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.
SIGNS of GRACE AND Symptoms of Hypocrisie Opened in A Practical Treatise Upon Revelations III 17 18 Being the Second Part of The SAINT INDEED By IOHN FLAVELL Minister of Christ. Devon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zephan 2 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scrutamini vos ipsos scrutamini antequam pariat decretum c. 〈◊〉 legendis libris non quaeramus scientiam sed saporem Bernard LONDON Printed for Tho. Parkhurst at the Three Bibles and Crown in Cheap-side 1698. THE EPISTLE TO THE READER READER AMONG the difficulties and severities of true Religion the faithful searching and diligent keeping of our heartâ— are found in the first and highest rank of difficulties these two take up the main work ofâ—â— Christian betwixt them hic labor hoc opuâ—â—est I had hopes that these Essaies for the searching of the heart might much sooner have followed my former for keeping the heart but providence hath reserved it for the fittest season It comes to thy hand Reader in a day oâ— straits and fears a dark and gloomy seasonâ—â— when the Nations about us are made drunâ— with their own blood and filled with the 〈◊〉 of astonishment In a day when the 〈◊〉 ready to pass unto us and a storm seems to 〈◊〉 rising in the fears of many and threatning thâ— Protestant interest in these reformed Nations Stâ—e Men very considerable for Piety and Learning from that Scripture Rev. 13. 3. The deadly wound viz. that given the beast by the Reformation was healed have concluded that Popery will once more over run the reformed Nations and one of great renown in all the Churches of Christ foretelling this furious but hort srtom comforts the People of God with this that it is like to fall heaviest upon the Worshippâ—rs in the outward Court namely the formal Professors of the times Oh! How much is every Man now concerned to have his estate and condition well cleared and to give all diligence to make his calling and election sure It should both amaze and grieve a pious mind to see how some ingenious Persons can sit with unwearied patience and pleasure racking their brains upon some dry School Problem or â—ome nice Mathematical Point whil'st no Reasons or Perswasions can prevail with them to â—pend one serious hour in the search and study of â—heir own hearts It was the saying of the great Cicero Liâ—enter omnibus omnes opes concesserim ut â—â—ihi liceat vi nullâ interpellante isto moâ—â— literis vivere I would give all the Wealth â—n the World that I might wholly live in my Studies and have nothing to hinder me What a brave offer had that been if Heaven and the clearing of a title to it had been the subject-matâ—er of those studies Crede mihi extingui dulce esset Mathematicarum artium studio saith another i. e. Believe me it were a sweet death to dye in the study of the Mathematical Arts And I should be apt to believe it too did I not know that eternal Iudgment immediately follows death and that they who stand at the door of eternity have higher matters to mind than Mathematical niceties To discern the harmonies and proportions in nature is pleasant but to discern the harmony and proportion of the Signs of Grace laid down in the Word with the Works of Grace wrought in our Souls is a far more pleasant and necessary imployment and to be extinguished in such a work as this were a lovely death indeed Blessed is that Servant whom his Lord when he cometh shall find so doing My Friends a day of trouble is near a dying hour approacheth us and when our Eye-strings and Heart-strings are breaking when we are taking the last grasp of Christ and the Promises yoâ— will then know to what purpose those hours spenâ— in such work as this were Search your selves â— yea search your selves before the decree brinâ— forth as that text may be read Zeph. 2. 1 2. Enteâ— into thy Chamber Christian and shut thy door sâ—â— close to this imployment thou art here directed to and however times shall govern whether it be fair or foul weather abroad thou shalt never repent such an expence of thy time Nusquam requiem inveni nisi in libro claustro said a devout soul once I am never better than when I am at my Book or on my knees This may seem but a dull melancholy life to the brisk and aiery Spirits of these times but let us be content with it as it is and leave them if we cannot have their company to their â—portiveness and frolicks never once grudging â—â—em their short and dear bought pleasures Assuâ—ance that sin is pardonedâ— and Christ is ours â—ith the unspeakable joys that are inseparably â—â—nnected therewith is that White Stone and New Name which none knows but he that â—â—eives it for