of the Tribes of the Earth in that day be Think I say and think again and again what the dismal effects of such a sight and sound will be upon all that neglect serious preparation themselves and scoff at them that do prepare to meet the Lord. The design of this Manual is to bring every Mans Gold to the Touchstone and Fireâ— I mean every Mans Grace to the tryal of thâ— word that thereby we may know what we are what we have and what we must expect and trust to at the Lord 's coming I pretenâ— not to any gift of diserning Spirits Such aâ— extraordinary gift there once was in the Church and very necessary for those times wherein Satan was so busie and the Canon of Scripture not compleated which the Apostle calls the Gift of discerning Spirits 1 Cor. 12. 10. and some are of Opinion that by vertue of this Gift Peter discerned the Hypocrisie of Ananias and Saphira but whatever that Gift was it is utâ—erly ceased now no Man can pretend to it but â—he Ordinary aids and assistances of the Spirit are with us still and the lively Oracles are aâ—ong us still to them we may freely go for resolution of all doubts and decision of perplexed â—ases and thus we may discern our own Spiâ—its though we want the extraordinary gift of discerning other Mens Spirits I have little to say of this Treatise in thy Hands more than that it is well aimed and â—esigned however it be managed the Ear tries words as the Mouth tasteth Meat these things will relish according to the Palates it meets â—ith It is not the pleasing but profiting of Men â—â—at I have herein laboured for I know of â—othing in it that is like to wound the upright 〈◊〉 slightly heal the Hypocrite by crying peace â—ace when there is no peace Scripture light â—ath been my Cynosura and with that thread â— my hand I have followed the search of Hyâ—crisie through the Labyrinths of the Heart â—ome assistance I hope I have had also from â—xperience for Scripture and Experience are such Relatives and the tye betwixt them soâ—a discernable as nothing in Nature can be morâ— so What we feel in our hearts we might have read in the Scriptures before ever we felâ— it That the Blessing of God may go forth with it and accompany it to thy Soul Reader iâ— the hearts desire and prayer of Thine and the Churches Servant in Christ Iohn Flavell THE Touchstone of Sincerity OR THE SIGNS Of GRACE AND Symptoms of Hypocrisie Opened in a Treatise upon REVEL III. xvii xviii Because thou sayest I am rich and increased with goods and have need of nothing And knowest not that thou art wretched and miserable and poor and blind and naked I counsel thee to buy of me GOLD TRYED in the FIRE that thou mayest be rich c. CHAP. I. Wherein the Text is opened and the Doctrines propounded ALthough the Revelation be a compendium of intricate Visions and obscure Prophecies containing almost as many mysteries as words yet that cloud overshadows the Prophetiâ—â— part only which begins where this Chapâ—â—ter with the doctrinal part ends here thâ— Waters are found no deeper than in otheâ— places of Scripture but if we go a little farther they become an overflowing flood hithertâ— we touch ground but a step farther deliveâ— us into the deeps which are above the head of the tallest Christians here the Spiriâ— speaks doctrinally and perspicuously but iâ— the following Chapters mystically and iâ— great obscurity Seven Epistles are found in this Doctrinaâ— part immediately dictated from Heavenâ— and sent by Iohn to the Seven Churches of Asia to instruct correct encourage and confirm them as their several cases required My Text falls in the last Epistle sent to the Church of Lâ—odicea the worst and most degenerate of all the rest The best had their defects and infirmities but this laboured under the most dangerous disease of all The fairest face of the seven had some spots but a â—angerous disease seems to have invaded the very heart of this Not that all were equally guilty but the greatest part from which the whole is deâ—ominated were lukewarm professors who â—ad a name to live but were dead who being never throughly engaged in Religion â—asily embraced that principle of the Gnostâ—ks which made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a matter of indifferency to own or deny Christ in time of â—ersecution The most saving Doctrine that â—me Professors are acquainted with This â—kewarm temper Christ hated he was sick 〈◊〉 them and loathed their indifferency I â—ish saith he v. 16. thou wert either cold or â—t an expression of the same amount with â—at in 1 King 18. 21. how long halt you between 〈◊〉 opinions And is manifestly translaâ—ed â—om the qualities of â—ater which is either â—ld or hot or lukeâ—arm a middle temper â—etwixt both more â—aucious to the stoâ—ach than either of â—e former Cold is the â—omplexion and natuâ—al temper of those â—â—at are wholly alienaâ—d and estranged from Christ and Religion â—ot is the gracious temper of those that now and love Jesus Christ in an excelling â—egree Lukewarm or tepid is the temper of â—ose who have too much Religion to be eâ—eemed Carnal and too little to be truly â—piritual a generation that is too politick to â—enture much and yet so foolish as to lose all â—â—ey are loth to forsake Truth wholly and â—ore loth to follow it too closely the form of â—eligion they affect as an honour the power of 〈◊〉 they judge a burden This is that temper which the Lord hatâ— and this was the Disease of Laodicea whiâ— Christ the great and only Heart Anatom and Soul Physician discovers in v. 17. and pâ—scribes a cure for it in v. 18. So that 〈◊〉 words resolve themselves into two parts 〈◊〉 First A faithful discovery Secondly A proper remedy of the Diseaâ— of Laodicâ— 1. First Their disease is faithfully discâ—vered to them both in its symptomes causâ— and aggravation First Its Symptome an unconcerned iâ— different regardless spirit in matters of Relâ—gion nor hot nor cold the true temper 〈◊〉 Formal Professors who never engaged them 〈◊〉 selves throughly and heartily in the ways 〈◊〉 God but can take or leave as times governâ— and worldly interest come to be concerneâ—â— Secondly Its cause and root which is thâ— defect and want of the Truth and Power 〈◊〉 inward Grace noted in these expressions Thou art wretched and miserable poor blind anâ— naked i. e. thou art destitute of a reaâ— principle a solid work of Grace these fivâ— Epithets do all point at one and the samâ—â— thing namely the defectiveness and rottenâ—â— ness of their foundation The two first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wretched and miserable are more general concluding them in a saâ— condition a very sinful and lamentable estate the three last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—Z poor blind and naked are more particuâ—â—r pointing at those grand defects and â—ws in the
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
duties that are spiritual Some men deceive themselves in thinking they are spiritual men because their imployment and calling is about spiritual things Hosea 9. 7. this indeed gives them the denomination but not the frame of spiritual men and others judge themselves spiritual persons because they frequently perform and attend upon spiritual duties but alas the heart and state may be carnal notwithstanding all this O my friends it is not enough that the object of your duties is spiritual that they respect an holy God nor that the matter be spiritual that you be conversant about holy things but the frame of your heart must be spiritual an heavenly temper of soul is necessary and what are the most heavenly duties without it The end and design you aim at must be spiritual the enjoyment of God and a growing conformity to him in holiness else multiply duties as the sand on the sea shore they all will not amount to one evidence of your â—incerity God is my witness whom I serve with my spirit saith the Apostles Rom 1. 