are the sincere and upright servants of God will not clear you from the danger of being Hypocrites your selves for the bare loving of a Christian is not Characteristical and evidential of a mans own Christianity except he love him qua talis as he is a Christian or as he belongs to Christ so his sincerity becomes the attractive of thy affection There be a thousand by considerations respects that may kindle a mans love to the Saints besides their integrity SECT IV. WEll then if thou wouldst indeed see the unsoundness of thy own heart propound such heart sounding Questions as these to thy self Quest. 1. Do I engage my heart to approach unto God in the course of my duties or do I go in the round of duties taking no heed to my heart in them if so compare this symptome of thy Hypocrisie with that in 2 King 10. 3. and that Ezek. 33. 31 32. Quest. 2. Am I not swai'd and moved by self-interest and carnal respects in the wayes of Religion the accommodation of some worldly interest or getting a name and reputation of Godliness if so how
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-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.