no words can possibly signifie to â—â—other what that soul tasts and feels in such an our as that is And be not discouraged at the difficulty of obâ—ining it this White Stone is no Philosophers one which no Man could ever say he had in his own hand for many a Christian hath really found it in waiting upon the Lord by Prayer and diligently searching the Scriptures and his own heart Reader The time will come when they that â—coff at the serious diligence of the Saints and break many a pleasant Iest upon the most solemn and awful things in Religion will tremble when they shall hear the Midnight-Cry Behold â—he Bridegroom cometh and see the Lamps of all Vain and Formal Professors expire and â—one admitted into the Marriage but such whose Lamps are furnished with Oyl i. e. such whose professions and duties are enlivened and â—aintained by vital Springs and Principles of â—eal Grace within them It is a very remarkable Story that Melchior Adams â—ecords in the life of Gobeliâ—us That a little before his â—ime there was a Play set forth at Isenach in Germany of the Wise and Foolish Virgins â—herein the Virgin Mary who was one of â—he Five Saints that represented the Wise Virgins â—as brought in with the rest telling the Foolâ—â—h Virgins that cryed to her for Oyl that it â—as too late and then others representing the â—oolish Virgins fell a weeping and making â—ost bitter Lamentations Hereat Prince Frederick who was one of the Spectators greatly amazed cryed out Quid est fides nostra Christiana si neque Maria neque alia Sancta exorari potest c. What is our faith worth and to what purpose are alâ— our good works if neither Mary nor any other Saint can help us And such was his consternation that it threw him into a sore and violent disease which ended in an Apoplex whereof he died about four daies after If the representation of these things in a Play ended the Life of so great a Man so tragically Oh think with thy self Reader what will the effects of the Lords real appearance in the clouds of Heaven and the mourning and wailing
â—is People Cant. 7. 6. Natural beauty conâ—â—sts in the Symmetry and comely proportion â—f parts each with other Spiritual beauty 〈◊〉 the harmony or agreeableness of our souls â—o God and as it is our chiefest beauty so â—ertainly it is our highest honour for it gives â—s access unto God who is the Fountain of Honour and Glory and this makes the righteâ—us more excellent than his neighbour let his Neighbour be what he will tho' the blood â—f Nobles run in his Veins the righteous is more excellent than he except saving graâ—â— be also diffused into his soul. 3. Thirdly Consider it in its receipient suâ—â— ject you will find its value still to increase for the precious oyl of Saving Grace is neveâ— poured into any other than an elect vessel Hence faith one branch of sanctification is with respect to its subject stiled the Faith 〈◊〉 Gods Elect Tit. 1. 1. Whosoever finds truâ— grace in his Soul may during the evidenâ—â— thereof from it strongly conclude his Eâ— lection looking backward and his Salvatioâ— looking forward Rom. 8. 30. it marks anâ— seals the Person in whom it is for glory Goâ— hath set apart him that is godly for himself Ps. 4. 3 4. Fourthly View the precious worth oâ— grace in its excellent effects and influences upâ— on the soul in which it inheres 1. It adorns it with incomparable Ornaâ— ments which are of great price in the sighâ— of God 1 Pet. 3. 4. yea it reflects such beamâ— of Glory in the soul where its seat is Thaâ— Christ himself the Author is also the Admireâ— of it Cant. 4. 9. Thou hast ravished my heart my sister my spouse thou hast ravished my heart witâ— one of thine eyes with one of thâ— chains of the neck And as one overcome with its excelling beauty he saith Turn away thine eyes from me for they have overcome me Cant. 6. 5. 2. It Elevates and ennobles a Mans Spiriâ— beyond all other principles in Man It seâ—◠〈◊〉 heart and affections upon Heaven and 〈◊〉 them up with the glory of the invisible â—â—rld Phil. 3. 20. But our conversation is in â—â—ven from whence we look for a Saviour â—â—il'st others are trading for Corn Wine 〈◊〉 Sheep and Oxen for Feathers Trifles 〈◊〉 gracious Soul is trading with God for parâ—â—â— and peace for Righteousness and Life 〈◊〉 Glory and Immortality Truly our fellowâ—â— is with the Father and with his Son Christ 〈◊〉 1 John 1. 3. 3. It doth not only raise the Spirit by â—â—versing with God and things above but â—â—â—sforms the soul by that converse into 〈◊〉 likeness of those heavenly Objects it conâ—â— seth with It changeth them into the same â—â—ge 2 Cor. 3. 