9. he seems to appeal to God in this matter I serve God in my spirit and God knows that I do so I dare appeal to him that it is so he knows that my heart is with him or would be with him in my duties the armes of my faith do either â—ensibly grasp or are stretched out towards him in my duties O how little â—avour do gracious hearts find in the most excellent duties if God and their souls do not sensibly meet in them Certainly Reader There is a time when God comes nigh to men in duty when he deals familiarly with men and sensibly fills their souls with unusual powers and delights The near approaches of God to their souls are felt by them for souls have their senses as well as bodies and now are their minds abstracted and marvellously refined from all that is material and earthly and swallowed up in spiritual excellencies and glories These are the real prelibations or foretastes of glory which no man can by words make another to understand as he himself doth that feels them These seasons I confess do but rarely occur to the best of Christians nor continue long when they do alas this wine is too strong for such weak bottles as we are Hold Lord said an holy man once it is enough thy poor creature is a clay vessel and can hold no more this is that Ioy unspeakable and full of glory which is mentioned 1 Pet. 1. 7 8. something that words cannot describe these seasons are the golden spots of our lives when we are admitted to these near and ineffable views and tastes of God possibly some poor Christians can say but little to these things their sorrows are exercised in duties moâ—â— than their Joys they are endeavouring 〈◊〉 mount but the stone hangs at the heel they essay but cannot rise to that height thaâ— others do who are got up by their labouâ—â—ing faith into the upper Region and therâ— display their wings and sing in the Suâ—â—beams but though they cannot reach thiâ— height yet have they no satisfaction in dâ—ties wherein there is no intercourse betwixâ— God and their souls That which contents another will noâ— content a Christian if the King be absent men will bow to the empty chair but iâ— God be absent an empty duty gives no satisfaction to a gracious spirit The pooreâ—â— Chrictian is found panting after God by sincere desires and labouring to get up that dead and vain heart to God in duty though alas it's many times but the rolling of the returning stone against the hill yet the never expects advantage by that duty wherein the spirit of God is not nor doth he expect the â—pirit of God should be where hiâ— own spirit is not 5. Fifthly Assiduity and constancy in duties of Religion makes a noâ—able discovery oâ— the soundness or rottenness of mens heartâ— The Hypocrite may shew some zeal and foâ—â—wardness in duties for a time but he will jade and give out at length Iob 27. 10 â—ill he delight himself in the Almighty will 〈◊〉 always call upon God No he will not If â— is motions in Religion were natural they would be constant but they are artificial e is moved by external inducements so â—ust needs be off and on he prays himself â—eary of praying and hears himself weary â—f hearing his heart is not delighted in his â—uties and therefore his duties must needs â—row stale and dry to him after a while â—here be three seasons in which the zeal of â—n Hypocrite may be inflamed in duties First When some iminent danger threatâ—ns him some smart rod of God is shaked â—ver him when he slew them then they sought im and returned and enquired early after God â—sal 78. 34 O the goodly words they give the fair promises they make and yet all the â—hile they do but flatter him with their lips and â—ye unto him with their tongues ver 36 37. â—or let but that danger pass over and the â—â—eavens clear up again and he will restrain â—rayer and return to his old course â—gain Secondly When the times Countenance â—nd favour Religion and the wind is in his â—ack O what a zeal will he have for God â—o in the stony ground Matth. 13 5. the â—eed sprung up and flouâ—ished till the sun â—f persecution arose and then it fâ—ded away for it had no depth of earth no deep solid inward work or principle of grace 〈◊〉 maintain it Thirdly When selfâ—ends and designs at â— accommodated promoted by these thingâ— this was the case of Ieâ—u 2 Kings 〈◊〉 16. come see my zeal for what for a baâ—â— self-interest not for God how ferventlâ— will some men pray preach and profelâ— whilest they sensibly feel the incomes profit of these duties to their flesh whilest theâ— aâ—e admired and applauded These external incentives will put an hyâ—pocrite into an hot fit of zeal but then as 〈◊〉 is with a man whose colours are raised bâ— the heat of the fire and not by the healâ—hâ— fulness of a good constitution it soon fadeâ— and falls again But blessed be God it is not so with all The man whose heart is upright with his God will keep judgment and do righteousnesâ— at all timeâ— Psal. 106. 3. whether dangeâ—â— threaten or no whether times favour Religion no no whether his earthly interest bâ— promoted by it or no he will be holy still he will not part with his duties when they aâ—â— stript naked of those external advantages as the addition of these things to Religion diâ— not at first engage him so the substraction oâ— them cannot disengage him If his duty become his reproach yet Moseâ— will not forsake it Heb. 11 26. If he loseâ—â— company and be left alone yet Paul will â—ot flinch from his duty 2 Tim. 4. 16. if â—azard surround duty on every side yet Daâ—el will not quit it Dan. 6. 10 for they conâ—dered these
things at first and counted the â—st they still find Religion is rich enough 〈◊〉 pay the cost of all that they can lose or â—ffer for its sake yea and that with an â—undred-fold reward now in this life They â—â—ver had other design in engaging in Reâ—gious duties but to help them to heaven â—d if they recover heaven at last whether â—e way to it prove better or worse they â—ve their design and ends and therefore â—ey will be stedfast alwayes abounding in â—e work of the Lord as knowing their â—â—our is not in vain in the Lord 1 Cor. â— ult 6. Sixthly The humility and self-denyal 〈◊〉 our hearts in duties will try what they â—e for their integrity and sincerity towards â—od Doth a man boast his own excellencies 〈◊〉 prayer as the Pharisee did Luke 18. 10 〈◊〉 God I thank thee I aâ— not as other men â—hich he speaks not in an humble acknowâ—gement of the grace of God which difâ—ences man from man but in a proud â—entation of his own excellencies Doth 〈◊〉 man make his duties his Saviours and trust 〈◊〉 them in a vain confidence of their worth â—dâ—dignity Luke 18. 9. Surely his heart which is thus lifted up within him is â— upright Hab. 2. 4. But if the heart be 〈◊〉 right indeed it will express its humility 〈◊〉 in all other things so especially in its dutâ—â— wherein it approaches the great and hoâ— God First It will manifest its humility in thâ—â— awful and reverenâ—ial apprehensions it hâ—â— of God as Abraham did Gen. 18. 27. 〈◊〉 now I that am but dust and ashes saith 〈◊〉 have taken upon me to speak unto God Tâ— humility of Abrahams spirit is in some meaâ—â— to be found in all Abrahams Children Secondly In those low and vile thougâ—â— they have of themselves and their religiâ— performances thus that poor peniâ—â—â— Luke 7. 38. stood behind Christ weepiâ—â— yet the dogs eat the crumbs saith anotâ—â— Mark 7. 28. I am more brutish than â— man saith a third Prov. 30. 7. I abhoâ—â— self in dust and ashes saith a fourth Iob â— 6. and as little esteem they have for tâ—â— performances Esa 64. 6. all our righteousâ—â—â— are as filthy rags I deny not but theâ—â— pride and vanity in the most upright oâ—â— but what place soever it finds in their â— verâ—es with men it finds little room in tâ—â— converses with God or if it do they loâ— it and themselves for iâ— Thirdly But especially their humility duty is discovered in renouncing all tâ—â— â—uties in point of dependance and relying â—tirely upon Christ for righteousness and â—cceptance they have special regard to duâ—â—es in point of obedience but none at all in â—oint of Relyance 7. Seventhly The Communion and intercourse â—hich is betwixt God and men in duties â—otably discovers what their persons and â—races are And it must needs do so because â—hat communion soever the hypocrite hath â—ith duties or with Saints in duties to â—e sure he hath none with God None can come nigh to God in duty but â—ose that are made nigh by reconciliation 〈◊〉 special Communion with Christ is foundâ—â— in real union with Christ but The wickâ—â— are estranged from the womb Psal. 58. 3. But now there is real communion betwixt â—od and his people in duties Truly ourâ— llowship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Communion is with â—e Father and Son 1 Ioh. 1. 