it needfuâ—â— to acquaint thee That the fruits of afflictions are mostly after-fruits and not so discernaâ—â—â—â— by the Christian himself under the rod 〈◊〉 after he hath been exercised by it Heb. â—â— 11. and calmly reflects upon what is past 〈◊〉 doth every Christian attain the same easure and degree some rejoyce others â—mmonly submit but I think these seven â—ects are ordinarily found in all upright â—earts that pass under the rod. 1. First The sincere and upright soul beâ—â—es its self to God in affliction Iob 1. 20. â—hen God was smiting Iob was praying â—hen God afflicted Iob worshipped So David â—al 116. 3 4. I found sorrow and trouble â—en called I upon 〈◊〉 the name of the Lord and â—hen the messenger of Satan buffeted Paul 〈◊〉 this cause saith he I besought the Lord â—rice 2 Cor. 12. 8. Alas whither should a â—hild go in distress but to its Father 2. Secondly He sees and owns the hand of â—od in his afflictions how much or little â—ever of the instruments of trouble appear 〈◊〉 Lord hath taken away saith Iob Iob 1. â— God hath bidden him saith David 2 â—â—m 16. 10. If the blow come from the â—nd of a wicked man yet he sees that â—â—cked hand in Gods righteous hand Psal â— 14. And this apprehension is fundamental 〈◊〉 all that communion men have with God â—heir afflâ—ctions to all that peaceableness â—â—gracious submission of their spirits under 〈◊〉 rod he that sees nothing of God in his trouâ—â—s hath nothing of God in his soul. 3. Thirdly He can justifie God in all thâ— afflictions and troubles that come upâ— on him be they never so severe Thou arâ— just in all that is brought upon us saith Nehemiahâ— Nehem. 9. 33. Thou hast punished us less thaâ— our iniquities deserve saith Ezra Ezra 9. 13 It is of the Lords mercy we are not consumed saith the Church Lam. 3. 22. Are we in Babylon it's a mercy we are not in hell If God conâ—demn him yet he will justifie God if God cast him into a sea of trouble yet he will acknowledge in all that sea of trouble there iâ— not one drop of injustice If I have not deserved such usage from the hands of menâ— yet I have deserved worse than this at the hands of God 4. Fourthly Afflictions use to melt anâ— humble gracious hearts there is an habituâ—al tenderness planted in their spirits and 〈◊〉 just occasion quickly draws it forth and so usual a thing it is for gracious hearts to be humbled under the afflictings of God that affliction is upon that score called humiliation the effect put for the cause to shew where one is the other will be 2 Cor. 12 21. My God will humble me i. e. he wilâ— afflict me with the sight of your siâ—s and disorders and if a gracious soul bâ— so apâ— to be humbled for other mens sins much more for his own 5. Fifthly The upright soul is inquisitive â—â—der the rod to find out that evil for â—hich the Lord contends with him by afâ—â—â—ction Job 10. 2. shew me wherefore thou â—â—ntendest with me and Job 34. 31. that â—hich I see not teach thou me If I have done â—iquity I will do no more So Lam. 3. 39 4. 〈◊〉 us search and try our ways and turn again 〈◊〉 the Lord in afflicting God searches them â—nd under affliction they search themselves â—illing they are to hear the voice of the rod â—nd glad of any discovery it makes of â—heir hearts 6. Sixthly The upright heart chuseth to â—ye under affliction â— rather than to be deliâ—ered from it by sin I say this is the choice â—nd resolution of every upright heart howâ—ver it may be sometimes over-born by the â—iolence of temptation Heb. 11. 35. not acâ—epting deliverence viz. upon sinful terms and â—onditions They are sensible how the flesh smarts â—nder the rod but had rather it should smart â—han conscience should smart under guilt â—ffliction saith an upright soul grieves me â—ut sin will grieve God affliction wounds 〈◊〉 flesh but sin will wound my soul. Deliâ—erance I long for but I will not pay so â—ear for it how much soever I desire it Nolo 〈◊〉 emere paenitentaim outward ease is â—weet but inward peace is sweeter 7. Seventhly He prizeth the spiritual good gotten by affliction above deliverance froâ— it and can bless God from his heart foâ— those mercies how near soever his flesh hatâ— paid for them Psal. 119. 