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
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—
miracles thy wooings and beseechings thy knocking 's and strivings I have couzened thee of them at the very gates of Heaven for all their illuminations and tasting of the powers of the World to come I have shipwrackt them in the very mouth of the haven 3. Thirdly The common works found in unregenerate souls deceive many who cannot distinguish them from the special works of the spirit in Gods Elect see that startlinâ—â— Scripture Heb. 6. 4. where you find among the common operations of the Spirit upoâ— Apostates illumination which gives perspicuity to their minds in discerning spirituaâ— truths and that frequently with more distinctness and depth of Judgment thansomâ—â— gracious souls attain unto besides it is the matter out of which many rare and excellent gifts are formed in admirable variety which are singularly useful to others as they are exercised in expounding the Scriptures 〈◊〉 deâ—ending the truths of Christ by solid arguments preaching praying c. and make the subject of them renowned and honoured in the Church of God whilest mean time they are dâ—zled with their own splendour and fatally ruined by them There you find also Tasting as well as enlightening So that they seem to abound not only in knowledge but in sense also i. e. iâ— some kind of experience of what they know for experience is the bringing of things to the Test of spiritual sense They do tastâ—â— or experience the good that comes by the promises of the word and discoveries of heaven and glory though they feel not experimentally the transforming efficacy of these things upon their own souls Now that illumination furnishing them with excellent gifts as before was noted enabling them to Assent to Gospel truth's which the Scripture calls faith Acts 8. 12. and working in them conviction of sin 1 Sam. 15. 24. reformation of life 2 Pet. 2. 2â— and touching their affections also with transient joy in the discovery of those truthâ— And this Taste which comes so near to the experience which the sanctified soul enjoyes these things seem to put their condition beyond all controversie and lay a foundation for their ill built confidence nothing is more apt to beget and nourish such a Confidence than the meltings and workings of our affections about spiritual things for as a grave Divine hath well observed such a man seems to have all that is required of a Christian and to have attained the very end of all knowledge which is operation and influence upon the affections When they shall find heat in their affections as well as light in their minds how apt are they to say as these self-deceivers in the Text did they are rich and have need of nothing Now of all the false signs of grace by which men couzen themselves none are so dangerous and destructive to souls as those that come nearest true ones never doth Satan more effectually and securely manage his cheats than when he is transformed into an Angel of light Among this sort of self-deceivers how mâ—ny gifted men and among that sort some imâ—â—ployed in the office of the Ministry will bâ— found whose daily imployment being abouâ— spiritual things studying preaching prayâ—ing c. conclude themselves sanctified persons because they are versant about sacreâ— imployments as if the subject must be beâ—â—cause the object is sacred Oh that sucâ— would seriously ponder those two Scriptureâ— Mat. 7. 22. Many will say unto me in thaâ— day Lord Lord have we not prophesied in thy name and in thy name have cast out devils and in thy name done many wonderful things and I Cor. 9 27. lest that by any meanâ— when I have preached unto others I my self shoulâ— be a cast away 4. Lastly To add here no more this strengthâ—â—ens self deceit exceedingly in many vizâ— their observations of and comparing themâ—selves with others Thus the Pharisees thosâ— gross self deceivers trusted in themselves thaâ— they were righteous and despised others Luke 18â—â— 9. their low rating of others gave them thaâ— high rate and value of themselves and thuâ— the proverb is made good regnat luscus inteâ—câ—cos he that hath but one eye is a King among the blind Thus the false Apostles cheated and beâ—â— fool'd themselves 2. Cor. 10. 12. but they measuring themselves by themselves and comparing themselves among themselves are not wiâ—e God hath not made one Man a measure or â—â—andard to another Man but his Word is â—he common beam or scale to try all Men. These Men are as sharp sighted to note oâ—â—er Mens evils as their own excellencies 〈◊〉 eye the miscarriages of others with derisiâ—â— and their own performances with admiraâ—â—on They bless themselves when they behold â—â—e prophane in their impieties Luk. 18. 