3. God pours â—rth of his spirit upon them and they pour â—â—th their hearts to God It is sensibly maâ—fest to them when the Lord comes nigh â— their souls in duty and as sensible they â—e of his retreats and withdrawâ—ents from â—â—eir souls Cant. 3. 1 4. They find their â—arts like the Heliotrope open and shut acâ—â—rding to the accesses and recesses of the â—vine presence They that never felt any â—ing of this nature may call it a fancy but the Lords people are abundantly satisfied of the reality thereof Their very Countenance is altered by it 1 Sam. 1. 18. the sad and cloudy countenance of Hannah cleared up there was faiâ— weather in her very face assoon as she kneâ— she had audience and acceptance with heâ— God I know all communion with God doth not consist in joyes and Comforts theâ—â— is as real communion with God in the moâ—â—tifying and humbling influences of his spiâ—iâ— upon men as in the cheering and refreshing influences thereof I know also there is â— great diversity in the degrees and measuâ—â— thereof It is not alike in all Christians noâ— with the same Christian at all times bâ— that real Christians have true and real Coâ—â—munion with God in their duties is a truâ— as manifest in spiritual sense and expeâ—â—â—ence of the Saints as their Communion â— one with another 8. Eightly Growth and improvement â— grace in duties notably differences the sounâ— and unsound heart All the duties in tâ—â— world will never make an hypocrite moâ— holy humble or heavenly than he is bâ— as the watering of a dry stick will soon rot it than make it flourishing and fruiâ—â— What was â—â—udas the better for all those hâ—â—â—venly sermons prayers and discourses Christ which he heard and what 〈◊〉 â—y soul be the better for all the duties thou â—erformest weekly and daily if thy heart be â—nsound It 's plain from Ioh. 15. 4. there â—ust be an implantation into Christ before â—ere can be an improvement in fruitful oâ—edience And it is as plain from 1 Iohn â— 14. that the virtues of the ordinances must â—emain the efficacy and powers that we â—ometimes feel under them must abide and â—emain in the heart afterwards or we canâ—ot grow and be made fruitful by them But the false professour is neither rooted â—n Christ by union with him nor doth or â—an retain the vertue of ordinances within â—im but like one that views his face in a glass quickly forgets what manner of man he was his head indeed may grow his knowâ—edge may increase but he hath a dead â—nd withered heart But as the Saints have real Communion with God in duties so they do make imâ—rovements answerable thereunto there is â—ost certainly a ripening of their graces that way a changing or gradual transformation â—rom glory to glory a springing up to that â—ull stature of the man in Christ. They that â—re planted in the house of the Lord shall flourish â—n the Courts of our God Psal. 92. 13 14. There is pure and sincere milk in the breasts â—f ordinances a believer sucks the very â—reasts of Christ in his duties and doth grow 1 Pet. 2. 2. they do grow more and morâ— judicious experienced humble mortified and heavenly by conversing with the Lorâ— so frequently in his appointments There is I confess a more discernable growth and ripening in some Christians thaâ— in others the faith of some groweth exceedingly 2 Thes. 1. 3. others more slowly Heb. 5. 12. but yet there are improvements of grace in all upright ones habits are more deeply radicated or fruits of obedience morâ—
as a garrison that using the means it be surprized or betrayed no more into the enemies hand so as finally to be lost He builds this confidence also upon the promises of God which are his security in all future dangers and how are all the pageâ— of the Bible bespangled with such promises as the firmament is with bright and gloriouâ— stars such are these of the first magnitude 1 Cor. 1. 8 9. Christ shallâ— confirm you to thâ— end that ye may be blameless in the day of ouâ— Lord Iesus Christ God is faithful by whoâ— ye are are called into the fellowship of his Soâ— Iesus Christ our Lord and no less satisfying and sweet is that Jer. 32. 40. And I will makâ— an everlasting Covenant with them that I wilâ— not turn away from them to do them good 〈◊〉 I will put my fear in their hearts that thâ—â— shall not depart from me and of the same nâ—â—ture is that also John 10. 27 28. My sheeâ—hear my voice and I know them and they folloâ— me and I give unto them eternal life and thâ—â— shall never perish neither shall any man pluâ— them out of my hand If there be any Hypocrite in sheeps-cloathinâ— he hath no part nor lot in this promise 〈◊〉 it secures the whole flock of Christ great 〈◊〉 small against all danger He also builds his assurance upon the faithfulness of God which stands engaged to make good every line word and syllable of his promises to his people so we find it in 1 Cor. 10. 13. There hath no temptation taken you but such as is common to man but God is faithful who will not suffer you to be tempted above that ye are able but will with every temptation make a way to escape that ye may be able to bear it and 2 Thes. 3. 3. but the Lord is faithful who shall stablish you and keep you from evil Add to this the constant prevalent intercession of Christ in Heaven for his people in all their tryals and then you will see a sincere Christian need not to deny himself the joy comfort of his assurance upon the account and supposition of his future tryals SECT II. Caution 2. NOr do we here suppose in this assertion that inherent grace â—n the saints hath a sufficiency of ability in â—t self to endure the greatest and severest tryals that can befal it in this world It is cerâ—ain that it shall be carryed safely through all but not in its own strength and ability That is a true observation of the learned Gerson perfectiones sibi relictae sunt pondera ad â—uinam the most perfect creature left to it â—elf will fall into ruine This was exemplified in the Angels that fell in Adam thougâ— in a perfect state divine preservation is thâ— prop which supports the best creatures from ruine Grace it self is but a creature anâ— therefore a dependent being it is but 〈◊〉 stream depends upon the supply of the founâ—tain if the fountain let not forth it self whaâ— becomes of the stream That 's a true anâ— judicious observation of the learned Dr. Aâ—mes Perseverantia fidelium vel immutabilis eoâ—rum conditio secundum integram ejus rationemâ— non provenit à principio intrinseco solo nec à solâ— extrinseco sed patrim ab intrinseco ex naturâ— vitae spiritualis à Christo fluentis patrim 〈◊〉 extrinseco ex custodiâ— protectione directionâ—â— Dei Amesii Coronis Art 5. The perseâ—verance of believers or the immutability 〈◊〉 their condition if we view the whole grounâ— and reason of it is not wholly from withinâ— nor wholly from without it self but partlâ— from the nature of the spiritual life whicâ— flows from Christ into them and partlâ— from the keeping protection and directioâ— of God That protection is always affordeâ— to this life of grace and this life of grace aâ—â—ways needs that protection The best of meâ— are but men at best as one speaks it waâ— not Peters grace and resolution that kepâ— him but Christs care of him and intercesâ—sion for him Luke 22. 32. Be strong in thâ— Lord saith the Apostle and in the power 〈◊〉 â—is might Ephes. 6. 10. Without me saith Christ â—ou can do nothing John 15. 5. Neither of these is that which I have beâ—ore me to prove but this is that which I â—im at That such seeming grace as was â—ever yet brought to the tryal nor will be able to bear the tryal when God shall bring 〈◊〉 thereto must not pass for current as too â—requently it doth among us such grace will neither comfort us now nor save us â—ereafter for SECT III. â— FIrst Great numbers of persons in the professing world are deceived and destroyed by trusting to seeming and untriâ—d grace This was the miserable condition of these Laodicean professours in the Text they â—eckoned themselves rich but were really â—oor all is notgold that glisters their gold as â—hey accounted it was never tryed in the â—ire if a mans whole estate lay in some precious stone suppose a rich Diamond how is â—e concerned to have it throughly tryed â—o see whether it will bear a smart stroke with the hammer or fly like a Bristol Diamond under it All that you are worth lyes â—n the truth and sincerity of your grace and till that be tryed you know not wheâ—her you be worth any thing or nothing Reader There are two sad sights in the world which cannot but deeply affect every upright heart one is to see so many thousands of rational and ingenious men in the Romish Church by an implicite faith in their guides venturing their souls upon their bare word never searching the Scriptures with their own eyes but wholly trusting to the infallibility of the Pope or a Council when in the mean time they would fear to take their word for a sum of money withouâ— some farther security It is amazing to behold the soul-destroying easie credulity of these men but this is a stroke of madnesâ— and spiritual infatuation judicially inflicted upon them that the judgment which iâ— written might be fulfilled in them God shalâ— send them strong delusions that they should believâ— a lye 2 Thes. 2. 