67. and 71. It 〈◊〉 good for me that I have been afflicted Such 〈◊〉 the value the people of God have for spâ—â—ritual graces that they cannot think theâ—â— a dear peny worth whatever their flesh hatâ— paid for them The mortification of one Lusâ— one discovery of sincerity one manifestaâ—â— on of God to their souls doth much morâ— than make amends for all that they havâ— endured under the rod. Is patience improved self-acquaintanâ— increased the vanity of the Creature morâ— effectually taught longings after heaven iâ— flamed O blessed afflictions that are attenâ—ed with such blessed fruits It was the sayâ—ing of a holy man under a sore troublâ— for the death of an only Son when in thaâ— dark day God had graciously manifesteâ— himself to his soul O said he I would bâ— contented if it were possible to lay 〈◊〉 only Son in the grave every day I have 〈◊〉 live in the world for one such discovery 〈◊〉 the love of God as I now enjoy CHAP. VI. â—â—ewing Indwelling sin to be to grace what fire is to gold and how the soundness and unsoundness of our hearts are discovered by our Carriage toward it â—ECT 1. PRosperity and adversity put sincerity to the tryal but nothing â—akes a deeper search into our bosomes â—â—thing sifts our spirits more narrowly or â—lls us what our state is more plainly than 〈◊〉 behaviour towards that corruption that wells in us the thorn is next neighbour 〈◊〉 the rose sin and grace dwell not only 〈◊〉 the same soul but in the same faculties â—he Collier and Fuller dwell in one room â—hat one cleanseth the other blacks of 〈◊〉 the evils God permits in this world none 〈◊〉 more grievous to his people than this â—â—ey sometimes wonder why the Lord will â—â—ffer it to be so why surely among other â—ise and holy ends of this permission these â—e some They are left to try you and to humble 〈◊〉 there is no intrinsecal goodness in sin 〈◊〉 howâ—ver in this it occasions good to us â—â—at by car carriage towards it we discern 〈◊〉 sincerity The touch-stone is a worthless one in it self but it serves to try the gold Joh. 3. 9 10. Whosoever is born of God doth 〈◊〉 commit sin for his seed remaineth in him and he cannot sin because he is born of God in 〈◊〉 the Children of God are manifest and the â—â—â—â—dren of the Devil q. d. in respect of their â—â—riage towards sin the one other is plaiâ— manifested this is that which separatesâ— dross from the gold and shews you what
〈◊〉 it as hell it self or as the French Tranâ—â—n hath it be in horrour as the appreâ—â—â—sions of hell so the apprehensions of sin â—â—ress horrour upon the mind that 's sanctiâ—â— nothing more loathsome to an holy 〈◊〉 Its aversations from it are with the hest indignation and loathing â— Fouâ—thly The renewed Nature of a 〈◊〉 restâ—ains him from sin Gal. 5. 17. The 〈◊〉 lusteth against the flesh so that ye cannot 〈◊〉 thing that ye would Ye cannot why â—â—â—not ye because it is against your new â—â—ure Beloved This is a very remarkable thiâ— in the experience of all renewed men 〈◊〉 upon the renovation of mens principles thâ— delights and their aversations and loathinâ— are laid quite cross and oppostie to whâ—â— they were before In their carnal state vaâ—â— company and sinful exerciâ—es were their â—â—â—ight To be separated from these and tyâ— to prayer meditation heavenly discourse company O what a bondâ—ge would 〈◊〉 have been Now be tyed to such carnalâ—â—ciety and restrained from duties of godline and the society of the godly becomes a muâ—â— sorer bondage to the soul. 5. Fifthly Experience of the bitterness of 〈◊〉 is a restraint to a gracious heart They thâ— have had so many sick dayes and sorrowsâ— nights for sin as they have had are loth 〈◊〉 taste that wormwood and gall again whiâ—â— their soul hath still in remembrance 2 Câ—â— 7. 11. In that ye sorrowed after a godly sort whâ—â— carefulness it wrought he would not grappâ— with those inward troubles again he wouâ—â— not have the cheerful light of Gods Couâ—â— tenance eclipsed again for all and much moâ—â— than all the pleasures that are in sin 6. Sixthly The Consideration of the Suffâ—â—ings of Christ for sin powerfully withholds gracious soul from the Commission of it Rom. 6. 6. Our old man is Crucified with hiâ— that the body of sin might be destroyed thâ— â—enceforth we should not serve sin Were there 〈◊〉 knife or sword in the house that had been â—hurst through the heart of your Father would â—ou ever endure the sight of it sin was the â—ord that pierced Christ and so the death of Christ becomes the death of sin in his â—eople Thus the Children of God and â—he Children of the Devil are manifest in â—he principles and reasons of their abstinence â—rom sin SECT IV. â— SEcondly They are also manifested by their hatred of sin this puts a clear distinction betwixt them for no false or â—nregenerate heart can hate sin as sin he â—ay indeed 1. First Hate sin in another but not in himself thus one proud man hates another Calco superbiam Platonis said Diogines when â—e trampled Plato's fine cloaths under foot 〈◊〉 spurn the pride of Plato Sed majori superâ—iâ as Plato smartly replyed Thou trampâ—est upon my pride but it is with greater â—â—pride Why saith Christ to the Hypocrite beâ—holdest thou the mote in thy brothers eye but coâ—sidereâ—t not the beam that is in thine own eye Matt. 7. 