The touchstone of sincerity, or, The signs of grace and symptomes of hypocrisie opened in a practical treatise upon Revelations III 17, 18 being the second part of the Saint indeed / by John 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 know∣est 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 compen∣dium of intricate Visions and ob∣scure Prophecies, containing almost as many mysteries as words:* 1.1 yet that cloud overshadows the Propheti••••

part only; which begins where this Chap••••ter (with the doctrinal part) ends: here th•• Waters are found no deeper than in othe•• places of Scripture; but if we go a little farther they become an overflowing flood: hithert•• we touch ground, but a step farther delive•• us into the deeps, which are above the head of the tallest Christians: here the Spiri•• speaks doctrinally, and perspicuously; but i•• the following Chapters mystically, and i•• great obscurity.

Seven Epistles are found in this Doctrina•• part, immediately dictated from Heaven•• and sent by Iohn to the Seven Churches of A∣sia, to instruct, correct, encourage, and con∣firm them, as their several cases required.

My Text falls in the last Epistle, sent to the Church of L••odicea; the worst, and most de∣generate 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 ••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 de∣••ominated) were lukewarm professors; who ••ad a name to live, but were dead, who be∣ing never throughly engaged in Religion, ••asily embraced that principle of the Gnost∣••ks which made it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a matter of in∣differency

to own or deny Christ in time of ••ersecution. The most saving Doctrine that ••me Professors are acquainted with. This ••kewarm temper Christ hated, he was sick 〈◊〉〈◊〉 them, and loathed their indifferency: I ••ish (saith he) v. 16. thou wert either cold or ••t; an expression of the same amount with ••at in 1 King. 18. 21. how long halt you between 〈◊〉〈◊〉 opinions? And is manifestly transla••ed ••om the qualities of ••ater,* 1.2 which is either ••ld, or hot; or luke∣••arm, a middle temper ••etwixt both, & more ••aucious to the sto∣••ach than either of ••e former. Cold is the ••omplexion and natu∣••al temper of those ••••at are wholly aliena∣••d and estranged from Christ and Religion. ••ot, is the gracious temper of those that now and love Jesus Christ in an excelling ••egree. Lukewarm, or tepid, is the temper of ••ose who have too much Religion to be e∣••eemed Carnal, and too little to be truly ••piritual; a generation that is too politick to ••enture much, and yet so foolish as to lose all: ••••ey are loth to forsake Truth wholly, and ••ore loth to follow it too closely: the form of ••eligion they affect as an honour, the power of 〈◊〉〈◊〉 they judge a burden.

This is that temper which the Lord hat•• and this was the Disease of Laodicea, whi•• Christ the great and only Heart-Anatom and Soul-Physician discovers in v. 17. and p••∣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 Disea•• of Laodic••

1. First, Their disease is faithfully disc••∣vered to them, both in its symptomes, caus•• and aggravation.

First, Its Symptome, an unconcerned, i•• different regardless spirit in matters of Rel••∣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 govern•• and worldly interest come to be concerne••••

Secondly, Its cause and root, which is th•• defect and want of the Truth, and Power 〈◊〉〈◊〉 inward Grace; noted in these expressions Thou art wretched, and miserable, poor, blind, an•• naked; (i. e.) thou art destitute of a rea•• principle, a solid work of Grace; these fiv•• Epithets do all point at one and the sam•••• thing; namely, the defectiveness and rotten•• •• ness of their foundation. The two first, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wretched and miserable; are more general, concluding them in a sa•• condition, a very sinful and lamentable e∣state:

the three last, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ••Z. poor, blind and naked, are more particu∣••••r, pointing at those grand defects, and ••ws in the foundation, which made their ••••ndition so wretched and miserable.

First, poor, that is, void of Righteousness, ••••d true Holiness be∣••••re God;* 1.3 these are ••e true riches of Chri∣••••••ans, and whoso ••ants them, is poor, and miserable; how ••ch soever he be in gifts of the mind, or ••easures of the earth.

Secondly, Blind, (i. e.) without spiritual ••umination,* 1.4 and so ••ither knowing their ••ease, nor their reme∣••; the evil of Sin, or necessity of Christ. ••rham in Loc.

Thirdly, Naked, without Christ, and his ••ghteousness.* 1.5 Sin is ••e Souls shame and ••kedness. Christs pure ••d perfect Righteous∣••••s is its covering, or garment: this they ••nted, how richly soever their bodies were ••••rned. These were Laodiceans, (i. e.) a just, righteous People; (according to the no∣••on of that word) whose garments with ••ich they covered themselves, were made the home-spun thread of their own ••ghteousness.

Thirdly, The disease of Laodicea is he•• opened to them in its aggravations. Thou sai•• I am rich, and increased with goods, and ha•• need of nothing; but knowest not, &c.

To be really graceless, and Christless is miserable condition; but to be so, and y•• confidently perswad•• of the contrary,* 1.6 is mo•• miserable: to have t•••• very symptoms of Death upon us, and y•• tell those that pity us, we are as well as the•• is lamentable indeed.

O the efficacy of a Spiritual Delusio•• This was their disease, gracelesness, and t•••• aggravation of it, was their senslesness.

2. Secondly, We have a proper reme•• prescribed, v. 18. I counsel thee to buy of 〈◊〉〈◊〉 gold tried in the fire, that thou mayest be ri•• &c. In which we have to consider, Fi•••• what is prescribed for the cure. Secondl•• where it is to be had. Thirdly, how to 〈◊〉〈◊〉 obtained.

First, What are the remedies prescribe and they are three; Gold, White-rayment, a•••• Eye-salve. First, Gold the cure of Povert•••• yea, Gold tried in the Fire, (i. e.) grace th•• hath been variously proved already, and t•••• more it is proved, the more its truth will 〈◊〉〈◊〉 conspicuous. The next is White-rayment, t•••• remedy against nakedness. And lastly E••••••∣salve, the effectual cure of blindness. Und••

these choice Metaphors, more choice and ••cellent things are shadowed, even spiritu∣•••• Graces, real Holiness, more precious than old. Christs imputed Righteousness, the ••••hest garment in all the Wardrobe of Hea∣••••n; and spiritual illumination, the most ex∣••••llent Collyrium or Eye-salve that ever was ••••••can be applyed to the men••al eye or un∣••••rstanding of Man in this World.

Secondly, Where these precious remedies ••ay be had, and you find Christ hath the ••onopoly of them all; •• of me,* 1.7 saith Christ the Text; he is the ••ository of all Graces. ••gels, Ministers, Ordinances, cannot fur∣••••h you with them, without Christ.

Thirdly, How they may be obtained ••m him; buy of me; on this place Estius, 〈◊〉〈◊〉 others build their Doctrine of Merit; ••ich is to build a superstructure of Hay 〈◊〉〈◊〉 Stubble upon a foundation of Gold. The ••••••gence of the very Text it self destroys ••••h conceits: for what have they that are ••••••r, wretched, miserable, and want all ••••••gs, to give as a price, or by way of me∣••••or those inestimable treasures of Grace? ••ing therefore in this place, can signifie or ••••nd no more than the acquisition, com∣••ing, or obtaining these things from Iesus ••••••st in the use of such means and methods

as he hath appointed, and in the use of the•••• we merit Grace no more, than the Pati•••• merits of his Physician by coming to hi•• and carefully following his prescriptions the use of such Medicaments as he free gives him: and that place, Isa. 55. 1. (fro•• which this Phrase seems to be borrowe•• fully clears it; He that hath no Money, let 〈◊〉〈◊〉 come and buy Wine, and Milk, without Mon•• and without price.

From all which, these three Observation fairly offer themselves to us.

Doct. 1. That many Professours of Relig•• are under very great and dangerous mist a•• in their profession.

Doct. 2. That true Grace is exceeding precio•• and greatly enriches the soul that possesseth i••

Doct. 3. That only is to be accounted true Gr•• which is able to endure all those trials appoi••••∣ed, or permitted for the discovery of it.

The first Doctrine naturally rises out the scope of the Text, which is to awak•• and convince unsound Professors.

The second from the use the Holy Gh•••• makes of the best and choicest things in 〈◊〉〈◊〉 ture, to shadow forth the inestimable wo•• and preciousness of grace.

And the Third, from that particular, and ••st significant Metaphor of Gold tried in the ••••e; by which I here understand, a real ••d solid work of grace, evidencing it self be so, in all the proofs and tryals that are ••de of it; for whatsoever is probational grace, and puts its soundness and sinceri∣•• to the test, is that to it which Fire is to old: in this sense it is used in Scripture, ••al. 66. 10. Thou hast tried us as Silver is ••ed: and Zach. 13. 9. I will bring the third ••rt through the Fire and will refine them as ••ver is refined, and try them as gold is tried. 〈◊〉〈◊〉 that whatsoever it is which examines and ••es Grace, whether it be sound, and sin∣••re, that is the Fire Christ here speaks of; ••••d such grace as abides these trials, is the ••old here intended.

CHAP. II.

••herein the first Doctrine is opened and improv∣ed briefly as a preliminary discourse to the principal subject herein designed.

••oct. 1. That many professors of Religion are under very great and dangerous mistakes in their profession.

••ECT. I.

ALL Flattery is dangerous, Self-flattery is more dange∣••••us, but Self-flattery in the business of Salva∣••••on is the most dangerous of all.

To pretend to the good we know we ha•••• not, is-gross hypocrisie; to o••ine and perswa•• our selves of the good we have not, thou•• we think we have it, is ••ormal hypocrisie; a•• this was the case of those Self-deceivers the Text.

My design in this discourse is not to sha•• the well-built hopes of my Man, or be•••••• groundless Jealousies; but to discover the 〈◊〉〈◊〉 al dangerous flaws in the foundation of m••∣ny Mens hopes for Heaven: every thing as its foundation is, and debile fundament•••• 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 suspici•••• 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; a•••• debaried from peace.

Good Men have sometimes more fear th•• they ought, and Wicked Men have less th•••• they ought: the former do sometimes sh•• their eyes against the fair evidences of the own graces, the latter shut their eyes again the sad evidences of their Sin and Misery. T•• is an evil in both, but not equally dangero•••• for he that shuts his Eyes against his ow••••••aces

and privileges, loseth but his peace & ••mfort for a time; but he that shuts his ••es against the evidences of his Sin and ••••••ery looseth his precious soul to all eterni∣••! of this latter sort of Self-deceivers the ••••orld is full, and these are the Men I am ••••••cerned with in this point.

O that some men had less trouble! and ••••that some had more! If the foolish Virgins ••••d been less confident, they had certainly ••en more safe, Matth. 25. If those glorious ••ofessors in Matth. 7. 22. had not shut their ••••••es against their own hypocrisie, Christ had ••t shut against them the door of Salvation ••••d Glory. Ananias and Saphira; Hymeneus, ••••d Philetus; Alexander and Demas: with ••••••ltitudes more of that sort, are the sad in∣••••nces and proofs of this point. It is said, ••v. 30. 12. There is a generation that is pure their own eyes, and yet is not washed from ••ir filthiness. Through what false Spectacles ••••the Men of that Generation look upon ••••eir own Souls? The Men of that Genera∣••••••n are multiplied in this Generation: ne∣•• was any age over-run with a generation ••vain, Self-couzening, formal Professors, as ••s Generation is.

Three things I shall here endeavour to do. (1.) To give evidence beyond contradi∣••••on to this sad truth; That among Profes∣••s are found many Self-deceivers.

(2.) To assign the true causes and 〈◊〉〈◊〉sons why it is so. And,

(3.) Improve it in those practical i•• rences the point affords.

SECT. II.

THat there are multi••••••s of such self∣ceivers among Professors, will appea•••• 1. First, by this, that there are ev•• where to be fou•••• 〈◊〉〈◊〉 more professors, t•••• Converts. Unregeherate professours, whose ligion is 〈◊〉〈◊〉 the effect of Education. C••••••stianity by the favour of an early Provide•• was the first comer, it first bespake them it self; these are Christians of an hum•• Creation, rather born, than new-born bel••••∣ers. Now, all these are self-deceived, and h••••∣ing to damnation, under the efficacy •• strong delusion; for if a man think himse•••• be something, when he is nothing, he deceiv•• himself, saith the Apostle, Gal. 6. 3. Su•• our birth-priviledge, without the new bi•• is nothing; yea, worse than nothing, as to •• last, and great account; that which sta•• for a great summ in our Arithmetick, it's thing, it is but a Cypher you see, in God's. ••••cept a man be born again, (say the lips of tr•••• he cannot see the Kingdom of God, Joh. 3. ••

Poor self-deceivers, ponder those word Christ; you have hitherto thought 〈◊〉〈◊〉 civil education, your dead and heartless 〈◊〉〈◊〉

••ough to denominate you Christians before ••od; but go now, and learn what that Scrip∣••••re meaneth; and be assured, you must ••••perience another manner of conversion, or ••se it is impossible for you to escape eternal ••••mnation.

2. Secondly, It is too manifest by this, that ••any professours are only acquainted with ••e externals of Religion; and all their du∣••es are no more but a complyance of the ••tward man with the commands of God: ••is is the superficial Religion which deceives ••d betrays multitudes into eternal misery. ••rue Religion seats it self in the •• inward ••an, and acts effectually upon the vital pow∣••••s: killing sin in the heart, and purging its ••esigns and delights from carnality and sel∣••shness; engaging the heart for God, and ••tting it as a bow in its full bent for him, in ••••e approaches we make to him: but how ••ttle are many Professours acquainted with ••••ese things!

Alas! if this be all we have to stand up∣••, how dangerous a station is it! what is ••xternal conformity, but an artificial imita∣••••on of that which only lives in the souls of ••ood men? Thus was Iehu deceived; he did ••any acts of external obedience to Gods ••ommand, but Iehu took no heed to walk in ••ie way of the Lord God of Israel with his heart, Kings 10. 31. and this was his overthrow.

This also was the ruine of those 〈◊〉〈◊〉 lifts, Ezak. 33. 31. they came and sate 〈◊〉〈◊〉 fore the Lord as his people; The word 〈◊〉〈◊〉 to them as a lovely song; mightily charm•• with the modulation of the Prophets voi•• and his lively gestures; but all the wh•• their hearts went after their covetousness: what abundance of such phari••aical, sup•••• ficial Religion is every where to be found••

3. Thirdly, It appears by this, that eve•• tryal made by sufferings upon professou•••• blows away multitudes like dry leaves Autumn, by a stormy wind; many fall fro•• their own stedfastness in shaking times: pr••••∣perity multiplies vain Professours, and 〈◊〉〈◊〉 versity purges the Church of them. Them sh•• many be offended, Mat. 24. 10.

This the Scripture every where marks as symptome of Hypocrisie, Psal. 78. 8. A gener••••∣tion that set not their heart aright: and wh•• spirit was not sted••a••t with God, I John 2. 1•• But they went out, that they might be made m••∣nifest, that they were not of us, Matth. 13. 2•• For when tribulation or persecution ariseth b••••cause of the word; by and by he is offended: b•••• should one have told them in the days 〈◊〉〈◊〉 their first profession, that all their zeal an•• labour in Religion would have ended in thi•• it is like they would have replyed as Haz••••••∣el to the man of God, 2 King. 8. 13. 〈◊〉〈◊〉 what is thy servant a dog, that he should do th••

〈◊〉〈◊〉 thing! quantum mutatus ab illo?

Oh how unlike is their dark and dirty e∣••••ing, to their glorious and hopeful morn••••g! these Professors have more of the Moon ••••n of the Sun; little light, less heat; but ••ny changes: they deceive many, yea, they ••ceive themselves, but cannot deceive God. ••••ring the calm, what a flourish do they ••ke! and with what gallantry do they 〈◊〉〈◊〉! by and by you may hear horrendas tem∣••tates, and soon after you may see, flenda ••fragia, a dreadful shipwrack, after a fu∣••us storm; and no wonder, for they ••nted that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that ••last and establishment in ••••••mselves that would have kept them tite ••••••d stable.* 1.8

4. Fourthly, It is too apparent by this, that ••ny Professours secretly indulge and shelter ••oved lusts under the wings of their pro∣••sion. This like a worm at the root will ••••her and kill them at last, how fragrant ••ver they may seem to be for a season. ••eon had seventy Sons, and one Bastard; 〈◊〉〈◊〉 that one Bastard was the death of all his ••enty Sons.

Some men have many excellent gifts, 〈◊〉〈◊〉 perform multitudes of duties, but one ••et sin indulged and allowed, will destroy ••m all at last. He that is partial as to the ••rtification of his sins, is undoub••edly hy∣pocritical

in his profession. If Davids eviden•• was good for his integrity, surely such Pr••••fessours will never clear themselves of hyp••••••crisie. I was also upright before him, and ke•• my self from mine iniquity, saith he, Psal.•••• 23. this is the right eye, and right hand whi•• every sincere Christian must pluck out, a•••• cut off, Matth. 5. 29, 30.

Which is a Metaphor from Chirurgeo•• whose manner it is when the whole is danger by any part, to cut it off, ne pars 〈◊〉〈◊〉 cera trahatur; lest all perish.

Their suppressing some lusts raiseth th•• 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 d••••∣ties of Religion, or at least the secret int•• course of the soul with God in them, 〈◊〉〈◊〉 secret hid from the knowledge and expe••∣ence of many professours.

To attend the Ordinances of God in 〈◊〉〈◊〉 seasons of them they know, to pray in th•• families at the stated hours thereof th•• know; but to retire from all the world i•• their Closets, and there to pour out their he•••• before the Lord, they know not.

To feel somewhat within, paining th•• like an empty hungry stomach until th•• have eaten that hidden Manna, that br••••••

secret; I mean refreshed their souls with ••al communion with the Lord there; this a Mystery locked up from the acquain∣••nce of many that call themselves Christians; ••d yet this is made a Characteristical note of ••sincere Christian by Christ himself in Matth. 6.

O Reader, If thy heart were right with ••od, and thou dist not cheat thy self with 〈◊〉〈◊〉 vain profession, thou wouldst have frequent ••asiness with God, which thou wouldst be ••th thy dearest friend, or the wife of thy ••some should be privy to: Non est religio ••i omnia patent. Religion doth not lay all ••••en to the eyes of men. Observed duties ••aintain our credit, but secret duties main∣••in our life. It was the saying of an Heathen ••out his secret correspondency with his ••iend, What need the world be a acquainted ••ith it? thou and I are Theatre enough to each ••her: There are enclosed pleasures in Reli∣••••on, which none but renewed spiritual souls ••o feelingly understand.

6. Lastly, How many more profess Religi∣••n in these dayes, than ever made Religion ••••eir business! Philosophy tells us there is a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a main-business; and a by∣••usiness, the same is found in Religion also.

There are that give themselves to the Lord,•••• 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 gi•• Religion the precedency both in time a•• affection, Psal. 5. 3. Rom. 12. 11. who are co••stant and indefatigable in the work of 〈◊〉〈◊〉 Lord, 1 Cor. 15. 58.

And there are also that take up Religi•••• rather for ostentation, than for an occupati•••• who never mind the duties of Religion, b•• when they have nothing else to do; a•• when their outward man is engaged in t•• duties of it, yet their heart is not in i•• they hear, they pray, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Ch•••• sostome speaks, but their souls, their though•• and minds are abroad. It is not their bu••••∣••ness to have fellowship with God in duties•• get their lusts mortified, their hearts trye•• their souls conformed to the image of G•••• in holiness.

They pray as if they prayed not, and he as if they heard not: and if they feel •• power in Ordinances, no quickening in 〈◊〉〈◊〉, it is no disappointment at all to the•• for these were not their designs in drawi•••• nigh to God in these appointments.

And thus you see what numbers of Profe∣sessours deceive themselves.

SECT III.

ANd if we seriously enquire into 〈◊〉〈◊〉 grounds and causes of this self dec•••• 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 ••eart, than which nothing is more treach∣••ous, and false, Ier. 17. 9. The heart is de∣••eitful above all things, and desperately ••icked 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Supplanta∣••••vum cor prae omnibus,* 1.9 the heart is ••e greatest supplanter, the most crafty and ••btil cheat of all, it deceives us as Iacob ••d his brother, (to whose name this text ••ludes.) It defeats us of our heavenly heri∣••age, as Iacob supplanted him in his earthly ••ne; while we are gone a hunting after ••arthly trifles. And wherein its deceitfulness ••rincipally appears, you may see by the so∣••mn Caveat of the Apostle Iames, 1. 22. where∣•• he warns us to beware, that in hearing ••he word we deceive not our selves by false ••easonings; for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports, ••nd may be strictly rendred, false reasoning ••hemselves, namely, by making false syllogis••s: ••hereby they mis-conclude about their spiri∣••ual and eternal estate and condition, and be∣••ool themselves.

The time will come when a mans own ••eart will be found to have the chief hand ••n his ruine; and what Apollodorus did but ••ancy his heart said to him, some mens hearts will tell them in earnest when they come to ••he place of misery and torment; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I have been the cause of all this•••••• I have betrayed thee into all these torment•• It was my laziness, my credulity, my ave•••••• seness to the ways of strict godliness, morti••••fication, and self denyal have for ever undon•• thee. When thou satest under the convincin•• truths of the Gospel; It was I that whispere•• those Atheistical surmises into thine ear, per••••∣swading thee all thou heardst was but th•• intemperate heat of an hot brained zealo•• when the Judgements of God were denoun••••ced, and the misery thou now feelest fore•• warned and threatned, it was I that whis••pered what the tongue of another onc•• spake out, Tunc credam, cùm illuc venero. I wil•• believe it when I come ••hither.

Surely this is a great truth which was ob••served by the wisest of men, he that trustet•• in his own heart is a fool, Prov. 28. 26. and thousands of such fools are to be found amon•• Professours.

2. Secondly, Satan is a chief conspirato•• in this treacherous design; we are not ignoran•• (saith the the Apostle) of his devices; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his Sophistry and sleights, 2 Cor. 2. 21. his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, trains and methods of temptation•• which are thoughly studied, and artificially moulded and ordered; even such Systems as•• Tutors and Professours of Arts and Science•• have, and read over to their Auditors; a•• one judiciously observes, to be the impor••••

of that Text, Eph. 6. 11. Nor it is to be wondred at,* 1.10 considering his vast knowledge, deep malice, and long ex∣perience 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.

'Tis 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 understand∣ing, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, leading and directive fa∣culty, which is to the soul what eyes are to the body.

