Iulian Apostate and under Iovian Christian again and all this within the space of seventy years the age of one man O what shifting and shuffling was there among the men of that generation the changes of weather shew the unsoundnesâ— of mens bodies and the changes of times the unsoundness of their souls Christian if ever thou wilt manifest and maintain thine integrity be a man but of one design be sure that be an honest and good design to secure heaven whatever becomes of earth to hold fast integrity whatever thou art forced to let go for its sake Take heed of pious frauds certainly it was the Devil that first married those two words together for they never did nor can agree betwixt themselves nor was ever such a marriage made in heaven Never study to model Religion and the exercises thereof in a consistency with oâ— subserviency to your fleshly interests if your Religion be but a mock Religion your reward shall be but a mock heaven that is a real hell O the vanity and inutility of these projects and designs men strive to cast themselves into such modes and stint themselves to such measures of Religion as they think will best promote or secure their earthly interests but it often falls out contrary to their expectation their deep pollicies are ridiculous follies they become the grief and shame of their friends and the scorn and song of their enemies And often it fares with them as with him that placed himself in the middle of the Table where he could neither reach the dish above him nor that below him Esuriunt medii c. and which is the very best of it if earthly interests be accommodated by sinful neutrality and a Laodicean indifferency in Religion yet no good man should once feel a temptation to embrace it except he think what is wanting in the sweetness of his sleep may be fully recompenced to him by the stateliness of his bed and richer furniture of his Chamber I mean that a fuller and higher condition in the world can make him amends for the loss of his inward peace and the quiet repose of a good conscience these by-ends and self-interests are the little passages through which hypocrisie creeps in upon the Professours of Religion O let this be your rejoycing which was Pauls the Testimony of your Conscience that in all sincerity and godly simplicity not in fleshly wisdom but by the grace of God you have had your Conversations in this world 2 Cor. 1. 12. Let that be your daily prayer cry to heaven which was David's Psal. 25. 21. Let integrity uprightness preserve me for I wait on thee Counsel 7. Keep your hearts day night under the awe of Gods aâ—l-seeing eye remember he beholds all your wayes and ponders all your thoughts how covertly soever hypocrisie may be carryed for a time all must will out at last Luke 12. 3. secresie is the main inducement to hypocrisie but it will fall out with the hypocrite as it did with Ottocar the King of Bohemia who refused to do homage to Rodulphus the Emperour till at last chastised with war he was content to do him homage privately in a Tent but the Tent was so contrived by the Emperours servants that by drawing one Cord it was taken all away so Ottocar presented on his knees doing homage in the view of three Armies Reader awe thy heart with Gods eye know that he will bring every secret thing into Judgment Thus did Iob it preserved him Iob. 31. 1 4. Thus did David it preserved him Psal. 18 21 22 23. Thus do thou also and it will preserve thee blameless and without guile to the day of Christ FINIS A Catalogue of BOOKS sold by Thomas Parkhurst at the Bible and Three Crowns in Cheap-side near Mercersâ—Chappel THE Fountain of Life open'd or a Display of Christ in his Essential and Mediatorial Glory containing Forty two Sermons on various Texts Wherein the impetration of our Redemption by Jesus Christ is orderly unfolded as it was begun carried on and finished by his Covenant Transaction my sterious Incarnation solemn Call and Dedication blessed Offices deep Abasement and Supereminent Advancement A Treatise of the Soul of Man wherein the Divine Original excellent and immortal Nature of the Soul are opened its Love and Inclination to the Body with the necessity of its Separation from it considered and Improved The Existence Operations and states of separated Souls both in Heaven and Hell immediately after Death asserted discussed and variously applied Divers knotty and difficult Questions about