3. how quick in espying and rash in censuring the smallest fault in another is the Hypocrite it was but one fault that but a small one but a mote that he could find in another yet this he quickly discerns 〈◊〉 may be there were many excellent graces in him these he overlooks but the mote he plainly discerns It may be that mote in his brothers eye had drawn many tears from it but these he takes no notice of and mean while there is a beam i. e. a great horrid flagitious evil in himself but it is too near him to be discerned or bewailed this is a sad symptome of a naughty heart 2. Secondly He may hate it in its effects consequents not in its own nature as the Thief hates the Gallows not the wickedness that he hath done It is not sin in it self but sin in its connection with Hell that is frightful to him The unsound professour could wish that there were no such threatnings in the Bible against sin when sin tempts him I would saith he but I fear the consequence O sin could I separate thee from hell nothing should separate thee and me 3. Thirdly He may hate it in a mood or pang but not with a rooted habitual hatred It 's plain from 2 Pet. 2. 22. that sin may sometimes lye upon the conscience of an unregenerate man as a load lyes upon a sick stomach and so he may discharge himself of it by reformation restitution c. but a little time reconciles the quarrel betwixt him and his Lust again if they fall out they will fall in again the dog is â—â—turned to his vomit and the sow that was washed to her wallowing in the mire But an upright soul hates sin in another manner and in this hatred of sin the Children of God are manifest 1. First the opposition of sin to God is the very ground and formal reason upon which a gracious soul opposes and hates it if it be opposite to the holy nature and law of God it cannot but be odious in his eyes This put Davids heart Psal. 51. 4. Against thee thee only have I sinned q. d. I have wronged Uriah greatly I have wronged my self and family greatly but the wrong I have done to others is not worth naming in comparison of the wrong I have done to thee 2. Secondly The upright soul hates sin in himself more than he hates it in any other as a man hates a Serpent in the hedge but much more in his own bosome Rom. 7 23. But I see another Law in my members and ver 21. I find then a Law that when I would do good evil is present with me q. d. I'don't know how others find it but I am sure I find sin in my very bosome in my very bowels it is prâ—sent with me O wretched man that I am a gracious soul can mourn to see in others but to find it in himself pierceth him to the very heart 3. Thirdly The gracious soul hates not only this or that particular sin but the whole kind every thing that is sinful True hatred is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the whole nature or kind Psal. 119. 104. I hate every false way his reasonings proceed à quatenus ad omne from sin as sin concluding against every sin Sins that are profitable and pleasant as well as sins that have neither profit nor pleasure sins that are secret as well as sins that are open and will defame him And before this tryal a false heart cannot stand for he alwayes indulges to some Lust there is an iniquity which he cannot be separated from 4. Fourthly The sincere soul hates sin with an irreconcileable hatred there was a time when sin and his soul fell out but there never will be a time of reconciliation betwixt them again That breach which effectual conviction once made can never be made up any more they will return no more to folly Psal. 85. 8. indeed it seems to them that have
suffered so much for sin that have endured so many fears and sorrows for it the greatest 〈◊〉 in the world to return to sin again no no they admire the mercy of their escape from sin to their dying day and neveâ— look back upon their former state but with shame and grief Ask a Convert would you be back again where once you were would you be among your old companions again would you be fulfilling the lusts of the flesh again and he will tell you he would not run the hazard to abide one day or one night in that condition again to gain all the Kingdoms of the world the next morning 5. Fifthly The sincere soul hates sin with a superlative hatred he hates it more than any other evil in the world besides it Penal evils are not pleasant themselves but yet if he must endure them or sin then sufferings to chuse Heb. 11. 