I remember Basil brings in Satan thus in∣sulting Christ, I have them, I have them: for all thy blood and miracles, thy wooings and beseechings, thy knockings and strivings, I have couzened thee of them at the very gates of Heaven: for all their illu∣minations, and tasting of the powers of the World to come; I have shipwrackt them in the very mouth of the haven.

3. Thirdly, The common works found in unregenerate souls, deceive many, who can∣not distinguish them from the special works

of the spirit in Gods Elect: see that startlin•••• Scripture, Heb. 6. 4. where you find among the common operations of the Spirit upo•• Apostates, illumination, which gives perspicui∣ty to their minds in discerning spiritua•• truths, and that frequently with more di∣stinctness and depth of Judgment, thansom•••• gracious souls attain unto; besides, it is the matter out of which many rare and excel∣lent gifts are formed in admirable variety▪ which are singularly useful to others as they are exercised in expounding the Scriptures 〈◊〉〈◊〉 de••ending the truths of Christ by solid argu∣ments, preaching, praying, &c. and make the subject of them renowned and honoured in the Church of God; whilest mean time, they are d••zled with their own splendour, and fatally ruined by them.

There you find also Tasting as well as en∣lightening. So that they seem to abound not only in knowledge, but in sense also, (i. e.) i•• some kind of experience of what they know; for experience is the bringing of things to the Test of spiritual sense. They do tast•••• or experience the good that comes by the promises of the word, and discoveries of heaven and glory; though they feel not ex∣perimentally the transforming efficacy of these things upon their own souls.

Now that illumination furnishing them with excellent gifts (as before was noted)

enabling them to Assent to Gospel truth's, which the Scripture calls faith, Acts 8. 12. and working in them conviction of sin, 1 Sam. 15. 24. reformation of life, 2 Pet. 2. 2••. and touching their affections also with transient joy in the discovery of those truth••.

And this Taste which comes so near to the experience which the sanctified soul en∣joyes: these things seem to put their condi∣tion beyond all controversie, and lay a foundation for their ill built confidence; nothing is more apt to beget and nou∣rish such a Confidence than the melt∣ings and workings of our affections about spiritual things; for as a grave Divine hath well observed,* 1.11 such a man seems to have all that is required of a Christian, and to have attain∣ed the very end of all knowledge, which is operation and influence upon the affections. When they shall find heat in their affections, as well as light in their minds; how apt are they to say (as these self-deceivers in the Text did) they are rich, and have need of no∣thing! Now of all the false signs of grace, by which men couzen themselves, none are so dangerous and destructive to souls, as those that come nearest true ones: never doth Satan more effectually and securely manage his cheats, than when he is transformed into an Angel of light.

Among this sort of self-deceivers, how m••∣ny gifted men, and among that sort some im••••ployed in the office of the Ministry, will b•• found! whose daily imployment being abou•• spiritual things, studying, preaching, pray••∣ing &c. conclude themselves sanctified per∣sons, because they are versant about sacre•• imployments, as if the subject must be, be••••cause the object is sacred. Oh that suc•• would seriously ponder those two Scripture•• Mat. 7. 22. Many will say unto me in tha•• day, Lord, Lord; have we not prophesied in thy name? and in thy name have cast out devils and in thy name done many wonderful things and I Cor. 9 27. — lest that by any mean•• when I have preached unto others, I my self shoul•• be a cast away.

4. Lastly, To add here no more, this strength••••ens self deceit exceedingly in many, viz•• their observations of and comparing them••selves with others. Thus the Pharisees, (thos•• gross self deceivers) trusted in themselves tha•• they were righteous and despised others, Luke 18•••• 9. their low rating of others, gave them tha•• high rate and value of themselves: and thu•• the proverb is made good, regnat luscus inte••∣c••cos, he that hath but one eye, is a King a∣mong the blind.

Thus the false Apostles cheated and be•••• fool'd themselves, 2. Cor. 10. 12. but they measuring themselves by themselves, and com∣paring

themselves among themselves, are not wi••e. God hath not made one Man a measure or ••••andard to another Man, but his Word is ••he common beam or scale to try all Men.

These Men are as sharp sighted to note o∣••••er Mens evils, as their own excellencies, 〈◊〉〈◊〉 eye the miscarriages of others with derisi∣••••, and their own performances with admira∣••••on.

They bless themselves when they behold ••••e prophane in their impieties, Luk. 18. 11. God, I thank thee that I am not as other men are, Extortioners, Unjust, Adulterers, or even as this ••ublican, q. d. O what a Saint am I in com∣••arison of these miscreants! The Pharisees Religion you see runs all upon nots; a nega∣••••ve holiness is enough to him; and the mea∣••••re he takes of it is by comparison of him∣••elf, with others more externally vile than ••imself. A Christian may say with praise ••nd humility, I am not as some men are, but ••••ough he know nothing by himself, yet is he ••ot thereby justified, 1 Cor. 4. 4. he neithe•••• ••akes together the enormities of the vilest, on ••he infirmities of the holiest to justifie and ••pplaud himself as these Self deceivers do. And these are the causes and occasions of that general deception, under which so great a ••art of the professing World bow down, ••nd perish.

SECT. IV.

3. IN the last place I shall prove this po••∣variously according to the importan•• and usefulness of it, with as much brevi•• and closeness of Application as I can: An••

Use. 1. Shall be for Caution to Professon before I tell you what use you should ma•• of it, I must tell you what use you may n•• make of it.

First, Don't make this use of it, to co••∣clude from what hath been said, that all P••∣fessors are but a pack of Hypocrites, and th•• there is no Truth nor Integrity in any Ma•• this is both intolerable arrogance to ascen•• the Throne of God, and unparallel'd Unch••••••ritableness to judge the hearts of all Men.

Some Men are as apt to conclude others •• be Hypocrites, by measuring their hearts b•• their own, as others are to conclude the••••selves Saints, by comparing their own exce•• lencies with other Mens corruptions: but ble••∣sed be God there is some grain among th•• heap of chaff, some true Diamonds amon•• the counterfeit Stones. The Devil hath no•• the whole piece; a remnant according 〈◊〉〈◊〉 election belongs really to the Lord.

2. Secondly, Don't make this use of it, tha•• assurance must needs be impossible, becau•••• so many Professors are found to be Self de••ceivers.

That assurance is one of the great diffi∣••••lties in Religion, is a great truth; but that is therefore unattainable in this World, is ••ery false. Popish Doctrine indeed makes it ••possible, but that Doctrine is practically ••nfuted in the comfortable experience •• many Souls: all are commanded to ••••ive for it: 2 Pet. 1. 10. give diligence to ••ake your calling and Election sure: and some ••ave the happiness to obtain it: 2 Tim. 1. 12. 〈◊〉〈◊〉 I know whom I have believed, and I am per∣••aded that he is able to keep that which I have ••••mmitted unto him against that day.

Let the Similar works upon Hypocrites re∣••mble as much as they will the saving works •• the Spirit upon Believers; yet God doth wayes, and the Saints do sometimes plainly ••scern the difference.

3. Thirdly, Don't make this use of it, to ••••ceal and hide the Truths or Graces of ••od, or refuse to profess, and confess them be∣••••re Men, because many Professors deceive ••••emselves and others also; by a vain Pro∣••••ssion, because another professeth what he ••••th not, must you therefore hide or deny ••hat you have? 'Tis true, the possession of ••race and Truth in your own Souls is that ••hich saves you; but the profession and con∣••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. ••

SECT. V.

Use. 2. HAving shewed you in the for•• Section what use you ought no•• make of this Doctrine, I will next shew •• what use you ought to make of it; and su•• you cannot improve this point to a be•• purpose than from it to take warni•••• and look to your selves, that you be •• of that number who deceive themselves 〈◊〉〈◊〉 their Profession. If this be so, suffer me clo•••••• to press that great Apostolical Caution. I •• 10. 12. Let him that thinks he stands, take h•• lest he fall. O Professors, look carefully your foundation; be not high minded, •• fear: you have it may be done and suffer many things in and for Religion; you h•• excellent gifts, and sweet comforts, a wa•• zeal for God, and high confidence of y•• integrity; all this may be right (for ou•••••• I or (it may be) you know) but yet 'tis p•••••• sible it may be false also; you have so••••∣times judged your selves, and pronoun•••• your selves upright; but remember your ••••••nal Sentance is not yet pronounced by yo•• Judge. And what if God weigh you over ••••gain in his more equal ballance, & should •• Mene tekel, thou art weighed in the ballan••

art found wanting; What a confounded ••an wilt thou be under such a Sentance! 〈◊〉〈◊〉 splendent in conspectu hominis, sordent in ••spectu Iudicis; things that are highly e∣••emed of Men, are an abomination in the ••ht of God; he seeth not as Man seeth.

Thy Heart may be false, and thou not ••ow it; yea, it may be false, and thou ••ongly confident of its Integrity.

The Saints may approve thee, and God ••ndemn thee, Rev. 3. 1. Thou hast a name ••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, •• Ananias & Sapphira, of Hymeneus and Phile∣••; once renowned and famous Professors, thou hast heard what they proved at last. ••••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 ••me where we are, don't couzen thy self 〈◊〉〈◊〉 we did: if thou expectest a better place ••••••d lot, be sure thou get a sincerer Heart: ••••••d we been more self-suspicious, we had ••••••en more safe.

I would not scare you with needless jealou∣••s, but I would fain prevent fatal mistakes. ••on't you find your hearts deceitful in ma∣••y things? Don't they shuffle over secret ••••••uties? Don't they ••ensure the same evils in

others, which they scarce reprove in yo•• selves? Are there not many by ends in d•••••• ties? Don't you find they are far less affect•• with a great deal of service and honour do•• to God by others, than with a little by yo••••selves?

Is it not hard to look upon other Me•• excellencies without envy, or upon your o•••• without pride?

And are you not troubled with a busie 〈◊〉〈◊〉 as well as with a bad Heart? Hath 〈◊〉〈◊〉 he that circuits the whole World observ•• you? Hath he not studied your constitu••••••on sins, and found out that sin which m••••easily besets you? Hath he less malice ••••gainst your Souls than others? Surely y•• are in the very thick of temptations; tho••••sands of snares are round about you. Oh ho•• difficul••y are the Righteous saved! How ha•• to be upright! How few even of the prof••••••sing World win Heaven at last!

Otherefore search your hearts, Professor•• and let this caution go down to your ve••••reins; let him that thinks he stands, take he•• lest be fall.

Away with rash uncharitable censures 〈◊〉〈◊〉 others, and be more just and severe i••cen••••••ring your selves. Away with dry and unp••∣fitable controversies, & spend your thoug•• upon this great question, Am I sound, or a•• I rotten at heart? am I a new Creature, 〈◊〉〈◊〉

old Creature still in a new Creatures dress ••d habit? B••g the Lord that you be not ••eceived in that great point (your inte∣••ity) whatever else you may be mistaken 〈◊〉〈◊〉. Pray that you be not given up to an ••eedless, careless, and vain Spirit, and then ••ave Religious duties for a Rattle to still and ••••iet your Consciences.

Surely, that ground-work can never be ••id too sure, upon which so great a stress as ••••y soul and eternity must depend. It will ••ot repent thee (I dare promise) when thou ••omest to die, that thou hast employed thy ••me and strength to this end: whilest o∣••ers are panting after the dust of the Earth, ••nd saying, who will shew us any good? be ••ou panting after the assurances of the love ••f God, and crying who will shew me how 〈◊〉〈◊〉 make my calling and election sure?

O deceive not your selves with names & ••otions! think not, because you are for a ••••••ricter way of Worship, or because you as∣••cia••e with (and are accordingly denomi∣••ated) one of the more reformed Professors; ••••at therefore you are safe enough: alas! how ••••all an interest have titles, modes, and de∣••omi••••tions in Religion? Suppose a curious Artist take a lump of Lead and refine it, and ••ast it into the Mould; whence it comes ••orth shining, and bearing some noble figure, ••uppose of an Eagle, yet it is but a leaden Ea∣gle.

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 lead•••• Angel: for the base and ignoble matter 〈◊〉〈◊〉 the same it was, though the Figure be no•••• Even so, Take an Unregenerate carnal Ma•• let his life be reformed, and his tongue r••••fined; and cale him a zealous Conformist, 〈◊〉〈◊〉 a strict Non-conformist; call him a Presbyter•••• an, an Independant or what you will; he 〈◊〉〈◊〉 all the while but a carnal Conformist, 〈◊〉〈◊〉 Non-conformist; an unregenerate Presbyt•••• rian, a carnal Independent; for the nature 〈◊〉〈◊〉 still the same, though the stamp and figu•••• his Profession gives him, be not the same.

O my Friends believe it, fine names, an•• brave words, are of little value with Go•• God will no more spare you for these, tha•• Samuel did Agag for his delicate Ornament•• and spruce appearance: either make su•• the root of the matter, or the leaves of a va•••• Profession will not long cover you.

To be deceived by another is bad enoug•• but to deceive our selves is a thousand tim•••• worse.

To deceive our selves in truths of the S•••• perstructure is bad, and they that do so sha•••• suffer loss; 1 Cor. 3. 12. but to deceive 〈◊〉〈◊〉 selves in the foundation is a desperate decei•••• and shipwracks all our hope and happine•••• at once.

If any Man lose his Money by a cheat it ••ubles him, but to lose his Soul by a cheat will ••••ound him: if a Man lose an Eye, an Ear, Hand, a Foot; yet omnia Deus dedit dupli∣••••••••, as Chrysostome speaks; God hath given ••••ese Members double; so that there's ano∣••••er left; animan verò unam; but the Soul is 〈◊〉〈◊〉, and only one, and if that be damned, ••ou have not another to be saved.

O therefore be restless till it be, and till ••ou know it be out of eternal danger.

SECT. VI.

••se 3. IN conclusion, if so many Professors of Religion be cheated in their ••rofession, let all that are well satisfied and ••••sured of their integrity bless the Lord ••hil'st they live, for that ••ercy. O 'tis a mercy that no unsanctified Soul can have; ••ea, & it's a mercy that many gracious Souls ••annot obtain, though they seek it with ••ears; and would part with all the pleasant ••••ings they have in the World to enjoy it.

This is that mercy that gives Souls the ••ighest pleasures this World is acquainted ••ith, or the state of this mortality can bear: ••or let the well assured Soul but consider ••hat it is assured of: Christ with the purchases ••f his Blood. O what is this! I am my belo∣••eds, and my beloved is mine, Cant. 2. 16. what •• vital ravishing overpowering efficacy is in

that voice of Faith. Let it but look back 〈◊〉〈◊〉 few Years, and compare what it was wi•••• what it is: it was afar off, it's now ma•••• nigh, Ephes. 2. 12, 13. It was not belove•• but is now beloved, Rom. 25. 26. it had n•• obtaine•• mercy, but now hath obtained mercy, 1 Pet. 2. 10. or let the assured So•• look forward and compare what it now i•• and hath, with what it shortly shall be mad•• and put in possession of: Beloved, (saith th•• Apostle) now are we the Sons of God, but 〈◊〉〈◊〉 doth not yet appear what we shall be: but w•• know that when he shall appear, we shall be lik•• him, for we shall see him as he is, 1 John. 3. 〈◊〉〈◊〉

I say, let the assured Soul but sleep i•• thoughts by meditation in these subjects, an•• it is as impossible to keep him from h•••• transports of Joy, as it is for a Man to for••bear laughing when he is tickled.

O what a life have you in comparison o•• other Men? Some have two Hells, one pre∣sent, another coming; you have two Hea∣vens; one in hand, the other in hope. Som•• of your own brethren in Christ, that have been it may be many years panting after as∣surance, are still denyed it; but God hath indulged so peculiar a favour to you. •• Bless ye the Lord, and make his praise glorious.

CHAP. III.

Containing the Proof and Improvement of ••ct. 2 That true Grace is exceeding precious, and greatly enricheth the Soul that hath it: it's Christs Gold.

••••CT. I.

THE Lord Iesus here chooseth the most pure, precious, re∣••endent, durable, and valuable thing, in 〈◊〉〈◊〉 the Treasuries, and magazines of Nature, 〈◊〉〈◊〉 shadow forth saving Grace, which is ••••nitely more excellent: certainly that ••••ft be the best thing, which the best ••••••ngs in Nature can but imperfectly sha∣••••w forth. What was the golden Oyl emp∣••d through the two golden pipes, Zech. 4. but the precious Graces of God, flowing ••••ough Christ, into all his Members! Gold ••••recious, but one drachm of saving grace more precious than all the Gold of Oph••r. ••annot be gotten for gold, neither shall silver ••weighed for the price thereof, Job 28. 15. ••ely Gold and Silver, Saphires, Diamonds 〈◊〉〈◊〉 Rubies are not worth the mentioning, ••••en saving Grace is once mentioned. For ••••••sider it,

First, In its cause, and fountain from ••••ence it flows; and you shall find it to be 〈◊〉〈◊〉 fruit of the Spirit, Gal. 5. 22. who upon 〈◊〉〈◊〉 accompt is called the Spirit of Grace, Heb.

10. 29. It derives its original from the 〈◊〉〈◊〉 high; it is Spirit born of Spirit, Io••. 3. 6. 〈◊〉〈◊〉 the rules of Morality, all humane dilige•••• and industry can never produce one gr•••• ous habit or act alone, 2 Cor. 3. 5. Not 〈◊〉〈◊〉 we are sufficient of our selves, &c.

Nay, we speak not becoming the inco•••• parable worth of grace, when we say, it is 〈◊〉〈◊〉 fruit and birth of the Spirit; for so are co•••• mon gifts also. There are several emanati•••• from this Sun, divers streams from this fo•••• tain; but of all his operations and produ•••••••• ons, this of saving grace is the most noble 〈◊〉〈◊〉 excellent. Gifts are from the spirit as we•••• grace, but grace is more excellent than 〈◊〉〈◊〉 best gifts, 1 Cor. 12. 31. covet earnestly the 〈◊〉〈◊〉 gifts, and yet shew I unto you a more exce•••••••• way. Hence you read in Phil. 1. 10. of th•••• that are excellent, or as the original, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 might be rendred, things that 〈◊〉〈◊〉 Namely, in respect of excellency; no•• good and evil, but as less good, and 〈◊〉〈◊〉 good differ. Gifts have their value and 〈◊〉〈◊〉 ciousness, but the best gifts differ as 〈◊〉〈◊〉 from grace, as brass from gold; though 〈◊〉〈◊〉 be generated by the influence of same 〈◊〉〈◊〉 Gifts (as one saith) are dead graces, but 〈◊〉〈◊〉 are living gifts: it is the most excel•••••••• production of the highest and most ex•••••••• lent cause.

2. Secondly, Consider it in its nature, 〈◊〉〈◊〉

••••u will find it Divine▪ 2 Pet. 1. 4. partakers 〈◊〉〈◊〉 the Divine Nature, viz. in our Sanctificati∣•••• not that it gives us the Properties of the ••••ivine nature, they are incommunicable; ••••t the similitude, and resemblance of it is ••••amped upon our souls, in the work of grace.

The new man is renewed in knowledge, after ••••e image of him that created him, Col. 3. 10. The Schoolmen and some of the Fathers place ••••is image or resemblance of God, in the ••atural faculties of the soul, viz. the under∣••••anding, memory and will; which is an ••••brage of a Trinity in Unity: but it rather ••••onsists in the renovation of the Faculties by ••race; for in this we bear the Divine Image ••pon our Souls, and that Image or Resem∣••••ance of God in Holiness, is the beauty ••••d honour of our Souls.

It is their beauty, How fair, and how plea∣••••nt art thou O love for delights! saith Christ of ••is People, Cant. 7. 6. Natural beauty con∣••••sts in the Symmetry, and comely proportion ••f parts each with other; Spiritual beauty 〈◊〉〈◊〉 the harmony or agreeableness of our souls ••o God: and as it is our chiefest beauty, so ••ertainly it is our highest honour; for it gives ••s access unto God, who is the Fountain of Honour and Glory; and this makes the righte∣••us more excellent than his neighbour; let his Neighbour be what he will, tho' the blood ••f Nobles run in his Veins, the righteous is

more excellent than he; except saving gra•••• be also diffused into his soul.

3. Thirdly, Consider it in its receipient su•••• ject, & you will find its value still to increase for the precious oyl of Saving Grace is neve•• poured into any other than an elect vessel.

Hence faith, one branch of sanctification is with respect to its subject, stiled the Faith 〈◊〉〈◊〉 Gods Elect, Tit. 1. 1. Whosoever finds tru•• grace in his Soul, may (during the eviden•••• thereof) from it strongly conclude his E•• lection, looking backward, and his Salvatio•• looking forward, Rom. 8. 30. it marks an•• seals the Person in whom it is for glory. Go•• hath set apart him that is godly for himself. Ps. 4. 3▪

4. Fourthly, View the precious worth o•• grace in its excellent effects and influences up•• on the soul, in which it inheres.

(1.) It adorns it with incomparable Orna•• ments, which are of great price in the sigh•• of God, 1 Pet. 3. 4. yea it reflects such beam•• of Glory in the soul where its seat is, Tha•• Christ himself the Author, is also the Admire•• of it, Cant. 4. 9. Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart, wit•• one of thine eyes, with one of th•• chains of the neck. And as one overcome with its excelling beauty, he saith, Turn away thine eyes from me, for they have overcome me, Cant. 6. 5.

(2.) It Elevates and ennobles a Mans Spiri•• beyond all other principles in Man. It se••••

〈◊〉〈◊〉 heart and affections upon Heaven, and 〈◊〉〈◊〉 them up with the glory of the invisible ••••rld, Phil. 3. 20. But our conversation is in ••••ven, from whence we look for a Saviour. ••••il'st others are trading for Corn, & Wine; 〈◊〉〈◊〉 Sheep and Oxen; for Feathers & Trifles; 〈◊〉〈◊〉 gracious Soul is trading with God for par∣•••••• and peace; for Righteousness and Life; 〈◊〉〈◊〉 Glory and Immortality. Truly our fellow∣•••• is with the Father, and with his Son Christ 〈◊〉〈◊〉, 1 John 1. 3.

(3.) It doth not only raise the Spirit by ••••versing with God, and things above; but ••••••sforms the soul, by that converse, into 〈◊〉〈◊〉 likeness of those heavenly Objects it con•••• seth with. It changeth them into the same ••••ge, 2 Cor. 3. 18. so that though the san∣••••••••ed Man still remains, the who he was, 〈◊〉〈◊〉 not the what he was before, the very ••••••per of his spirit is altered.