departed Souls both Philosophical and Theological stated and determined The Method of Grace in bringing home the Eternal Redemption contrived by the Father and accomplished by the Son through the Effectual Application of the Spirit unto Gods Elect being the second Part of Gospel Redemption The Divine Conduct or Mystery of Providence its Being and Efficacy asserted and vindicated all the Methods of Providence in our course of Life opened with Directions how to apply and improve them Navigation spiritualiz'd or a new Compass for Seamen consisting of Thirty Two Points of pleasant Observations profitable Applications serious Reflections all concluded with so many spiritual Poems c. Two Treatises the first of Fear the second the Righteous Mans Refuge in the evil Day A Saint indeed the great Work of a Christian A Touchstone of Sincerity or Signs of Grace and Symptoms of Hypocrisie being the second Part of the Saint indeed A Token for Mourners or boundaries for Sorrow for the Death of Friends Husbandry spiritualized Or the Heavenly use of Earthly Things All these Ten by Mr. Iohn Flavel A Funeral Sermon on the Death of that Pious Gentlewoman Mrs. Iudith Hammond late Wife of the Reverend Mr. George Hammond Minister of the Gospel in London Of Thoughtfulness for the Morrow With an Appendix concerning the immoderate Desire of foreknowing Things to come Of Charity in Reference to other Mens Sins The Redeemers Tears wept over lost â—ouls in a Treatise on Luke 19. 41 42. With â—n Appendix wherein somewhat is occasiâ—nally Discoursed concerning the Sin against the Holy Ghost and how God is said to Will the Salvation of them that Perish A Sermon directing what we are to do â—fter a strict Enquiry whether or no we â—ruly Love God A Funeral Sermon for Mrs. Esther Sampâ—on the late Wife of Mr. Henry Sampson Doctor of Physick who Died Nov. 24 1689. The Carnality of Religious Contention â—n two Sermons Preach'd at the Merchants Lecture in Broadstreet A Calm and Sober Enquiry concerning â—he Possibility of a Trinity in the Godhead A Letter to a Friend concerning a Postscript to the Defence of Dr. Sherlock's Notiâ—on of the Trinity in Unity relating to the Calm and Sober Enquiry upon the same Subject A View of that Part of the late Consideâ—ations Addrest to H. H. about the Trinity Which concerns the Sober Enquiry on that Subject A Sermon Preach'd on the late Day of Thanksgiving Decemb. 2. 1697. To which â—s Prefixed Dr. Bates's Congratulatory Speech to the King All these Eleven by Mr. Iohn Howe Protestant Union Or Principles of Reâ—â—igion to which English Protestants agreeâ—â— Wherein the main Principles of Religion owned by Dissenters agrees with the Articles and Homilies of the Church of England in two Sheets Price Two Pence The Main Principles of the Christiaâ— Religion in One Hundred and Seven Artiâ—cles or Aphorisms of the Assemblies Shorâ— Catechism farther Cleared and Confirmeâ— by the Consonant Doctrine recorded in several Articles and Homilies of the Churcâ— of England under these Four Heads viz. 1 Of Things to be believed comprehendeâ— in the Creed 2. Of Things to be done in thâ— Ten Commandments 3. Of Things to bâ— Practised in the Gospel particulary the Twâ— Sacraments 4. Of Things to be Prayed foâ— in the Lords Prayer These Two by Mr. Tho. â— Adams M. A. * A Sain indeed Melch. Adams in vita Gobelini personae vixit Anno. 1420. Tot mysteria quoâ—verba Hieron Frigidos vocat planè à Christo alienos Fervidos verâ Christi cognitione in excellenti gradu praeditos Tepidos qui cum Christiani aici velint nec causam religionis serio agunt nec vitam confessioni conformem dignamque ducunt Sol. Glass Rhet. Sacra par 3. p. 165. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destitutus Iustitiâ Sanctitate verâ coram Deo Grotius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nec morbum sciens nec remedium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carens justitiâ quaevâ—stitus est Christianorum Pareus Nil miserius misero non miserante seipsum Hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Christi extra quod nulla est salus 1 Pet. 3. 17. Ar. Mont. Dr. Goodwin Child of Lightâ— Mr. A. Burges Dum probantur toti in fumum abeunt Quo ex judicio velut ex incendio nuddus effugit Chrysoft Magistratus indicat virum Tertul. in Apol. Timeo dicere sed dicendum est martyrium ipsum si ideo fiat ut admirationi laudi habeatur à fratribus frustrâ— sanguis effusus est Hier. Arist. Rhet. lib. 2. cap. 4. Dr. Reynolds Mr. Caryl Rara hora brevis mora fapit quidem suavissimè sed gustatur rarissimè Bâ—rnard A sum adv simulatio n. 4. Rosellain v. Hypocrisis n. 1. See my Saint indeed p. 191 192 193 c. Iohn Wolfe lect memor To. 2. ad An. 1 549.