25. Chusing rather to suffer affliction than enjoy the pleasures of sin the worst of sufferings rather than the best of sin 6. Sixthly To conclude so deep is the hatred that upright ones bear to sin that nothing pleases them more than the thoughts of a full deliverance from it doth Rom. 7. 34. I thank God through Iesus Christ our Lord. What doth he so heartily thank God for O for a prospect of his final deliverance from sin never to be intangled defiled or â—roubled with it any more and this is one thing that sweetens death to the Saints as much as any thing in the world can do except Christs victory over it and lying in the grave for us To think of a grave is not pleasant in it self but to think of a parting time with sin that 's sweet and pleasant indeed SECT V. 3. THirdly The Children of God anâ— the Children of the Devil purâ— Gold and vile dross are manifest as in haâ—tred of sin so in their troubles and sorrow about sin All trouble for sin argues not sincerity some have reason to be troubled even foâ— their troubles for sin So have they 1. First That are only troubled for thâ— commission of some more gross sins thaâ— startle the natural Conscience but not for inâ—ward sins that defile the soul. Iudas waâ— troubled for betraying innocent blood buâ— not for that base Lust of Covetousness thaâ— was the root of it or the want of sincerâ— love to Iesus Christ Matth. 27. 4 5. Outâ—ward sins are sins major is infamiae of greate scandal but heart-sins are oftentimes majorâ— reatus sins of greater guilt to be trouble for grosser sins and have no trouble for ordâ—â—nary sins daily incurred is an ill sign of a baâ— heart 2. Secondly A graceless heart may be mucâ— troubled at the discovery of sin when it 〈◊〉 not troubled for the guilt of sin Jer. 2. 26 As the Thief is ashamed when he is found so 〈◊〉 the house of Israel ashamed Hence it is thaâ— they stick not to commit ten sins against God â—o hide one sin from the eyes of men It is a mercy that sin is the matter of mens shame that all are not arrived to that height of impudence to declare their sin as Sodom and glory in their shame but to be ashamed only because men see it and not with Ezra to say O my God I am ashamed and blush to look up unto thee Ezra 9. 6. ashamed that thou seest it is but Hypocrisie 3. Thirdly A graceless heart may be troubled for the rod that sin draws after it but not for sin it self as it provokes God to inflict such rods But the troubles of upright ones for sin are of another kind and nature 1. First They are troubled that God is wronged his Spirit troubled by their sins So the penitent Prodigal I have sinned against heaven and in thy sight Luk. 15. 21. Against heaven i. e. against him whose Throne is in Heaven a great glorious and infinite Majesty a poor worm of the Earth hath lifted up his hand against the God of Heaven 2. Secondly They are troubled for the defilement of their own souls by sin hence they are compared in Prov. 25. 26. to a troubled fountain you know it 's the property of a living spring when any filth falls into it or that which lies in the bottom of its chanel is raised and defiles its streams never to leave working till it have purged it self of it and recovered its purity again So it is with a righteous man he loves purity in the precept Psal. 119. 140. and he loves it no less in the principle and practice he thinks it is hell enough to lie under the pollution of sin if he should never come under damnation for it 3. Thirdly They are troubled for the estrangements of God and the hiding of his face from them because of their Sin It would go close to an ingenuous spirit to see a dear and faithful friend whom he hath grieved to look strange and shy upon him at the next meeting as if he did not know him much more doth it go to the heart of a gracious man to see the face of God turned from him and not to be towards him as in times past This went to Davids heart after his fall as you may see Psal. 51. 11. Cast me not away from thy presence and take not thy holy spirit from me q. d. Lord if thou turn thy back upon me and estrange thy self from me I am a lost man that is the greatest mischief than can befal me 4. Fourthly Their troubles for sin run deep to what other Mens do They are strong to bear other troubles but quail and fainâ— under this Psal. 38. 4. other sorrows may for the present be violent and make more noise but this sorrow soaks deeper into the soul. 5. Fifthly Their troubles for sin are more rivate and silent troubles than others are â—heir sore runs in the night as it is Psal. 77. 