(4.) It doth not only transform the soul in ••••ich it is, but preserves the subject in which 〈◊〉〈◊〉: it is a singular preservative from sin; ••hat though sin be in ••hem still, and works them still; yet it cannot prevail in them 〈◊〉〈◊〉 to fulfil the lusts of it, as it was want to 〈◊〉〈◊〉 Gal. 5. 17. Sin conceives, but cannot 〈◊〉〈◊〉 fo••••h fruit unto death; this gives it a 〈◊〉〈◊〉 carrying womb.

(5.) It doth not only preserve it from sin, 〈◊〉〈◊〉 Grace establisheth the soul in whom it is,

far beyond any other Arguments without; or any other principles within a Man. It is a good thing that the heart be established with grace, Heb. 13. 9. This is that which the Apostle calls our own stedfastness; or that ballast we have within our selves; which keeps us tite and stable. O the excellencies of Grace!

(6) To conclude, it is the root of all that precious fruit which we bring forth to God in this World. It is the root of every graci∣ous word in our lips, and of every gracious work in our hands: be the matter of our gracious thoughts never so excellent, the matter of our heavenly discourses and pray∣ers never so sweet; still grace is the root of the matter; Iob 19. 28. O then what a pre∣cious thing is grace!

5. Fifthly, View it in its properties, and you will soon discover its transcendent ex∣cellencies: the richest Epithets are no Hyper∣boles here, we speak not beyond the value of it, when we call it Supernatural Grace, for so it is. It comes down from above, from the Father of Lights, Iam. 1. 17. nature can never be improved to that height, how much soever its Admirers boast of it: nor do we strain too high, when we call it immortal grace; for so God hath made it: this is that water which springs up in the sanctified soul into eternal life, Iohn 4. 14. It will not dye when thou diest, but ascend with the soul

from which it is inseparable; and be swal∣lowed up with it into glory, Rom. 8. 10. you may out live your friends, you may outlive your Estates, you may out-live your Gifts; but you can't out-live your Graces.

Shall I say it is the most sweet and comfor∣table thing that ever the soul was acquainted with in this World, next Iesus Christ, the Au∣thor and Fountain of it? Sure if I so speak, I have as many witnesses to attest it, as there be gracious souls in the World: no∣thing is more comfortable than grace, ex∣cept Christ, and yet without grace no soul can feel the comforts of Christ, in the trou∣bles of life, or in the straits of death: this is a spring of comfort.

6. Sixthly, Consider it in its design & scope; and you will still discern more and more of its precious excellency: for what is the aim and end of God in the infusions and im∣provements of Grace, but to attemper and mould our Spirits by it, into a meetness and fitness for the enjoyment of himself in the world to come? Col. 1. 12. giving thanks to the Father, who hath made us meet to be parta∣kers of the inheritance of the Saints in light▪ compare this with 2 Cor. 5. 5. now he that hath wrought us for the self-same thing is God.

O blessed design! how precious must that work be, which is wrought for so high and glorious a purpose as this is! no work mor•• excellent, no end more noble.

7. Seventhly, Consider the means and •••••• struments both principal, and subordinate, i•••• ployed in this work: many blessed instr ••••ments are set on work to beget, conserv•• and improve it in our souls: and these 〈◊〉〈◊〉 speak the precious worth of it: no wise ma•• will dig for a base and worthless metal, wit•• golden mattocks. The blood of Christ w•••• shed to procure it, Heb. 13. 12.

The Spirit of God is sent forth to form an•• create it; for it is his own workmanship Ephes. 2. 10. his fruit, Gal. 5. 22.

The Ordinances and Officers of the Gosp•••• were at first instituted, and ever since con∣tinued in the Church, for this works sake Iohn 17. 17. and Eph. 4. 12. it's the fruit 〈◊〉〈◊〉 Christs blood; yea, and it hath cost the swea•• and blood of the dispensers of the Gospel too▪

Nay, all the works of Providence look this way; and aim at this thing, Rom. 8. 28. What is the errand of all Gods rods, but to make us partakers of his holiness? Heb. 12. 10▪

8. Eightly, The high value that the most high God sets upon grace, shews it to be an excellent thing indeed: it is of great price in his sight, 1 Pet. 3. 4. no service finds accep∣tation with God, but what is performed by grace: none but sanctified vessels, are meet for the Masters use. The end of the Command∣ment is Charity, out of a pure heart, 1 Tim▪ 1. 5.

The weakest performances of grace find acceptance with him, though clog'd with many sinful weaknesses and infirmities, Heb. 11. 31, 32. if God so prize it, well may we: he that made the Iewel, best understands the value of it.

9. Ninthly, The Hypocritical pretences made to it all over the professing world, shew what a most precious and desirable thing it is: if there were not some singular glory in it, why doth every one covet to be reputed graci∣ous? nay the Devil himself baits many of his hooks of temptation with a shew of grace: for he knows sin hath no native beauty of its own to entice; and therefore he borrows the paint and pretence of holiness, to cover it: but O what a dilemma will the Hypocrite be posed with at last? and how can he answer it when God shall demand.

If grace were evil, why didst thou so affect the name and reputation of it? And if it were good, why didst thou satisfie thy self with the empty name and shadow of it only?

10. Tenthly, To conclude; The incompera∣ble esteem that all good men have for it, shews it to be a thing of inestimable price.

Grace is the sum of all their prayers, the scope of all their endeavours, the matter of their chief Ioy, the reward of their afflictions and sufferings. Their chief Ioys and sorrows, hopes and fears in this World, are taken up

about it: by all which it appears that its price is above Rubies; and all the Gold and Silver in the World are but dung and dross in comparison with it.

SECT. II.

Containing six practical inferences from this Precious Truth.

Infer. 1. Is saving grace more precious than Gold? Let them that have it bless God for it, & not boast: Mens hearts are as apt to puff up and swell with spiritual, as with material gold: it's hard to be an owner of much of this gold, and not be lifted up with it. To keep down thy heart, and preserve thine eyes from being▪ dazled with these their graci∣ous excellencies; it will be needful for thee Christian sometime to consider,

That altho' Grace be one of the most ex∣cellent things that ever God created, yet it is but a Creature, a dependent thing, 1 Cor. 5. 17.

Yea, it is not only a Creature, but a very imperfect creature yet in thy soul; labour∣ing under many weaknesses, Phil. 3. 12. and sometimes ready to die, Rev. 3. 2.

Though it can do many things for you, yet it cannot Justifie you before God: you cannot make a garment of to cover your guilt, not plead the dignity of it at Gods bar for your discharge; 'tis not your inherent, but Christs imputed righteousness must do that for you; though in other respects it be very ne∣cessary.

Nay, remember; how excellent soever it be, it's not the native growth and product of your hearts; all the grace you have is foraign to your Natures; and what you have, is re∣ceived, 1 Cor. 4. 7.

And Lastly, remember he that is most proud and conceited of his own graces, will be found to be the owner of least grace, and hath most cause to question, whether he have any or no. It's the nature of grace to hum∣ble, abase and empty the Soul; and it's the strength of our Corruptions which thus puffs us up with vain conceits.

Infer. 2. Is Saving Grace more excellent than gold? what cause then have the poorest Christians to be well satisfied with their lot? To others God hath given Ishmael's portion the fatness of the Earth; to you Isaac's, the graces of their Covenant: the portion is paid in brass, yours in gold: many of you are poor in the World, but rich in faith; and heirs of the Kingdom which God hath promised, Jam. 2. 5. what is the dust of the Earth, to the fruits of the Spirit? you are troubled that you have no more of the World; it may be if you had more gold, you would have less grace: you consider not how many are poor & wretched in both worlds; moneyless, and Christless too: you don't consider you are near come to that state, in which all your wants will be fully supply'd; where you shall not need the treasures of the

Earth, and have your desires satisfied out of the treasures of grace and glory.

Infer. 3. Is Saving Grace Gold, yea infi∣nitely more precious than Gold? then surely declining Christians are great losers, and have cause to be great mourners. The remission of the least degree of Grace, is more to be lamented than the loss of the greatest sum of Gold.

Though the habits of Grace be not lost; yet the Acts of Grace may be suspended, 2 Sam 12. 31. The degrees of grace may be remitted, Rev. 3. 3. The evidences of grace may be clouded, and consequently the Comforts of grace may be suspended, Isa. 50. 10. and the least of these is such a loss, as all the treasures of the Earth cannot repair: well therefore may declined Christians challenge the first place among all the mourners in the world.

Infer. 4. Is grace so invaluably precious? How precious then ought the ordinances of God to be to our souls, by which grace is first communica∣ted, and afterwards improved in our souls! The law of thy mouth is better unto me than thousands of gold and silver, Psal. 119. 72. and good rea∣son, whilest it imparts and improves that to which Gold and Silver is but d••oss and dung.

None but those that value not Grace, will ever slight the means, or despite and injure the instruments thereof. It's a sad sign of a graceless world, when these precious things fall under contempts and slights.

Infer. 5. If Grace be so precious how watch∣ful should all gracious persons be in the dates of temptation! the design of temptation is to rob you of your treasure: when Cut-purses get into the croud, we use to say; Friends, look to your purses. How many brave Christians have we read and heard of, that have rather chosen to part with their lives, than with their graces, who have resisted unto blood, stri∣ving against sin? Heb. 12. 4.

O Christians, you live in a cheating Age, many seeming Christians have lost all, and many real Christians have lost much so much, that they are like to see but little comfort in this World: who are like to go mourning to the Grave with that Lamentation, Iob. 29. 2, 3. O that it were with me as in times past!

Infer. 6. To Conclude. Is there such precious worth in saving Grace? then bless God for, and diligently use all means to increase and improve it in your souls. It's Gold for preciousness, and for usefulness; and must not be laid up in a Napkin: that's a sin condemned by the very scope of that Parable, Mat. 25. 14, 15, &c.

All Christians indeed have not the same advantages of improvement, but all must im∣prove it according to the advantages they have in order to an account. Reserved Christi∣ans who live too abstracted from the Society and Communion of others, and disperse not their streams abroad to the benefit of others;

nor improve the graces of others for their own benefit, are wanting both to their own duty and comfort. See you a Man rich in grace; O trade with him if you can, to im∣prove your selves by him; and the rather, because you know not how soon death may snatch him from you, and with him all his stock of Grace is gone from you too, except what you made your own whilst you con∣versed with him: but alas, alas! instead of holy profitable soul-improving communion, some are sullenly reserved; some are negli∣gent and lazy; some are litigious and wrang∣ling; more apt to draw forth the dross, than the Gold; I mean the Corruptions, than Graces of others. And how few there be that drive a profitable trade for increase of grace, is sad to consider.

And as grace is not improved by commu∣nion with men, so I doubt most Christians thrive but little in their communion with God: we are too seldom in our Closets, too little upon our knees, and when we are there, we gain but little, we come not off such gainers by duty as we might. O Christians, think when you are hearing, and praying, I am now trading with Heaven for that which is infinitely better than Gold. God is rich to all that call upon him, what a trea∣sure may I get this hour, if the fault be not in my one heart? And thus of the second observation.

CHAP. IV.

Wherein the third Doctrine, being the main sub∣ject of this Treatise is opened, and the method of the whole discourse stated.

Doct. 3. That only is to be accounted true grace which is able to endure all those tryals ap∣pointed or permitted for the discovery of it.

SECT. I.

THE most wise God hath seen it fit to set all his people in a state of tryal in this world. First, he tryes, and then he Crowns them. Jam. 1. 12. Blessed is the man that endureth temptation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (i. e.) probation or tryal] for when he is tryed, he shall receive the crown of life, &c.

No man can say what he is, whether his graces be true or false, till they be tryed and examined by those things which are to them as fire is to gold. These self-deceivers in the Text, thought they had grace; yea they thought they had been rich in grace; but it proved no better than dross: and there∣fore Christ here counsels them to buy of him gold tryed in the fire, (i. e.) true grace indeed, which appears to be so upon the various proofs and examinations of its sincerity which are to be made in this world, as well as in the great solemn tryal it must come to in the world to come.

The Scriptures speak of a twofold tryal, viz.

• A tryal of mens
• Opinions and Graces.

1. First, The opinions and Judgments of men are tryed as by fire, in which sense we are to understand that place, 1 Cor. 3. 12, 13. Now if any man build upon this foundation, gold, silver, precious stones; wood, hay, stubble every mans work shall be made manifest, for the day shall declare it, because it shall be revealed by fire, and the fire shall try every mans work of what sort it is.

This text speaks of such persons as hold the foundation of Christianity, but yet superstructed such doctrines and practices, as were no more able to endure the Tryal, than hay,* 1.12 wood, or stubble can endure the fire. Such a person hereby brings himself into danger, and though the Apostle will not deny the possibllity, yet he asse••ts the difficulty of his salvation: he shall be saved,* 1.13 yet so as by fire, (i. e.) as a man is saved by leaping out of his house at midnight when it is all on fire about his ears: for so that phrase imports, Amos 4. 11. and Iude 23. glad to es∣cape naked, and with the loss of his goods, blessing God, he hath his life for a prey: as little regard shall such have to their

erroneous notions, and unscriptural opinions at last.

2. Secondly, The graces of men are brought to the test as well as their opinions. Tryal will be made of their hearts, as well as of their heads; and upon this tryal the everlasting safety & happiness of the person depends: if a mans opinions be some of them found hay or stubble, yet so long as he holds the head, & is right in the foundation, he may be saved; but if a mans supposed graces be found so, all the world cannot save him: there is no way of escape if he finally deceive himself herein: and of this tryal of Graces my text speaks: Sincere Grace is Gold tryed by fire.

There is a twofold tryal of grace, Active, and Passive.

First, an Active tryal of it, in which we try it our selves, 2 Cor. 13 5▪ Examine your selves, prove your selves: (i. e.) measure your hearts, duties and graces by the rule of the word; see how they answer to that rule, bring your hearts and the word together by solemn self-examination: confer with your reins, and commune with your own hearts.

Secondly, A Passive tryal of it: whether we try it or no, God will t••y it, he will bring our gold to the touchstone, and to the fire. Thou O Lord knowest me, thou hast seen me and tryed mine heart towards thee, saith the Prophet, Ier. 12. 3.

Sometimes he tryes the strength and ab••∣lity of his servants graces, and thus he trye Abraham, Heb. 11. 17. and sometimes 〈◊〉〈◊〉 tryes the soundness and sincerity of our grace so the Ephesian Angel was tryed, and foun•• dross, Rev. 2. 2. And so Iob was tryed an•• found true gold, Iob 23. 10. These tryals a•• not made by God for his own information for he knows what is in man, his eyes pier•• his heart and reins; but for our information which is the true sense of Deut. 8. 2. Th•• shalt remember all the way which the Lord th•• God led thee these forty years in the wilderness humble thee, and to prove thee, to know wh•• was in thy heart, (i. e.) to make thee know it, by giving thee such experiments and try als of it in those wilderness straits and di•• ficulties.

And these are the tryals of grace I am here to speak of, not excluding the Active try∣als made by our selves; no, no, all these try∣als made by God upon us are designed t•• put us upon the tryal of our selves: whe•• God tryes, we should try too.

Now the method into which I shall ca•••• this discourse, shall be to shew you,

1. First, What those things are which try the sincerity of our graces, as fire tryes gold.

2. Secondly, For what ends doth God pu•• the graces of his people upon such tryals in this world.

3. Thirdly, That such grace only is sin∣••ere as can endure these tryals.

4. Fourthly and Lastly, To apply the whole, 〈◊〉〈◊〉 the main uses of it.

SECT. II.

First, WHAT those things are which try the sincerity of grace, as fire ••yes gold.

Before I enter into particulars, it will be ••eedful to acquaint you, that the subject be∣••re me is full of difficulties. There is need as one speaks) of much cautious respect to ••••e various sizes and degrees of growth a∣••ong Christians, and the vicissitudes of their ••••ward case: else we may darken and per∣••lex the way instead of clearing it.

The pourtracture of a Christian is such ••s none can draw to one Model, but with ••espect to the infancy of some, as well as the ••ge and strength of others.

Great heed also ought to be had in the ap∣••lication of marks and signs, we should first 〈◊〉〈◊〉 them, before we try our selves, or others by ••••em, Marks and signs are by some distinguish∣••d into exclusive, inclusive, and positive: ex∣••••usive marks serve to shut out bold pretend∣••s, by shewing them how far they come ••••ort of a saving work of grace, and they are ••ommonly taken from some necessary com∣••on duty, as hearing, praying, &c. he that

doth not these things, cannot have any wo•••• of Grace in him; and yet if he do them, 〈◊〉〈◊〉 cannot from thence conclude his estate to 〈◊〉〈◊〉 gracious: he that so concludes deceive himself.

Inclusive Marks rather discover the degree•• than the truth of grace, and are rather in∣tended for comfort than for conviction: we find them in our selves, we do not only find sincerity, but eminency of grace: they being taken from some raised degree and 〈◊〉〈◊〉 minent acts of grace in confirmed an•• grown Christians.

Betwixt the two former there is a midd•••• sort of marks, which are called positive mark•• and they are such as are alwayes and onl•• found in regenerate souls. The Hypocrite hath them not, the grown Christian hath them, and that in an eminent degree•• the poorest Christia•• hath them in a lower but saving degree great care must be taken in the applicatio•• of them: and it's past doubt that many wea•• and injudicious Christians have been greatly prejudiced by finding the experiences of emi∣nent Christians proposed as rules to measure their sincerity by. Alas! these no more fit their ••ouls, than Sauls Armour did Davids body▪

These things being premised, and a du•• care carried along with us through this dis∣course; I shall next come to the particulars and shew you what those things are which

discover the state and tempers of our souls. And though it be true, that there is no con∣dition we are in, no providence that befals us, but it takes some proof, and makes some discovery of our hearts: yet to limit this discourse, and fall into particulars as soon as we can, I shall shew what Tryals are made of our graces in this world, by our prosperity, and our adversity, by our corruptions, and our du∣ties: and lastly by our sufferings upon the score and account of Religion.

SECT. III.

FIrst, Prosperity, Success, and the increase of outward enjoyments, are to grace what fire is to gold. Riches and Honours make tryal what we are, and by these things many a false heart hath been detected, as well as the sincerity & eminency of others graces disco∣vered: we may fancy the fire of prosperity to be rather for comfort than tryal; to refresh us rather than to prove us; but you will find prosperity to be a great discovery; and that scarce any thing proves the truth and strength of mens graces and corruptions more than it d••th: Rara virtus est humilit as honorata, saith Bernard, to find humility with honour is to find a Phoenix; let an obscure person be lifted up to honour, and how steady and well-composed soever he was before, it's a thousand to one but his eyes will dazle

and his head run round whe•• he is upon the lofty pinacl•• of praise and honour:* 1.14 Prov•• 27. 21. As the fining pot for silver, and the fur∣nace for gold; so is a man to his praise: pu•• the best gold into the fining pot of praise, and it's a great wonder if a great deal of dros•• do not appear. Isa. 39. 2. the vain glory o•• good Hezekia•• rose like a froth or scum upon the pot, when heated by prosperity. It wa•• such a sining pot to Herod as discovered him to be dross its self, Acts 12. 23. How did that poor worm swell under that tryal into the conceit of a God? and was justly de∣stroyed by worms, because he forgat him∣self to be one: we little think what a strange alteration an exalted estate will make upon our spirits. When the Prophet would abate the vain confidence of Hazael who could not believe that ever he should be turned in∣to such a salvage beast as the Prophet had fore∣told: he only tells him, The Lord hath shewed me that thou shalt be King over Syria, 2 King. 8. 13. The meaning is, don't be too con∣fident Hazael, that thy temper and dispositi∣on can never alter to that degree, Th••u ne∣ver yet satest in a Throne; when men see the Crown upon thy head, then they will better see the true temper of thy heart.

How humble was Israel in the Wilder∣ness, tame and tractable in a lean pasture

••••••t bring them ••once into Canaan, and the orld is strangely altered; then, we are Lords, ••y they, we will come no more unto thee, Jer. 2, 7, 31. Prosperity is a Crisis both to ••ace and corruption. Thence is that caution 〈◊〉〈◊〉 Israel, Deut. 10. 11, 12. When thou hast ••aten, and art full, Then beware lest thou forget ••he Lord thy God. Then beware, that's the Critical time; surely that man must be ac••nowledged rich, very rich in grace, whose grace suffers no diminution or eclipse by his ••iches; and that man deserves double ho∣••our, whose pride the honours of this world cannot provoke and inflame.

It was a sad truth from the lips of a pi∣••us divine in Germany upon his death bed; ••eing somewhat disconsolate by reflecting upon the barrenness of his life: some ••riends took thence an occasion to commend ••im, and mind him of his painful Ministry, and fruitful life among them; but he cryed out, auferte ignem, adhuc enim paleas habeo; withdraw the fire for I have chaff in me; mean∣ing that he felt his ambition like chaff catch∣ing fire from the sparkles of their praises: like unto which was the saying of another, He that praiseth me, wounds me.

But to descend into the particular dis∣coveries that prosperity and honour make of the want of grace in some, and of the weakness of grace in others: I will shew

you what symptomes of Hypocrisie appear upon some men under the Tryals of pros∣perity, and what signs of grace appear in others under the same tryal.

SECT. IV.

PRosperity discovers many sad symp∣tomes of a naughty heart, and among o∣thers these are ordinarily most conspicuous.

1. First, It casts the hearts of some men into a deep oblivion of God, and makes them lay aside all care of duty: rare fumant faelici∣bus Arae. The Altars of rich menseldom smoke, Deut. 32. 13, 14, 15. Iesurun sucked honey out of the rock, eat the fat of Lambs, and kidneys of wheat; but what was the effect of this? he kicked, and forsook God which made him, and lightly esteemed the rock of his salvation; instead of lifting up their hearts▪ in an humble thankful acknowledgment of Gods bounty, they lifted up the heel in a wanton abuse of his mercy: in the fattest earth we find the most slippery footing.

He that is truly gracious may in prospe∣rity remit some degrees, but a Carnal heart there loseth all that which in a low con∣dition he seemed to have. Agurs deprecation as to himself, no doubt was built upon his frequent observation how it was with others, Prov. 30. 8, 9. Lest I be full, and deny God. It's said in Eccles. 5. 12. That the abundance of

〈◊〉〈◊〉 rich will not suffer him to sleep, and I wish ••at were the worst injury it did him; but ••••s, it will not suffer him to pray, to meditate, allow time and thoughts about his eternal ••••ncernments; he falls asleep in the lap of ••••osperity, and forgets that there is a God to 〈◊〉〈◊〉 served, or a soul to be saved. O this is a dan∣••rous symptom of a very graceless heart.