11. God I thank thee that I am not as other men are Extortioners Unjust Adulterers or even as this â—ublican q. d. O what a Saint am I in comâ—arison of these miscreants The Pharisees Religion you see runs all upon nots a negaâ—â—ve holiness is enough to him and the meaâ—â—re he takes of it is by comparison of himâ—elf with others more externally vile than â—imself A Christian may say with praise â—nd humility I am not as some men are but â—â—ough he know nothing by himself yet is he â—ot thereby justified 1 Cor. 4. 4. he neitheâ—â—â—akes together the enormities of the vilest on â—he infirmities of the holiest to justifie and â—pplaud himself as these Self deceivers do And these are the causes and occasions of that general deception under which so great a â—art of the professing World bow down â—nd perish SECT IV. 3. IN the last place I shall prove this poâ—variously according to the importanâ— and usefulness of it with as much breviâ— and closeness of Application as I can Anâ— Use. 1. Shall be for Caution to Professon before I tell you what use you should maâ— of it I must tell you what use you may nâ— make of it First Don't make this use of it to coâ—clude from what hath been said that all Pâ—fessors are but a pack of Hypocrites and thâ— there is no Truth nor Integrity in any Maâ— this is both intolerable arrogance to ascenâ— the Throne of God and unparallel'd Unchâ—â—â—ritableness to judge the hearts of all Men. Some Men are as apt to conclude others â— be Hypocrites by measuring their hearts bâ— their own as others are to conclude theâ—â—selves Saints by comparing their own exceâ— lencies with other Mens corruptions but bleâ—sed be God there is some grain among thâ— heap of chaff some true Diamonds amonâ— the counterfeit Stones The Devil hath noâ— the whole piece a remnant according 〈◊〉 election belongs really to the Lord. 2. Secondly Don't make this use of it thaâ— assurance must needs be impossible becauâ—â— so many Professors are found to be Self deâ—ceivers That assurance is one of the great diffiâ—â—lties in Religion is a great truth but that is therefore unattainable in this World is â—ery false Popish Doctrine indeed makes it â—possible but that Doctrine
is practically â—nfuted in the comfortable experience â— many Souls all are commanded to â—â—ive for it 2 Pet. 1. 10. give diligence to â—ake your calling and Election sure and some â—ave the happiness to obtain it 2 Tim. 1. 12. 〈◊〉 I know whom I have believed and I am perâ—aded that he is able to keep that which I have â—â—mmitted unto him against that day Let the Similar works upon Hypocrites reâ—mble as much as they will the saving works â— the Spirit upon Believers yet God doth wayes and the Saints do sometimes plainly â—scern the difference 3. Thirdly Don't make this use of it to â—â—ceal and hide the Truths or Graces of â—od or refuse to profess and confess them beâ—â—re Men because many Professors deceive â—â—emselves and others also by a vain Proâ—â—ssion because another professeth what he â—â—th not must you therefore hide or deny â—hat you have 'T is true the possession of â—race and Truth in your own Souls is that â—hich saves you but the profession and conâ—ssion of it is that which honours God and 〈◊〉 yea sometimes is the instrument to 〈◊〉 others it 's your comfort that you feel it it 's others comfort to know that you so Ostentation is your sin but a serious 〈◊〉 humble profession is your duty Rom. 10. â— SECT V. Use. 2. HAving shewed you in the forâ— Section what use you ought noâ— make of this Doctrine I will next shew â— what use you ought to make of it and suâ— you cannot improve this point to a beâ— purpose than from it to take warniâ—â— and look to your selves that you be â— of that number who deceive themselves 〈◊〉 their Profession If this be so suffer me cloâ—â—â— to press that great Apostolical Caution I â— 10. 12. Let him that thinks he stands take hâ— lest he fall O Professors look carefully your foundation be not high minded â— fear you have it may be done and suffer many things in and for Religion you hâ— excellent gifts and sweet comforts a waâ— zeal for God and high confidence of yâ— integrity all this may be right for ouâ—â—â— I or it may be you know but yet 't is pâ—â—â— sible it may be false also you have soâ—â—times judged your selves and pronounâ—â— your selves upright but remember your â—â—â—nal Sentance is not yet pronounced by yoâ— Judge And what if God weigh you over â—â—gain in his more equal ballance should â— Mene tekel thou art weighed in the ballanâ— art found wanting What a confounded â—an wilt thou be under such a Sentance 〈◊〉 splendent in conspectu hominis sordent in â—spectu Iudicis things that are highly eâ—emed of Men are an abomination in the â—ht of God he seeth not as Man seeth Thy Heart may be false and thou not â—ow it yea it may be false and thou â—ongly confident of its Integrity The Saints may approve thee and God â—ndemn thee Rev. 3. 