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
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 temper and thus his visiâ—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 â—od was well bestowed the letting looseâ—of this temptation or that corruption upon â—hem hath made them find their knees again â—ow I hear the voice of my child again Beloved this is a blessed fruit and effect of â—ur frequent tryals and how ungrateful soâ—ver they are to flesh and blood that affects â—aâ—e and is loth to be disturbed yet it is necessary 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 common 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 Religion did not indeed live in their souls as they pretend but that they only act a part and personate heavenly and mortified persons 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 prosperity 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 angeâ—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 Religion 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 believe 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 Religion as often as the sincere professour thereof 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 patience of their Saints here is the courage meekness 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 Religionbrought over to embrace it by the constancy 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 impossible to be had in this life because as long as we live here we are in a state of tryal 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 hitherto 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 persecution 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 assured 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 â—he appeals to God for the sincerity of his â—eart so far as he had hith â—to gone in the way of Religion and thence concludes â—hat whatever tryals God should bring him â—o for time to come he should come forth as gold i. e. he should not lose one grain â—y the fire and this confidence of a graciâ—us soul is built not only upon experience gained in former tryals but upon faith in the â—ower promises and faithfulness of God which aâ—e engaged for him in the Covenant of grace to keep him in the greatest dangers â—hat befal him in this world He believes the power of God is able to make him stand though he hath no power â—or might in himself to overcome the least â—emptation 1 Pet. 1. 5. you are kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
the tryal of our selves wheâ— God tryes we should try too Now the method into which I shall caâ—â— this discourse shall be to shew you 1. First What those things are which try the sincerity of our graces as fire tryes gold 2. Secondly For what ends doth God puâ— the graces of his people upon such tryals in this world 3. Thirdly That such grace only is sinâ—ere as can endure these tryals 4. Fourthly and Lastly To apply the whole 〈◊〉 the main uses of it SECT II. First WHAT those things are which try the sincerity of grace as fire â—yes gold Before I enter into particulars it will be â—eedful to acquaint you that the subject beâ—re me is full of difficulties There is need as one speaks of much cautious respect to â—â—e various sizes and degrees of growth aâ—ong Christians and the vicissitudes of their â—â—ward case else we may darken and perâ—lex the way instead of clearing it The pourtracture of a Christian is such â—s none can draw to one Model but with â—espect to the infancy of some as well as the â—ge and strength of others Great heed also ought to be had in the apâ—lication of marks and signs we should first 〈◊〉 them before we try our selves or others by â—â—em Marks and signs are by some distinguishâ—d into exclusive inclusive and positive exâ—â—usive marks serve to shut out bold pretendâ—s by shewing them how far they come â—â—ort of a saving work of grace and they are â—ommonly taken from some necessary comâ—on duty as hearing praying c. he that doth not these things cannot have any woâ—â— of Grace in him and yet if he do them 〈◊〉 cannot from thence conclude his estate to 〈◊〉 gracious he that so concludes deceive himself Inclusive Marks rather discover the degreeâ— than the truth of grace and are rather intended for comfort than for conviction we find them in our selves we do not only find sincerity but eminency of grace they being taken from some raised degree and 〈◊〉 minent acts of grace in confirmed anâ— grown Christians Betwixt the two former there is a middâ—â— sort of marks which are called positive markâ— and they are such as are alwayes and onlâ— found in regenerate souls The Hypocrite hath them not the grown Christian hath them and that in an eminent degreeâ— the poorest Christiaâ— hath them in a lower but saving degree great care must be taken in the applicatioâ— of