2. Secondly, prosperity meeting with a ••aceless heart, makes it wholly sensual, and ••tirely swallows up its thoughts and af∣••ctions: Earthly things transform and ••old their hearts into their own similitude ••••d nature: the whole strength of their ••••••s goes out to those enjoyments. So those ••aceless, yet prosperous persons are descri∣••••d, Job 21. 11, 12, 13. They take the Timbrel ••••d Harp, and rejoyce at the sound of the Organ, 〈◊〉〈◊〉 spend their dayes in wealth; they take the ••••mbrel, not the Bible. They rejoyce at the sound the Organ, not a word of their rejoycing 〈◊〉〈◊〉 God. They send forth their little ones in the ••nce. That is all the Catechism they are ••ught. They spend their days in wealth. Their ••••••oletime, that precious stock and Talent 〈◊〉〈◊〉 wholly laid out upon these sensitive ••ings: either the pleasure of it powerfully ••arms them, or the cares of it wholly en∣••oss their minds; that there is no time to ••are for God, They live in pleasure upon earth, 〈◊〉〈◊〉 it is Iam. 5. 5. Just as the fish lives in

the water its ••roper element, take him o•• from these things, and put him upon spir••∣tual serious heavenly imployments, and 〈◊〉〈◊〉 is Piscis in arido. Like a fish upon the d•••• Land.

Now though prosperity may too muc•• influence, and ensnare the minds of goo•• men, and estrange them too much from he•••• venly things; yet thus to engross the•• hearts, and convert them into their ow•• similitude and nature, so that these thin•• should be the Centure of ther hearts, the v••∣ry proper element in which they live, is u•••• terly impossible.

An Hypocrite indeed may be brought 〈◊〉〈◊〉 this, because though Ianus like, he have tw•• faces, yet he really hath but one principle and that is wholly carnal and earthly: 〈◊〉〈◊〉 that it's easie to make all the water to 〈◊〉〈◊〉 in one channel, to gather all into one enti•••• stream, in which his heart shall pour out a•• its strength to the Creature.

But a Christian indeed hath a doub•• principal that acts him: though he have law of sin, that moves him one way, 〈◊〉〈◊〉 there is in him also the Law of grace, whic•• thwarts and crosses that principle of corru••••∣tion; so that as grace cannot do what would, because of sin; so neither can sin 〈◊〉〈◊〉 what it would, because of grace, Gal. 5. 17.

The heart of a Christian in the midst

ensnaring sensitive enjoyments finds indeed a corrupt principle in it, which would in∣cline him to fall asleep upon such a soft pillow; and forget God and duty: but it cannot; Oh no, it cannot do so, there's a principle of grace within him that never leaves jogging, disturbing, and calling upon him, till he rise and return to his God the true rest of his soul.

3. Thirdly, A false pretender to Religion, an Hypocritical Professour meeting with pros∣perity and success, grows altogether un∣concerned about the interest of Religion, & senseless of the calamities of Gods people. Thus the Prophet convinces the Jews of their hypocrisie, Amos 6. 1, 2, 3, 4, 5, 6. They were at ease in Zion, and trusted in the Mountain of Samaria: and so having a shadow of Reli∣gion, and a fulness of all earthly things, they fell to feasting and sporting: they drank wine in bowls, and anointed themselves with the chief oyntment, but were not grieved for the affliction of Joseph: they condoled not Gnal∣sheber over the breakings or tearing to pieces of Ioseph; they are out of danger once, let the Church shift for it self; they are secure in a warm nest, let the birds of prey catch and devour that flock with which they some∣times associated, they are not toucht with it. Moses could not do so though in the greatest security, and confluence of the honours and

pleasures of Egypt, Acts 7. 23. Nehemiah could not do so, though the servant and favorite of a mighty Monarch, and wanted nothing to make him outwardly happy: Yet the pleasures of a Kings Court could not cheer his heart, or scatter the clouds of sorrow from his Countenance, whilest his brethren were in affliction, & the City of his God lay waste, Nehem. 2. 1, 2, 3. nor indeed can a∣ny gracious heart be unconcerned and sense∣less; for that Union that all the Saints have with Christ their head, and with one another as fellow members in Christ, will beget sympa∣thy among them in their sufferings, 1 Cor. 12. 26.

SECT. V.

BUT as the fire of prosperity discovers this, and much more dross in a graceless heart; so it discovers the sincerity and grace of Gods people. I say not that it discovers nothing but grace in them. O that it did not! alas! many of them have had a great deal of dross and corruption discove∣red by it, as was noted before: but yet in this Tryal, the graciousness and uprightness of their hearts will appear in these and such like workings of it.

1. First, Under prosperity, success and ho∣nour, the upright heart will labour to sup∣press pride, and keep it self lowly & humble▪

and still the more grace there is, the more humility there will be. If God lift him up, he will lay himself low, and exalt his God high. So did Iacob when God had raised & enlarged him, Gen. 32. 10. I am not worthy of the least of all the mercies, and of all the truth which thou hast shewed unto thy servant, for with my staff I passed over this Iordan, and now I am become two ••ands.

Great was the difference in Iacobs out∣ward 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 mul∣titude of mercies about him, and among them all, not one but was greater than himself.

I dare not say every Christian under pros∣perity can at all times manifest like humili∣ty; but I am sure what pride and vanity so∣ever 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 a∣••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 base∣ness 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, warm•• 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 e∣nemies, and from the hand of Saul, and he said, I will love thee O Lord my strength•• Psalm 18. Title and v. 1. compared: these out∣ward 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 instrument•• to inflame their love to God: they boyle up a wicked mans lusts, but they melt a graci∣ous mans soul. O in what a pang of love did David go into the presence of God un∣der the sense of his mercies? his melting mer∣cies; 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 pro∣vidences do usually become cautions against ••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 Com∣mandments who hath broken our bonds! God forbid.

It was an excellent resolution of a Christi∣an 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 Cor∣ruption. 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 com∣forts 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 be∣gan 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 studi∣ed the Scriptures, or observed his own heart under afflictions.

When the dross and rust of Hypocrisie and Corruption had almost eaten ou•• 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 Peo∣ple 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. Prospe∣rity multiplies Professors, & adversity brings them to the test: then Hirelings quickly be∣come 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 disco∣vered 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: 'tis 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 per∣secutors of the Church in his days, probatio innocentiae nostrae,* 1.15 est iniquitas vestra. Your wickedness is the trial of our innocency. Constantius the Fa∣ther of Constantine made an exploratory de∣cree, that all who would not renounce the Christian Faith, should lose their places of honour and profit; This presently separa∣ted

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 re∣ceived into favour.

In time of Prosperity, Hypocrisie lies co∣vered 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 ad∣versity 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 ma∣nage 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 ma∣ny 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.

'Tis said, Isa. 33. 14. The sinners in Sion are

afraid, trembling surprizeth the Hypocrite. Namely, under the apprehension of approach∣ing 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 trem∣bling, 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 trou∣bles.

2. Secondly, Both the godly and ungodly may entertain afflictions with regret and un∣willingness 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 for•• 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 can∣not 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 natu∣rally 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 diffe∣rence 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 Passi∣ons and Lusts which are too little mortified, even as Sweet-bryar, and Holy-thistles have their prickles, as well as the worthless bram∣ble. 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 ••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 af∣fliction, 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 ••ervently upon his knees: indeed many graceless heart are like Childrens Tops which will go no longer than they are whipt; they canno•• find their knees and their tongues, till Go•• find a rod to excite them. A dangerous symp••tome. The same affliction may put a gracious and a graceless soul to their knees; but th••

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 pro∣per 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 adver∣sity which are proper to either, and will discriminate them. To which end let us first see what effects adversity is usually fol∣lowed withal in unsound and carnal hearts: and we shall find among other, these five symptomes of a naughty heart appearing un∣der 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: 'tis 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 mani∣fested, and convincingly discovered in af∣flictions, 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 af∣fliction: No man repented him of his wickedness, saying what have I done? Jer. 8. 6. what cur∣sed 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-exami∣nations. 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 astonish∣ed 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 le••t to his choice, would rather chuse Sin than Af∣fliction; 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 plenti∣fully furnish us with sad instances of that kind! but upright ones do not, dare not up∣on 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 Au∣gustine, 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 so∣ber, than to live a drunkard: and many Chri∣stians

have resisted unto blood striving a∣gainst 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 tem∣per and resolution of every gracious heart so to do, tho' those holy resolutions are some∣times over-born by violence of temptation.

But the Hypocrite dreads less the de••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 es∣cape sin, but to seed and indulge it. Those strange adventures (if any such be) are ra∣ther to maintain their own honour, and en∣rol 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,* 1.16 and the preservation of intiegri∣ty. I fear to speak it, but it must be spoken; (saith Hierom.) that even Martyrdom it self, when suffered for admi∣ration and applause, profits nothing; but that blood is shed in vain.

4. Fourthly, It is the property of an un••••∣generate soul under adversity to turn fro•• creature to creature for support and com∣fort, and not from every creature to Go•• alone. So long as their feet can touch groun•• I mean feel any creature relief or comfor•• under them, they can subsist and live in a••∣flictions; but when they lose ground, the•• all creature refuge fails, then their hearts fail too.

Thus Zedekiah and the self-deceivin•• Iews, when they saw their own strengt•• failed them, and there was little hope le•••• that they should deliver themselves from th•• ••haldeans, what do they in that strait? D•• they with upright Iehosaphat say, our eyes 〈◊〉〈◊〉 unto thee? No, no, their eyes were upon ••∣gupt for succour, not upon Heaven: Wel••, Pharaoh and his aids are left still, all hope•• is not gone: Ier. 37. 9. See the like in Aba•••• in a sore plunge and distress he Courts th•• King of Assyria for help, 2 Chron, 22. 28, 2•••• That project failing, why then he will tr•• what the Gods of Damascus can do for him▪ any way rather than the right way, Flecter•• si nequeam superos, Acheronta movebo.

So it is with many others. If one chil•• die, what do they do, run to God and com••fort themselves in this, The Lord liveth th•• my Child die? If an Estate be lost and a Fa••mily sinking, do they with David comfor••

••••emselves in the everlasting Covenant, order∣•• and sure? No, no; but if one Relation 〈◊〉〈◊〉, there's another alive; if an Estate be ••••ne, yet not all: something is left still, and 〈◊〉〈◊〉 case will mend.

As long as ever such Men have any visible ••••couragement, they will hang upon it; and ••ot make up all in Christ, and encourage ••••emselves in the Lord. To tell them of re∣••••ycing in the Lord, when the Fig tree blos∣••••ms not, is what they cannot understand.

5. Fifthly, To conlude, An unsound heart ••ever comes out of the Furnace of affliction ••••rged, mortified, and more spiritual and ho∣•••• than when he was cast into it: his scum 〈◊〉〈◊〉 dross is not there separated from him: ••ay the more they are afflicted, the worse ••••ey are. Why should ye be smitten any more? ye ••ill revolt more and more, Isa. 1. 5. and to ••eep to our Metaphor, consult Ier. 6. 29. ••od had put that incorrigible people into ••e Furnace of affliction, and kept them long 〈◊〉〈◊〉 that fire; and what was the Issue? why, ••••ith the Prophet, The bellows are burnt, ••e lead is consumed of the fire, the founder mel∣••••h in vain, &c. reprobate silver shall men call ••••em, because the Lord hath rejected them.

If the fire of affliction be continually ••lown till the very bellows be burnt, that is, ••••e tongue, or rather the lungs of the Prophet, ••hich have some resemblance to bellows;

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though these be even spent in reproving and threatning, and denouncing woe upo•• woe, and Judgement upon Judgement; an•• God fulfills his word upon them; yet sti•• they are as before; the dross remains: thoug•• Ierusalem be made a Furnace, and the inha••bitants, the flesh boyling in it over a fier•••• fire of affliction; yet as it is noted (pert••nently to my Discourse) in Ezek. 24. 6. 1•• the scum remains with them, and cannot b•• separated by the fire; and the reason 〈◊〉〈◊〉 plain, because no affliction in its self purg•• sin, but as it is sanctified, and works in th•• vertue of Gods blessing, and in pursuan•••• of the promises

O think on this you that have had thou••sands of afflictions in one kind and another and none of them all have done you good they have not mortified humbled, or bene••fited you at all. And thus you see what th•• effects of adversity are when it meets 〈◊〉〈◊〉 graceless heart.

SECT IV.

BY this time, Reader, I suppose thou ar•• desirous to know what effects adversit•• and afflictions use to have when they mee•• with an honest and sincere heart; only be••fore I come to particulars, I think it needfu•••• to acquaint thee, That the fruits of afflictions are mostly after-fruits, and not so discerna••••••••

by the Christian himself under the rod, 〈◊〉〈◊〉 after he hath been exercised by it, Heb. ••••. 11. and calmly reflects upon what is past; 〈◊〉〈◊〉 doth every Christian attain the same easure and degree: some rejoyce, others ••mmonly submit: but I think these seven ••ects are ordinarily found in all upright ••earts that pass under the rod.

1. First, The sincere and upright soul be∣••••es its self to God in affliction, Iob 1. 20. ••hen God was smiting, Iob was praying: ••hen God afflicted, Iob worshipped: So David, ••al. 116. 3, 4. I found sorrow and trouble, ••en called I upon 〈◊〉〈◊〉 the name of the Lord; and ••hen the messenger of Satan buffeted Paul, 〈◊〉〈◊〉 this cause (saith he) I besought the Lord ••rice 2 Cor. 12. 8. Alas, whither should a ••hild go in distress but to its Father?

2. Secondly, He sees, and owns the hand of ••od in his afflictions: how much or little ••ever of the instruments of trouble appear. 〈◊〉〈◊〉 Lord hath taken away, saith Iob, Iob 1. ••. God hath bidden him, saith David▪ 2 ••••m. 16. 10. If the blow come from the ••nd of a wicked man, yet he sees that ••••cked hand in Gods righteous hand, Psal, ••. 14. And this apprehension is fundamental 〈◊〉〈◊〉 all that communion men have with God ••heir affl••ctions, & to all that peaceableness, ••••gracious submission of their spirits under 〈◊〉〈◊〉 rod, he that sees nothing of God in his trou∣••••s, hath nothing of God in his soul.

3. Thirdly, He can justifie God in all th•• afflictions and troubles that come up•• on him, be they never so severe. Thou ar•• just in all that is brought upon us, saith Nehemiah•• Nehem. 9. 33. Thou hast punished us less tha•• our iniquities deserve, saith Ezra, Ezra 9. 13▪ It is of the Lords mercy we are not consumed, saith the Church, Lam. 3. 22. Are we in Babylon? it's a mercy we are not in hell. If God con••demn him, yet he will justifie God: if God cast him into a sea of trouble, yet he will ac∣knowledge in all that sea of trouble, there i•• not one drop of injustice. If I have not de∣served such usage from the hands of men•• yet I have deserved worse than this at the hands of God.

4. Fourthly, Afflictions use to melt an•• humble gracious hearts: there is an habitu••al tenderness planted in their spirits, and 〈◊〉〈◊〉 just occasion quickly draws it forth: and so usual a thing it is for gracious hearts to be humbled under the afflictings of God, that affliction is upon that score called humi∣liation: the effect put for the cause; to shew where one is, the other will be: 2 Cor. 12▪ 21. My God will humble me, (i. e.) he wil•• afflict me with the sight of your si••s, and disorders: and if a gracious soul b•• so ap•• to be humbled for other mens sins, much more for his own.

5. Fifthly, The upright soul is inquisitive

••••der the rod to find out that evil for ••hich the Lord contends with him by af∣••••••ction, Job 10. 2. shew me wherefore thou ••••ntendest with me: and Job 34. 31. that ••hich I see not, teach thou me: If I have done ••iquity, I will do no more. So Lam. 3. 39, 4. 〈◊〉〈◊〉 us search and try our ways, and turn again 〈◊〉〈◊〉 the Lord; in afflicting God searches them, ••nd under affliction they search themselves: ••illing they are to hear the voice of the rod, ••nd glad of any discovery it makes of ••heir hearts.

6. Sixthly, The upright heart chuseth to ••ye under affliction, •• rather than to be deli∣••ered from it by sin. I say this is the choice ••nd resolution of every upright heart, how∣••ver it may be sometimes over-born by the ••iolence of temptation, Heb. 11. 35. not ac∣••epting deliverence, viz. upon sinful terms, and ••onditions.

They are sensible how the flesh smarts ••nder the rod, but had rather it should smart, ••han conscience should smart under guilt. ••ffliction saith an upright soul grieves me, ••ut sin will grieve God; affliction wounds 〈◊〉〈◊〉, flesh, but sin will wound my soul. Deli∣••erance I long for, but I will not pay so ••ear for it, how much soever I desire it. Nolo 〈◊〉〈◊〉 emere paenitentaim: outward ease is ••weet, but inward peace is sweeter.

7. Seventhly, He prizeth the spiritual good

gotten by affliction, above deliverance fro•• it; and can bless God from his heart fo•• those mercies how near soever his flesh hat•• paid for them, Psal. 119. 67. and 71. It 〈◊〉〈◊〉 good for me that I have been afflicted. Such 〈◊〉〈◊〉 the value the people of God have for sp••••ritual graces, that they cannot think the•••• a dear peny worth, whatever their flesh hat•• paid for them. The mortification of one Lus•• one discovery of sincerity, one manifesta•••• on of God to their souls, doth much mor•• than make amends for all that they hav•• endured under the rod.

Is patience improved, self-acquaintan•• increased, the vanity of the Creature mor•• effectually taught, longings after heaven i•• flamed? O blessed afflictions that are atten••∣ed with such blessed fruits! It was the say••ing of a holy man under a sore troubl•• for the death of an only Son; when in tha•• dark day God had graciously manifeste•• himself to his soul; O said he, I would b•• contented (if it were possible) to lay 〈◊〉〈◊〉 only Son in the grave every day I have 〈◊〉〈◊〉 live in the world, for one such discovery 〈◊〉〈◊〉 the love of God as I now enjoy.

CHAP. VI.

••••ewing Indwelling sin to be to grace, what fire is to gold; and how the soundness and un∣soundness of our hearts are discovered by our Carriage toward it.

••ECT. 1.

PRosperity and adversity put sin∣cerity to the tryal, but nothing ••akes a deeper search into our bosomes, ••••thing sifts our spirits more narrowly, or ••lls us what our state is more plainly than 〈◊〉〈◊〉 behaviour towards that corruption that wells in us; the thorn is next neighbour 〈◊〉〈◊〉 the rose: sin and grace dwell not only 〈◊〉〈◊〉 the same soul, but in the same faculties. ••he Collier and Fuller dwell in one room, ••hat one cleanseth the other blacks: of 〈◊〉〈◊〉 the evils God permits in this world, none 〈◊〉〈◊〉 more grievous to his people than this: ••••ey sometimes wonder why the Lord will ••••ffer it to be so; why, surely among other ••ise and holy ends of this permission, these ••e some.

They are left to try you, and to humble 〈◊〉〈◊〉; there is no intrinsecal goodness in sin, 〈◊〉〈◊〉 how••ver in this it occasions good to us, ••••at by car carriage towards it we discern 〈◊〉〈◊〉 sincerity. The touch-stone is a worthless one in it self, but it serves to try the gold: Joh. 3. 9, 10. Whosoever is born of God; doth 〈◊〉〈◊〉 commit sin, for his seed remaineth in him, and

he cannot sin, because he is born of God; in 〈◊〉〈◊〉 the Children of God are manifest, and the ••••••••dren of the Devil; q. d. in respect of their ••••riage towards sin, the one & other is plai•• manifested: this is that which separates•• dross from the gold, and shews you what true state of Mens Persons, and tempe•• their hearts is. By not sinning we are no•• understand a total freedom from it in 〈◊〉〈◊〉 World, as if it implied any such perfect•• of the People of God in this World, th•• the Popish and Pelagian sense: nor yet 〈◊〉〈◊〉 we take it in the Arminian sense, who 〈◊〉〈◊〉 void the Argument of the Orthodox, will ••••••derstand it of the sin against the Holy Gh•••• what a strange thing would it be to 〈◊〉〈◊〉 that a Characterstical note of distinction ••••twixt the godly and ungodly, which so 〈◊〉〈◊〉 few even of the most ungodly are e•• guilty of?

But the manner of our behaviour tow•••••• 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 ab∣stinence do very clearly manifest 〈◊〉〈◊〉 state of our souls; what they are in the ••generate, and unregenerate, is our next ••••rk. And let it be considered,

〈◊〉〈◊〉 First, Tha•• an unsound and unrenewed ••art may abstain from one sin, because it 〈◊〉〈◊〉 contrary to, and inconsistent with ano∣••••er sin: for it is with the sins of our na∣••••es, as it is with the diseases of our bodies: ••ough all diseases be contrary to health, yet ••••e diseases (as the Feaver and Palsie) are ••••ntrary to each other. So are prodigality 〈◊〉〈◊〉 Covetousness, Hypocrisie, and Prosane∣••ss: these oppose each other, not for mu∣••••l destruction as sin and grace do, but for ••••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 some∣••••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 ••ppermost in the soul.

2. Secondly, An unrenewed soul may 〈◊〉〈◊〉 kept from the commission of some sin; 〈◊〉〈◊〉 because there is a principle of grace with•••• him, but because of some providential 〈◊〉〈◊〉 straint without him, or upon him: For it ofte•••• falls out, that when men have conceived 〈◊〉〈◊〉 and are ready to execute it, providen•••• claps on the fetters of restraint, and hinde•••• them from executing it.

This was the case of Abimeleck, Gen. 2▪ 6. and 17. compared, I withheld thee: A•••• though persons so restrained, have not 〈◊〉〈◊〉 good of such providences, yet others hav•• for by it a world of mischief is prevented•• the world, which otherwise would bre•••• out; & to this act of providence we owe 〈◊〉〈◊〉 lives, liberties, estates & comforts in this wor••••

3. Thirdly, An unsound heart may 〈◊〉〈◊〉 commit some sins; not because he truly ha•••• them, but because his constitution incli•••• him not to them: these men are rather 〈◊〉〈◊〉 holding to a good temper of body, than a gracious temper of soul. Some men cann•••• be drunkards if they would; others cann•••• be covetous and base▪ ••hey are made ••è meli••luto of a more refined metal than others; 〈◊〉〈◊〉 chast and liberal, just & sober nat••re, 〈◊〉〈◊〉 nature still: the best nature in all is end••ments, is but nature at the best.