that hath thus incensed the anger of God against me God visits their iniquities with afflictions but they visit not their own hearts by self-examinations God judges them but they judge not themselves he shews their iniquities in a clear glass but none saith What have I done This phrase What have I done is the voice of one that recollects himself after a rash action or the voice of a Man astonished at the discovery afflictions make of his sins but no such voice as this is ordinarily heard among carnal Men. 3. Thirdly An unsound Professor if leâ—t to his choice would rather chuse Sin than Affliction and sees more evil in that than in this And it cannot be doubted if we consider the principle by which all unregenerate Men are acted is sense not faith hence Iobs friends would have argued his Hypocrisie Iob 36. 21. and had their application been as their rule it would have concluded it This viz. Sin hast thou chosen rather than affliction I do not say that an upright man cannot commit a moral evil to escape a poenal evil O that daily observation did not too plentifully furnish us with sad instances of that kind but upright ones do not dare not upon a serious deliberate discussion and debate chuse sin rather than affliction what they may do upon surprisals and in the violence of temptation is of another nature But a false and unsound heart discovers it self in the choice it makes upon deliberation and that frequently when sin and trouble come in competition put case saith Augustine a Ruffian should with one hand set the cup of drunkenness to thy mouth with the other a dagger to thy breast and say drink or die thou shouldst rather chuse to die sober than to live a drunkard and many Christians have resisted unto blood striving against sin and with renowned Moses chosen affliction the worst of afflictions yea death it self in the most formidable appearance rather than sin and it is the habitual temper and resolution of every gracious heart so to do tho' those holy resolutions are sometimes over-born by violence of temptation But the Hypocrite dreads less the deâ—ilement of his soul than the loss of his estate liberty or life If you ask upon what ground then doth the Apostle suppose 1 Cor. 13. 3. a man may give his body to be burnt and not have charity that the Salamander of Hypocrisie may live in the flame of Martyrdom The answer is at hand they that chose death in the sense of this Text do not chose it to escape sin but to seed and indulge it Those strange adventures if any such be are rather to maintain their own honour and enrol their names among worthy and famous Persons to Posterity or out of a blind zeal to their espoused erours and mistakes than in a due regard to the glory of God and the preservation of intiegrity I fear to speak it but it must be spoken saith Hierom. that even Martyrdom it self when suffered for admiration and applause profits nothing but that blood is shed in vain 4. Fourthly It is the property of an unâ—â—generate soul under adversity to turn froâ— creature to creature for support and comfort and not from every creature to Goâ— alone So long as their feet can touch grounâ— I mean feel any creature relief or comforâ— under them they can subsist and live in aâ—flictions but when they lose ground theâ— all creature refuge fails then their hearts fail too Thus Zedekiah and the self-deceivinâ— Iews when they saw their own strengtâ— failed them and there was little hope leâ—â— that they should deliver themselves from thâ— â—haldeans what do they in that strait Dâ— they with upright Iehosaphat say our eyes 〈◊〉 unto thee No no their eyes were upon â—gupt for succour not upon Heaven Welâ— Pharaoh and his aids are left still all hopeâ— is not gone Ier. 37. 9. See the like in Abaâ—â— in a sore plunge and distress he Courts thâ— King of Assyria for help 2 Chron 22. 