them and it 's past doubt that many weaâ— and injudicious Christians have been greatly prejudiced by finding the experiences of eminent Christians proposed as rules to measure their sincerity by Alas these no more fit their â—ouls than Sauls Armour did Davids body These things being premised and a duâ— care carried along with us through this discourse I shall next come to the particulars and shew you what those things are which discover the state and tempers of our souls And though it be true that there is no condition we are in no providence that befals us but it takes some proof and makes some discovery of our hearts yet to limit this discourse and fall into particulars as soon as we can I shall shew what Tryals are made of our graces in this world by our prosperity and our adversity by our corruptions and our duties and lastly by our sufferings upon the score and account of Religion SECT III. FIrst Prosperity Success and the increase of outward enjoyments are to grace what fire is to gold Riches and Honours make tryal what we are and by these things many a false heart hath been detected as well as the sincerity eminency of others graces discovered we may fancy the fire of prosperity to be rather for comfort than tryal to refresh us rather than to prove us but you will find prosperity to be a great discovery and that scarce any thing proves the truth and strength of mens graces and corruptions more than it dâ—th Rara virtus est humilit as honorata saith Bernard to find humility with honour is to find a Phoenix let an obscure person be lifted up to honour and how steady and well-composed soever he was before it 's a thousand to one but his eyes will dazle and his head run round wheâ— he is upon the lofty pinaclâ— of praise and honour Provâ— 27. 21. As the fining pot for silver and the furnace for gold so is a man to his praise puâ— the best gold into the fining pot of praise and it 's a great wonder if a great deal of drosâ— do not appear Isa. 39. 2. the vain glory oâ— good Hezekiaâ— rose like a froth or scum upon the pot when heated by prosperity It waâ— such a sining pot to Herod as discovered him to be dross its self Acts 12. 23. How did that poor worm swell under that tryal into the conceit of a God and was justly destroyed by worms because he forgat himself to be one we little think what a strange alteration an exalted estate will make upon our spirits When the Prophet would abate the vain confidence of Hazael who could not believe that ever he should be turned into such a salvage beast as the Prophet had foretold he only tells him The Lord hath shewed me that thou shalt be King over Syria 2 King 8. 13. The meaning is don't be too confident Hazael that thy temper and disposition can never alter to that degree Thâ—u never yet satest in a Throne when men see the Crown upon thy head then they will better see the true temper of thy heart How humble was Israel in the Wilderness tame and tractable in a lean pasture â—â—â—t bring them â—once into Canaan and the orld is strangely altered then we are Lords â—y they we will come no more unto thee Jer. 2 7 31. Prosperity is a Crisis both to â—ace and corruption Thence is that caution 〈◊〉 Israel Deut. 10. 11 12. When thou hast â—aten and art full Then beware lest thou forget â—he Lord thy God Then beware that 's the Critical time surely that man must be acâ—nowledged rich very rich in grace whose grace suffers no diminution or eclipse by his â—iches and that man deserves double hoâ—our whose pride the honours of this world cannot provoke and inflame It was a sad truth from the lips of a piâ—us divine in Germany upon his death bed â—eing somewhat disconsolate by reflecting upon the barrenness of his life some â—riends took thence an occasion to commend â—im and mind him of his painful Ministry and fruitful life among them but he cryed out auferte ignem adhuc enim paleas habeo withdraw the fire for I have chaff in me meaning that he felt his ambition like chaff catching fire from the sparkles of their praises like unto which was the saying of another He that praiseth me wounds me But to descend into the particular discoveries that prosperity and honour make of the want of grace in some and of the weakness of grace in others I will shew you
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