4. Fourthly, A graceless heart may be•••• strained from sin by the force of educa••••

〈◊〉〈◊〉 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 ••erein Iehojadah the Priest instructed him. 〈◊〉〈◊〉 fear of a Parent or M••••ter, will do ••reat deal more with some in this case, 〈◊〉〈◊〉 the fear of God. The influence of a ••ct education nips off the excrescencies of ••ding vice. The way we are taught when 〈◊〉〈◊〉, we keep when old: this is the influ∣••••••e of man upon man; not the influence ••he regenerating spirit upon men.

••. Fifthly. A Graceless heart may be kept ••n some sins by the fear of the events, both ••his world, and that to come. Sin that is ••owed with infamy and reproach among 〈◊〉〈◊〉, may on this ground be forborn; not ••••use God hath forbiden it, but because hu∣••e laws will punish it, and the sober world 〈◊〉〈◊〉 brand us for it: and some look farther, ••e punishment of sin in hell: they are not ••id to sin, but they are afraid to burn.

••ere sin is like a sweet rose in a brake ••orns: fain we would have it, but are 〈◊〉〈◊〉 to ••ear our flesh to come by it. It's 〈◊〉〈◊〉 that in is prevented any way, but to ••ept on this ground from sin, doth not ••••e the estate of the person to be good: 〈◊〉〈◊〉 you see some of the grounds on which ••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 a•• manifested, and such are these that follo••

1. First, A sincere heart dares not sin cause of the eye and fear of God which i•• 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 Gover•• had done: though an opportunity prese•••• to enrich himself; because of the fear 〈◊〉〈◊〉 God, Nehem. 5. 15. The soul that live 〈◊〉〈◊〉 the awe of this eye will be as co••entious where no discovery can be mad•• Creatures, as if all the world looke•• Levit. 19. 14. Thou shalt not curse the•• 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 sees•• God hears him, that's enough to a man•• hath the fear of the Lord upon his 〈◊〉〈◊〉

2. Secondly, As the fear of Go•• 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 ••nd up from fin by the goodness and love God that had been manifested to him, q. ••ath he delivered me from the pit into ••ch my envious brethren cast me? hath ••n so miraculous a way advanced me to ••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. ••e will cry ou•• in the hour of Temp••ati••••s this thy kindness to thy friend? Dost 〈◊〉〈◊〉 thus requite the Lord for all his kind∣••••es?

••. Thirdly, As the love of God, so the in∣secal evil and filthiness that is in sin keeps 〈◊〉〈◊〉 the gracious soul from it, Rom. 12. 9. ••or that which is evil, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉 it as hell it self: or as the French Tran∣••••n hath it, be in horrour: as the appre∣••••••sions of hell, so the apprehensions of sin ••••ress horrour upon the mind that's sancti∣••••: nothing more loathsome to an holy 〈◊〉〈◊〉 Its aversations from it are with the hest indignation and loathing.

••. Fou••thly, The renewed Nature of a 〈◊〉〈◊〉 rest••ains him from sin, Gal. 5. 17. The 〈◊〉〈◊〉 lusteth against the flesh, so that ye cannot 〈◊〉〈◊〉 thing that ye would: Ye cannot, why ••••••not ye? because it is against your new ••••ure.

Beloved, This is a very remarkable thi•• in the experience of all renewed men, 〈◊〉〈◊〉 upon the renovation of mens principles, th•• delights, and their aversations and loathin•• are laid quite cross and oppostie to wh•••• they were before. In their carnal state, va•••• company, and sinful exerci••es were their ••••••ight. To be separated from these, and ty•• to prayer, meditation, heavenly discourse, company; O what a bond••ge would 〈◊〉〈◊〉 have been! Now be tyed to such carnal••••ciety, and restrained from duties of godline and the society of the godly, becomes a mu•••• sorer bondage to the soul.

5. Fifthly, Experience of the bitterness of 〈◊〉〈◊〉 is a restraint to a gracious heart. They th•• have had so many sick dayes, and sorrows•• nights for sin as they have had, are loth 〈◊〉〈◊〉 taste that wormwood and gall again, whi•••• their soul hath still in remembrance, 2 C•••• 7. 11. In that ye sorrowed after a godly sort, wh•••• carefulness it wrought! he would not grapp•• with those inward troubles again, he wou•••• not have the cheerful light of Gods Cou•••• tenance eclipsed again for all, and much mo•••• than all the pleasures that are in sin▪

6. Sixthly, The Consideration of the Suff••••∣ings of Christ for sin, powerfully withholds gracious soul from the Commission of it Rom. 6. 6. Our old man is Crucified with hi•• that the body of sin might be destroyed, th••

••enceforth we should not serve sin. Were there 〈◊〉〈◊〉 knife or sword in the house that had been ••hurst through the heart of your Father, would ••ou ever endure the sight of it? sin was the ••ord that pierced Christ, and so the death of Christ becomes the death of sin in his ••eople. Thus the Children of God, and ••he Children of the Devil are manifest, in ••he principles and reasons of their abstinence ••rom sin.

SECT. IV.

(••.) SEcondly, They are also manifested by their hatred of sin: this puts a clear distinction betwixt them: for no false or ••nregenerate heart, can hate sin as sin; he ••ay indeed,

1. First, Hate sin in another, but not in himself: thus one proud man hates another, Calco superbiam Platonis, said Diogines; when ••e trampled Plato's fine cloaths under foot; 〈◊〉〈◊〉 spurn the pride of Plato: Sed majori super∣••iâ, as Plato smartly replyed, Thou tramp∣••est upon my pride, but it is with greater ••••pride. Why (saith Christ to the Hypocrite) be••holdest thou the mote in thy brothers eye, but co••sidere••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 dis∣cerned, 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 un∣regenerate 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 ••••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 compari∣son 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 pr••sent with me. O wretched man that I am! a gracious soul can mourn to see in o∣thers; 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,* 1.17 every thing that is sinful. True hatred is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the whole nature or kind, Psal. 119. 104. I hate every false way; his reaso∣nings 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 o∣pen, 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 se∣parated 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 ne∣ver 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 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 neve•• 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 a∣mong 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 King∣doms of the world the next morning.

5. Fifthly, The sincere soul hates sin with a superlative hatred: he hates it more than a∣ny other evil in the world besides it. Penal evils are not pleasant themselves, but yet if he must endure them, or sin; then suffer∣ings 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 ha∣tred that upright ones bear to sin, that no∣thing 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 ••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, ex∣cept 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 in∣deed.

SECT. V.

(3.) THirdly, The Children of God an•• the Children of the Devil, pur•• Gold, and vile dross are manifest as in ha••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 fo•• their troubles for sin. So have they.

1. First, That are only troubled for th•• commission of some more gross sins tha•• startle the natural Conscience, but not for in••ward sins that defile the soul. Iudas wa•• troubled for betraying innocent blood, bu•• not for that base Lust of Covetousness tha•• was the root of it, or the want of sincer•• love to Iesus Christ: Matth. 27. 4, 5. Out••ward sins are sins major is infamiae, of greate scandal; but heart-sins are oftentimes major•• reatus, sins of greater guilt: to be trouble for grosser sins, and have no trouble for ord••••nary sins daily incurred, is an ill sign of a ba•• heart.

2. Secondly A graceless heart may be muc•• 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 tha••

they stick not to commit ten sins against God, ••o hide one sin from the eyes of men▪ It is a mer∣cy that sin is the matter of mens shame, & that all are not arrived to that height of im∣pudence to declare their sin as Sodom, and glo∣ry in their shame; but to be ashamed only be∣cause men see it, and not with Ezra to say, O my God I am ashamed, and blush to look up un∣to thee, Ezra 9. 6. ashamed that thou seest it, is but Hypocrisie.

3. Thirdly, A graceless heart may be trou∣bled for the rod that sin draws after it, but not for sin it self as it provokes God to in∣flict 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 de∣filement 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 li∣ving 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 un∣der damnation for it.

3. Thirdly, They are troubled for the e∣strangements 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 fain•• 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; ••heir sore runs in the night; as it is Psal. 77. 2. ••ot but that they may, and do open their roubles to Men, (and it is a mercy when ••hey meet with a judicious, tender, and expe∣••enced Christian to unbosom themselves ••nto:) but when all is done, it is God and ••hy soul alone that must whisper out the ••atter: ille verè dolet, qui sine teste dolet: that 〈◊〉〈◊〉 sincere sorrow for sin indeed, which is ex∣••ressed secretly to God in the Closet.

6. Sixthly, Their troubles are incurable ••y creature comforts: it is not the removing ••ome outward pressures and inconveniencies, ••hat can remove their burden; nothing but ••ardon, peace, and witnessed reconciliation ••an quiet the gracious heart.

7. Seventhly, Their troubles for sin are ordi∣••ate and kept in their own place; they dare not stamp the dignity of Christs blood upon ••heir worthless tears and groans for sin: Lava achrymas meas domine, Aug. Lord, wash my ••inful tears in the blood of Christ, was once ••he desire of a true Penitent. And thus our ••rouble for sin shews us what our hearts are.

SECT. VI.

••4.) FOurthly, the behaviour and carriage of the soul with respect to subjection ••o the commands of sin, shews what our e∣state

and condition is. This will separat•• dross from gold. All unregenerate men ar•• 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 Divin•• observes, tho' the Children of God com••plain with Paul, Rom. 7.14, 15. that they are sold under sin,* 1.18 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 she•• you the difference in this matter, I conceiv•• it necessary to shew, wherein the reignin•• power of sin doth not consist, and the•• wherein it doth: that you may plainly dis••cern who are in subjection to the reignin•• power of their corruptions, and who ar•• not. Now there be divers things commo•• both to the regenerate and unregenerate and we cannot say the dominion of sin lie•• in any or in all of them, viz. abstractly an•• simply considered.

1. First, Both one, and other having Or••••ginal Corruption dwelling in them, may all find this fountain breaking forth into gro•• and scandalous sins: but we cannot say th•• because original Corruption thus breaks fort into gross and scandalous-sins in both; there••fore it must needs reign in the one, as we

〈◊〉〈◊〉 in the other: a righteous Man may fall ••••••efore the wicked, as it is Prov. 25. 26. he may all in the dirt of grosser iniquities, and fur∣••ish them with matter of reproach. So did ••avid, Peter, Abraham, and many more of ••he Lords upright hearted ones, whose souls ••••evertheless sin did not reign over, by a vo∣••ntary subjection to its commands, nor must his embolden any to sin with more liberty.

2. Secondly, Tho' an upright Soul fall once ••nd again into sin, tho' he reiterate the same ••ct of sin, which he hath repented of before; 〈◊〉〈◊〉 it cannot meerly from thence be con∣••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 a∣••••in: Iob's Friends were good men, yet he ••lls them, These ten times have ye reproached 〈◊〉〈◊〉, Job 19. 3. This indeed shews a heart that ••eally needs purging; for it is with relapses 〈◊〉〈◊〉 spiritual, as it is with relapses into na∣••ral diseases: a recidivation or return of the ••sease shews that the morbifique matter was 〈◊〉〈◊〉 duly purged; but tho' it shew the foul∣••••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 Oy•••• 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 parti••cular sin may have more power than another yet neither doth this alone conclude tha•• therefore that sin must reign in one, as it doth in another: indeed the beloved Lust of eve••ry wicked man is King over his soul; bu•• yet a godly mans constitution, calling, &•• may incline him more to one sin than an••other; and yet neither that, nor any othe•• may be said to be in dominion; for th••'▪ D•• vid speaks of his iniquity, (i. e.) his special si•• Psal. 18. 23. which some suppose to be 〈◊〉〈◊〉 sin of lying, from that intimation, Psal. 11•• 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 know∣ledge, 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 deli∣berated 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 shrewd∣ly 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 par∣ticulars, being simply considered; I shall next shew you what doth; and how the sin∣cere and false heart are distinguished in this trial. And

1. First, Assent and Consent upon delibera∣••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 sub∣••ection to it: for the dominion of sin consists 〈◊〉〈◊〉 its authority over us, and our voluntary ••ubjection to it. This you find to be the cha∣••acter of a wicked graceless Person; Psal. 36.

4. He deviseth mischief upon his bed; he setteth him∣self 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 ante∣cedently to the acting of it; but also conse∣quently 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 pre∣sent their bodies a dead Sacrifice,* 1.19 unholy, and abominable to God; accepta∣ble 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 ent••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 willing∣ly walk after its Commandments: but so do its own Servants; it's their daily practice:

Ier. 9. 3. They proceed from evil to evil.

3. Thirdly, Delight in sin proves the domi∣nion of sin. So the Servants of sin are descri∣bed, Isa. 66. 3. They have chosen their own ways, and their soul delighteth in their abominations.

Look as our delight in God is the measure of our holiness; so our delight in sin is the mea∣sure of our sinfulness. Delight in sin is one of the uppermost rounds of the Ladder, & much higher the soul of a sinner cannot go, till it be turned off into Hell. It's a sport to a fool to do mischief. Prov. 10. 23. Never merrier than when he hath the Devil for his play-fellow, saith one upon that place: Mr. Trap.

4. Fourthly, Impatience of Christs Yoke and Government, argues the soul to be the subject of sin. This is clear from the Apostles reason∣ing in Rom. 6. 17, 18. But God be thanked that ye were the Servants of sin, but you have obeyed from the heart the form of doctrine which was delivered you: being then made free from sin, ye became the servants of righteousness: where you see plainly, that no man can have his manu∣mission or freedom from sin, that comes not into Christ's service, and yields himself up to his obedience.

So then to fret at Christ's Laws that tie us up from our Lusts, to be weary of all spi∣ritual imployments as a burden intolerable, never to be in our Element and Centre till we are off from God, and plunging in the

world, and our lusts; this is a sad note of a soul in subjection to sin.

Object. But may not an upright soul find some weariness in spiritual things?

Sol. Doubtless he may, for he hath flesh as well as spirit, and tho' the spirit be willing, the flesh is weak: he is sanctified but in part, and his delight in the Law of God is but according to, or after the inner man, Rom. 7. 22. but he sees another law in his members, (i.e) contrary inclinations. However, if he be weary sometimes in the duties of Godli∣ness, to be sure he is more weary out of 'em, and is not Centred and at rest till he be with his God again: But the Carnal heart is where it would be when it is in the service of sin: and as a Fish upon dry land, when ingaged in spiritual duties. Especially such as are se∣cret, and have no external allurements of reputation to engage him to them.

But what surprisals or captivities to sin soever may befal an upright soul, yet it ap∣pears by these eight following particulars, that he is not the servant of sin, nor in full subj••ction to it. For,

1. First, Tho' he may be drawn to sin, yet he cannot reflect upon his sin without shame and sorrow; which plainly shews it to be an involuntary surprize. So Peter wept bitterly, Mat. 26. 75. and David mou••ned for his sin heartily; others can fetch new pleasures out

••f their old sins by reflecting on them: and ••me can glory in their shame, Phil. 3. 19. ••ome are stupid and senseless after sin, and ••he sorrow of a carnal heart for it, is but a ••orning dew: but it is far otherwise with God's people.

2. Secondly, Tho' a Saint may be drawn 〈◊〉〈◊〉 sin, yet it is not with a deliberate and full ••nsent of his will: their delight is in the law 〈◊〉〈◊〉 God, Rom. 7. 22. They do that which they ••ould not, ver. 16. (i. e.) there are inward ••islikes from the new nature: and as for that ••ase of David, which seems to have so much 〈◊〉〈◊〉 counsel and deliberation in it; yet it was ••t in a single act; it was not in the general ••ourse of his life: he was upright in all things (i.e.) in the general course and tenour of his ••fe, 1 King. 15. 5.

3. Thirdly, Tho' an upright soul may fall ••to sin, yet he is restless and unquiet in that ••ondition; like a bone out of joynt: and ••at speaks him to be none of sins Servants: 〈◊〉〈◊〉 on the contrary, if a Man be ingaged in ••••e external duties of Religion, and be rest∣••ss and unquiet there; his heart is not in it, ••e is not at rest till he be again in his earth∣•••• business; this Man cannot be reckoned ••hrists Servant: a gracious heart is much ••ter that rate imployed in the work of sin, ••at a carnal heart is when imployed in the ork of Religion: that's a good rule, ea tan∣tum

dicuntur inesse, quae insunt per modum qui tis: that's a mans true temper wherein 〈◊〉〈◊〉 is at rest: poor David fell into sin, but he h•••• no rest in his bones because of it, Psal. 51.1•• 11, 12. if his heart be off from God and d••••ty for a little while, yet he recollects hi••self, and saith, as Psal. 116. 7. Return unto t•• rest O my soul.

4. Fourthly, Tho' a sincere Christian f•• into sin, and commit evil; yet he proceeds 〈◊〉〈◊〉 from evil to evil, as the ungodly do: Ier. 9. but makes his fall into one sin, a caution prevent another sin. Peter by his fall got est blishment for time to come: if God w•• speak peace to them, they are careful to 〈◊〉〈◊〉 turn no more to folly, Psal. 85. 8. In that sorrowed after a godly sort, what carefulness wrought? yea what fear? 2 Cor. 7. 11. It is 〈◊〉〈◊〉 so with the Servants of sin, one sin lea•• them much more disposed to another sin.

5. Fifthly, A sincere Christian may be dra•• to sin, but yet he would be glad with all heart to be rid of sin. It would be more him than thousands of gold or silver, that might grieve and offend God no more; a•••• that shews sin is not in dominion over hi•• he that is under the dominion of sin, is l•• to leave his Lusts. Sins servants are not ••••ling to part with it, they hold it fast, and fuse to let it go, as that Text expresses it, 8. 5. but the great complaint of the upri••••••••

••s expressed by the Apostle according to the ••rue sense of their hearts, in Rom. 7. 24. Who ••hall deliver me from the body of this death?

6. Sixthly, It appears they yield not them∣selves willingly to obey sin, in as much as it is ••he matter of their joy when God orders any ••rovidence to prevent sin in them: Blessed ••e the Lord (said David to Abigail) and blessed ••e thy advice, and blessed be thou, that hast kept ••••ne this day from shedding blood, 1 Sam. 15. 32, 33.

Here's blessing upon blessing for a sin-pre∣venting providence. The Author is blessed, ••he Instrument blessed, the Means blessed. O it's a blessed thing in the eyes of a sincere man to be kept from sin: he reckons it a great deliverance, a very happy escape if he ••e kept from sin.

7. Seventhly, This shews that some who may be drawn to commit sin, yet are none of the Servants of sin, That they do heartily ••eg the assistance of grace to keep them from ••in: keep back thy servant from presumptuous 〈◊〉〈◊〉 (saith the Psalmist, Psal. 19. 13.) let them ••ot have dominion over me; q. d. Lord, I find ••ropensions to sin in my nature; yea, & strong ••nes too; if thou leave me to my self, I am ••arried into sin as easily as a Feather down ••e Torrent. O Lord keep back thy servant: ••nd there is no petition that upright ones our out their hearts to God in, either more ••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 preventi∣on 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 Cove∣nant 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 re∣lieving considerations to poor souls question∣ing their integrity under the frequent sur∣prisals of sin. And the next tryal no less.

SECT VIII.

(5.) FIfthly, Our opposition to and conflict•• with sin, discover what we are gold, or dross.

There are conflicts with sin both in the re∣generate, and in the unregenerate; but there is a vast difference betwixt them, as will ap∣pear 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 unregene••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; s••

••••at he can no peccatum in deliciis; no ex∣••epted or reserved Lust; but fights against ••••e whole body, and every limb and mem∣••er of the body of sin.

But it is not so with the Hypocrite or car∣••l Professor: he hath evermore some reser∣••••••d sin, that he cannot part with.

2. Secondly, There is an opposition be∣••ixt the new nature and sin, and there is an ••position betwixt natural Conscience and sin; ••••e former is the case of an upright soul, the ••ter may be of a self-deceiver.

A regenerate Person opposeth sin, because ••ere is an irreconcileable Antipathy betwixt and the new nature in him, as is clear ••om Gal. 5. 17. The flesh lusteth against the spi∣••, and the spirit against the flesh; and these are ••••trary the one to the other: by flesh under∣••nd corrupt Nature; by spirit not only the ••irit of Man, but the spirit of God, or prin∣••••le of Regeneration in Man: by the lust∣•• of these two against each other, under∣••••nd the desire and endeavour of each others ••••struction and ruine: and the ground of all ••s is the contrariety of these two natures.

These are contrary one to the other: there is wofold opposition betwixt them, one for∣••l, their very natures are opposite; the ••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 wa•• betwixt sense of honour upon one side, an conviction of Conscience on the other sid••

Sometimes a generous and noble disposit on opposes sordid and base actions: maj•• sum, & ad majora natus; quam ut corpor is m sim mancipium. I am greater, and born •• greater things; than that I should be a slaw to my Body, said a brave Heathen.

3. Thirdly, There is a permanent, and the•••• is a transient opposition to sin; the former the case of God's People, the latter of ••en•••• 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 t•••• life end; their life and their troubles are nished together, 2 Tim. 4. 7. I have fought t•••• good fight, and have finished my Course.

But in other Men it is but a transie quarrel; out with sin one day, and in an•• ther; and the reason is plain by what w•••• noted before; it is not the opposition two natures: it is like the opposition of t••••

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 ••o morrow: but in a Christian it is as the ••pposition of the river and the dam, one must give way to the other, there's no re∣conciling them: but the other like the dog, ••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 frequent∣ly with unsanctified persons: when a Chri∣stian 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 suitab•••• you shall find them frequently upon the•• knees begging strength from heaven again•• their Lusts; 2 Cor. 12. 8. For this cause I b•• sought the Lord thrice, saith Paul (i. e.) Ofte•• and earnestly, that the temptation mig•••• depart from him.

But Others go forth against sin only i•• the strength of their own resolutions; so di•• Pendleton in our story: these Resolutions, o•• vows which they have put themselves unde•• are as frequently frustrated, as made.

6. Sixthly, There is a successful oppositio•• to sin, and an opposition that comes to n••••thing. The former is that of true Christian•• the later is found among unregenerate me••••

The work of Mortification in the Saint•• is progressive, and increasing: hence Rom. 6. 6 Our old man is Crucified with him, that the bo••dy of sin might be destroyed. Sin dyes in be••lievers much what as crucified persons use t•• ••••ye; viz. a slow, lingering, gradual, bu•• sure death: its vigour and life expires by degrees: or as a consumptive person dyes for to that also he alludes here: there is •• disease which is called Consumptio totius, a Consumption of the whole, and those tha•• 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 be∣fore 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 ap∣pears after all.