28 2â—â— That project failing why then he will trâ— what the Gods of Damascus can do for him any way rather than the right way Flecterâ— si nequeam superos Acheronta movebo So it is with many others If one chilâ— die what do they do run to God and comâ—fort themselves in this The Lord liveth thâ— my Child die If an Estate be lost and a Faâ—mily sinking do they with David comforâ— â—â—emselves in the everlasting Covenant orderâ— and sure No no but if one Relation 〈◊〉 there 's another alive if an Estate be â—â—ne yet not all something is left still and 〈◊〉 case will mend As long as ever such Men have any visible â—â—couragement they will hang upon it and â—ot make up all in Christ and encourage â—â—emselves in the Lord. To tell them of reâ—â—ycing in the Lord when the Fig tree blosâ—â—ms not is what they cannot understand 5. Fifthly To conlude An unsound heart â—ever comes out of the Furnace of affliction â—â—rged mortified and more spiritual and hoâ—â— than when he was cast into it his scum 〈◊〉 dross is not there separated from him â—ay the more they are afflicted the worse â—â—ey are Why should ye be smitten any more ye â—ill revolt more and more Isa. 1. 5. and to â—eep to our Metaphor consult Ier. 6. 29. â—od had put that incorrigible people into â—e Furnace of affliction and kept them long 〈◊〉 that fire and what was the Issue why â—â—ith the Prophet The bellows are burnt â—e lead is consumed of the fire the founder melâ—â—h in vain c. reprobate silver shall men call â—â—em because the Lord hath rejected them If the fire of affliction be continually â—lown till the very bellows be burnt that is â—â—e tongue or rather the lungs of the Prophet â—hich have some resemblance to bellows though these be even spent in reproving and threatning and denouncing woe upoâ— woe and Judgement upon Judgement anâ— God fulfills his word upon them yet stiâ— they are as before the dross remains thougâ— Ierusalem be made a Furnace and the inhaâ—bitants the flesh boyling in it over a fierâ—â— fire of affliction yet as it is noted pertâ—nently to my Discourse in Ezek. 24. 6. 1â— the scum remains with them and cannot bâ— separated by the fire and the reason 〈◊〉 plain because no affliction in its self purgâ— sin but as it is sanctified and works in thâ— vertue of Gods blessing and in pursuanâ—â— of the promises O think on this you that have had thouâ—sands of afflictions in one kind and another and none of them all have done you good they have not mortified humbled or beneâ—fited you at all And thus you see what thâ— effects of adversity are when it meets 〈◊〉 graceless heart SECT IV. BY this time Reader I suppose thou arâ— desirous to know what effects adversitâ— and afflictions use to have when they meeâ— with an honest and sincere heart only beâ—fore I come to particulars I think
â—is People Cant. 7. 6. Natural beauty conâ—â—sts in the Symmetry and comely proportion â—f parts each with other Spiritual beauty 〈◊〉 the harmony or agreeableness of our souls â—o God and as it is our chiefest beauty so â—ertainly it is our highest honour for it gives â—s access unto God who is the Fountain of Honour and Glory and this makes the righteâ—us more excellent than his neighbour let his Neighbour be what he will tho' the blood â—f Nobles run in his Veins the righteous is more excellent than he except saving graâ—â— be also diffused into his soul. 3. Thirdly Consider it in its receipient suâ—â— ject you will find its value still to increase for the precious oyl of Saving Grace is neveâ— poured into any other than an elect vessel Hence faith one branch of sanctification is with respect to its subject stiled the Faith 〈◊〉 Gods Elect Tit. 1. 1. Whosoever finds truâ— grace in his Soul may during the evidenâ—â— thereof from it strongly conclude his Eâ— lection looking backward and his Salvatioâ— looking forward Rom. 8. 30. it marks anâ— seals the Person in whom it is for glory Goâ— hath set apart him that is godly for himself Ps. 4. 3 4. Fourthly View the precious worth oâ— grace in its excellent effects and influences upâ— on the soul in which it inheres 1. It adorns it with incomparable Ornaâ— ments which are of great price in the sighâ— of God 1 Pet. 3. 4. yea it reflects such beamâ— of Glory in the soul where its seat is Thaâ— Christ himself the Author is also the Admireâ— of it Cant. 4. 9. Thou hast ravished my heart my sister my spouse thou hast ravished my heart witâ— one of thine eyes with one of thâ— chains of the neck And as one overcome with its excelling beauty he saith Turn away thine eyes from me for they have overcome me Cant. 6. 5. 