things at first and counted the â—st they still find Religion is rich enough 〈◊〉 pay the cost of all that they can lose or â—ffer for its sake yea and that with an â—undred-fold reward now in this life They â—â—ver had other design in engaging in Reâ—gious duties but to help them to heaven â—d if they recover heaven at last whether â—e way to it prove better or worse they â—ve their design and ends and therefore â—ey will be stedfast alwayes abounding in â—e work of the Lord as knowing their â—â—our is not in vain in the Lord 1 Cor. â— ult 6. Sixthly The humility and self-denyal 〈◊〉 our hearts in duties will try what they â—e for their integrity and sincerity towards â—od Doth a man boast his own excellencies 〈◊〉 prayer as the Pharisee did Luke 18. 10 〈◊〉 God I thank thee I aâ— not as other men â—hich he speaks not in an humble acknowâ—gement of the grace of God which difâ—ences man from man but in a proud â—entation of his own excellencies Doth 〈◊〉 man make his duties his Saviours and trust 〈◊〉 them in a vain confidence of their worth â—dâ—dignity Luke 18. 9. Surely his heart which is thus lifted up within him is â— upright Hab. 2. 4. But if the heart be 〈◊〉 right indeed it will express its humility 〈◊〉 in all other things so especially in its dutâ—â— wherein it approaches the great and hoâ— God First It will manifest its humility in thâ—â— awful and reverenâ—ial apprehensions it hâ—â— of God as Abraham did Gen. 18. 27. 〈◊〉 now I that am but dust and ashes saith 〈◊〉 have taken upon me to speak unto God Tâ— humility of Abrahams spirit is in some meaâ—â— to be found in all Abrahams Children Secondly In those low and vile thougâ—â— they have of themselves and their religiâ— performances thus that poor peniâ—â—â— Luke 7. 38. stood behind Christ weepiâ—â— yet the dogs eat the crumbs saith anotâ—â— Mark 7. 28. I am more brutish than â— man saith a third Prov. 30. 7. I abhoâ—â— self in dust and ashes saith a fourth Iob â— 6. and as little esteem they have for tâ—â— performances Esa 64. 6. all our righteousâ—â—â— are as filthy rags I deny not but theâ—â— pride and vanity in the most upright oâ—â— but what place soever it finds in their â— verâ—es with men it finds little room in tâ—â— converses with God or if it do they loâ— it and themselves for iâ— Thirdly But especially their humility duty is discovered in renouncing all tâ—â— â—uties in point of dependance and relying â—tirely upon Christ for righteousness and â—cceptance they have special regard to duâ—â—es in point of obedience but none at all in â—oint of Relyance 7. Seventhly The Communion and intercourse â—hich is betwixt God and men in duties â—otably discovers what their persons and â—races are And it must needs do so because â—hat communion soever the hypocrite hath â—ith duties or with Saints in duties to â—e sure he hath none with God None can come nigh to God in duty but â—ose that are made nigh by reconciliation 〈◊〉 special Communion with Christ is foundâ—â— in real union with Christ but The wickâ—â— are estranged from the womb Psal. 58. 3. But now there is real communion betwixt â—od and his people in duties Truly ourâ— llowship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Communion is with â—e Father and Son 1 Ioh. 1. 3. God pours â—rth of his spirit upon them and they pour â—â—th their hearts to God It is sensibly maâ—fest to them when the Lord comes nigh â— their souls in duty and as sensible they â—e of his retreats and withdrawâ—ents from â—â—eir souls Cant. 3. 1 4. They find their â—arts like the Heliotrope open and shut acâ—â—rding to the accesses and recesses of the â—vine presence They that never felt any â—ing of this nature may call it a fancy but the Lords people are abundantly satisfied of the reality thereof Their very Countenance is altered by it 1 Sam. 1. 18. the sad and cloudy countenance of Hannah cleared up there was faiâ— weather in her very face assoon as she kneâ— she had audience and acceptance with heâ— God I know all communion with God doth not consist in joyes and Comforts theâ—â— is as real communion with God in the moâ—â—tifying and humbling influences of his spiâ—iâ— upon men as in the cheering and refreshing influences thereof I know also there is â— great diversity in the degrees and measuâ—â— thereof It is not alike in all Christians noâ— with the same Christian at all times bâ— that real Christians have true and real Coâ—â—munion with God in their duties is a truâ— as manifest in spiritual sense and expeâ—â—â—ence of the Saints as their Communion â— one with another 8. Eightly Growth and improvement â— grace in duties notably differences the sounâ— and unsound heart All the duties in tâ—â— world will never make an hypocrite moâ— holy humble or heavenly than he is bâ— as the watering of a dry stick will soon rot it than make it flourishing and fruiâ—â— What was â—â—udas the better for all those hâ—â—â—venly sermons prayers and discourses Christ which he heard and what 〈◊〉 â—y soul be the better for all the duties thou â—erformest weekly and daily if thy heart be â—nsound It 's plain from Ioh. 15. 