18. so that though the sanâ—â—â—â—ed Man still remains the who he was 〈◊〉 not the what he was before the very â—â—â—per of his spirit is altered 4. It doth not only transform the soul in â—â—ich it is but preserves the subject in which 〈◊〉 it is a singular preservative from sin â—hat though sin be in â—hem still and works them still yet it cannot prevail in them 〈◊〉 to fulfil the lusts of it as it was want to 〈◊〉 Gal. 5. 17. Sin conceives but cannot 〈◊〉 foâ—â—h fruit unto death this gives it a 〈◊〉 carrying womb 5. It doth not only preserve it from sin 〈◊〉 Grace establisheth the soul in whom it is far beyond any other Arguments without or any other principles within a Man It is a good thing that the heart be established with grace Heb. 13. 9. This is that which the Apostle calls our own stedfastness or that ballast we have within our selves which keeps us tite and stable O the excellencies of Grace 6 To conclude it is the root of all that precious fruit which we bring forth to God in this World It is the root of every gracious word in our lips and of every gracious work in our hands be the matter of our gracious thoughts never so excellent the matter of our heavenly discourses and prayers never so sweet still grace is the root of the matter Iob 19. 28. O then what a precious thing is grace 5. Fifthly View it in its properties and you will soon discover its transcendent excellencies the richest Epithets are no Hyperboles here we speak not beyond the value of it when we call it Supernatural Grace for so it is It comes down from above from the Father of Lights Iam. 1. 17. nature can never be improved to that height how much soever its Admirers boast of it nor do we strain too high when we call it immortal grace for so God hath made it this is that water which springs up in the sanctified soul into eternal life Iohn 4. 14. It will not dye when thou diest but ascend with the soul from which it is inseparable and be swallowed up with it into glory Rom. 8. 10. you may out live your friends you may outlive your Estates you may out-live your Gifts but you can't out-live your Graces Shall I say it is the most sweet and comfortable thing that ever the soul was acquainted with in this World next Iesus Christ the Author and Fountain of it Sure if I so speak I have as many witnesses to attest it as there be gracious souls in the World nothing is more comfortable than grace except Christ and yet without grace no soul can feel the comforts of Christ in the troubles of life or in the straits of death this is a spring of comfort 6. Sixthly Consider it in its design scope and you will still discern more and more of its precious excellency for what is the aim and end of God in the infusions and improvements of Grace but to attemper and mould our Spirits by it into a meetness and fitness for the enjoyment of himself in the world to come Col. 1. 12. giving thanks to the Father who hath made us meet to be partakers of the inheritance of the Saints in light compare this with 2 Cor. 5. 5. now he that hath wrought us for the self-same thing is God O blessed design how precious must that work be which is wrought for so high and glorious a purpose as this is no work morâ— excellent no end more noble 7. Seventhly Consider the means and â—â—â— struments both principal and subordinate iâ—â— ployed in this work many blessed instr â—â—ments are set on work to beget conservâ— and improve it in our souls and these 〈◊〉 speak the precious worth of it no wise maâ— will dig for a base and worthless metal witâ— golden mattocks The blood of Christ wâ—â— shed to procure it Heb. 13. 12. The Spirit of God is sent forth to form anâ— create it for it is his own workmanship Ephes. 2. 10. his fruit Gal. 5. 22. The Ordinances and Officers of the Gospâ—â— were at first instituted and ever since continued in the Church for this works sake Iohn 17. 17. and Eph. 4. 12. it's the fruit 〈◊〉 Christs blood yea and it hath
the tryal of our selves wheâ— God tryes we should try too Now the method into which I shall caâ—â— this discourse shall be to shew you 1. First What those things are which try the sincerity of our graces as fire tryes gold 2. Secondly For what ends doth God puâ— the graces of his people upon such tryals in this world 3. Thirdly That such grace only is sinâ—ere as can endure these tryals 4. Fourthly and Lastly To apply the whole 〈◊〉 the main uses of it SECT II. First WHAT those things are which try the sincerity of grace as fire â—yes gold Before I enter into particulars it will be â—eedful to acquaint you that the subject beâ—re me is full of difficulties There is need as one speaks of much cautious respect to â—â—e various sizes and degrees of growth aâ—ong Christians and the vicissitudes of their â—â—ward case else we may darken