2. â—ot but that they may and do open their roubles to Men and it is a mercy when â—hey meet with a judicious tender and expeâ—enced Christian to unbosom themselves â—nto but when all is done it is God and â—hy soul alone that must whisper out the â—atter ille verè dolet qui sine teste dolet that 〈◊〉 sincere sorrow for sin indeed which is exâ—ressed secretly to God in the Closet 6. Sixthly Their troubles are incurable â—y creature comforts it is not the removing â—ome outward pressures and inconveniencies â—hat can remove their burden nothing but â—ardon peace and witnessed reconciliation â—an quiet the gracious heart 7. Seventhly Their troubles for sin are ordiâ—ate and kept in their own place they dare not stamp the dignity of Christs blood upon â—heir worthless tears and groans for sin Lava achrymas meas domine Aug. Lord wash my â—inful tears in the blood of Christ was once â—he desire of a true Penitent And thus our â—rouble for sin shews us what our hearts are SECT VI. â—4 FOurthly the behaviour and carriage of
from presumptuous 〈◊〉 saith the Psalmist Psal. 19. 13. let them â—ot have dominion over me q. d. Lord I find â—ropensions to sin in my nature yea strong â—nes too if thou leave me to my self I am â—arried into sin as easily as a Feather down â—e Torrent O Lord keep back thy servant â—nd there is no petition that upright ones our out their hearts to God in either more â—equently or more ardently than in this 〈◊〉 be kept back from sin 8. Eightly and Lastly This shews the soul not to be under the dominion of sin that it doth not only cry to God to be kept back from sin but uses the means of prevention himself he resists it as well as pray aginst it Psal. 18. 23. I was also upright before him and kept my self from mine iniquity So Iob 31. 1. I have made a Covenant with mine eyes and yet more fully in Isa. 33. 15. he shaketh his hands from holding bribes and stoppeth his ears from hearing blood and shutteth his eyes from seeing evil See with what care the portals are shut at which sin useth to enter All these things are very relieving considerations to poor souls questioning their integrity under the frequent surprisals of sin And the next tryal no less SECT VIII 5. FIfthly Our opposition to and conflictâ— with sin discover what we are gold or dross There are conflicts with sin both in the regenerate and in the unregenerate but there is a vast difference betwixt them as will appear in the following account 1. First There is an universal and there 〈◊〉 a particular opposition to sin the former 〈◊〉 found in regenerate the latter in unregeneâ—rate souls a gracious heart hates every false way Psal. 119. 104. and must needs do so because he hates and opposes sin as sin sâ— â—â—at he can no peccatum in deliciis no exâ—epted or reserved Lust but fights against â—â—e whole body and every limb and memâ—er of the body of sin But it is not so with the Hypocrite or carâ—l Professor he hath evermore some reserâ—â—â—d sin that he cannot part with 2. Secondly There is an opposition beâ—ixt the new nature and sin and there is an â—position betwixt natural Conscience and sin â—â—e former is the case of an upright soul the â—ter may be of a self-deceiver A regenerate Person opposeth sin because â—ere is an irreconcileable Antipathy betwixt and the new nature in him as is clear â—om Gal. 5. 17. The flesh lusteth against the spiâ— and the spirit against the flesh and these are â—â—trary the one to the other by flesh underâ—nd corrupt Nature by spirit not only the â—irit of Man but the spirit of God or prinâ—â—le of Regeneration in Man by the lustâ— of these two against each other underâ—â—nd the desire and endeavour of each others â—â—struction and ruine and the ground of all â—s is the contrariety of these two natures These are contrary one to the other there is wofold opposition betwixt them one forâ—l their very natures are opposite the â—er effective their workings and designs are posite as it is betwixt fire and water But the oppositions found in unrenewed Souls against sin is not from their nature for sin is suitable enough to that but from the light that is in their minds and conse ences which scares and terrifies them Suc was that in Darius Dan. 6. 14. He was so displeased with himself and set his heart on Dani to deliver him and laboured till the going dow of the Sun to deliver him here the contest waâ— betwixt sense of honour upon one side an conviction of Conscience on the other sidâ— Sometimes a generous and noble disposit on opposes sordid and base actions majâ— sum ad majora natus quam ut corpor is m sim mancipium I am greater and born â— greater things than that I should be a slaw to my Body said a brave Heathen 3. Thirdly There is a permanent and theâ—â— is a transient opposition to sin the former the case of God's People the latter of â—enâ—â— porary and unsound Professors The Saint when he draws the sword this warfare against sin throws away th scabbard no end of this combate with sin tâ—â— life end their life and their troubles are nished together 2 Tim. 4. 