11. And yet more amazing is that stroke of God upon multitudes of vain and formal professours even in the Reformed Protestant Churches where no man is restrained from searching the Scriptures nay wherâ— men are so frequently and earnestly presseâ— from Sabbath to Sabbath to examine them selves and prove their own work that yet 〈◊〉 many are content to leave all at hazard 〈◊〉 and without any more ado or farther search in the matter credit the report of their owâ— deceitful hearts take all for granted without due tryal or examination of the matter Surely no one thing sends down more â—ouls daily to hell out of the professing world â—han this doth The five foolish Virgins i. e. â—he unprincipled Professours in the Reforâ—ed Churches perished this way They took 〈◊〉 for granted all was well because
foundation which made their â—â—ndition so wretched and miserable First poor that is void of Righteousness â—â—d true Holiness beâ—â—re God these are â—e true riches of Chriâ—â—â—ans and whoso â—ants them is poor and miserable how â—ch soever he be in gifts of the mind or â—easures of the earth Secondly Blind i. e. without spiritual â—umination and so â—ither knowing their â—ease nor their remeâ— the evil of Sin or necessity of Christ. â—rham in Loc. Thirdly Naked without Christ and his â—ghteousness Sin is â—e Souls shame and â—kedness Christs pure â—d perfect Righteousâ—â—s is its covering or garment this they â—nted how richly soever their bodies were â—â—rned These were Laodiceans i. e. a just righteous People according to the noâ—on of that word whose garments with â—ich they covered themselves were made the home-spun thread of their own â—ghteousness Thirdly The disease of Laodicea is heâ— opened to them in its aggravations Thou saiâ— I am rich and increased with goods and haâ— need of nothing but knowest not c. To be really graceless and Christless is miserable condition but to be so and yâ— confidently perswadâ— of the contrary is moâ— miserable to have tâ—â— very symptoms of Death upon us and yâ— tell those that pity us we are as well as theâ— is lamentable indeed O the efficacy of a Spiritual Delusioâ— This was their disease gracelesness and tâ—â— aggravation of it was their senslesness 2. Secondly We have a proper remeâ— prescribed v. 18. I counsel thee to buy of 〈◊〉 gold tried in the fire that thou mayest be riâ— c. In which we have to consider Fiâ—â— what is prescribed for the cure Secondlâ— where it is to be had Thirdly how to 〈◊〉 obtained First What are the remedies prescribe and they are three Gold White-rayment aâ—â— Eye-salve First Gold the cure of Povertâ—â— yea Gold tried in the Fire i. e. grace thâ— hath been variously proved already and tâ—â— more it is proved the more its truth will 〈◊〉 conspicuous The next is White-rayment tâ—â— remedy against nakedness And lastly Eâ—â—â—salve the effectual cure of blindness Undâ— these choice Metaphors more choice and â—cellent things are shadowed even spirituâ—â— Graces real Holiness more precious than old Christs imputed Righteousness the â—â—hest garment in all the Wardrobe of Heaâ—â—n and spiritual illumination the most exâ—â—llent Collyrium or Eye-salve that ever was â—â—â—can be applyed to the menâ—al eye or unâ—â—rstanding of Man in this World Secondly Where these precious remedies â—ay be had and you find Christ hath the â—onopoly of them all â— of me saith Christ the Text he is the â—ository of all Graces â—gels Ministers Ordinances cannot furâ—â—h you with them without Christ. Thirdly How they may be obtained â—m him buy of me on this place Estius 〈◊〉 others build their Doctrine of Merit â—ich is to build a superstructure of Hay 〈◊〉 Stubble upon a foundation of Gold The â—â—â—gence of the very Text it self destroys â—â—h conceits for what have they that are â—â—â—r wretched miserable and want all â—â—â—gs to give as a price or by way of meâ—â—or those inestimable treasures of Grace â—ing therefore in this place can signifie or â—â—nd no more than the acquisition comâ—ing or obtaining these things from Iesus â—â—â—st in the use of such means and methods as he hath appointed and in the use of theâ—â— we merit Grace no more than the Patiâ—â— merits of his Physician by coming to hiâ— and carefully following his prescriptions the use of such Medicaments as he free gives him and that place Isa. 55. 1. froâ— which this Phrase seems to be borroweâ— fully clears it He that hath no Money let 〈◊〉 come and buy Wine and Milk without Monâ— and without price From all which these three Observation fairly offer themselves to us Doct. 1. That many Professours of Religâ— are under very great and dangerous mist aâ— in their profession Doct. 2. That true Grace is exceeding precioâ— and greatly enriches the soul that possesseth iâ— Doct. 3. That only is to be accounted true Grâ— which is able to endure all those trials appoiâ—â—ed or permitted for the discovery of it The first Doctrine naturally rises out the scope of the Text which is to awakâ— and convince unsound Professors The second from the use the Holy Ghâ—â— makes of the best and choicest things in 〈◊〉 ture to shadow forth the inestimable woâ— and preciousness of grace And the Third from that particular and â—st significant Metaphor of Gold tried in the â—â—e by which I here understand a real â—d solid work of grace evidencing it self be so in all the proofs and tryals that are â—de of it for whatsoever is probational grace and puts its soundness and sinceriâ— to the test is that to it which Fire is to old in this sense it is used in Scripture â—al 66. 10. Thou hast tried us as Silver is â—ed and Zach. 13. 9. I will bring the third â—rt through the Fire and will refine them as â—ver is refined and try them as gold is tried 〈◊〉 that whatsoever it is which examines and â—es Grace whether it be sound and sinâ—re that is the Fire Christ here speaks of â—â—d such grace as abides these trials is the â—old here intended CHAP. II. â—herein the first Doctrine is opened and improved briefly as a preliminary discourse to the principal subject herein designed â—oct 1. That many professors of Religion are under very great and dangerous mistakes in their profession â—ECT I. ALL Flattery is dangerous Self-flattery is more dangeâ—â—us but Self-flattery in the business of Salvaâ—â—on is the most dangerous of all To pretend to the good we know we haâ—â— not is gross hypocrisie to oâ—ine and perswaâ— our selves of the good we have not thouâ— we think we have it is â—ormal hypocrisie aâ— this was the case of those Self-deceivers the Text. My design in this discourse is not to shaâ— the well-built hopes of my Man or beâ—â—â— groundless Jealousies but to discover the 〈◊〉 al dangerous flaws in the foundation of mâ—ny Mens hopes for Heaven every thing as its foundation is and debile fundamentâ—â— fallit opus that failing all fails There is a twofold Self-suspicion or 〈◊〉 in Gods own People The one is a fear caution awaking the Soul to the use of 〈◊〉 preventive means for avoiding danger 〈◊〉 is Laudable The other a groundless suspiciâ—â— of reigning hypocrisie tending only to 〈◊〉 spondency this is Culpable by the form the soul is guarded against danger by the 〈◊〉 ter it is betrayed into needless trouble aâ—â— debaried from peace Good Men have sometimes more fear thâ— they ought and Wicked Men have less thâ—â— they ought the former do sometimes shâ— their eyes against the fair evidences of the own graces the latter shut their eyes again the sad evidences of their Sin and Misery Tâ— is an evil in both but not equally dangeroâ—â— for he that shuts his Eyes against his owâ—â—â—aces and privileges loseth but his peace â—mfort