and perâ—lex the way instead of clearing it The pourtracture of a Christian is such â—s none can draw to one Model but with â—espect to the infancy of some as well as the â—ge and strength of others Great heed also ought to be had in the apâ—lication of marks and signs we should first 〈◊〉 them before we try our selves or others by â—â—em Marks and signs are by some distinguishâ—d into exclusive inclusive and positive exâ—â—usive marks serve to shut out bold pretendâ—s by shewing them how far they come â—â—ort of a saving work of grace and they are â—ommonly taken from some necessary comâ—on duty as hearing praying c. he that doth not these things cannot have any woâ—â— of Grace in him and yet if he do them 〈◊〉 cannot from thence conclude his estate to 〈◊〉 gracious he that so concludes deceive himself Inclusive Marks rather discover the degreeâ— than the truth of grace and are rather intended for comfort than for conviction we find them in our selves we do not only find sincerity but eminency of grace they being taken from some raised degree and 〈◊〉 minent acts of grace in confirmed anâ— grown Christians Betwixt the two former there is a middâ—â— sort of marks which are called positive markâ— and they are such as are alwayes and onlâ— found in regenerate souls The Hypocrite hath them not the grown Christian hath them and that in an eminent degreeâ— the poorest Christiaâ— hath them in a lower but saving degree great care must be taken in the applicatioâ— of them and it 's past doubt that many weaâ— and injudicious Christians have been greatly prejudiced by finding the experiences of eminent Christians proposed as rules to measure their sincerity by Alas these no more fit their â—ouls than Sauls Armour did Davids body These things being premised and a duâ— care carried along with us through this discourse I shall next come to the particulars and shew you what those things are which discover the state and tempers of our souls And though it be true that there is no condition we are in no providence that befals us but it takes some proof and makes some discovery of our hearts yet to limit this discourse and fall into particulars as soon as we can I shall shew what Tryals are made of our graces in this world by our prosperity and our adversity by our corruptions and our duties and lastly by our sufferings upon the score and account of Religion SECT III. FIrst Prosperity Success and the increase of outward enjoyments are to grace what fire is to gold Riches and Honours make tryal what we are and by these things many a false heart hath been detected as well as the sincerity eminency of others graces discovered we may fancy the fire of prosperity to be rather for comfort than tryal to refresh us rather than to prove us but you will find prosperity to be a great discovery and that scarce any thing proves the truth and strength of mens graces and corruptions more than it dâ—th Rara virtus est humilit as honorata saith Bernard to find humility with honour is to find a Phoenix let an obscure person be lifted up to honour and how steady and well-composed soever he was before it 's a thousand to one but his eyes will dazle and his head run round wheâ— he is upon the lofty pinaclâ— of praise and honour Provâ— 27. 21. As the fining pot for silver and the furnace for gold so is a man to his praise puâ— the best gold into the fining pot of praise and it 's a great wonder if a great deal of drosâ— do not appear Isa. 39. 2. the vain glory oâ— good Hezekiaâ— rose like a froth or scum upon the pot when heated by prosperity It waâ— such a sining pot to Herod as discovered him to be dross its self Acts 12. 23. How did that poor worm swell under that tryal into the conceit of a God and was justly destroyed by worms because he forgat himself to be one we little think what a strange alteration an exalted estate will make upon our spirits When the Prophet would abate the vain confidence of Hazael who could not believe that ever he should be turned into such a salvage beast as the Prophet had foretold he only tells him The Lord hath shewed me that thou shalt be King over Syria 2 King 8. 13. The meaning is don't be too confident Hazael that thy temper and disposition can never alter to that degree Thâ—u never yet satest in a Throne when men see the Crown upon thy head then they will better see the true temper of thy heart How humble was Israel in the Wilderness tame and tractable in a lean pasture â—â—â—t bring them â—once into Canaan and the orld is strangely altered then we are Lords â—y they we will come no more unto thee Jer. 2 7 31. Prosperity is a Crisis both to â—ace and corruption Thence is that caution 〈◊〉 Israel Deut. 10. 