2. It Elevates and ennobles a Mans Spiriâ— beyond all other principles in Man It seâ—◠〈◊〉 heart and affections upon Heaven and 〈◊〉 them up with the glory of the invisible â—â—rld Phil. 3. 20. But our conversation is in â—â—ven from whence we look for a Saviour â—â—il'st others are trading for Corn Wine 〈◊〉 Sheep and Oxen for Feathers Trifles 〈◊〉 gracious Soul is trading with God for parâ—â—â— and peace for Righteousness and Life 〈◊〉 Glory and Immortality Truly our fellowâ—â— is with the Father and with his Son Christ 〈◊〉 1 John 1. 3. 3. It doth not only raise the Spirit by â—â—versing with God and things above but â—â—â—sforms the soul by that converse into 〈◊〉 likeness of those heavenly Objects it conâ—â— seth with It changeth them into the same â—â—ge 2 Cor. 3. 18. so that though the sanâ—â—â—â—ed Man still remains the who he was 〈◊〉 not the what he was before the very â—â—â—per of his spirit is altered 4. It doth not only transform the soul in â—â—ich it is but preserves the subject in which 〈◊〉 it is a singular preservative from sin â—hat though sin be in â—hem still and works them still yet it cannot prevail in them 〈◊〉 to fulfil the lusts of it as it was want to 〈◊〉 Gal. 5. 17. Sin conceives but cannot 〈◊〉 foâ—â—h fruit unto death this gives it a 〈◊〉 carrying womb 5. It doth not only preserve it from sin 〈◊〉 Grace establisheth the soul in whom it is far beyond any other Arguments without or any other principles within a Man It is a good thing that the heart be established with grace Heb. 13. 9. This is that which the Apostle calls our own stedfastness or that ballast we have within our selves which keeps us tite and stable O the excellencies of Grace 6 To conclude it is the root of all that precious fruit which we bring forth to God in this World It is the root of every gracious word in our lips and of every gracious work in our hands be the matter of our gracious thoughts never so excellent the matter of our heavenly discourses and prayers never so sweet still grace is the root of the matter Iob 19. 28. O then what a precious thing is grace 5. Fifthly View it in its properties and you will soon discover its transcendent excellencies the richest Epithets are no Hyperboles here we speak not beyond the value of it when we call it Supernatural Grace for so it is It comes down from above from the Father of Lights Iam. 1. 17. nature can never be improved to that height how much soever its Admirers boast of it nor do we strain too high when we call it immortal grace for so God hath made it this is that water which springs up in the sanctified soul into eternal life Iohn 4. 14. It will not dye when thou diest but ascend with the soul from which it is inseparable and be swallowed up with it into glory Rom. 8. 10. you may out live your friends you may outlive your Estates you may out-live your Gifts but you can't out-live your Graces Shall I say it is the most sweet and comfortable thing that ever the soul was acquainted with in this World next Iesus Christ the Author and Fountain of it Sure if I so speak I have as many witnesses to attest it as there be gracious souls in the World nothing is more comfortable than grace except Christ and yet without grace no soul can feel the comforts of Christ in the troubles of life or in the straits of death this is a spring of comfort 6. Sixthly Consider it in its design scope and you will still discern more and more of its precious excellency for what is the aim and end of God in the infusions and improvements of Grace but to attemper and mould our Spirits by it into a meetness and fitness for the enjoyment of himself in the world to come Col. 1. 12. giving thanks to the Father who hath made us meet to be partakers of the inheritance of the Saints in light compare this with 2 Cor. 5. 5. now he that hath wrought us for the self-same thing is God O blessed design how precious must that work be which is wrought for so high and glorious a purpose as this is no work morâ— excellent no end more noble 7. Seventhly Consider the means and â—â—â— struments both principal and subordinate iâ—â— ployed in this work many blessed instr â—â—ments are set on work to beget conservâ— and improve it in our souls and these 〈◊〉 speak the precious worth of it no wise maâ— will dig for a base and worthless metal witâ— golden mattocks The blood of Christ wâ—â— shed to procure it Heb. 13. 12. The Spirit of God is sent forth to form anâ— create it for it is his own workmanship Ephes. 2. 10. his fruit Gal. 5. 22. The Ordinances and Officers of the Gospâ—â— were at first instituted and ever since continued in the Church for this works sake Iohn 17. 17. and Eph. 4. 12. it's the fruit 〈◊〉 Christs blood yea and it hath