7. I have fought tâ—â— good fight and have finished my Course But in other Men it is but a transie quarrel out with sin one day and in anâ— ther and the reason is plain by what wâ—â— noted before it is not the opposition two natures it is like the opposition of tâ—â— Wind and Tyde these may be contrary and make a stormy sea to day but the wind may come about and go as the T-yde goes â—o morrow but in a Christian it is as the â—pposition of the river and the dam one must give way to the other there 's no reconciling them but the other like the dog â—eturns to his vomit 2 Pet. 2. ult 4. Fourthly There is an opposition to he root of sin and an opposition to the fruits of sin A gracious soul opposeth root and fruit but others the latter only The great design of an upright soul is not only to lop off this or that branch but to kill the root of sin which is in his nature Rom. 7. 24. Who shall deliver me from the body of this death but the great care and endeavours of others is to suppress outward acts of sin and escape the mischievous consequents of it yea their study is as Lactantius phraseth it Potius abscondere quam abscindere vitia to hide rather than to kill their Lusts. 5. Fifthly There is an opposition to sin in the strength of God and an opposition to sin in our own strength The former is proper to a real Christian the later is found frequently with unsanctified persons when a Christian goes forth against any sin it is in the strength of God So you read their rule directs them Eph. 6. 10. Be strong in the Lord and the power of his might take unto you the whole armour of God and suitabâ—â— you shall find them frequently upon theâ— knees begging strength from heaven againâ— their Lusts 2 Cor. 12. 8. For this cause I bâ— sought the Lord thrice saith Paul i. e. Ofteâ— and earnestly that the temptation migâ—â— depart from him But Others go forth against sin only iâ— the strength of their own resolutions so diâ— Pendleton in our story these Resolutions oâ— vows which they have put themselves undeâ— are as frequently frustrated as made 6. Sixthly There is a successful oppositioâ— to sin and an opposition that comes to nâ—â—thing The former is that of true Christianâ— the later is found among unregenerate meâ—â— The work of Mortification in the Saintâ— is progressive and increasing hence Rom. 6. 6 Our old man is Crucified with him that the boâ—dy of sin might be destroyed Sin dyes in beâ—lievers much what as crucified persons use tâ—â—â—ye viz. a slow lingering gradual buâ— sure death its
apparently do the same symptomes of Hypocrisie appear upon my soul which did upon Iudas Ioâ— 12. 6. and Iohn 2 Kings 9 13 14. Quest. 3. Have I not some secret reserves in my heart notwithstanding that face and appearance of zeal which I put on certainly if there be any sin that I cannot part with any suffering for Christ which I resolve against in my heart I am none of his disciple my heart is not right with God the searcher of hearts himself being Judge Luke 14. 26 27. Quest. 4. What Conscience do I make of secret sins do I mourn for a vain heart wandering thoughts spiritual deadness and do I conscientiously abstain from the practice of secret sins when there is no danger of discovery no fear of forfeiting my reputation by it is it Gods eye or mans that awes me from commission of sin certainly if I allow my self in secret sins I am not of the number of Gods upright people whose spirits are of a contrary temper to mine Psal. 119. 113 and Psal. 19. 12. SECT V. I Will shut up all with five or six concluding Counsels which the Lord-impress upon the heart of him that writes and those that shall read them to preserve and antidote the soul against the dangerous insinuation and Leven of Hypocrisie Counsel 1 Intreat the Lord night and day for a renewed and right Spirit all the helps and directions in the world will not antidote and preserve you from Hypocrisie nothing will be found able to keep you right till sanctification have first set you right Ezek. 36. 