11 12. When thou hast â—aten and art full Then beware lest thou forget â—he Lord thy God Then beware that 's the Critical time surely that man must be acâ—nowledged rich very rich in grace whose grace suffers no diminution or eclipse by his â—iches and that man deserves double hoâ—our whose pride the honours of this world cannot provoke and inflame It was a sad truth from the lips of a piâ—us divine in Germany upon his death bed â—eing somewhat disconsolate by reflecting upon the barrenness of his life some â—riends took thence an occasion to commend â—im and mind him of his painful Ministry and fruitful life among them but he cryed out auferte ignem adhuc enim paleas habeo withdraw the fire for I have chaff in me meaning that he felt his ambition like chaff catching fire from the sparkles of their praises like unto which was the saying of another He that praiseth me wounds me But to descend into the particular discoveries that prosperity and honour make of the want of grace in some and of the weakness of grace in others I will shew you
I manage in this discourse to shew in the first place what are common effects of adversity to both the godly and ungodly for in some things they differ not but as it is with the one so also with the other as 1. First Both the godly and ungodly may fear Adversity before it comes To be sure a wicked man cannot and it 's evident many godly men do not come up to the height of that rule Iam. 1. 2. To account it all Ioy when they fall into divers temptations or trials by Adversity 'T is said Isa. 33. 14. The sinners in Sion are afraid trembling surprizeth the Hypocrite Namely under the apprehension of approaching calamities and it 's true also the Saints in Sion may be afraid my flesh trembleth for fear of thee and I am afraid of thy judgements said holy David Psal. 119. 120. Iob 3. 23. The thing which I greatly feared saith that upright soul is come upon me there is a vast difference betwixt a Saints first meeting with afflictions and his parting with them he entertains them sometimes with trembling he parts with them rejoycing smiling on them and blessing them in the name of the Lord. So that by this the upright and the false heart are not discriminated even sanctified nature declines sufferings and troubles 2. Secondly Both the godly and ungodly may entertain afflictions with regret and unwillingness when they come afflictions and troubles are Wormwood and Gall Lam. 3. 19. and that goes not down pleasantly with flesh and blood Heb. 12. 11. No affliction forâ— the present seemeth joyous but grievous he means to God's own People They are in beaviness through manifold temptations or trials by the rod 1 Pet. 1. 6. When God gives the cup of affliction into the hands of the wicked how do they reluctate and loath it How do their stomachs rise at it And though the portion of the Saints cup be much sweeter than theirs for that bitter ingredient of Gods vindictive wrath is not in it yet even they shrink from it and loth they are to taste it 3. Thirldly Both the one and other may be impatient and fretful in adversity it 's the very nature of flesh and blood to be so The wicked are like the troubled sea which cannot rest whose waters cast forth mire and dirt Isa. 57. 20. It 's an allusion to the unstable and stormy Ocean You know there is naturally an estuation and working in the Sea whether it be incensed by the wind or no but if a violent wind blow upon the unquiet Ocean Oh what raging and foaming is there what abundance of trash and filth doth it at such times cast out Now though grace make a great difference betwixt one and another yet I dare not say but even a gracious heart may be very unquiet and tumultuous in the day of affliction Sanctified souls have their Passions and Lusts which are too little mortified even as Sweet-bryar and Holy-thistles have their prickles as well as the worthless bramble Ionah was a good Man yet his Soul was sadly distempered by adverse providences Ionah 4. 9. Yea saith he and that to his God I do well to be angry even unto death 4. Fourthly Both the one and the â—ther may be weary of the rod and think the day of adversity a tedious day wishing it were once at an end Babylon shall be weary of the evil that God will bring upon it Ier 51. ult and oh that none of Sions Children were weary of adversity too How sad a moan doth Iob make of his long continued affliction Iob 16. 6 7. though I speak my grief is not asswaged and though I forbear what am I eased but now he hath made me weary And if you look into Psal. 6. 