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
its Commandments but so do its own Servants it 's their daily practice Ier. 9. 3. They proceed from evil to evil 3. Thirdly Delight in sin proves the dominion of sin So the Servants of sin are described Isa. 66. 3. They have chosen their own ways and their soul delighteth in their abominations Look as our delight in God is the measure of our holiness so our delight in sin is the measure of our sinfulness Delight in sin is one of the uppermost rounds of the Ladder much higher the soul of a sinner cannot go till it be turned off into Hell It 's a sport to a fool to do mischief Prov. 10. 23. Never merrier than when he hath the Devil for his play-fellow saith one upon that place Mr. Trap. 4. Fourthly Impatience of Christs Yoke and Government argues the soul to be the subject of sin This is clear from the Apostles reasoning in Rom. 6. 17 18. But God be thanked that ye were the Servants of sin but you have obeyed from the heart the form of doctrine which was delivered you being then made free from sin ye became the servants of righteousness where you see plainly that no man can have his manumission or freedom from sin that comes not into Christ's service and yields himself up to his obedience So then to fret at Christ's Laws that tie us up from our Lusts to be weary of all spiritual imployments as a burden intolerable never to be in our Element and Centre till we are off from God and plunging in the world and our lusts this is a sad note of a soul in subjection to sin Object But may not an upright soul find some weariness in spiritual things Sol. Doubtless he may for he hath flesh as well as spirit and tho' the spirit be willing the flesh is weak he is sanctified but in part and his delight in the Law of God is but according to or after the inner man Rom. 7. 22. but he sees another law in his members i. e contrary inclinations However if he be weary sometimes in the duties of Godliness to be sure he is more weary out of 'em and is not Centred and at rest till he be with his God again But the Carnal heart is where it would be when it is in the service of sin and as a Fish upon dry land when ingaged in spiritual duties Especially such as are secret and have no external allurements of reputation to engage him to them But what surprisals or captivities to sin soever may befal an upright soul yet it appears by these eight following particulars that he is not the servant of sin nor in full subjâ—ction to it For 1. First Tho' he may be drawn to sin yet he cannot reflect upon his sin without shame and sorrow which plainly shews it to be an involuntary surprize So Peter wept bitterly Mat. 26. 75. and David mouâ—ned for his sin heartily others can fetch new pleasures out â—f their old sins by reflecting on them and â—me can glory in their shame Phil. 3. 19. â—ome are stupid and senseless after sin and â—he sorrow of a carnal heart for it is but a â—orning dew but it is far otherwise with God's people 2. Secondly Tho' a Saint may be drawn 〈◊〉 sin yet it is not with a deliberate and full â—nsent of his will their delight is in the law 〈◊〉 God Rom. 7. 22. They do that which they â—ould not ver 16. i. e. there are inward â—islikes from the new nature and as for that â—ase of David which seems to have so much 〈◊〉 counsel and deliberation in it yet it was â—t in a single act it was not in the general â—ourse of his life he was upright in all things i.e. in the general course and tenour of his â—fe 1 King 15. 5. 3. Thirdly Tho' an upright soul may fall â—to sin yet he is restless and unquiet in that â—ondition like a bone out of joynt and â—at speaks him to be none of sins Servants 〈◊〉 on the contrary if a Man be ingaged in â—â—e external duties of Religion and be restâ—ss and unquiet there his heart is not in it â—e is not at rest till he be again in his earthâ—â— business this Man cannot be reckoned â—hrists Servant a gracious heart is much â—ter that rate imployed in the work of sin â—at a carnal heart is when imployed in the ork of Religion that 's a good rule ea tantum dicuntur inesse quae insunt per modum qui tis that 's a mans true temper wherein 〈◊〉 is at rest poor David fell into sin but he hâ—â— no rest in his bones because of it Psal. 51 1â— 11 12. if his heart be off from God and dâ—â—ty for a little while yet he recollects hiâ—self and saith as Psal. 116. 