thâ— confidence the indulging of one razeth 〈◊〉 foundation of their hopes and thus they 〈◊〉 ceive themselves 5. Fifthly This also manifests the self 〈◊〉 of many professours That the secret dâ—â—ties of Religion or at least the secret intâ— course of the soul with God in them 〈◊〉 secret hid from the knowledge and expeâ—ence of many professours To attend the Ordinances of God in 〈◊〉 seasons of them they know to pray in thâ— families at the stated hours thereof thâ— know but to retire from all the world iâ— their Closets and there to pour out their heâ—â— before the Lord they know not To feel somewhat within paining thâ— like an empty hungry stomach until thâ— have eaten that hidden Manna that brâ—â—â— secret I mean refreshed their souls with â—al communion with the Lord there this a Mystery locked up from the acquainâ—nce of many that call themselves Christians â—d yet this is made a Characteristical note of â—sincere Christian by Christ himself in Matth. 6. O Reader If thy heart were right with â—od and thou dist not cheat thy self with 〈◊〉 vain profession thou wouldst have frequent â—asiness with God which thou wouldst be â—th thy dearest friend or the wife of thy â—some should be privy to Non est religio â—i omnia patent Religion doth not lay all â—â—en to the eyes of men Observed duties â—aintain our credit but secret duties mainâ—in our life It was the saying of an Heathen â—out his secret correspondency with his â—iend What need the world be a acquainted â—ith it thou and I are Theatre enough to each â—her There are enclosed pleasures in Reliâ—â—on which none but renewed spiritual souls â—o feelingly understand 6. Lastly How many more profess Religiâ—n in these dayes than ever made Religion â—â—eir business Philosophy tells us there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a main-business and a byâ—usiness the same is found in Religion also There are that give themselves to the Lord â—â— Cor. 8. 5. whose conversation or trade is 〈◊〉 heaven Phil. 3. 18. the end or scope of whose life is Christ Heb. 13. 7 8. who giâ— Religion the precedency both in time aâ— affection Psal. 5. 3. Rom. 12. 11. who are coâ—stant and indefatigable in the work of 〈◊〉 Lord 1 Cor. 15. 58. And there are also that take up Religiâ—â— rather for ostentation than for an occupatiâ—â— who never mind the duties of Religion bâ— when they have nothing else to do aâ— when their outward man is engaged in tâ— duties of it yet their heart is not in iâ— they hear they pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Châ—â— sostome speaks but their souls their thoughâ— and minds are abroad It is not their buâ—â—â—ness to have fellowship with God in dutiesâ— get their lusts mortified their hearts tryeâ— their souls conformed to the image of Gâ—â— in holiness They pray as if they prayed not and he as if they heard not and if they feel â— power in Ordinances no quickening in 〈◊〉 it is no disappointment at all to theâ— for these were not their designs in drawiâ—â— nigh to God in these appointments And thus you see what numbers of Profesessours deceive themselves SECT III. ANd if we seriously enquire into 〈◊〉 grounds and causes of this self decâ—â— among professors we shall find these 〈◊〉 conspiring to delude and cheat them 〈◊〉 the great concern of their salvation 1. First The natural deceitfulness of the â—eart than which nothing is more treachâ—ous and false Ier. 17. 9. The heart is deâ—eitful above all things and desperately â—icked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supplantaâ—â—vum cor prae omnibus the heart is â—e greatest supplanter the most crafty and â—btil cheat of all it deceives us as Iacob â—d his brother to whose name this text â—ludes It defeats us of our heavenly heriâ—age as Iacob supplanted him in his earthly â—ne while we are gone a hunting after â—arthly trifles And wherein its deceitfulness â—rincipally appears you may see by the soâ—mn Caveat of the Apostle Iames 1. 22. whereâ— he warns us to beware that in hearing â—he word we deceive not our selves by false â—easonings for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports â—nd may be strictly rendred false reasoning â—hemselves namely by making false syllogisâ—s â—hereby they mis-conclude about their spiriâ—ual and eternal estate and condition and beâ—ool themselves The time will come when a man 's own â—eart will be found to have the chief hand â—n his ruine and what Apollodorus did but â—ancy his heart said to him some mens hearts will tell them in earnest when they come to â—he place of misery and torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have been the cause of all thisâ—â—â— I have betrayed thee into all these tormentâ— It was my laziness my credulity my aveâ—â—â— seness to the ways of strict godliness mortiâ—â—fication and self denyal have for ever undonâ— thee When thou satest under the convincinâ— truths of the Gospel It was I that whispereâ— those Atheistical surmises into thine ear perâ—â—swading thee all thou heardst was but thâ— intemperate heat of an hot brained zealoâ— when the Judgements of God were denounâ—â—ced and the misery thou now feelest foreâ— warned and threatned it was I that whisâ—pered what the tongue of another oncâ— spake out Tunc credam cùm illuc venero I wilâ— believe it when I come â—hither Surely this is a great truth which was obâ—served by the wisest of men he that trustetâ— in his own heart is a fool Prov. 28. 26. and thousands of such fools are to be found amonâ— Professours 2. Secondly Satan is a chief conspiratoâ— in this treacherous design we are not ignoranâ— saith the the Apostle of his devices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Sophistry and sleights 2 Cor. 2. 21. his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trains and methods of temptationâ— which are thoughly studied and artificially moulded and ordered even such Systems asâ— Tutors and Professours of Arts and Scienceâ— have and read over to their Auditors aâ— one judiciously observes to be the imporâ—â— of that Text Eph. 6. 11. Nor it is to be wondred at considering his vast knowledge deep malice and long experience in this Art of cheating together with the great corruption and pronity of the hearts of men to close with his devices and believe his impostures that so vast a number of souls are take captive by him at his will 2 Tim. 2. 26. 'T is the God of this world that blinds the minds of them that beleve not 2 Cor. 4. 3 4. The God of this world so call'd by a Mimesis who leads a world of poor deluded wretches to destruction having first blinded their minds that is deluded and with his hellish art practised upon their understanding that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leading and directive faculty which is to the soul what eyes are to the body I remember Basil brings in Satan thus insulting Christ I have them I have them for all thy blood and
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
I passed over this Iordan and now I am become two â—ands Great was the difference in Iacobs outward condition at his return from what it was at first passage over Iordan then poor now rich then single and comfortless now the head of a great family Yea but though his outward estate was altered the frame of his heart was not altered Iacob was an holy and humble man when he went out so he was when he returned he saw a multitude of mercies about him and among them all not one but was greater than himself I dare not say every Christian under prosperity can at all times manifest like humility but I am sure what pride and vanity soever may rise in a gracious heart tryed by prosperity there 's that within him will give check to it he dare not suffer such proud thoughts to lodge quietly in his heart for aâ—as he sees that in himself and that in his God that will abase him grace will make him look back to his original condition say with David What am I O Lord God and what is my fathers house that thou hast brought me hitherto 2 Sam. 7. 