3 6. you may see another strong Christian even tyred in the way of affliction My soul saith David in that place is sore vexed but thou O Lord how long I am weary with my groaning 5. Fifthly Both the one and other may be driven to their knees by adversity Lord in trouble have they visited thee they have poured out a prayer when thy chastening was upon them Isa. 26. 16. Not that a godly person will pray no longer than the rod is at his back O no he cannot live without prayer long how few calls soever he hath to that duty by the rod but when the rod is on his back he will be more frequently and more â—ervently upon his knees indeed many graceless heart are like Childrens Tops which will go no longer than they are whipt they cannoâ— find their knees and their tongues till Goâ— find a rod to excite them A dangerous sympâ—tome The same affliction may put a gracious and a graceless soul to their knees but thâ— in the external matter of duty and in the external call or occasion of duty they seem to agree yet is there a vast difference in the principles manner and ends of these their duties as will evidently appear in its proper place in our following discourse But by what hath been said in this Section you may see how in some things the holy upright soul acts too like the unsanctified and in other things how much the Hypocrite may act like a Saint he may be externally humbled so was Ahab he may pray under the rod Mal. 2. 13. yea and request others to pray for him so did Simon Acts 8. 24. SECT III. BUt though the sound and unsond heart differ not in some external carriages under the rod yet there are effects of adversity which are proper to either and will discriminate them To which end let us first see what effects adversity is usually followed withal in unsound and carnal hearts and we shall find among other these five symptomes of a naughty heart appearing under crosses and afflictions 1. First A Graceless heart is not quickly and easily brought to see the hand of God in those troubles that befall it and be duly affected with it Isa. 26. 11. Lord when thy hand is lifted up they will not see when it hath smitten or is lifted up to smite they shut their eyes 't is the malice of this man or the negligence of that or the unfaithfulness of another that hath brought all this trouble upon me thus the Creature is the Horizon that terminates their sight and beyond that they usually see nothing sometimes indeed the hand of God is so immediately manifested and convincingly discovered in afflictions that they cannot avoid the sight of it and then they may in their way pour out a prayer before him but ordinarily they impute all to second causes and overlook the first cause of their troubles 2. Secondly Nor is it usual with these Men under the rod to retire into their Closets and search their hearts there to find out the particular cause and provocation of their affliction No man repented him of his wickedness saying what have I done Jer. 8. 6. what cursed thing is there with me
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 it is with a believer in a day of trouble as it is with a Garison besieged by Land buyt free and open to the Sea whence fresh supplies are daily sent in to relieve it see 2 Cor. â— 5. as the sufferings of Christ abound in us so our conâ—â—â—aâ—ion also aboundeth by Christ fresh aides and daily supplyes proportionable to our expences and decays of strength So Col. ◠〈◊〉 Strengthned with all might in the inner man â—ccording to his glorious power unto all patiâ—nce and long suffering with joyfulness and this â—s the believers great advantage by his union with Christ in a day of tryal 3. Thirdly As sincerity unites the soul with Christ so it sets the heart upon heaven â—nd things eternal Col. 3. 1. c. surely noâ—hing is more conducive to our stability than his in the hour of temptation This is the most effectual preservative from â—emptations upon the right hand and upon â—he leâ—t Moses could cast a Kingdom at â—is heels despise the riches pleasuâ—es and hoâ—ours of Egypt whilst his eye was fixed up in him that is invisible and had respect to â—e recompence of reward Heb. 11. 24 25 6. And it was a brave reply of the Forty â—artyrs to Valence the Emperour tempting â—â—em with the preferments and honours of â—e world why offer you these trifles to us when you know the whole world is contemned by us And for temptations on the left hand how little can they move that soul who realizes the glory of the approaching world sees the afflictions sufferings of this world preparing him for and hastening him to the enjoyment of it temptations meet but with cold entertainment from such souls 4. Fourthly Sincerity drives but one design and that is to please and enjoy God and what can more establish and fix the soul in the hour of temptations than this The reason why the Hypocrite is unstable in allâ—his ways is given us by the Apostle Iames 1. 