7. Return unto tâ— rest O my soul. 4. Fourthly Tho' a sincere Christian fâ— into sin and commit evil yet he proceeds 〈◊〉 from evil to evil as the ungodly do Ier. 9. but makes his fall into one sin a caution prevent another sin Peter by his fall got est blishment for time to come if God wâ— speak peace to them they are careful to 〈◊〉 turn no more to folly Psal. 85. 8. In that sorrowed after a godly sort what carefulness wrought yea what fear 2 Cor. 7. 11. It is 〈◊〉 so with the Servants of sin one sin leaâ— them much more disposed to another sin 5. Fifthly A sincere Christian may be draâ— to sin but yet he would be glad with all heart to be rid of sin It would be more him than thousands of gold or silver that might grieve and offend God no more aâ—â— that shews sin is not in dominion over hiâ— he that is under the dominion of sin is lâ— to leave his Lusts. Sins servants are not â—â—ling to part with it they hold it fast and fuse to let it go as that Text expresses it 8. 5. but the great complaint of the upriâ—â—â—â— â—s expressed by the Apostle according to the â—rue sense of their hearts in Rom. 7. 24. Who â—hall deliver me from the body of this death 6. Sixthly It appears they yield not themselves willingly to obey sin in as much as it is â—he matter of their joy when God orders any â—rovidence to prevent sin in them Blessed â—e the Lord said David to Abigail and blessed â—e thy advice and blessed be thou that hast kept â—â—ne this day from shedding blood 1 Sam. 15. 32 33. Here 's blessing upon blessing for a sin-preventing providence The Author is blessed â—he Instrument blessed the Means blessed O it 's a blessed thing in the eyes of a sincere man to be kept from sin he reckons it a great deliverance a very happy escape if he â—e kept from sin 7. Seventhly This shews that some who may be drawn to commit sin yet are none of the Servants of sin That they do heartily â—eg the assistance of grace to keep them from â—in keep back thy servant
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
It 's said in the tryal of opinions that if a man superstruct hay or stubble upon the foundation he shall suffer loss yet he himself may be saved 1 Cor. 3. 12. but if Hypocrisie be in the foundation there is no such relief there is no possibility of salvation in that case Ah Reader thou must be cast for ever according to the integrity or hypocrisie of thy heart with God Summon in then all the powers of thy soul bring thy thoughts as close as it is possible to bring them to this matter if there be any subject of consideration able to drink up the spirits of a man here it is never was time put to an higher improvement never were thoughts spent upon a more important business than this is happy is the man that rescues the years months dayes yea the very moments of his life from other imployments to consecrate them unto this solemn awful and most important business Motive 4. Fourthly How evidential will it be of your sincerity when you are willing to come to the tryal of your own hearts Suppose your doubts and fears should in some degree remain with you yet in this you may take some comfort that if Hypocrisie be in your heart it is not there by consent you are not loth to rich and come to the tryal because like Rachel you sit upon your Idols certainly it is a good sign thy heart is right when it is filled with so much fear lest it should be false you know all the disciples said Master Is it I before Iudas who was the Traytor spake a word Last of all saith the text Iudas said is it I our willingness to be tryed is a good sign that the desire of our souls is to be right with God Motive 5. Fifthly Conclude it to be your great advantage to be throughly tryed whatever you befound to be in the tryal if you be found sincere you are richly rewarded for all your pains and labour never did that man repent of digging and toyling that after all hit upon the rich vein that he digged for what is a vein of gold to a vein of sincerity If upon search you find the contrary a false Hypocritical unsound heart yet in that very sad discovery you meet with the greatest advantage that ever you had in your lives for salvation This discovery is your great advantage for now your vain confidence being over-turned and your ungrounded hopes destroyed you lye open to the stroke of a deep and effectual conviction oâ— your sin and misery which is the introductive mercy to all other mercies to your soulsâ— and surely till you come to that to give up your false hopes and quit your vain pretensions there is no hope of you Christ told the Pharisees Matth 21. 