4. there â—ust be an implantation into Christ before â—ere can be an improvement in fruitful oâ—edience And it is as plain from 1 Iohn â— 14. that the virtues of the ordinances must â—emain the efficacy and powers that we â—ometimes feel under them must abide and â—emain in the heart afterwards or we canâ—ot grow and be made fruitful by them But the false professour is neither rooted â—n Christ by union with him nor doth or â—an retain the vertue of ordinances within â—im but like one that views his face in a glass quickly forgets what manner of man he was his head indeed may grow his knowâ—edge may increase but he hath a dead â—nd withered heart But as the Saints have real Communion with God in duties so they do make imâ—rovements answerable thereunto there is â—ost certainly a ripening of their graces that way a changing or gradual transformation â—rom glory to glory a springing up to that â—ull stature of the man in Christ. They that â—re planted in the house of the Lord shall flourish â—n the Courts of our God Psal. 92. 13 14. There is pure and sincere milk in the breasts â—f ordinances a believer sucks the very â—reasts of Christ in his duties and doth grow 1 Pet. 2. 2. they do grow more and morâ— judicious experienced humble mortified and heavenly by conversing with the Lorâ— so frequently in his appointments There is I confess a more discernable growth and ripening in some Christians thaâ— in others the faith of some groweth exceedingly 2 Thes. 1. 3. others more slowly Heb. 5. 12. but yet there are improvements of grace in all upright ones habits are more deeply radicated or fruits of obedience morâ—
increased Obj. If any upright soul be â—tumbled at this 〈◊〉 not being able to discern the increase of hâ—â— graces after all his duties Sol. Let such consider the growth oâ— grace is discerned as the growth of plants is which we perceive rather Crevisse quà â—â— crescere to have grown than to grown compare time past and present and yoâ— may see it but usually our eager desires after more make us over look what we have as nothing 9. Nintâ—ly The assistances and influences of the spirit in duties shews us what we are no vital sanctifyiâ—g influences can fall upoâ— carnal hearts in duties The spirit helps noâ— their infirmities nor makes intercession foâ— them with groanings which cannot be uâ—tered as he doth for his own people Rom 8. 26 27. they have his assistances in thâ— â—â—y of common gifts but not in the way â— special grace he may enable them to â—ach judiciously not experimentally to pray â—erly and neatly not feelingly believingly â—d broken heartedly for as many as are by the spirit of God they are the sons of God â—m 8. 14. he never so assists but where he â—h first sanctified Carnal men furnish the â—â—erials of their duties out of the strength â—heir parts a strong memory a good inâ—tion are the fountains whence they draw But it is otherwise with souls truly graâ—us they have ordinarily a three fold aâ—â—ance form the spirit in reference to their â—ies First Before duties exciting tâ—em to it â—â—ing them feel their need of it like the â—l of an empty stomach Psal 27. 8. Thou 〈◊〉 Seek my face my heart answered Thy â— Lord Will I seek Secondly In their duties furnishing both â—tter and affection as in that text lately â—ed Rom. 8. 26. guiding them not only â— at to ask but how to ask Thirdly after their duties helping them 〈◊〉 only to suppress the pride and vanity of â—ir spirits but also to wait on God for 〈◊〉 accomplishment of their desires Now though all these things wherein the â—â—eâ—ity of our hearts is tryed in duties be â—nd in great variety asto degrees among Saints yet they are mysteries unknown 〈◊〉 experience to other men CHAP. VIII Opening the Tryals of sincerity and hypocrisie sufferings upon the account of Religion SECT I. WE are now arrived at 〈◊〉 laâ—t tryal of grace propoâ— ded viz. bv sufferings for Religion Thousands of Hypocrites embarque theâ— selves in the profession of Religion iâ— Calm but if the wind riseth and the 〈◊〉 and they see Religion will not traâ—â—â—port them safely to the Cape of their eartâ— hopes and expectations they desire to 〈◊〉 landed again assoon as may be for they 〈◊〉 intended to ride out a strom for Châ—â—â—â— so you find Matth. 13. 20 21. He duâ—â—â— for a while but when tribulation or persecuâ— ariseth because of the word by by he is offenâ— But yet it is not every Tryal by sufferiâ— that seperates gold form dross and thereâ—â— my business will be to shew 1. First When the fire of sufferings â— persecution is hot and vehement enough separate them 2. Secondly Why it must needs discoâ—â— hypocrisie when it is at that height 3. Thirdly What advantages sinâ—â— Grace hath to endure that severe and shâ— trâ—al SECT II. NOW the fire of persecution or sufferings for Religion may be judged â—â—ense and high enough to separate gold â—nd dross First When Religion exposess us to emiâ—ent hazard of our deepest and dearest inâ—â—rests in this world Such are our liberties â—tates and lives now'tis a fierce and fiery â—yal indeed Sometimes it exposes the liâ—erties of its professours Revel 2. 