8. he is a double minded man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of two souls in one body as a prophane wretch once boasted that he had one soul for God another for any thing but all the designs of a gracious heart are united in one and so the intire stream of his affections runs strong 'T is base by ends self-interests that like a great many ditches cut out of the bank of a River draw away the stream out of its proper Chanel and make its waters fail but if the heart be united for God as the expreâ—â—ion is Psal. 86. 11. then we may say of such a Christian as was said of a young Roman quicquid vult what he doth is done with all his might And this was the ground of valdè valt that saying liberet me Deus ab â—omine unius tantùm negotii a man of one only design puts to all puts to all his strength to cà rry it nothing can stand before him 5. Fifthly Sincerity brings a mans will into subjection to the will of God and this being done the greatest danger and difficulty is over with such a man This is that holy oyl which makes the wheels of the soul run nimbly even in difficult paths of obedience non tardat uncta rota Let but a man be once brought to that The will of the Lord be done as it is Acts 21. 13. to see the highest reason of cheerful obedience in the holy just and good will of God and then the difficulty is over he can suffer quietly what men inflict unjustly 6. Sixthly Sincerity takes its measures of present things by the rules of faiâ—h and eâ—ernity it goes not by the same reckoning account that others do who judge of things by sense and the respects they have to the present world 2 Cor. 4. 18. We look not at the things thâ—â— are seen but at the things that are not seen and this is there given as the reason of his not fainting under present difficulties so Rom. 8. 18. I reckon that the sufferings of the present time are not worthy to be compared with the glory which shall be revealed in us he will not allow himself to undervalue eternal glory by once mentioning present sufferings in a way of bemoaning himself for them a steady eye upon the other world makes us more than Conquerours over the troubles of this world 7. Seventhly To conclude Sincerity alone hath all the heavenly aids and assistances to stability and perseverance in suffering times Upright ones and such only have Christs intercession in heaven for them Rom. 8. 34. The spirits consolation in all their troubles 1 Pet. 4. 14. the spirit of glory of God resteth on them the beneficial ministry of Angels who are sent forth upon their account Heb. 1. 14. A stock of Prayers going for them all the world over Eph. 6. 18. Multitudes of precious promises in the Scriptures for every line word syllable of which the faithfulness of God stands engaged so that it 's impossible such gold can perish in the fire And thus of the several ways by which grace is here tryed CHAP. IX Opening the designs and ends of God in bringing of the professours of Religion into such various Tryals of their graces in this world SECT I. THese are some of the ways methods in which God brings his Gold to the Touchstone and to the fire even in this world before the awful and solemn Tryal they must come to in the final Judgment And if we desire to be satisfied what the design and end of God in making such probations of his people is We must conclude in the general he certainly designs his own glory and his peoples advantage and profit in them If he suffer them to be tryed by reproaches happy are they the spirit of God and glory resteth on them there 's their profit and though his name be evil spoken of yet in the meekness of their spirits he is glorified as it is 1 Pet. 4. 14. If the scourgâ— slay suddenly he laugheth at the tryal of the innocent Job 9. 23. not at their afflictions but at the effects and blessed issues and results of them not that it gives them pain but that it gives him glory upon this account the Apostle bids us count it all Joy when we fall into divers temptations or tryals and still the more tryals the more joy for thereby God will produce such effects as are more precious than gold that perisheth 1 Pet. 1. 7. O who can value the comfort that is tasted by the soul upon the Tryal and discovey of its sincerity when after some sore temptation wherein God hath helped us to maintain our integrity or after some close pinching affliction wherein we have discovered in our selves a sweet resignation to and contentment in the will of God an heart cleaving to the Lord purged and made more spiritual under the rod we can turn to the Lord and appeal to him as the Prophet did Ier. 12. 3.