And thus much of the tryal of our sin∣cerity 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 h••ve the use and ef∣ficacy 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, i•• him verily is the love of God perfected: an••

hereby know we that we are in him.

This is a practical lye; of which the A∣postle speaks here, by which men deceive•• other 〈◊〉〈◊〉 while, and themselves for e∣ver: a lye not spoken, but done; when a mans course of life contradicts his profession. The life of an Hypocrite is but one long o•• continued lye: he saith or professeth he knows God, but takes no care at all to o∣bey 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 •• 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 profes∣sion: men cannot now keep up a reputa∣••ion in th•• 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 perform∣ances of duty would tell them what their hearts are.

SECT. II.

FOr there among others these following particulars, that do very clearly diffe••ence he sound from the unsound prfessour.

1. First, The designs and true Levels and ••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 ••owled upon their beds; they assembled themselves for Corn and Wine, and they rebel against me. It is not for Christ, and pardon, ••or mortification, and holiness; but for corn, and wine, thus they make a Market of Re∣••igion; all their ends in duty are either carnal, natural, or legal; it is either to ac∣commodate 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 ••oul is to God, Isa. 26. 8. their soul follows ••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 ••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 ••is labour; his friend was not there.

2. Secondly, The engagements of men•• hearts to God in duties will tell them wha•• they are. The hypocrite takes little heed to•• 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 thei•• hearts, and labour to get them up with God•• in duty as his people do. I have intreate•• 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 fil∣led with trouble and sorrow.

3 Thirdly, The Conscience men make o•• secret as well as of publick duties, will tel•• them what their hearts and graces are, true, or false. A vain Professour is curious in th•• former, and either negligent, or at best formal in the latter: for he finds no inducement•• of honour, applause, or o••tentation of gift•• externally moving him to them: nor hath he any experience of the sweetness & bene∣fit of such duties internally to allure and en∣gage his soul to them.

The Hypocrite therefore is not for the closet▪ but the Synagogue, Matth. 6. 5. 6. not bu•• that education, example, or the impulse o••

conscience may sometimes drive him thither; but it is not his daily delight to be there; his meat and drink to retire from the cla∣mour of the world to enjoy God in secret. ••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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they have it away; or they have carryed off all the be∣nefit 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. 'Tis true, there is not always an equal free∣dom 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 sen∣sibly finds it in the deadness and unprofitable∣ness of his heart and life all the day after.

4. Fourthly, The spirituality of our duties tryes the sincerity of our graces: an unrege∣nerate heart is carnal, whilest engaged in duties that are spiritual. Some men deceive themselves in thinking they are spiritual men, because their imployment and cal∣ling

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 fre∣quently 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 spi∣ritual, that you be conversant about holy things; but the frame of your heart must be spiritual, an heavenly temper of soul is ne∣cessary, 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 grow∣ing 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 ••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 mat∣ter. 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▪ ••ensibly grasp, or are stretched out towards him in my duties. O how little ••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,* 1.20 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 mo•••• than their Joys: they are endeavouring 〈◊〉〈◊〉 mount, but the stone hangs at the heel: they essay, but cannot rise to that height tha•• others do, who are got up by their labou••••ing faith into the upper Region, and ther•• display their wings and sing in the Su••••beams: but though they cannot reach thi•• height, yet have they no satisfaction in d••∣ties wherein there is no intercourse betwix•• God and their souls.

That which contents another, will no•• content a Christian: if the King be absent▪ men will bow to the empty chair; but i•• God be absent, an empty duty gives no sa∣tisfaction to a gracious spirit. The poore•••• Chrictian is found panting after God by sin∣cere 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 ne∣ver expects advantage by that duty where∣in the spirit of God is not; nor doth he ex∣pect the ••pirit of God should be, where hi•• own spirit is not.

5. Fifthly, Assiduity and constancy in duties of Religion makes a no••able discovery o•• the soundness or rottenness of mens heart•• The Hypocrite may shew some zeal and fo••••wardness in duties for a time, but he will jade and give out at length: Iob 27. 10▪

••ill he delight himself in the Almighty? will 〈◊〉〈◊〉 always call upon God? No, he will not. If •• is motions in Religion were natural, they would be constant; but they are artificial &e is moved by external inducements; & so ••ust needs be off and on: he prays himself ••eary of praying, and hears himself weary ••f hearing: his heart is not delighted in his ••uties, and therefore his duties must needs ••row stale and dry to him after a while. ••here be three seasons in which the zeal of ••n Hypocrite may be inflamed in duties.

First, When some iminent danger threat∣••ns him, some smart rod of God is shaked ••ver him: when he slew them, then they sought im, and returned and enquired early after God, ••sal. 78. 34▪ O the goodly words they give, the fair promises they make; and yet all the ••hile they do but flatter him with their lips, and ••ye unto him with their tongues, ver. 36, 37. ••or let but that danger pass over, and the ••••eavens clear up again, and he will restrain ••rayer, and return to his old course ••gain.

Secondly, When the times Countenance ••nd favour Religion, and the wind is in his ••ack: O what a zeal will he have for God▪ ••o in the stony ground, Matth. 13▪ 5. the ••eed sprung up and flou••ished till the sun ••f persecution arose, and then it f••ded a∣way; for it had no depth of earth: no deep

solid inward work or principle of grace 〈◊〉〈◊〉 maintain it.

Thirdly, When self••ends and designs at •• accommodated & promoted by these thing•• this was the case of Ie••u, 2 Kings 〈◊〉〈◊〉 16. come see my zeal, for what? for a ba•••• self-interest, not for God: how ferventl•• will some men pray, preach, and profel•• whilest they sensibly feel the incomes & pro∣fit of these duties to their flesh: whilest the•• a••e admired and applauded!

These external incentives will put an hy••pocrite into an hot fit of zeal, but then as 〈◊〉〈◊〉 is with a man whose colours are raised b•• the heat of the fire, and not by the heal••h•• fulness of a good constitution; it soon fade•• 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 righteousnes•• at all time••, Psal. 106. 3. whether dange•••• threaten or no; whether times favour Reli∣gion no no; whether his earthly interest b•• promoted by it or no; he will be holy still: he will not part with his duties when they a•••• stript naked of those external advantages: as the addition of these things to Religion di•• not at first engage him, so the substraction o•• them, cannot disengage him.

If his duty become his reproach, yet Mose•• will not forsake it: Heb. 11▪ 26. If he lose••••

company, and be left alone, yet Paul will ••ot flinch from his duty, 2 Tim. 4. 16. if ••azard surround duty on every side, yet Da∣••el, will not quit it, Dan. 6. 10▪ for they con∣••dered these things at first, and counted the ••st, they still find Religion is rich enough 〈◊〉〈◊〉 pay the cost of all that they can lose or ••ffer for its sake; yea, and that with an ••undred-fold reward, now in this life. They ••••ver had other design in engaging in Re∣••gious duties, but to help them to heaven, ••d if they recover heaven at last; whether ••e way to it prove better, or worse; they ••ve their design, and ends: and therefore ••ey will be stedfast, alwayes abounding in ••e work of the Lord, as knowing their ••••our is not in vain in the Lord, 1 Cor. ••. ult.

6. Sixthly, The humility and self-denyal 〈◊〉〈◊〉 our hearts in duties will try what they ••e for their integrity and sincerity towards ••od. Doth a man boast his own excellencies 〈◊〉〈◊〉 prayer as the Pharisee did, Luke 18. 10, 〈◊〉〈◊〉 God I thank thee I a•• not as other men: ••hich he speaks not in an humble acknow∣••gement of the grace of God which dif∣••ences man from man; but in a proud ••entation▪ of his own excellencies? Doth 〈◊〉〈◊〉 man make his duties his Saviours, and trust 〈◊〉〈◊〉 them in a vain confidence of their worth ••d••dignity? Luke 18. 9. Surely his heart

which is thus lifted up within him, is •• upright, Hab. 2. 4. But if the heart be 〈◊〉〈◊〉 right indeed, it will express its humility, 〈◊〉〈◊〉 in all other things, so especially in its dut•••• wherein it approaches the great and ho•• God.

First, It will manifest its humility in th•••• awful and reveren••ial apprehensions it h•••• 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. T•• humility of Abrahams spirit is in some mea•••• to be found in all Abrahams Children.

Secondly, In those low and vile thoug•••• they have of themselves, and their religi•• performances: thus that poor peni•••••• Luke 7. 38. stood behind Christ weepi•••• yet the dogs eat the crumbs, saith anot•••• Mark 7. 28. I am more brutish than •• man, saith a third, Prov. 30. 7. I abho•••• self in dust and ashes, saith a fourth, Iob•• 6. and as little esteem they have for t•••• performances, Esa, 64. 6. all our righteous•••••• are as filthy rags. I deny not but the•••• pride and vanity in the most upright o•••• but what place soever it finds in their •• ver••es with men, it finds little room in t•••• converses with God; or if it do, they lo•• it, and themselves for i••.

Thirdly. But especially their humility duty is discovered in renouncing all t••••

••uties in point of dependance, and relying ••tirely upon Christ for righteousness, and ••cceptance: they have special regard to du∣••••es in point of obedience, but none at all in ••oint of Relyance.

7. Seventhly, The Communion and intercourse ••hich is betwixt God and men in duties, ••otably discovers what their persons and ••races are. And it must needs do so, because ••hat communion soever the hypocrite hath ••ith duties, or with Saints in duties; to ••e sure he hath none with God.

None can come nigh to God in duty, but ••ose that are made nigh by reconciliation: 〈◊〉〈◊〉 special Communion with Christ, is found∣•••• in real union with Christ: but The wick∣•••• are estranged from the womb, Psal. 58. 3.

But now there is real communion betwixt ••od and his people in duties. Truly our•• llowship, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our Communion is with ••e Father and Son, 1 Ioh. 1. 3. God pours ••rth of his spirit upon them, and they pour •• ••th their hearts to God. It is sensibly ma∣••fest to them when the Lord comes nigh •• their souls in duty, and as sensible they ••e of his retreats and withdraw••ents from ••••eir souls, Cant. 3. 1, 4. They find their ••arts like the Heliotrope, open and shut ac∣••••rding to the accesses and recesses of the ••vine presence. They that never felt any ••ing of this nature, may call it a fancy,

but the Lords people are abundantly satisfi∣ed of the reality thereof.

Their very Countenance is altered by it, 1 Sam. 1. 18. the sad and cloudy counte∣nance of Hannah, cleared up, there was fai•• weather in her very face, assoon as she kne•• she had audience and acceptance with he•• God. I know all communion with God doth not consist in joyes and Comforts, the•••• is as real communion with God in the mo••••tifying and humbling influences of his spi••i•• upon men, as in the cheering and refreshing influences thereof. I know also there is •• great diversity in the degrees and measu•••• thereof. It is not alike in all Christians, no•• with the same Christian at all times: b•• that real Christians have true and real Co••••munion with God in their duties, is a tru•• as manifest in spiritual sense and expe••••••ence of the Saints, as their Communion •• one with another.

8. Eightly, Growth and improvement •• grace in duties notably differences the soun•• and unsound heart. All the duties in t•••• world will never make an hypocrite mo•• holy, humble, or heavenly than he is: b•• as the watering of a dry stick will soon rot it, than make it flourishing and frui•••• What was ••••udas the better for all those h••••••venly sermons, prayers, and discourses Christ which he heard? and what 〈◊〉〈◊〉

••y soul be the better for all the duties thou ••erformest weekly and daily if thy heart be ••nsound? It's plain from Ioh. 15. 4. there ••ust be an implantation into Christ, before ••ere can be an improvement in fruitful o∣••edience. And it is as plain from 1 Iohn ••. 14. that the virtues of the ordinances must ••emain, the efficacy and powers that we ••ometimes feel under them, must abide and ••emain in the heart afterwards; or we can∣••ot grow, and be made fruitful by them.

But the false professour is neither rooted ••n Christ by union with him, nor doth or ••an retain the vertue of ordinances within ••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 know∣••edge may increase, but he hath a dead ••nd withered heart.

But as the Saints have real Communion with God in duties, so they do make im∣••rovements answerable thereunto: there is ••ost certainly a ripening of their graces that way; a changing or gradual transformation ••rom glory to glory; a springing up to that ••ull stature of the man in Christ. They that ••re planted in the house of the Lord, shall flourish ••n the Courts of our God, Psal. 92. 13, 14. There is pure and sincere milk in the breasts ••f ordinances: a believer sucks the very ••reasts of Christ in his duties, and doth grow

1 Pet. 2. 2. they do grow more and mor•• judicious, experienced, humble, mortified and heavenly, by conversing with the Lor•• so frequently in his appointments.

There is I confess a more discernable growth and ripening in some Christians, tha•• in others: the faith of some groweth ex∣ceedingly, 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 mor•• increased.

Obj. If any upright soul be▪ ••tumbled at this, 〈◊〉〈◊〉 not being able to discern the increase of h•••• graces after all his duties.

Sol. Let such consider the growth o•• grace is discerned as the growth of plants is, which we perceive rather Crevisse, quà•••• crescere: to have grown, than to grown: compare time past and present, and yo•• may see it: but usually our eager desires af∣ter more, make us over look what we have as nothing.

9. Nint••ly, The assistances and influences of the spirit in duties, shews us what we are: no vital sanctifyi••g influences can fall upo•• carnal hearts in duties. The spirit helps no•• their infirmities, nor makes intercession fo•• them with groanings which cannot be u••∣tered, as he doth for his own people: Rom▪ 8. 26, 27. they have his assistances in th••

••••y of common gifts, but not in the way •• special grace: he may enable them to ••ach judiciously, not experimentally: to pray ••erly and neatly, not feelingly, believingly, ••d broken heartedly: for as many as are by the spirit of God, they are the sons of God, ••m. 8. 14. he never so assists, but where he ••h first sanctified. Carnal men furnish the ••••erials of their duties out of the strength ••heir parts; a strong memory, a good in∣••tion are the fountains whence they draw. But it is otherwise with souls truly gra∣••us: they have ordinarily a three fold a••∣••ance form the spirit in reference to their ••ies.

First, Before duties, exciting t••em to it; ••••ing them feel their need of it: like the ••l of an empty stomach: Psal, 27. 8. Thou 〈◊〉〈◊〉, Seek my face: my heart answered, Thy •• Lord Will I seek.

Secondly, In their duties, furnishing both ••tter and affection; as in that text lately ••ed, Rom. 8. 26. guiding them not only •• at to ask, but how to ask.

Thirdly, after their duties, helping them 〈◊〉〈◊〉 only to suppress the pride and vanity of ••ir spirits, but also to wait on God for 〈◊〉〈◊〉 accomplishment of their desires.

Now though all these things wherein the ••••e••ity of our hearts is tryed in duties, be ••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 〈◊〉〈◊〉 la••t tryal of grace propo•• ded, viz. bv sufferings for Religion.

Thousands of Hypocrites embarque the•• selves in the profession of Religion i•• Calm; but if the wind riseth, and the 〈◊〉〈◊〉, and they see Religion will not tra••••••port them safely to the Cape of their eart•• hopes and expectations; they desire to 〈◊〉〈◊〉 landed again assoon as may be, for they 〈◊〉〈◊〉 intended to ride out a strom for Ch•••••••• so you find Matth. 13. 20, 21. He du•••••• for a while, but when tribulation or persecu•• ariseth because of the word, by & by he is offen••

But yet it is not every Tryal by sufferi•• that seperates gold form dross, and there•••• my business will be to shew,

1. First, When the fire of sufferings •• persecution is hot and vehement enough separate them.

2. Secondly, Why it must needs disco•••• hypocrisie when it is at that height.

3. Thirdly, What advantages sin•••• Grace hath to endure that severe and sh•• tr••al.

SECT. II.

NOW the fire of persecution or suffer∣ings for Religion may be judged ••••ense and high enough to separate gold ••nd dross.

First, When Religion exposess us to emi∣••ent hazard of our deepest and dearest in∣••••rests in this world. Such are our liberties, ••tates, and lives: now'tis a fierce and fiery ••yal indeed. Sometimes it exposes the li∣••erties of its professours, Revel. 2. 10. The ••vil shall cast some of you into prison: some∣••mes their estates, Heb. 10. 34. ye took joy∣••lly the spoiling of your goods; and sometimes ••eir lives, Heb. 11. 37. They were stoned they ••ere sawn asunder, they were slain with the ••ord. Whilest it goes no higher than some ••all inconveniencies of life, rep••••ation & ••nse of honour will hold a false heart; ••t when it comes to this, few will be found ••le to endure it, but those that expect to ••ve no ••ore by Religion but thei•• souls, and ••count themselves in good case if they can ••t save them, with the loss of all that is dear 〈◊〉〈◊〉 them in this world.

Here the false heart boggles, here it usual∣••ades and fau••ters.

Secondly; The fiery Tryal is then high, ••hen there remains no visible ho••es of deli∣••rance or outward incouragements to sense,

that the Scene, will alter: when we see not ou•• Signs, there is no more any prophet; nor any tha•• can tell us how long, as the case with the Churc•• 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 trouble•• prove so sore a temptation even to the up••right, to put forth their hands to iniquity, a•• it is Psal. 125. 3. if such a temptation shak•• such men as build on the rock, it must qui•••• overturn those whose foundation is b•••• sand.

Thirdly, When a false professour is enga••ged alone in sufferings, and is singled o•••• from the herd as a deer to be run down now it's a thousand to one but he quits Re••ligion to save himself: good company wi•• encourag•• 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 ••lone, as Elijah was, what can encourage hi•• to hold out?

Indeed if they had the same invisible s••••ports those good men had, that the Lord w•• with them, that would keep them steady but wanting that encouragement from wit•• in, and all shrinking away from withou•• they quickly tyre downright.

Fourthly, When near relations and in •• mates oppose and tempt us. The Prop•• speaks of a time When a mans 〈◊〉〈◊〉

••hall be the men of his own house, it may be ••he wife of his bosome, Mica. 7. 5, 6. O ••hat a tryal is that which Christ mentions ••n Luke 14. 26. when we must hate Fa∣••her and Mother, Wife and Children, or quit ••laim to Christ and heaven! This is hard ••ork indeed.

How hard did that truly noble and re∣••owned Galeacius Caracciolus find this! O ••hat a conflict found he in his bowels! Now ••hrist and our dearest interest come to meet ••ke two men upon a narrow bridge, if one 〈◊〉〈◊〉 forward, the other must go back, and ••w the predominant interest can no long∣•• be concealed.

Fifthly, When powerful temptations are ••ixed with cruel sufferings, when we are ••ongly tempted, as well as cruelly persecu∣••d; this blows up the fire to a vehement ••ight. This was the tryal of those preci∣••s primitive believers, He••. 11. 35, 37. They ••re stoned, they were sawn asunder, they wer•• ••pted: here was life, liberty and prefer∣••nt set upon one hand; and death in the ••st formidable shape upon the other. This ••not but be a great tryal to any: but es∣••ially when a cruel death, & tender temp∣••eet; then the tryal goes high indeed.

SECT. III.

ANd that such sufferings as these will discover the falseness and rottenness

of mens hearts cannot be doubted, if yo•• consider that this is the fire designed b•• God for this very use and purpose to sep•• rate the gold from the dross, so you will fin•• it, 1. Pet. 4. 12. Beloved think it 〈◊〉〈◊〉 strange concerning the fiery tyral, which is 〈◊〉〈◊〉 try you,(i.e.) the very design and aim •• providence in permitting and ordering the•• is to try you. The design of Satan is to d•• stroy you, but Gods design is to try you. U•• on this account you find the hour of pe•••• •• cution (in a suitable notion) call'd the 〈◊〉〈◊〉 of temptation, or probation, Rev. 3. 10. 〈◊〉〈◊〉 then professours are sifted to the very bra•••• ••earched to the very bottom principles. T•••• is the day that burns as an Oven, in which 〈◊〉〈◊〉 the proud, and all that do wickedly shall be as ••••••••ble, Mal. 4. 1. for,

1. First, In that day the predominant ••••terest must appear, and be discovered: it 〈◊〉〈◊〉 be concealed no longer, no man can 〈◊〉〈◊〉 two masters, saith Christ, Luke 16. 13. as may serve many masters, if they all comma•••• the same things, or things subordinate 〈◊〉〈◊〉 each other; but he cannot serve two ma••ers if their Commands clash and interf•••• with each other; and such are the 〈◊〉〈◊〉 of Chirst and the flesh in a suff••••••ing hour: Christ saith, ••e thou f••ithful to death; the flesh saith, spare thy self▪ and 〈◊〉〈◊〉 the comforts of life. Christ saith, He 〈◊〉〈◊〉

〈◊〉〈◊〉 Father, or Mother, Wife or Children, •• ands or Inheritances more than me, is not ••orthy of me. Flesh saith, he that will grieve ••••d break the hearts of such dear relations, ••••d forsake when he might keep such earth∣•• accommodations, is not worthy of them.

Thus the two interests come in sull oppo∣••ion: and now have but patience to wait little, and you shall discern which is pre∣••ominant. A dog follows tow men while they ••••th walk one way; and you know not ••hich of the two is his master; stay but a little 〈◊〉〈◊〉 their path parts, & then you shall quick∣•• see who is his master. So is it in this case.

2. Secondly, In that day sen••ible supports ••••l, and all a mans relief comes in by the ••••re and immediate actings of faith; and ••ere it not for those reliefs, his heart would ••on faint and dye away under discourage∣••ents, 2. Cor. 4. 17, 18. We faint not, whilst 〈◊〉〈◊〉 look not at the things which are seen, for they 〈◊〉〈◊〉 temporal, but at the things which are not seen, 〈◊〉〈◊〉 they are External: q.d longer than we ••eep our eye intently fixed upon the invisi∣••e and eternal things in the coming world; 〈◊〉〈◊〉 feel our selves fainting, and dying away ••••der the troubles & afflictions of this world. ••ad fainted(saith David) if I had not believed. ••ow then suppose ye shall the Hypocrite live 〈◊〉〈◊〉 such a time, who hath no fiath to support ••m? no relief but what comes in through 〈◊〉〈◊〉 senses?