10. The â—vil shall cast some of you into prison someâ—mes their estates Heb. 10. 34. ye took joyâ—lly the spoiling of your goods and sometimes â—eir lives Heb. 11. 37. They were stoned they â—ere sawn asunder they were slain with the â—ord Whilest it goes no higher than some â—all inconveniencies of life repâ—â—ation â—nse of honour will hold a false heart â—t when it comes to this few will be found â—le to endure it but those that expect to â—ve no â—ore by Religion but theiâ— souls and â—count themselves in good case if they can â—t save them with the loss of all that is dear 〈◊〉 them in this world Here the false heart boggles here it usualâ—ades and fauâ—ters Secondly The fiery Tryal is then high â—hen there remains no visible hoâ—es of deliâ—rance or outward incouragements to sense that the Scene will alter when we see not ouâ— Signs there is no more any prophet nor any thaâ— can tell us how long as the case with the Churcâ— was in Psal. 74. 9. then their hands hang down and their hearts faint nor is it to be wondred at when the length of troubleâ— prove so sore a temptation even to the upâ—right to put forth their hands to iniquity aâ— it is Psal. 125. 3. if such a temptation shakâ— such men as build on the rock it must quiâ—â— overturn those whose foundation is bâ—â— sand Thirdly When a false professour is engaâ—ged alone in sufferings and is singled oâ—â— from the herd as a deer to be run down now it 's a thousand to one but he quits Reâ—ligion to save himself good company wiâ— encouragâ— a faint hearted traveller to jogg 〈◊〉 a great way but if he be forsaken by all 〈◊〉 Paul was no man to stand by him if left â—lone as Elijah was what can encourage hiâ— to hold out Indeed if they had the same invisible sâ—â—ports those good men had that the Lord wâ— with them that would keep them steady but wanting that encouragement from witâ— in and all shrinking away from withouâ— they quickly tyre downright Fourthly When near relations and in â— mates oppose and tempt us The Propâ— speaks of a time When a mans 〈◊〉 â—hall be the men of his own house it may be â—he wife of his bosome Mica 7. 5 6. O â—hat a tryal is that which Christ mentions â—n Luke 14. 26. when we must hate Faâ—her and Mother Wife and Children or quit â—laim to Christ and heaven This is hard â—ork indeed How hard did that truly noble and reâ—owned Galeacius Caracciolus find this O â—hat a conflict found he in his bowels Now â—hrist and our dearest interest come to meet â—ke two men upon a narrow bridge if one 〈◊〉 forward the other must go back and â—w the predominant interest can no longâ— be concealed Fifthly When powerful temptations are â—ixed with cruel sufferings when we are â—ongly tempted as well as cruelly persecuâ—d this blows up the fire to a vehement â—ight This was the tryal of those preciâ—s primitive believers Heâ— 11. 35 37. They â—re stoned they were sawn asunder they werâ—â—pted here was life liberty and preferâ—nt set upon one hand and death in the â—st formidable shape upon the other This â—not but be a great tryal to any but esâ—ially when a cruel death tender tempâ—eet then the tryal goes high indeed SECT III. ANd that such sufferings as
they had â—amps of profession as well as others and saw â—ot the cheat till the cry was heard at midâ—ight and their unfurnished Lamps went â—ut Matth. 25. 2. Secondly The promises of salvation are â—ade over to tryed grace and such only as â—ill endure the tryal So James 1. 12. Blessed 〈◊〉 the man that endureth temptation for when 〈◊〉 is tryed he shall receive the Crown of life â—hich God hath promised to them that love him 〈◊〉 must be first tryed and then crowned 〈◊〉 a man strive for masteries yet is he not Crownâ—d except he strive lawfully 2 Tim. 2. 5. he â—anifestly alludes to the Roman Games to â—hich there were Judges appointed to see â—hat no foul play were offered contrary to 〈◊〉 Law for wrestling and where it was â—â—und the Crown was denyed them Not to â—im that sets forth in the morning with reâ—lution and gallantry but to him that holds 〈◊〉 till the evening of his life is the proâ—ise made Matth. 10. 22. He that endureth 〈◊〉 the end shall be saved so Rom. 2. 7. To â—em who by patient continuance in well doing 〈◊〉 for glory and honour and immortality eternal life and once more Heb. 3. 15. We are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end So that if you should endure some few slighter troubles and faint at last give out when a closer tryal befals you all your labours and sufferings are in vain Sincerity and final perseverance are the conditions of all special promises 3. Thirdly Every mans graces and duties must be tryed and weighed by God in the great day and if they cannot endure these lesser tryals to which God exposed them now how will they endure that severe and exact tryal to which he will bring them then No man can search his own heart with that exactness in this world as God will search iâ— in the world to come I may say in this case to you as the Lord spake to Ieremiah cl ap 12. 