27. I will put my spirit within you and cause you to walk in my statutes A Bowle may keep by a strait line so long as the impresâ—ed force of the hand that delivered it remains strong upon it but as that wears off so its motion fails and it s own Bias swayes and turns it a fright of conscience a pang of warm affection or the influence of some great example or a good education may influence an unrenewed soul and push it on in the way of Religion for a season but the heart so influenced must and will return to its own natural course again And I think there wants nothing but time or a suitable temptation to discover the true temper of many a professours spirit pray therefore as that holy man did Psal. 119. 80. Let my heart be sound in thy statutes that I be not ashamed Counsel 2. Alwayes suspect and examine your ends in what you do Sincerity and hypocrisie lye much â—n your ends and designs as they are so are you The intentions of the heart lye deep A man may do the same action to an holy end and his person and service be accepted with God which another doing for a corrupt end it may be reckoned his sin and â—oth his person and service be abhorred by â—he Lord we find two men riding in one Chariot and both of them concerned in the same expedition Iehu the son of Nimshi and Ionadab the son of Rechab 2 Kings 10. 15 23. but though the work they engaged in was one and the same yet the different ends they aimed at made the same action an excellent duty in Ionadab and an act of vile Hypocrisie in Iehu idem quod duo faciunt non est idem it was the saying of a good soul commended for a good action the work indeed is good but I fear the ends of it Self-ends are creeping and insinuating things into the best actions Counsel 3. Scare your selves with the daily fears of the sin that is in and the misery that will follow hypocrisie look upon it as the most odious sin in the eyes of God and men to want holiness is bad enough but to simulate and pretend it when we have it not is double impiety to make Religion the most glorious â—hing in the world a meer stirrup to preserment and a covert to wickedness Oh how vile a thing is it God made Christ a Sacrifice for sin and the Hypocrite will make him a Cloak for sin And as to the punishments that follow it they are suitable to the nature of the sin â— for as hypocrisie is out of measure sinful â— so the reward and punishment of it will be out of measure dreadful Mat. 24. 51. He shall cut him asunder and appoint him his portion with hypocrites there shall be weeping and gnashing of teeth Counsel 4. Be daily at work in the mortification of those Lusts that breed hypocrisie It 's plain without much sifting that pride vain glory self-love and a worldly heart are the seeds out of which this cursed plant springs up in the souls of men Dig but to the root and you shall certainly find these things there and â—ill the Lord help you to kill and mortifie these hypocrisie will spring up in all your duties to God in all your converses with men Counsel 5. Attend the native voice of your own consciences in the day of sickness fear or trouble and take special notice of its checks or upbraidings which like a stitch in your side will gird you at such times Commonly in that lyes your greatest danger beware of that evil which Conscience brands and marks at such times whether it be your living in the practice of â—ome secret sin or in the neglect of some known duty these frights of Conscience mark out the corruption wherein your danger mostly lyes Counsel 6. Let us all that profess Religion be uniform and steady in the profession and practice of it without politick reserves and byâ—ends O take heed of this Laodicean neutrality â—ndifferency which Christ hates be â—ure your ground be good and then be sure you stand your ground The Religion of â—ime-servers is but Hypocrisie they have â—luices in their Consciences which they can open or shut as occasion requires every Fox will have at least two holes to his Den â—hat if one be stopt he may escape at the oâ—her The hypocrite poyseth himself so evenly â—n a mediocrity that as it was said of Baldwin Let Anthony win let Augustus win all is one So let Christ win or let Antichrist win â—e hopes to make every wind that can blow â—erviceable to wast him to the port of his own interest The Hypocrite hath alwayes more of the Moon than of the Sun little light many spots frequent changes tit's easier to him to bow â—o the cross than to bear the Cross to sin â—han to suffer Our own story tells us of a poor simple woman thaâ— lived both in the reigns of Q. Mary and Q. Elizabeth and would constantly say her prayers both in Latine and English that she might be sure to please one side or other and let God said she take which likes him best what is noted as an act of ridiculous simplicity in her the time serving hypocrite accounts a point of deep policy in himself The times under Dioclesian were Pagan under Constantine Christian under Constantius Arian under