18. It will make him look in see the baseness of his own heart and the Corruptions that are there and admire at the Dealings of God with so vile a Creature O thinks he 〈◊〉 others did but know what I know of my self they would abhor me more than now they esteem and value me 2. Secondly Prosperity usually draws forth the Saints love to the God of their mercies that which heats a wicked mans lusts warmâ— a gracious mans heart with love and delight in God These were the words of that lovely song which David sang in the day that the Lord delivered him out of the hand of all his enemies and from the hand of Saul and he said I will love thee O Lord my strengthâ— Psalm 18. Title and v. 1. compared these outward things are not the main grounds and motives of their love to God no no they love him when he takes away as well as when he gives but they are sanctified instrumentâ— to inflame their love to God they boyle up a wicked mans lusts but they melt a gracious mans soul. O in what a pang of love did David go into the presence of God under the sense of his mercies his melting mercies when he thus poured out his whole soul in a stream of love to his God 2 Sam 7. 19 20. Is this the manner of men O Lord God! and what can David say more unto thee an expression that turns up the very bottom of his heart 3. Thirdly Prosperity and comfortable providences do usually become cautions against â—in when they meet with a sanctified soul. This is the natural inference of a gracious soul from them Hath God pleased me then hath he obliged me to take more care to please him O let me not grieve him that hath comforted me So Ezra 9. 13. After such a deliverance as this should we again break thy Commandments what break his Commandments who hath broken our bonds God forbid It was an excellent resolution of a Christian once who receiving an eminent mercy at the same time he felt himself under the power of a special Corruption Well saith he now will I go forth in the strength of this mercy to mortifie and subdue that Corruption I will not measure every Christian by the eminent workings of grace in some one but surely so far I may safely go That sincerity knows not how to sin because grace hath abounded any more than it dare sin that grace may abound 4. Fourthly A truly gracious soul will not be satisfied with all the prosperity and comforts in the world for his portion Not thine Lord but thee is the voice of grace when providence had been more than ordinarily bountiful in outward things to Luther he began to be afraid of its meaning and earnestly protested God should not put him off so The Lord is my portion saith my soul Lam 3. 2 4. and the soul can best tell what it hath made its choice and whereon it hath bestowed its chief delights and expectations An unsound heart will accept these for its portion if the world be sure to him and his designs fail not there he can be content to leave God and soul and heaven and hell at hazard but so cannot the upright These things in subordination but neither these nor any thing under the Sun in Comparison with or opposition to God CHAP. V. Shewing what probation Adversity makes of the sincerity or unsoundness of our hearts SECT I. THat Adversity is a furnace to try of what metal our hearts are none can doubt that hath either studied the Scriptures or observed his own heart under afflictions When the dross and rust of Hypocrisie and Corruption had almost eaten ouâ— the heart of Religion among the Iews then saith God I will melt them and try them for what shall I do for the daughter of my People Jer. 9. 7. here Affliction is the Furnace and the People are the metal cast into it and the end of it is Tryal I will melt them and try them what other course shall I take with them If I let them alone their Lusts like the rust and Canker in metals will eat them out Prosperity multiplies Professors adversity brings them to the test then Hirelings quickly become changlings the gilded potshard glisters till it come to scouring The Devil thought Iob had been such a one and moves that he may be tried this way being consident he would be found but dross in the tryal Iob 1. 11. But tho' the Furnace of Affliction discovered some dross in him as it will in the best of men yet he came forth as gold In this Furnace also grace is manifested 't is said Rev. 13. 10. Here is the patience and faith of the Saints i. e. here is the trial and discovery of it in these days of Adversity It was a weighty saying of Tetullian to the persecutors of the Church in his days probatio innocentiae nostrae est iniquitas vestra Your wickedness is the trial of our innocency Constantius the Father of Constantine made an exploratory decree that all who would not renounce the Christian Faith should lose their places of honour and profit This presently separated the dross from the gold which was his design for many renounced Christianity and thereupon were renounced by him and those that held their integrity were received into favour In time of Prosperity Hypocrisie lies covered in the heart like nests in the green bushes but when the Winter of adversity hath made them bare every body may see them without searching But to fall into closer particulars it will be necessary to enquire what effects of adversity are common to both the sound and the unsound and then what are proper to either in this close trial by Adversity SECT II. IT will be expedient to the design
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
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 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
vigour and life expires by degrees or as a consumptive person dyes for to that also he alludes here there is â— disease which is called Consumptio totius a Consumption of the whole and those thaâ— dye of that disease languish more and more till at last they drop sensim sine sensu by imperceptible degrees and steps into the grave But in the unregenerate whatever conflicts they have with sin no corruption falls before it it may be said of them as the Church in another case complains of her self Esa. 26. 18. We have been in pain we have as it were brought forth wind we have not wrought any deliverance in the earth neither have the inhabitants of the world fallen So it fares with these professours they pray they hear they vow they resolve but when all is done their lusts are as strong and vigorous as ever no degree of mortification appears after all And thus much of the tryal of our sincerity by our carriage towards sin CHAP. VII Shewing what proof and tryal is made of the soundness or unsoundness of our graces by the duties of Religion which we perform SECT I. WE now come according to the method proposed to make tryal of the truth of falseness of grace by the duties we daily perform in Religion And certainly they also hâ—ve the use and efficacy of fire for this discovery 1 Joh. 2 4 5. He that saith I know him and keepeth not his Commandments is a lyar and he truth is not in him but whoso keepeth his word iâ— him verily is the love of God perfected anâ— hereby know we that we are in him This is a practical lye of which the Apostle speaks here by which men deceiveâ— other 〈◊〉 while and themselves for ever a lye not spoken but done when a mans course of life contradicts his profession The life of an Hypocrite is but one long oâ— continued lye he saith or professeth he knows God but takes no care at all to obey him in the duties he commands he either neglects them or if he perform them it is not as God requires if they draw nigh â— him with their lips yet their heart is far from him Isa. 29. 13. Thou art near in their mouth but far from their reins Jer. 12. 2. There are some that feel the influence power of their Communion with the Lord in duties going down to their very reins there are others whose lips and tongues only are toucht with Religion This is an age of light and much profession men cannot now keep up a reputaâ—ion in thâ— sober professing world whilest they let down and totally neglect the duties of Religion but surely if men would be but just to themselves their very performances of duty would tell them what their hearts are SECT II. FOr there among others these following particulars that do very clearly diffeâ—ence he sound from the unsound prfessour 1. First The designs and true Levels and â—aims of mens hearts in duty will tell them what they are An Hypocrite aims Low Hosea 7. 14. They have not cried unto me with their heart when they â—owled upon their beds they assembled themselves for Corn and Wine and they rebel against me It is not for Christ and pardon â—or mortification and holiness but for corn and wine thus they make a Market of Reâ—igion all their ends in duty are either carnal natural or legal it is either to accommodate their carnal ends or satisfie and quiet their Consciences and so their duties are performed as a sin-offering to God But an upright heart hath very high and pure aims in duty the desire of their â—oul is to God Isa. 26. 