5. If thou hast run with the footmen and they have wearied thee then how canst thou contend with horses and if in the land of peace wherein thou trustedst they have wearited thee then how wilt thoâ— do in the swelling of Iordan This was spoken to encourage the Prophet to constancy in his work and as if the Lord had said O Ieremy do the strivings of the men of Anat hoth thine own Town dishearten thee pluck up thy spirits and faint not there are harder Tryals than these that thou must undergo at Ierusalem these are no more to what is coming than the running with footmen is to contending with horses or the passing a small Rivulet to the swellings of Iordan To allude to this If our graces and duties cannot bear these lighter tryals if a little lift of prosperity or lighter stroke of adversity discover so much falseness rottenness pride and selfishness in the heart If we cannot resist the motions of corruptions but yield our selves to obey sin in the lusts of it If we can neither keep our hearts with God in duties nor mourn for our wanderings from him If a few scoffs from wicked tongues or tryals of persecution from the hands of men will cause us to faint in the way and turn back from following the Lord what shall we do when he comes whose fan is in his hand and who will throughly purge his floor Mat. 3. 12. who will try every mans work as by fire 1 Cor. 3. 13. search the secrets of all hearts Rom. 2. 16. weigh every man to his ounces and drachms Surely we can take little comfort in that which is so unable to bear the severe tryals of that day that it cannot stand before the slighter Tryals of this day 4. Fourthly True grace is willing to be tryed and nothing is more desirable to an upright soul than to know his own condition If therefore we shun the tryal and are loth to search our selves or be searched by the Lord our condition is suspicious and we can take little comfort in it It was Davids earnest desire Psal. 139. 23. that God would throughly search his heart and reins and see if there were any way of wickedness in him false grace is shy of Gods eye it cares not to be examined but this is the delight of sincere ones every one that doth evil hateth the light lest his deeds should be reproved but he that doth truth cometh to the light that his deeds may be made manifest that they are wrought in God John 3. 20 21. The reason is plain why Hypocrisie cannot endure to come to the. Touchstone and test for Hypocrites â—aving a secret consciousness of their own guilt unsoundness know that by this means their vain confidence would quickly be confuted and all their reputation for Religion blasted but O if men dare not stand before the word as it is now opened and applyed by Ministers how will they stand when it shall be opened and applyed in another manner by Jesus Christ O professour if thy condition be good thy heart right thou wilt desiâ—e to know the very worst of thy self and when thou hast made the deepest search thou canst thou wilt still fear thou hast not been severe enough and impaâ—â—â—â— enough to thy self nothing will give thee more content than when thou feelest the word dividing thy soul and spirit thy joynts and marrow nothing so much comforts thee under or after an affliction as the discovery it hath made of thy heart thou wilt seem to feel with what affections those words came from the Prophets lips Jer. 12. 3. But thou O Lord knowest me thou hast seen me and tryed my heart towards thee O what a freshing sweetness will stream through thy heart and all the powers of thy soul when thou canst make the like appeal to God with like sincerity And certainly without such a disposition of spirit towards the tryal of our graces we can have little evidence of the truth of them CHAP. XI Containing divers practical instructive Inferences from this doctrine with a serious exhortation to self-tryal and through examination SECT I. Infer 1. ARe there such variety of tryals appointed to examine the sincerity of mens graces how great a vanity then is Hypocrisie and to how little purpose do men endeaâ—our to conceal and hide it We say murder will out and we may as confidently affirm hypocrisie will out When Rebekah had laid the plot to disguise her son Iacob and by personating his brother to get the blessing Iacob thus objects against it My Father perad venture will feel me and I shall seem to him as a deceiver and I shall bring a curse upon me and not a blessing Gen. 27. 12. as if he should say but what if my Father detect the cheat how then shall I look him in the face how shall I escape a curse After the same manner every upright soul scares it self from the way of Hypocrisie