for Christ Phil. 3. 8. and was of the same mind when the actual tryal came for then he tells us he counted not his life dear unto him Acts 20. 24. And the Apostle Peter admonishes believers not to think it strange concerning the fiery tryal which was to try them 1 Pet. 4. 21. q. d. let none of these things be surprisals to you you were told before-hand what you must trust to every Christian must be a Martyr at least in the disposition and resolution of his heart O that men would ballance the advantages and disadvantages of Religion throughly ponder the matter in their deepest thoughts to the test you must come the rain will fall the storm beat upon your buildings look carefully therefore to the foundations Infer 6. Sixthly and Lastly Learn from this point the unavoidableness of scandals and offences in the way of Religion for if there be a necessity of tryal there is also a necessity of scandal It must needs be that offences come Luke 17. 1. Why must it needs be the reason is evident all must come to the tryal and all are not able to bear it Our Lord tells us Matth. 24. 8 9 10. of a day of great straits and perplexity coming and then saith he shall many be offended The day of tryal is the day of scandal by these offences some are put a searching themselves and some fall a censuring all others but the holy God brings about his end both wayes in them that are saved and in them that perish SECT II. WEll then if it be so that all must into the furnace let every man try his own work Examine your selves professours search your hearts commune with your reins nothing more concerns you in all the world than this doth O that you would be more in your closets and oftner upon your knees O that you would look into the Bible then into your hearts then to God saying with David search me O God and know my heart prove me and try my reins and see if there be any way of iniquity in me never did Religion thrive in the world since mens heads have been so over-heated with Notions and Controversies and their hearts so sensibly cooled in their closet work I have elsewhere more largely pressed this duty upon the professours of this generation and thither shall refer the Reader for the present to see the necessity and importance of this work Here I shall only urge the duty of self-tryal by some pressing Motives and awakening Considerations Motive 1. And the first shall be the exceeding difficulty of this work difficulty in some cases may be a discouragement but where the matter is of absolute necessity as it is here nothing provokes more to diligence strive saith our Lord to enter in at the strait gate for many will seek to enter in and shall not be able Luke 13. 24. A double difficulty is found attending this work of self-tryal Difficulty in bringing the heart to it and difficulty in the right and successful management of it who find it not hard to perswade his heart to such work as this nature declines it flesh and blood relish it not it 's one of the great severities in Religion 't is no easie thing to bring a man and his own heart together It is in this case as in the study of Geography we are more inquisitive to know and delighted when we discover the rarities of forraign Countreys and strange things in â—he remote parts of the world than those of our own native Countrey I fear there be many professours of Religion that can spend day after day in hearing love to be disputing fruitless controversies that never spent one day in searching what influence all those Sermons they have heard have had upon their hearts or in rightly stating determining that great Controversie in whose right and possession their souls are which way they shall go assoon as death hath divided them from those mortal bodyes yea I doubt many sinful hours are spent in praying into reporting and censuring the failings of others and not one hour faithfully imployed in judging their own hearts before the Lord O men had rather be about any other work than this there 's no pleasure in it to the flesh And yet how difficult soever it be to bring our hearts to the work it 's certainly much more difficult to manage it successfully and bring the great question of our sincerity to a clear result and issue O how many upright hearts have sate close to this work many a year and lifted up many a cry to heaven and shed many a secret and undissembled tear about it and yet still are in the dark and their minds greatly perplext and filled with fear about it what would they not do what would they not suffer what pleasant enjoyment would they not gladly part with to arrive at the desire of their souls the full assurance of their sincerity It was the saying of a pious woman I have born said she seven Children they have cost me as dear as ever Children did cost a Mother yet would I be content to endure all that sorrow over again to be assured of the love of God to my soul. Motive 2. Secondly And as the work is full of difficulty so the discovery of your sincerity will be full of sweetness and joy unspeakable it will never repent you that you have prayed and mourned that you have trembled and feared that you have searched and tryed nay it will never repent you that God hath tryed you by thousands of sharp afflictions and deep sufferings if after all your sincerity may be fully cleaâ—ed up to the satisfaction of your souls for in the same day your sincerity shall be cleared your title to Christ will be made as clear to your souls as your sincerity is you may then go to the promises boldly and take your own Christ into the arms of your faith and say my beloved is mine and I am his yea you may be confident it shall be well with you in the Judgment of the great day for God will not cast away the upright man Job 8. 20. if the word clear you now it cannot condemn you then O what an ease is it to the soul when the â—ears and doubts that hanged about it are gone when a man sees what he is what he hath in Christ and the promises and what he hath to do even to spend the time betwixt this and Heaven in admiring the grace of God that hath delivered him from the ruining mistakes and miscarriages by which so great a part of the professing world perish to all eternity Motive 3. Thirdly The deep concernment of your souls in the matter to be tryed should awaken you to the utmost diligence about it The tryals of men for their life at humane bars is but a trifle to this 't is your eternal happiness that stands or falls with your sincerity
〈◊〉 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
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