3. Thirdly, In that day all meer Notion and Speculations about Religion vanish, an•• nothing relieves and satisfies the suffe••ing soul, but what it really believes, and what 〈◊〉〈◊〉 hath satisfying proof and experience of 〈◊〉〈◊〉 himself There are a great many p••et•••• pleasing notions with which our minds a•••• entertained with some delight in times 〈◊〉〈◊〉 peace, which can do us no service at all i•• the day of trouble: and for our speculati•••• unpracticable knowledge of the greate•••• truths in Religion, as little service is to be ex••pected form them. Except we have bette•• evidence and security about them, we shal•• beloth to venture all upon the credit of them that's a very considerable passage to this pu••••pose in Heb. 10. 34. Ye took joyfully the spoi••••ing of your goods, [knowing in your selves.] th•• ye have in heaven a better and more enduring substance: this knowing in our selves is by i•• ward sensible experience, taste, and feeling which is abundantly satisfying to the soul and ••tands opposed to all that tradition•• knowledge we receive from others; which as it leaves the mind flucturating, so the hea•• also dead and comfortless.

4. Fourthly, In that day the root & found••tion of a mans faith and hope is tryed, a•••• then they that have built upon the sand mu needs fail: for every thing is as its found••••tion is: principles are to us, what a root

to a tree; or a foundation to an house, a ••••aw, or grand defect there ruines all: this we find to be the very scope of those two famous pa••ables, Luke 14. 25. and Matth. 13. 21. lesser troubles shake b••t the branches, but these try the root: if no••hing be found ••here but self ends, the force of education, the ••••nfluence of examples; surely when the winds rise high, and beat upon it, they will quickly lay the lostiest professour even with ••he ground.

And thus you see what a Crisis an hour of temptation, the suffering hour is, & what discoveries of Hypocrisie it must needs make; ••or now the Hypocrite like Orpha will forsake Religion, but sincerity will make the soul ••leave to it, as Ruth did to Naomi.

SECT. IV.

••. WHat advantages sincerity gives the soul for its establishment & perse∣verance in suffering times, I shall briefly ac∣count for in the following particulars.

1. First, Sincere godliness dethrones that Idol the love of this world, in all true Chri∣stians; and this is it that makes men shrink and flinch from Christ in a day of suffer∣••ng I do not deny but even believers them∣••elves love the world too much, but they ••ove it not as their chief good; it is not thier portion or happiness, if any man so love

the world, the love of the Father is not in him, 1 Joh. 2. 15. How much soever a sincere Christian loves the world, yet still it is in subordination to the love God, Ioh. 21▪ 15. Sincerity can consist with no other love of the world; it will not suffer such a cursed 〈◊〉〈◊〉 to grow under its shadow.

Now, what is it but this inordinate s••∣pream love of the Creature that makes me•• forsake Christ in time of temptation? this was the ruine of that young man, Matth. 19▪ 22. he went away sorrowful, for he had great possessions. This was the overthrow o•• Demas, 2. Tim. 4. 10. he hath forsaken m•• (saith the Apostle) having loved this presen•• world: the lvoe of this world like sap in green wood will not suffer you to burn fo•• Christ; get but the heart mor••ified to the creature, by a discovery of better things in heaven; and it will establish and fix your spirits, that it shall not be in the power o•• creatures to shake you off from Christ your foundation.

2. Secondly, Sincerity kni••s the soul•• to Ch••ist•• and union with him secures us in the grea•• tryals: munimur quartenus unimur. The Hy••pocrite having no ••nion with Christ, can have no communion with him; nor com∣munications of grace from him; and so that little stock of his own being quickly spent, (I mean natural courage & resoution)

and no incomes form Christ, he must needs give up in a short time; but it is with a believer in a day of trouble, as it is with a Garison besieged by Land, buyt free and open to the Sea; whence fresh supplies are daily sent in to relieve it: see 2 Cor. ••. 5. as the sufferings of Christ abound in us, so our con••••••a∣••ion also aboundeth by Christ: fresh aides and daily supplyes proportionable to our expen∣ces, and decays of strength. So Col. ••. 〈◊〉〈◊〉, Strengthned with all might in the inner man, ••ccording to his glorious power; unto all pati∣••nce, and long suffering with joyfulness: and this ••s the believers great advantage by his union with Christ in a day of tryal.

3. Thirdly, As sincerity unites the soul with Christ, so it sets the heart upon heaven ••nd things eternal, Col. 3. 1. &c. surely no∣••hing is more conducive to our stability than his, in the hour of temptation.

This is the most effectual preservative from ••emptations upon the right hand, and upon ••he le••t. Moses could cast a Kingdom at ••is heels, despise the riches, pleasu••es and ho∣••ours of Egypt, whilst his eye was fixed up in him that is invisible; and had respect to ••e recompence of reward, Heb. 11. 24, 25, 6. And it was a brave reply of the Forty ••artyrs to Valence the Emperour, tempting ••••em with the preferments and honours of ••e world; why offer you these trifles to us,

when you know the whole world is contemned by us? And for temptations on the left hand, how little can they move that soul, who rea∣lizes the glory of the approaching world, & sees the afflictions & sufferings of this world preparing him for, and hastening him to the enjoyment of it; temptations meet but with cold entertainment from such souls.

4. Fourthly, Sincerity drives but one de∣sign, and that is to please and enjoy God; and what can more establish and fix the soul in the hour of temptations than this? The reason why the Hypocrite is unstable in all••his ways, is given us by the Apostle Iames 1. 8. he is a double minded man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a man of two souls in one body; as a prophane wretch once boasted, that he had one soul for God, another for any thing: but all the designs of a gracious heart, are united in one: and so the intire stream of his af∣fections runs strong.

'Tis base by ends & self-interests, that like a great many ditches cut out of the bank of a River, draw away the stream out of its proper Chanel, and make its waters fail: but if the heart be united for God as the ex∣pre••••ion is, Psal. 86. 11. then we may say of such a Christian, as was said of a young Roman, quicquid vult, what he doth, is done with all his might. And this was the ground of valdè valt; that saying, liberet me Deus ab ••o∣mine

unius tantùm negotii: a man of one only design puts to all puts to all his strength to càrry it: nothing can stand before him.

5. Fifthly, Sincerity brings a mans will in∣to subjection to the will of God; and this being done, the greatest danger and difficul∣ty is over with such a man. This is that holy oyl, which makes the wheels of the soul run nimbly even in difficult paths of o∣bedience, non tardat uncta rota. Let but a man be once brought to that, The will of the Lord be done; as it is, Acts 21. 13. to see the highest reason of cheerful obedience in the holy, just and good will of God; and then the difficulty is over: he can suffer quietly, what men inflict unjustly.

6. Sixthly, Sincerity takes its measures of present things by the rules of fai••h, and e••er∣nity: it goes not by the same reckoning & account that others do, who judge of things by sense, and the respects they have to the present world: 2 Cor. 4. 18. We look not at the things th•••• are seen, but at the things that are not seen; and this is there given as the reason of his not fainting under present dif∣ficulties: so Rom. 8. 18. I reckon that the suf∣ferings of the present time, are not worthy to be compared with the glory which shall be revealed in us: he will not allow himself to under∣value eternal glory by once mentioning present sufferings, in a way of bemoaning

himself for them: a steady eye upon the o∣ther world makes us more than Conquerours over the troubles of this world.

7. Seventhly, To conclude, Sincerity a∣lone hath all the heavenly aids and assistan∣ces to stability and perseverance in suffering times. Upright ones (and such only) have Christs intercession in heaven for them, Rom. 8. 34. The spirits consolation in all their troubles, 1 Pet. 4. 14. the spirit of glory & of God resteth on them: the beneficial mi∣nistry of Angels, who are sent forth upon their account, Heb. 1. 14. A stock of Prayers going for them all the world over, Eph. 6. 18. Multitudes of precious promises in the Scrip∣tures, for every line, word & syllable of which the faithfulness of God stands engaged: so that it's impossible such gold can perish in the fire.

And thus of the several ways by which grace is here tryed.

CHAP. IX.

Opening the designs and ends of God in bringing of the professours of Religion into such various Tryals of their graces in this world.

SECT. I.

THese are some of the ways & methods in which God brings his Gold to the Touchstone, and to the fire, even in this world; before the awful and

solemn Tryal they must come to in the final Judgment. And if we desire to be satisfied what the design and end of God in making such probations of his people is,

We must conclude in the general, he certainly designs his own glory, and his peoples advantage, and profit in them. If he suffer them to be tryed by reproaches, happy are they, the spirit of God and glory resteth on them; there's their profit, and though his name be evil spoken of, yet in the meekness of their spirits, he is glorified, as it is, 1 Pet. 4. 14. If the scourg•• slay suddenly, he laugheth at the tryal of the innocent, Job 9. 23. not at their afflictions, but at the effects and blessed issues and results of them: not that it gives them pain, but that it gives him glory: upon this account the Apostle bids us count it all Joy when we fall into divers temptations or tryals: and still the more tryals the more joy; for thereby God will produce such ef∣fects, as are more precious than gold that pe∣risheth, 1 Pet. 1. 7. O who can value the comfort that is tasted by the soul upon the Tryal and discovey of its sincerity! when after some sore temptation, wherein God hath helped us to maintain our integrity; or after some close pinching affliction, where∣in we have discovered in our selves a sweet resignation to, and contentment in the will of God; an heart cleaving to the Lord, pur∣ged

and made more spiritual under the rod; we can turn to the Lord, and appeal to him as the Prophet did, Ier. 12. 3. But thou O Lord knowest me, thou hast seen me, and tryed mine heart towards thee.

I say who can duly value such an advan∣tage, who would exchange such a comfort ••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 natu∣ral 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 offen••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 narrow∣ly than ever; and this is good: 1 Cor. 10. 11, 12. now these were our examples, where∣fore 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 it••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 ••ast for∣gotten 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 ex∣pression of exposing a person to the greatest shame: in the day of Tryal, God by disco∣vering 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 convictio•• is gone: now a poor creature stands nake•• and stript out of all his pleas as a fair and •• pen mark to the word, and his own consci∣ence; and happy will it be for him if now the Lord make conviction to enter point∣blank into his••soul: all these are blessed ef∣fects of the discovery of Hypocrisie.

2. Secondly, By these tryals integrity is clear∣ed 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 o•• sincerity! how many tears have been shed to God in secret upon that account? how many hours have been spent in examinati∣on of his own heart about it, and still jea∣lo••sies and fears hang upon his heart? he doubts what he may prove at last: Well, ••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 perse∣cutions 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.

•• ••▪ 7. 9. puts a necessity upon them. There ••ust be Heresies (saith he) that they which are ap∣••roved may be made manifest. The same necessi∣••y there is (and for the same end) of all o∣••her tryals of grace, that the lovely beautiful ••weet face of sincerity may be opened some∣••imes to the world to enamour them, and to ••he soul in whom it is, to satisfie it that it ••oth not personate a Christian, but lives the ••ery life of a Christian, and hath the very ••pirit and principles of a Christian in him.

3. Thirdly, By these tryals pride and self∣••onfidence is destroyed and mortified in the ••aints, as much as by any thing in the world: ••e never see what poor weak creatures we ••re, till we come to the tryal. It's said, Deut. ••. 2. God led Israel through the de••art to ••rove them and to humble them: when we ••re proved, then we are humbled. Those that ••ver reckon their graces before the tryal, see ••••ey must come to another account, & take ••ew measures of themselves after they have ••een upon tryal.

Ah! little did I think, saith one, that I had ••o much love for the world, and so little for God, till afflictions tryed it, I could not have ••elieved that ever the creature had got so ••eep into my heart, till providence either ••hreatned or made a separation, and then I ••ound it. I thought I had been rich in ••••ith, till such a danger be••el••me; or such a

want began to pinch hard; and then I saw how unable I was to trust God for protecti∣on, or provision. O it's a good thing that our hearts be kept humble and lowly, how••rich soever they be in grace.

4. Fourthly, By tryals grace is kept in ex∣ercise, and the gracious soul preserved f••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 com∣plains 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; there∣fore 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 with∣out some tryal or other but a few months, & you may find the want of it in his pray∣ers and conferences quickly. O what a tan•• of formality will be found in them! an•• is it for the honour of God or profit of hi•• people that it should be so? no, no, the Lo•••• knows it is not; but how shall their spiri••••

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: alas! if I should suffer things to go on at this rate, what will become of them in a little time? what delight can I take in their duties▪ when the faith, fervour, humility, & holy seriousness of their spirits is wanting in them? I will therefore refine them as silver is refined, and try them as gold is tryed; and they shall call upon my name, and I will hear them; and I will say it is my people; aud they shall say the Lord is my God, Zech. 13. 9. and thus the Lord chides himself freind again with his people.

Thus he recovers them to their true temp∣er, and thus his visi••ations do preserve their spirits: and when the Lord sees these sweet effects of his tryals upon them, it greatly pleaseth him. O now saith God I like it. This providence hath done them good, this ••od was well bestowed, the letting loose••of this temptation or that corruption upon ••hem, hath made them find their knees again, ••ow I hear the voice of my child again.

Beloved, this is a blessed fruit and effect of ••ur frequent tryals, and how ungrateful so∣••ver they are to flesh and blood, that affects ••a••e and is loth to be disturbed; yet it is ne∣cessary

to the preservation of our spirits.

5. Fifthly, By the tryal of our graces Satan is defeated, and his accusations of the Saints found to be meer slanders. It is a very com∣mon thing with the devil and wicked men, to accuse the people of God of Hypocrisie, and to tell the world they are not the men and women they are taken to be; and that if their inside were but turned out by some through tryal, or deep search, it would appear that Re∣ligion did not indeed live in their souls as they pretend; but that they only act a part, and personate heavenly and mortified per∣sons upon the publick stage of profession.

Thus the Accuser of the brethren suggests the Hypocrisie of Iob, Cap▪ 2. 5. put forth thine hand now and touch his bone and his flesh, and he will curse thee to thy face. q. d. Well might Iob serve thee, whilest thou hast been so bountiful a master to him; he hath been well rewarded for all the service he hath done thee; but if thou stop the current of his pros∣perity, thou shalt see how quickly he will stop the course of his duty: a few lashes from thy hand, will make him curse thee to thy face: but O what shame and disappointment was it to that envious spirit, what a vindication of Iobs integrity, when under the greatest tryals of his faith and patience, he still held fast his integrity, and shews himself as great a pattern of patience under the cross, as he

had been of piety in the days of his greatest prosperity. Satan gets nothing by bringing forth the saints upon the stage, to be made a spectacle to ange••s & men, as it is, 1 Cor. 4. 9.

6. Sixthly and Lastly, The frequent tryals of grace, exhibit a full and living Testimony against the Atheism of the world. These prove beyond all words or arguments that Religi∣on is no fancy, but the greatest reality in the world: men would make Religion but a fancy, and the zeal of its professours, but the intemperate heat of some crazy brains, over∣heated with a fond notion.

They that never felt the real influences of Religion upon their own souls, will not be∣lieve that others do feel them. Serious piety is become the ludicrous subject with which the wanton Wits of this Athestical world sport themselves. But behold the wisdom and goodness of God exhibiting to the world the undeniable testimonies of the truth of Reli∣gion, as often as the sincere professour there∣of are brought to the test by afflictions from the hand of God, or persecutions from the hands of men. Loe here is the faith and pati∣ence of their Saints: here is the courage, meek∣ness, and self-denyal shining as gold in the fire: they have the real proofs of it before their eyes: instead of casting them into hell, and convincing them by eternal fire, he is pleased to cast his own people into the fire

of affliction, that they who scoff at them may be convinced at an easier and cheaper rate. It is no new thing to see the enemies of Re∣ligionbrought over to embrace it, by the con∣stancy and faithfulness of the Saints in their tryals & sufferings for it. God grant that the Atheism of this present generation do not occasion a more fiery tryal to the people of God in it, than they have yet suffered.

CHAP. X.

Shewing that grace only is to be reckoned sincere and real, which can endure those tryals which God appoints, or permits for the discovery of it.

SECT. I.

BEfore I offer you the proofs & evidences of this truth, it will be necessary to prevent some mistakes that may be occasioned by misunderstanding of it.

Caution 1. And in the first place, we are not to think assurance of our sincerity im∣possible to be had in this life, because as long as we live here we are in a state of try∣al; and how many tryals soever have been made upon us already, yet still there are more to come; and we know not what we shall prove in future tryals, though God hath kept us upright in former tryals; no, no▪ this is none of my meaning; nor doth such a conclusion necessarily follow this assertion:

for a Christian that hath rightly closed with Christ at first, and been faithful in the duties of active and passive obedience hither∣to, may be assured upon good grounds of a victory before he come to the fire of his remaining tryals. So was the Apostle, Rom. 8. 35, &c. who shall separate us from the love of Christ? shall tribulation, or distress, or persecu∣tion, or famine, or nakedness, or peril, or sword? nay in all these we are more than conquerours, through him that hath loved us: here's an as∣sured triumph before the Combate. So Job 23. 10. but he knoweth the way that I take when he hath tryed me, I shall come forth as gold, ••he appeals to God for the sincerity of his ••eart, so far as he had hith ••to gone in the way of Religion; and thence concludes ••hat whatever tryals God should bring him ••o for time to come, he should come forth as gold, (i. e.) he should not lose one grain ••y the fire; and this confidence of a graci∣••us soul, is built not only upon experience gained in former tryals, but upon faith in the ••ower▪ promises, and faithfulness of God which a••e engaged for him in the Covenant of grace, to keep him in the greatest dangers ••hat befal him in this world.

He believes the power of God is able to make him stand, though he hath no power ••or might in himself to overcome the least ••emptation, 1 Pet. 1. 5. you are kept 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

(kept as with a garrison) by the power of God through faith unto salvation: when Christ hath once taken possession of the soul by his spirit, he fortifies it by his power as a garrison, that using the means, it be surprized or betrayed no more into the ene∣mies 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 page•• of the Bible bespangled with such promises▪ as the firmament is with bright and gloriou•• stars! such are these of the first magnitude▪ 1 Cor. 1. 8, 9. Christ shall•• confirm you to th•• end, that ye may be blameless in the day of ou•• Lord Iesus Christ; God is faithful by who•• ye are are called into the fellowship of his So•• Iesus Christ our Lord: and no less satisfying and sweet is that, Jer. 32. 40. And I will mak•• an everlasting Covenant with them, that I wil•• not turn away from them to do them good; 〈◊〉〈◊〉 I will put my fear in their hearts, that th•••• shall not depart from me: and of the same n••••ture is that also, John 10. 27, 28. My shee••hear my voice, and I know them and they follo•• me: and I give unto them eternal life; and th•••• shall never perish; neither shall any man plu•• them out of my hand.

If there be any Hypocrite in sheeps-cloathin•• 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 inter∣cession 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 ••n the saints hath a sufficiency of ability in ••t self to endure the greatest and severest try∣als that can befal it in this world. It is cer∣••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 ••uinam: the most perfect creature left to it ••elf will fall into ruine. This was exempli∣fied

in the Angels that fell, & in Adam, thoug•• in a perfect state-: divine preservation is th•• prop which supports the best creatures from ruine. Grace it self is but a creature, an•• therefore a dependent being: it is but 〈◊〉〈◊〉 stream depends upon the supply of the foun••tain; if the fountain let not forth it self, wha•• becomes of the stream? That's a true an•• judicious observation of the learned Dr. A••mes; Perseverantia fidelium, vel immutabilis eo••rum conditio secundum integram ejus rationem•• non provenit à principio intrinseco solo, nec à sol•• extrinseco; sed patrim ab intrinseco, ex natur•• vitae spiritualis à Christo fluentis: & patrim 〈◊〉〈◊〉 extrinseco, ex custodi••, protectione, & direction•••• Dei: Amesii Coronis Art. 5. The perse••verance of believers, or the immutability 〈◊〉〈◊〉 their condition, if we view the whole groun•• and reason of it, is not wholly from within•• nor wholly from without it self: but partl•• from the nature of the spiritual life whic•• flows from Christ into them; and partl•• from the keeping, protection and directio•• of God. That protection is always afforde•• to this life▪ of grace, and this life of grace a••••ways needs that protection. The best of me•• are but men at best, as one speaks: it wa•• not Peters grace and resolution that kep•• him, but Christs care of him and interces••sion for him, Luke 22. 32. Be strong in th•• Lord, (saith the Apostle) and in the power 〈◊〉〈◊〉

••is might, Ephes. 6. 10. Without me (saith Christ) ••ou can do nothing, John 15. 5.

Neither of these is that which I have be∣••ore me to prove, but this is that which I ••im at; That such seeming grace as was ••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 ••requently it doth) among us; such grace will neither comfort us now, nor save us ••ereafter: for,

SECT. III.

••. FIrst, Great numbers of persons in the professing world are deceived and destroyed by trusting to seeming and untri∣••d grace. This was the miserable condition of these Laodicean professours in the Text: they ••eckoned themselves rich, but were really ••oor, all is notgold that glisters: their gold (as ••hey accounted it) was never tryed in the ••ire: if a mans whole estate lay in some pre∣cious stone, suppose a rich Diamond, how is ••e concerned to have it throughly tryed? ••o see whether it will bear a smart stroke with the hammer, or fly like a Bristol Dia∣mond under it? All that you are worth lyes ••n the truth and sincerity of your grace: and till that be tryed you know not whe∣••her you be worth any thing or nothing.

Reader, There are two sad sights in the

world, which cannot but deeply affect eve∣ry 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 Scrip∣tures with their own eyes, but wholly trust∣ing 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 withou•• some farther security. It is amazing to be∣hold the soul-destroying, easie credulity of these men: but this is a stroke of madnes•• and spiritual infatuation judicially inflicted upon them; that the judgment which i•• written might be fulfilled in them, God shal•• send them strong delusions that they should believ•• 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 Protest∣ant Churches; where no man is restrained from searching the Scriptures; nay, wher•• men are so frequently and earnestly presse•• 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 ow•• deceitful hearts, & take all for granted with∣out due tryal or examination of the matter

Surely, no one thing sends down more ••ouls daily to hell out of the professing world, ••han this doth. The five foolish Virgins (i. e. ••he unprincipled Professours in the Refor∣••ed Churches) perished this way. They took 〈◊〉〈◊〉 for granted all was well, because they had ••amps of profession as well as others; and saw ••ot the cheat, till the cry was heard at mid∣••ight, and their unfurnished Lamps went ••ut, Matth. 25.