31. Publicans and Harlots enter into the Kingdom of Heaven before you Publicans were the worst sort of men and harlots the worst sort of women and yet they stood in a fairer way for heaven than the Hypocritical Pharisees because conviction had easier access to their consciences they had not those defences and pleasâ— of duty and strictness to ward off the word that the self-couzening Pharisees had I may say of your vain and groundless hopes as Christ in another sense said to the officers that came to seize him in the gardenâ— if you seek me let these go their way So ' tiâ— here if you expect Christ and salvation by him let your vain confidences go their way away with your masques and vizards â—f ever you expect to see Christ. O 't is your â—appiness to have all these things stript off and your nakedness and poverty discovered â—hat you may be rich as the Text speaks Motive 6. Sixthly Consider how near the â—â—ay of Death and Judgment approach you Oh these are searching dayes wherein you cannot be hid will your consciences think you be put off in a dying day as easily as â—hey are now no no you know they â—ill not I have heard of a good man that consumed â—ot only the greatest part of the day but â— very considerable part of the night also in â—rayer to the great weakening of his body â—nd being asked by a relation why he did â—o and prayed to favour himself he returned â—his answer O I must dye I must dye plainly â—ntimating that so great is the concernment of dying in a clear assured condition that â—t's richly worth the expence of all our time â—nd strength to secure it You know also that after death the Judgement Heb. 9. 27. you are hastening to the â—udgement of the great and terrible God Death will put you into his ballance to be weighed exactly and what gives the soul a â—ouder call to search it self with all diligence whilest it stands at the door of eternity and â—ts turn is not yet come to go before that awful Tribunal O that these considerations might have place upon our hearts CHAP. XII Containing divers helps for the clearing of Sincâ—â—rity and discovery of Hypocrisie SECT I. YOu see of what importance the dutâ— of self-examination is how many thing put a necessity and a solemnity upon thaâ— work Now in the close of all I would oâ—â—fer you some helps for the due managemenâ— thereof that is as far as I can carry it thâ— Lord perswade your hearts to the diligenâ— and faithful application and use of theâ— The general rules to clear sincerity 〈◊〉 these that follow Rule 1. We may not presently conclude we are in 〈◊〉 state of Hypocrisie because we find some working of it and tendencies to it in our spirits the beâ— gold hath some dross and alloy in it Hypâ—â—crisie is a weed naturally springing in 〈◊〉 ground the best heart is not perfectly cleâ—â— free of it it may be we are stumbled wheâ— we feel some workings or grudgings of thâ— disease in our selves and looking into suâ—â— Scriptures as these Joh. 1. 47. Behold an 〈◊〉 raelite indeed in whom there is no guile and Psal. 32. 1. Blessed is the man unto whom the Lord imputeth not iniquity and in whose spirit there is no guile This I say may stumble some upright soul not understanding in what an allayed and qualified sense those Scriptures are to be understood for by a Spirit without guile is â—ot understood a person absolutely free from all deceitfulness and falseness of heart this was the sole prerogative of the Lord Iesus who was separated from sinners in whose mouth was no guile found in whom the Prince of this world in all his tryals and atâ—empts upon him found nothing but we â—ust understand it of reigning and allowed Hypocrisie there is no such guile in any â—f the Saints distinguish the presence from â—he predominance of hypocrisie and the â—oubt is resolved Rule 2. Every true ground of humiliation for sin is â—ot a sufficient ground for doubting and questioâ—ing our estate and condition There be many more things to humble us â—pon the account of our infirmity than there