8. their soul follows â—ard after God Psal. 63. 8. One thing have I desired of the Lord that will I seek after that I might dwell in the house of the Lord all the days of my life to see the beauty of the Lord and to enquire in his Temple Psal. 27. 4. These are the true Eagles that play at the Sun and will not stoop to low and earthly objects Alas if the enjoyment of God be missed â—n a duty it is not the greatest enlargements of gifts will satisfie he comes back like a man that hath taken a long journey to meet his friend upon important business and lost â—is labour his friend was not there 2. Secondly The engagements of menâ— hearts to God in duties will tell them whaâ— they are The hypocrite takes little heed toâ— his heart Esa. 29. 13. they are not afflicted really for the hardness deadness unbelief and wanderings of their hearts in duty as upright ones are nor do they engage theiâ— hearts and labour to get them up with Godâ— in duty as his people do I have intreateâ— thy favour with my whole heart saith David Psal. 119. 58. they are not pleased in duty till they feel their hearts stand towards God like a bow in its full bent I say not it is alwayes so with them what would they give that it might be so but surely if their souls in duty be empty of God they are filled with trouble and sorrow 3 Thirdly The Conscience men make oâ— secret as well as of publick duties will telâ— them what their hearts and graces are true or false A vain Professour is curious in thâ— former and either negligent or at best formal in the latter for he finds no inducementâ— of honour applause or oâ—tentation of giftâ— externally moving him to them nor hath he any experience of the sweetness benefit of such duties internally to allure and engage his soul to them The Hypocrite therefore is not for the closet but the Synagogue Matth. 6. 5. 6. not buâ— that education example or the impulse oâ— conscience may sometimes drive him thither but it is not his daily delight to be there his meat and drink to retire from the clamour of the world to enjoy God in secret â—Tis the observation of their duties is the great inducement to these men to perform them and verily saith our Lord ver 2. they have their reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have it away or they have carryed off all the benefit and advantage that ever they shall have by Religion Much good do them with their applause and honour let them make much of that aery reward for it 's all that ever they shall have But now for a soul truly gracious he cannot long subsist without secret prayer 'T is true there is not always an equal freedom and delight a like enlargement and comfort in those retirements but yet he cannot be without them he finds the want of his secret in his publick duties if he and his God have not met in secret and had some Communion in the morning he sensibly finds it in the deadness and unprofitableness of his heart and life all the day after 4. Fourthly The spirituality of our duties tryes the sincerity of our graces an unregenerate heart is carnal whilest engaged in
increased Obj. If any upright soul be â—tumbled at this 〈◊〉 not being able to discern the increase of hâ—â— graces after all his duties Sol. Let such consider the growth oâ— grace is discerned as the growth of plants is which we perceive rather Crevisse quà â—â— crescere to have grown than to grown compare time past and present and yoâ— may see it but usually our eager desires after more make us over look what we have as nothing 9. Nintâ—ly The assistances and influences of the spirit in duties shews us what we are no vital sanctifyiâ—g influences can fall upoâ— carnal hearts in duties The spirit helps noâ— their infirmities nor makes intercession foâ— them with groanings which cannot be uâ—tered as he doth for his own people Rom 8. 26 27. they have his assistances in thâ— â—â—y of common gifts but not in the way â— special grace he may enable them to â—ach judiciously not experimentally to pray â—erly and neatly not feelingly believingly â—d broken heartedly for as many as are by the spirit of God they are the sons of God â—m 8. 14. he never so assists but where he â—h first sanctified Carnal men furnish the â—â—erials of their duties out of the strength â—heir parts a strong memory a good inâ—tion are the fountains whence they draw But it is otherwise with souls truly graâ—us they have ordinarily a three fold aâ—â—ance form the spirit in reference to their â—ies First Before duties exciting tâ—em to it â—â—ing them feel their need of it like the â—l of an empty stomach Psal 27. 8. Thou 〈◊〉 Seek my face my heart answered Thy â— Lord Will I seek Secondly In their duties furnishing both â—tter and affection as in that text lately â—ed Rom. 8. 26. guiding them not only â— at to ask but how to ask Thirdly after their duties helping them 〈◊〉 only to suppress the pride and vanity of â—ir spirits but also to wait on God for 〈◊〉 accomplishment of their desires Now though all these things wherein the â—â—eâ—ity of our hearts is tryed in duties be â—nd in great variety asto degrees among Saints yet they are mysteries unknown 〈◊〉 experience to other men CHAP. VIII Opening the Tryals of sincerity and hypocrisie sufferings upon the account of Religion SECT I. WE are now arrived at 〈◊〉 laâ—t tryal of grace propoâ— ded viz. bv sufferings for Religion Thousands of Hypocrites embarque theâ— selves in the profession of Religion iâ— Calm but if the wind riseth and the 〈◊〉 and they see Religion will not traâ—â—â—port them safely to the Cape of their eartâ— hopes and expectations they desire to 〈◊〉 landed again assoon as may be for they 〈◊〉 intended to ride out a strom for Châ—â—â—â— so you find Matth. 13. 20 21. He duâ—â—â— for a while but when tribulation or persecuâ— ariseth because of the word by by he is offenâ— But yet it is not every Tryal by sufferiâ— that seperates gold form dross and thereâ—â— my business will be to shew 1. First When the fire of sufferings â— persecution is hot and vehement enough separate them 2. Secondly Why it must needs discoâ—â— hypocrisie when it is at that height 3. Thirdly What advantages sinâ—â— Grace hath to endure that severe and shâ— trâ—al SECT II. NOW the fire of persecution or sufferings for Religion may be judged â—â—ense and high enough to separate gold â—nd dross First When Religion exposess us to emiâ—ent hazard of our deepest and dearest inâ—â—rests in this world Such are our liberties â—tates and lives now'tis a fierce and fiery â—yal indeed Sometimes it exposes the liâ—erties of its professours Revel 2. 10. The â—vil shall cast some of you into prison someâ—mes their estates Heb. 10. 34. ye took joyâ—lly the spoiling of your goods and sometimes â—eir lives Heb. 11. 37. They were stoned they â—ere sawn asunder they were slain with the â—ord Whilest it goes no higher than some â—all inconveniencies of life repâ—â—ation â—nse of honour will hold a false heart â—t when it comes to this few will be found â—le to endure it but those that expect to â—ve no â—ore by Religion but theiâ— souls and â—count themselves in good case if they can â—t save them with the loss of all that is dear 〈◊〉 them in this world Here the false heart boggles here it usualâ—ades and fauâ—ters Secondly The fiery Tryal is then high â—hen there remains no visible hoâ—es of deliâ—rance or outward incouragements to sense that the Scene will alter when we see not ouâ— Signs there is no more any prophet nor any thaâ— can tell us how long as the case with the Churcâ— was in Psal. 74. 9. then their hands hang down and their hearts faint nor is it to be wondred at when the length of troubleâ— prove so sore a temptation even to the upâ—right to put forth their hands to iniquity aâ— it is Psal. 125. 