2. Secondly, The promises of salvation are ••ade over to tryed grace, and such only as ••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 ••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 Crown∣••d, except he strive lawfully, 2 Tim. 2. 5. he ••anifestly alludes to the Roman Games to ••hich there were Judges appointed, to see ••hat no foul play were offered contrary to 〈◊〉〈◊〉 Law for wrestling: and where it was ••••und, the Crown was denyed them. Not to ••im that sets forth in the morning with re∣••lution and gallantry, but to him that holds 〈◊〉〈◊〉 till the evening of his life, is the pro∣••ise made, Matth. 10. 22. He that endureth 〈◊〉〈◊〉 the end shall be saved: so Rom. 2. 7. To ••em who by patient continuance in well doing 〈◊〉〈◊〉 for glory and honour, and immortality; eter∣nal

life: and once more, Heb. 3. 15. We are made partakers of Christ, if we hold the be∣ginning 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 i•• 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 trust∣edst, they have wearited thee; then how wilt tho•• 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 Ie∣remy, do the strivings of the men of Anat hoth thine own Town, dishearten thee? pluck up thy spirits and faint not; there are hard∣er Tryals than these that thou must under∣go

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 du∣ties cannot bear these lighter tryals, if a little lift of prosperity, or lighter stroke of adversi∣ty discover so much falseness, rottenness, pride, and selfishness in the heart: If we can∣not 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 conditi∣on. 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 e∣vil hateth the light, lest his deeds should be re∣proved; 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 can∣not endure to come to the. Touchstone and test, for Hypocrites ••aving a secret consciousness of their own guilt & unsound∣ness, 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 Minist∣ers; 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 desi••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 impa•••••••• 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 ap∣peal to God with like sincerity! And cer∣tainly 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 sin∣cerity of mens graces, how great a vanity then is Hypocrisie, and to how little purpose do men endea••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 man∣ner every upright soul scares it self from the way of Hypocrisie. If I dissemble, and pretend to be what I am not: my Father will find me out. Ah there is no darkness nor shadow of death that can conceal the the Hypocrite: but out it will come at last, let him use all the art he can to hide it▪ Oftentimes God discovers him by the try∣als he appoints in this world, and men in that day shall return and discern betwixt the right∣eous and the wicked; between him that serveth God, and him that serveth him not, Mal 3. 18. but if he make an hard shift to get by a pri∣vate way to hell, carrying this comfort with him to the last step; that no body know•• or thinks he is gone thither; yet there wil•• be a day when God will strip him naked before the great assembly of Angels and men, and all shall point at him and say,

Loe this is the man that made not God his hope this is he that wore a garment of profession to deceive, but God hath now stript him

out of it, and all men see what he is: for, there is nothing covered that shall not be revealed, and hid that shall not be known: Matth. 10. 26. and the Apostle assures us, 1. Tim. 5. 24, 25. that they that are otherwise cannot be hid: if mens works be not good, it's impossible they should be hid long: a gilded piece of brass may pass from hand to hand a little while; but the touchstone will discover the base metal: if that do not, the fire will.

O sinners, away with your Hypocrisie, be honest, sincere, plain, and hearty in Religion; if not, confusion of face shall be your recom∣pence from the Lord, that is what you shall get by it.

Infer. 2. Secondly, Are there such tryals ap∣pointed and permitted by the Lord for the discovery of his peoples sincerity in this world, then let none of Gods people expect a quiet station in this world: certainly you shall meet with no rest here: you must out of one fire into another, and it is a merciful con∣descension of the Lord to poor creatures, thus to concern himself for their safety and benefit: what is man that thou shouldest mag∣nifie him? and that thou shouldst set thine heart upon him? that thou shouldst visit him every morning, and try him every moment? Job 7. 17, 18.

O 'tis a great deal of honour put upon a

poor worm, when God will every moment try him and visit him: it argues the great esteem the Goldsmith hath of his gold, when he will sit by the Furnace himself, and order the fire with his own hand: when he pries so often, and so curiously into the fining pot, to see that none of his precious metal upon which he sets his heart be lost.

Think it not then a debasing to you to be so often exposed to tryals: if God did not value you highly, he would not try you so frequently: what would become of you▪ if your condition here should be more settled and quiet than now it is? I believe you find dross enough in your hearts after all the fires into which God hath cast you: surely there is filth enough in the best of Gods peo∣ple to take all this: it may be a great deal more trouble than they have yet met with▪ we fancy it a brave life to live at ease, and if we meet with long respites and intervals of tryal than usual, we are apt to say, we shall never be moved, as David did, Psal. 30. 6. or we shall dye in our nest as it is, Iob 29. 18. our hard and difficult days are over, but woe to us if God should give us the desire of our hearts in this: see what the temper of those mens spirits is, that meet with no changes, Psal. 55. 19. Because they have no changes, therefore they have not God: O it's better to be preserved sweet in brine, than to 〈◊〉〈◊〉 in honey.

Infer. 3. Thirdly, Let none boast in a carna confidence of their own strength and stability; you are yet in a state of tryal: hitherto God hath kept you upright in all your try∣als, bless God but boast not: you are but feathers in the wind of temptation, if God leave you to your selves. Peter told Christ (and doubtless he spake no more than he honest∣ly meant) though all men forsake thee yet will not I: and you know what he did when the hour of his tryal came: Matth. 26. 35. Angels left to themselves have fallen: it's better be a humble worm, than a proud Angel.

Ah how many Pendletons will this pro∣fessing age shew, if once God bring us to the fiery tryal? let him that thinks he stands take heed lest he fall: you have not yet re∣sisted unto blood striving against sin: none stand upon firmer ground, than those that see nothing in themselves to stand upon: he that leans upon his own arm, usually benums it, and makes it useless.

Infer. 4. Fourthly, Doth God kindle so ma∣ny fires in Sion, and set his Furnaces in Ie∣rusalem to discover and separate the dross from the gold, how contrary are those men to God that allow, yea and prize the dross of Hy∣pocrisie which God hates, and stick not to make the holy God a patronizer and countenancer of it in the hearts and lives of men!

It is amazing to read what Popish pens

have impudently written about this mat∣ter Sylvester puts the questi∣on,* 1.21 whether it be a sin to make a false shew of sancti∣ty? and answers it thus: If it be for the ho∣nour of God, and profit of others, it is no sin: nay, they have a reverence for hypo∣crisie as an holy Art. Vincentius spends a whole Chapter in commedation of the hypocrisie of St. Dominick; and entitles it, de sancta ejus hypocrisi, (i. e.) of the holy hy∣pocrisie of that Saint: reckoning it among his commendations, that he had the art of dissembling. And yet one peg higher, A Re∣ligious person (saith ano∣ther) that feigns himself* 1.22 to have more holiness than he hath, that others may be edified, sins not but rather merits.

Blush O heavens! that ever such factors for hell should open and vend such ware as this in the publick market, and invite the world to Hypocrisie, as that which makes for the glory of God, the edification of men, and a work meritorious in the Hypocrite himself. This is the doctrine of devils indeed.

Infer. 5. Fifthly, If it be so, that all grace must come to the test, and be tryed as gold in the fire, even in this world: how are all men concerned to lay a solid foundation at first, and throughly deliberate the terms upon which

they close with Christ, and engage in the pro∣fession of his name! Which of you saith Christ in∣tending to build a Tower sitteth not down first, and counteth the cost? Luk. 14. 28. if some men had sate down at first and pondered the conditions and terms of Christ, they had not sate down now discouraged and tryed in the way. The Apostle Paul went to work at another rate: he accounted all but dung and dross 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 ne∣cessity 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 of∣fences 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 Noti∣ons 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,* 1.23 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 awake∣ning Considerations.

Motive 1. And the first shall be the exceed∣ing 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 manage∣ment of it: who find it not hard to perswade his heart to such work as this? nature de∣clines it, flesh and blood relish it not: it's one of the great severities in Religion: 'tis no easie thing to bring a man and his own heart together.

It is in this case as in the study of Geo∣graphy, we are more inquisitive to know, and delighted when we discover the rarities of forraign Countreys, and strange things in ••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 & de∣termining that great Controversie, in whose right and possession their souls are, & which way they shall go assoon as death hath divi∣ded them from those mortal bodyes; yea, I doubt many sinful hours are spent in pray∣ing into, reporting and censuring the fail∣ings of others, and not one hour faithfully imployed in judging their own hearts be∣fore the Lord: O men had rather be about any other work than this: there's no plea∣sure 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 success∣fully, and bring the great question of our sin∣cerity to a clear result and issue. O how ma∣ny 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 per∣plext, 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 sinceri∣ty! 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 as∣sured of the love of God to my soul.

Motive 2. Secondly, And as the work is full of difficulty, so the discovery of your since∣rity will be full of sweetness, and joy un∣speakable: 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 clea••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 be∣loved 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 ••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: 'tis 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 him∣self may be saved, 1 Cor. 3. 12. but if Hy∣pocrisie 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 ac∣cording 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 conside∣ration able to drink up the spirits of a man, here it is: never was time put to an higher improvement, never were thoughts spent up∣on

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 im∣portant 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 dis∣ciples 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 wil∣lingness 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, what∣ever 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 sin∣cerity!

If upon search you find the contrary, a false Hypocritical unsound heart, yet in that very sad discovery you meet with the great∣est advantage that ever you had in your lives for salvation. This discovery is your great advantage: for now your vain confi∣dence being over-turned, and your unground∣ed hopes destroyed; you lye open to the stroke of a deep and effectual conviction o•• your sin and misery, which is the introdu∣ctive mercy to all other mercies to your souls•• and surely till you come to that, to give up your false hopes, and quit your vain preten∣sions: there is no hope of you. Christ told the Pharisees, Matth 21. 31. Publicans and Har∣lots enter into the Kingdom of Heaven be∣fore 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 con∣viction had easier access to their conscien∣ces: they had not those defences and pleas•• 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 garden•• if you seek me, let these go their way. So 'ti•• here, if you expect Christ and salvation by him; let your vain confidences go their way: away with your masques and vizards▪

••f ever you expect to see Christ. O 'tis your ••appiness to have all these things stript off, and your nakedness and poverty discovered, ••hat you may be rich as the Text speaks.

Motive 6. Sixthly, Consider how near the ••••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 ••hey are now? no, no; you know they ••ill not.

I have heard of a good man that consumed ••ot only the greatest part of the day, but •• very considerable part of the night also in ••rayer to the great weakening of his body; ••nd being asked by a relation why he did ••o, and prayed to favour himself, he returned ••his answer, O I must dye, I must dye: plainly ••ntimating, that so great is the concernment of dying in a clear assured condition, that ••t's richly worth the expence of all our time ••nd strength to secure it.

You know also that after death the Judge∣ment, Heb. 9. 27. you are hastening to the ••udgement of the great and terrible God. Death will put you into his ballance to be weighed exactly: and what gives the soul a ••ouder call to search it self with all diligence, whilest it stands at the door of eternity, and ••ts turn is not yet come to go before that awful Tribunal? O that these considera∣tions

might have place upon our hearts!

CHAP. XII.

Containing divers helps for the clearing of Sinc••••rity and discovery of Hypocrisie.

SECT. I.

YOu see of what importance the dut•• of self-examination is, how many thing put a necessity and a solemnity upon tha•• work. Now in the close of all, I would o••••fer you some helps for the due managemen•• thereof, that is as far as I can carry it, th•• Lord perswade your hearts to the diligen•• and faithful application and use of the•• 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 be•• gold hath some dross and alloy in it. Hyp••••crisie is a weed naturally springing in 〈◊〉〈◊〉 ground, the best heart is not perfectly cle•••• free of it: it may be we are stumbled whe•• we feel some workings or grudgings of th•• disease in our selves, and looking into su•••• 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 ••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 at∣••empts upon him found nothing: but we ••ust understand it of reigning and allowed Hypocrisie: there is no such guile in any ••f the Saints: distinguish the presence from ••he predominance of hypocrisie, and the ••oubt is resolved.

Rule 2.

Every true ground of humiliation for sin, is ••ot a sufficient ground for doubting and questio∣••ing our estate and condition.

There be many more things to humble us ••pon the account of our infirmity, than there 〈◊〉〈◊〉 to stumble us upon the account of our ••••tegrity: i•• is the sin and affliction of some ••ood souls to call their condition in question, ••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 Es∣poused Wife, not knowing that the ho∣ly thing which was conceived in her was by the Holy Ghost. It is the sin of Hypo∣crites 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 Solo∣mon gave him Cabul dirty, for they pleased him not, 1 Kings 9. 13. 'tis but an ill requi∣tal, 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 Religi∣on. 'Tis true, every Hypocrite hath some way of wickedness: Some peccatum in deli∣ciis, 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 con∣stitution 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 com∣mon matter of all kinds of fruits, yet it is spe∣cificated according to the different sorts of plants and seeds it nourishes: in one it be∣comes 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 em∣ployment 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 in∣dulge it not, but by setting double guards labour to keep our selves from our own iniqui∣ty,

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, pro∣vided 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 la∣bour under.

There be some duties in Religion, as suffer∣ings 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 o••bedience only, and he hath not a respect to all Gods Commandments, as Physicians ob∣serve, 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 ••hat duty, and this is not fixed, but occasio∣nal 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 or∣dinarily found to be the case of up••ight-hear∣••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 mourn∣ed 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 by••ends insinuating and creeping into the heart.

These like the fowls seize upon the sacri∣fice, let the soul take what pains it can to ••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 Christi∣ans 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 con∣demn him. In publick performances there may be too ••uch vanity, in works of charity too much ostentation, these are all workings of Hypocrisie in us, and matters of humili∣ation 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 per∣plex 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 wound∣ed 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 thank∣fully own and acknowledge the least de∣grees of grace and integrity in them: and possibly our uprightness might be sooner dis∣cove••ed to us, if in a due composure of spi∣rit, we would sit down and attend the true answers of our own hearts to such questio••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; ac∣cording 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 self••denyal, but I desire to com∣ply 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 as∣pects 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 re••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 inte∣grity? Matth. 6. 5, 6. Psal. 19. 12.

A few such Questions solemnly propound∣ed 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 pro∣mises and priviledges pertaining to believers.

To detect therefore the soul damning mist∣akes of such deceived souls, O that these fol∣lowing 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 con∣dition, 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 paint∣ed 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, v••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, (••aith my Author) that forsak∣ing all Popish Traditions they would now cleave* 1.24 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 in∣tegrity, 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 con∣trary 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 'tis the policy of some to de∣claim against the Hypocrisie of others, there∣by to hide their own. Hypocrites are none of the most modest censurers of others, Psal. 35. 16. A salt j••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 distinguish∣es 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 sin∣cere 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 Cha∣racteristical 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 consi∣derations & 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 un∣to 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-inter∣est and carnal respects in the wayes of Reli∣gion, 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, Io••. 12. 6. and Iohn, 2 Kings 9, 13, 14.

Quest. 3.

Have I not some secret reserves in my heart, notwithstanding that face and appear∣ance 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, wander∣ing thoughts, spiritual deadness? and do I conscientiously abstain from the practice of secret sins, when there is no danger of dis∣covery, no fear of forfeiting my reputation by it? is it Gods eye, or mans that awes me from commission of sin? certainly, if I al∣low 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 conclud∣ing Counsels, (which the Lord-impress upon the heart of him that writes, and those that shall read them) to preserve and anti∣dote

the soul against the dangerous insinua∣tion and Leven of Hypocrisie.

Counsel 1▪

Intreat the Lord night and day for a renewed and right Spirit: all the helps and directi∣ons in the world will not antidote and pre∣serve you from Hypocrisie, nothing will be found able to keep you right, till sanctifi∣cation 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 impres••ed force of the hand that deli∣vered it remains strong upon it; but as that wears off, so its motion fails; and its own Bias swayes and turns it: a fright of consci∣ence, a pang of warm affection, or the influ∣ence of some great example, or a good edu∣cation 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

••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 cor∣rupt end, it may be reckoned his sin; and ••oth his person and service be abhorred by ••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 in∣to 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 im∣piety: to make Religion the most glorious ••hing in the world, a meer stirrup to pre∣serment, 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 •• for as hypocrisie is out of measure sinful •• 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 por∣tion 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 ••ill the Lord help you to kill and mortifie these, hypocrisie will spring up in all your du∣ties 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 great∣est danger: beware of that evil which Con∣science brands and marks at such times, whe∣ther it be your living in the practice of

••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 uni∣form and steady in the profession and practice of it, without politick reserves, and by••ends.

O take heed of this Laodicean neutrality & ••ndifferency which Christ hates: be ••ure your ground be good, and then be sure you stand your ground. The Religion of ••ime-servers is but Hypocrisie: they have ••luices in their Consciences which they can open or shut as occasion requires: every Fox will have at least two holes to his Den, ••hat if one be stopt, he may escape at the o∣••her. The hypocrite poyseth himself so evenly ••n a mediocrity, that as it was said of Bald∣win, Let Anthony win, let Augustus win, all is one: So let Christ win, or let Antichrist win, ••e hopes to make every wind that can blow, ••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 ••o the cross, than to bear the Cross; to sin ••han to suffer.

Our own story tells us of a poor simple woman tha•• lived both in the reigns of Q. Mary, and Q. Elizabeth; and would constant∣ly

say her prayers both in Latine and English that she might be sure to please one side or other; and let God, said she, take which likes him best: what is noted as an act of ridiculous simplicity in her, the time serving hypocrite accounts a point of deep policy in himself.

The times under Dioclesian were Pagan, under Constantine, Christian; under Constantius, Arian; under Iulian, Apostate; and under Iovian, Christian again: and all this within the space of seventy years, the age of one man. O what shifting, and shuffling was there among the men of that generation▪ the changes of weather shew the unsoundnes•• of mens bodies, and the changes of times, the unsoundness of their souls.

Christian, if ever thou wilt manifest and maintain thine integrity, be a man but of one design, & be sure that be an honest and good design, to secure heaven whatever be∣comes of earth: to hold fast integrity, what∣ever thou art forced to let go for its sake.

Take heed of pious frauds: certainly it was the Devil that first married those two words together, for they never did nor can agree betwixt themselves, nor was ever such a mar∣riage made in heaven.

Never study to model Religion and the exercises thereof in a consistency with, o•• subserviency to your fleshly interests: if

your Religion be but a mock Religion, your reward shall be but a mock heaven, that is, a real hell.

O the vanity and inutility of these pro∣jects and designs! men strive to cast them∣selves into such modes, and stint themselves to such measures of Religion, as they think will best promote, or secure their earthly interests: but it often falls out contrary to their expectation, their deep pollicies are ri∣diculous follies, they become the grief and shame of their friends, and the scorn and song of their enemies. And often it fares with them, as with him that placed himself in the middle of the Table, where he could nei∣ther reach the dish above him, nor that be∣low him, Esuriunt medii, &c. and (which is the very best of it) if earthly interests be ac∣commodated by sinful neutrality, and a La∣odicean indifferency in Religion, yet no good man should once feel a temptation to em∣brace it, except he think what is wanting in the sweetness of his sleep, may be fully recom∣penced to him by the stateliness of his bed, and richer furniture of his Chamber; I mean that a fuller and higher condition in the world, can make him amends for the loss of his inward peace, and the quiet repose of a good conscience: these by-ends and self-interests are the little passages through which hypocrisie creeps in upon the Professours of Religion.

O let this be your rejoycing which was Pauls, the Testimony of your Conscience, that in all sincerity and godly simplicity, not in fleshly wis∣dom, but by the grace of God, you have had your Conversations in this world, 2 Cor. 1. 12.

Let that be your daily prayer & cry to hea∣ven, which was David's, Psal. 25. 21. Let in∣tegrity & uprightness preserve me, for I wait on thee.

Counsel 7. Keep your hearts day & night un∣der the awe of Gods a••l-seeing eye: remember he beholds all your wayes, and ponders all your thoughts; how covertly soever hypo∣crisie may be carryed for a time, all must & will out at last, Luke 12. 3. secresie is the main inducement to hypocrisie, but it will fall out with the hypocrite, as it did with Ottocar the King of Bohemia, who refused to do homage to Rodulphus the Emperour, till at last chastised with war, he was content to do him homage privately in a Tent: but the Tent was so contrived by the Emperours ser∣vants, that by drawing one Cord it was taken all away; & so Ottocar presented on his knees doing homage in the view of three Armies.

Reader, awe thy heart with Gods eye, know that he will bring every secret thing into Judg∣ment. Thus did Iob, & it preserved him, Iob. 31. 1, 4. Thus did David, & it preserved him, Psal. 18, 21, 22, 23. Thus do thou also, and it will preserve thee blameless and without guile to the day of Christ▪

FINIS.

Notes

• * 1.1

  Tot mysteria quo••verba. Hieron.
• * 1.2

  Frigidos vocat planè à Christo alienos. Fervidos, verâ Christi cognitione in excellenti gradu praeditos. Tepidos, qui cum Christi∣ani aici velint, nec causam religionis serio agunt, nec vitam confessioni confor∣mem dignamque ducunt. Sol. Glass. Rhet. Sacra par. 3. p. 165.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 desti∣tutus Iustitiâ, & Sanctitate verâ coram Deo. Grotius.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nec morbum sci∣ens, nec remedium.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Carens justitiâ quaev••stitus est Christia∣norum. Pareus.
• * 1.6

  Nil miserius misero non miserante seipsum.
• * 1.7

  Hoc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est Christi, extra quod nulla est sa∣lus.
• * 1.8

  1 Pet. 3. 17.
• * 1.9

  Ar. Mont.
• * 1.10

  Dr. Goodwin Child of Light••
• * 1.11

  Mr. A. Burges.
• * 1.12

  Dum probantur toti in fumum abeunt.
• * 1.13

  Quo ex judicio velut ex incendio nuddus effugit. Chrysoft.
• * 1.14

  Magistratus in∣dicat virum.
• * 1.15

  Tertul. in Apol.
• * 1.16

  Timeo dicere, sed dicen∣dum est; martyrium ip∣sum si ideo fiat ut admi∣rationi & laudi habea∣tur à fratribus; frustr•• sanguis effusus est. Hier.
• * 1.17

  Arist. Rhet. lib. 2. cap. 4.
• * 1.18

  Dr. Reynolds
• * 1.19

  Mr. Caryl.
• * 1.20

  Rara hora, brevis mora; fapit quidem sua∣vissimè, sed gustatur rarissimè. B••rnard.
• * 1.21

  A sum. adv. simula∣tio. n. 4.
• * 1.22

  Rosellain v. Hypocri∣sis. n. 1.
• * 1.23

  See my Saint indeed, p. 191, 192, 193, &c.
• * 1.24

  Iohn Wolfe, lect. me∣mor. To. 2. ad An. 1 549.