3. if such a temptation shakâ— such men as build on the rock it must quiâ—â— overturn those whose foundation is bâ—â— sand Thirdly When a false professour is engaâ—ged alone in sufferings and is singled oâ—â— from the herd as a deer to be run down now it 's a thousand to one but he quits Reâ—ligion to save himself good company wiâ— encouragâ— a faint hearted traveller to jogg 〈◊〉 a great way but if he be forsaken by all 〈◊〉 Paul was no man to stand by him if left â—lone as Elijah was what can encourage hiâ— to hold out Indeed if they had the same invisible sâ—â—ports those good men had that the Lord wâ— with them that would keep them steady but wanting that encouragement from witâ— in and all shrinking away from withouâ— they quickly tyre downright Fourthly When near relations and in â— mates oppose and tempt us The Propâ— speaks of a time When a mans 〈◊〉 â—hall be the men of his own house it may be â—he wife of his bosome Mica 7. 5 6. O â—hat a tryal is that which Christ mentions â—n Luke 14. 26. when we must hate Faâ—her and Mother Wife and Children or quit â—laim to Christ and heaven This is hard â—ork indeed How hard did that truly noble and reâ—owned Galeacius Caracciolus find this O â—hat a conflict found he in his bowels Now â—hrist and our dearest interest come to meet â—ke two men upon a narrow bridge if one 〈◊〉 forward the other must go back and â—w the predominant interest can no longâ— be concealed Fifthly When powerful temptations are â—ixed with cruel sufferings when we are â—ongly tempted as well as cruelly persecuâ—d this blows up the fire to a vehement â—ight This was the tryal of those preciâ—s primitive believers Heâ— 11. 35 37. They â—re stoned they were sawn asunder they werâ—â—pted here was life liberty and preferâ—nt set upon one hand and death in the â—st formidable shape upon the other This â—not but be a great tryal to any but esâ—ially when a cruel death tender tempâ—eet then the tryal goes high indeed SECT III. ANd that such sufferings as
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
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
It 's said in the tryal of opinions that if a man superstruct hay or stubble upon the foundation he shall suffer loss yet he himself may be saved 1 Cor. 3. 12. but if Hypocrisie be in the foundation there is no such relief there is no possibility of salvation in that case Ah Reader thou must be cast for ever according to the integrity or hypocrisie of thy heart with God Summon in then all the powers of thy soul bring thy thoughts as close as it is possible to bring them to this matter if there be any subject of consideration able to drink up the spirits of a man here it is never was time put to an higher improvement never were thoughts spent upon a more important business than this is happy is the man that rescues the years months dayes yea the very moments of his life from other imployments to consecrate them unto this solemn awful and most important business Motive 4. Fourthly How evidential will it be of your sincerity when you are willing to come to the tryal of your own hearts Suppose your doubts and fears should in some degree remain with you yet in this you may take some comfort that if Hypocrisie be in your heart it is not there by consent you are not loth to rich and come to the tryal because like Rachel you sit upon your Idols certainly it is a good sign thy heart is right when it is filled with so much fear lest it should be false you know all the disciples said Master Is it I before Iudas who was the Traytor spake a word Last of all saith the text Iudas said is it I our willingness to be tryed is a good sign that the desire of our souls is to be right with God Motive 5. Fifthly Conclude it to be your great advantage to be throughly tryed whatever you befound to be in the tryal if you be found sincere you are richly rewarded for all your pains and labour never did that man repent of digging and toyling that after all hit upon the rich vein that he digged for what is a vein of gold to a vein of sincerity If upon search you find the contrary a false Hypocritical unsound heart yet in that very sad discovery you meet with the greatest advantage that ever you had in your lives for salvation This discovery is your great advantage for now your vain confidence being over-turned and your ungrounded hopes destroyed you lye open to the stroke of a deep and effectual conviction oâ— your sin and misery which is the introductive mercy to all other mercies to your soulsâ— and surely till you come to that to give up your false hopes and quit your vain pretensions there is no hope of you Christ told the Pharisees Matth 21. 31. Publicans and Harlots enter into the Kingdom of Heaven before you Publicans were the worst sort of men and harlots the worst sort of women and yet they stood in a fairer way for heaven than the Hypocritical Pharisees because conviction had easier access to their consciences they had not those defences and pleasâ— of duty and strictness to ward off the word that the self-couzening Pharisees had I may say of your vain and groundless hopes as Christ in another sense said to the officers that came to seize him in the gardenâ— if you seek me let these go their way So ' tiâ— here if you expect Christ and salvation by him let your vain confidences go their way away with your masques and vizards â—f ever you expect to see Christ. O 't is your â—appiness to have all these things stript off and your nakedness and poverty discovered â—hat you may be rich as the Text speaks Motive 6. Sixthly Consider how near the â—â—ay of Death and Judgment approach you Oh these are searching dayes wherein you cannot be hid will your consciences think you be put off in a dying day as easily as â—hey are now no no you know they â—ill not I have heard of a good man that consumed â—ot only the greatest part of the day but â— very considerable part of the night also in â—rayer to the great weakening of his body â—nd being asked by a relation why he did â—o and prayed to favour himself he returned â—his answer O I must dye I must dye plainly â—ntimating that so great is the concernment of dying in a clear assured condition that â—t's richly worth the expence of all our time â—nd strength to secure it You know also that after death the Judgement Heb. 9. 27. you are hastening to the â—udgement of the great and terrible God Death will put you into his ballance to be weighed exactly and what gives the soul a â—ouder call to search it self with all diligence whilest it stands at the door of eternity and â—ts turn is not yet come to go before that awful Tribunal O that these considerations might have place upon our hearts CHAP. XII Containing divers helps for the clearing of Sincâ—â—rity and discovery of Hypocrisie SECT I. YOu see of what importance the dutâ— of self-examination is how many thing put a necessity and a solemnity upon thaâ— work Now in the close of all I would oâ—â—fer you some helps for the due managemenâ— thereof that is as far as I can carry it thâ— Lord perswade your hearts to the diligenâ— and faithful application and use of theâ— The general rules to clear sincerity 〈◊〉 these that follow Rule 1. We may not presently conclude we are in 〈◊〉 state of Hypocrisie because we find some working of it and tendencies to it in our spirits the beâ— gold hath some dross and alloy in it Hypâ—â—crisie is a weed naturally springing in 〈◊〉 ground the best heart is not perfectly cleâ—â— free of it it may be we are stumbled wheâ— we feel some workings or grudgings of thâ— disease in our selves and looking into suâ—â— Scriptures as these Joh. 1. 47. Behold an 〈◊〉 raelite indeed in whom there is no guile and Psal. 32. 1. Blessed is the man unto whom the Lord imputeth not iniquity and in whose spirit there is no guile This I say may stumble some upright soul not understanding in what an allayed and qualified sense those Scriptures are to be understood for by a Spirit without guile is â—ot understood a person absolutely free from all deceitfulness and falseness of heart this was the sole prerogative of the Lord Iesus who was separated from sinners in whose mouth was no guile found in whom the Prince of this world in all his tryals and atâ—empts upon him found nothing but we â—ust understand it of reigning and allowed Hypocrisie there is no such guile in any â—f the Saints distinguish the presence from â—he predominance of hypocrisie and the â—oubt is resolved Rule 2. Every true ground of humiliation for sin is â—ot a sufficient ground for doubting and questioâ—ing our estate and condition There be many more things to humble us â—pon the account of our infirmity than there
〈◊〉 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
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