1. Thou hast a name â—at thou livest but thou art dead Men may 〈◊〉 there 's a true Nathanael and God may 〈◊〉 there 's a self-couzening Pharisee Reader thou hast heard of Iudas Demas â— Ananias Sapphira of Hymeneus and Phileâ— once renowned and famous Professors thou hast heard what they proved at last â—â—Take heed their case be not thine own 〈◊〉 they not all as it were with one mouth 〈◊〉 to thee O Professor if thou wilt not â—me where we are don't couzen thy self 〈◊〉 we did if thou expectest a better place â—â—â—d lot be sure thou get a sincerer Heart â—â—â—d we been more self-suspicious we had â—â—â—en more safe I would not scare you with needless jealouâ—s but I would fain prevent fatal mistakes â—on't you find your hearts deceitful in maâ—y things Don't they shuffle over secret â—â—â—uties Don't they â—ensure the same evils in others which they scarce reprove in yoâ— selves Are there not many by ends in dâ—â—â— ties Don't you find they are far less affectâ— with a great deal of service and honour doâ— to God by others than with a little by yoâ—â—selves Is it not hard to look upon other Meâ— excellencies without envy or upon your oâ—â— without pride And are you not troubled with a busie 〈◊〉 as well as with a bad Heart Hath 〈◊〉 he that circuits the whole World observâ— you Hath he not studied your constituâ—â—â—on sins and found out that sin which mâ—â—easily besets you Hath he less malice â—â—gainst your Souls than others Surely yâ— are in the very thick of temptations thoâ—â—sands of snares are round about you Oh hoâ— difficulâ—y are the Righteous saved How haâ— to be upright How few even of the profâ—â—â—sing World win Heaven at last Otherefore search your hearts Professorâ— and let this caution go down to your veâ—â—reins let him that thinks he stands take heâ— lest be fall Away with rash uncharitable censures 〈◊〉 others and be more just and severe iâ—cenâ—â—â—ring your selves Away with dry and unpâ—fitable controversies spend your thougâ— upon this great question Am I sound or aâ— I rotten at heart am I a new Creature 〈◊〉 old Creature still in a new Creatures dress â—d habit Bâ—g the Lord that you be not â—eceived in that great point your inteâ—ity whatever else you may be mistaken 〈◊〉 Pray that you be not given up to an â—eedless careless and vain Spirit and then â—ave Religious duties for a Rattle to still and â—â—iet your Consciences Surely that ground-work can never be â—id too sure upon which so great a stress as â—â—y soul and eternity must depend It will â—ot repent thee I dare promise when thou â—omest to die that thou hast employed thy â—me and strength to this end whilest oâ—ers are panting after the dust of the Earth â—nd saying who will shew us any good be â—ou panting after the assurances of the love â—f God and crying who will shew me how 〈◊〉 make my calling and election sure O deceive not your selves with names â—otions think not because you are for a â—â—â—ricter way of Worship or because you asâ—ciaâ—e with and are accordingly denomiâ—ated one of the more reformed Professors â—â—at therefore you are safe enough alas how â—â—all an interest have titles modes and deâ—omiâ—â—tions in Religion Suppose a curious Artist take a lump of Lead and refine it and â—ast it into the Mould whence it comes â—orth shining and bearing some noble figure â—uppose of an Eagle yet it is but a leaden Eagle Suppose the Figure of a Man and that 〈◊〉 the most exact lineaments and proportion 〈◊〉 yet still is it but a leaden Man Nay let 〈◊〉 bear the Figure of an Angel it is but a leadâ—â— Angel for the base and ignoble matter 〈◊〉 the same it was though the Figure be noâ—â— Even so Take an Unregenerate carnal Maâ— let his life be reformed and his tongue râ—â—fined and cale him a zealous Conformist 〈◊〉 a strict Non-conformist call him a Presbyterâ—â— an an Independant or what you will he 〈◊〉 all the while but a carnal Conformist 〈◊〉 Non-conformist an
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
true state of Mens Persons and tempeâ— their hearts is By not sinning we are noâ— understand a total freedom from it in 〈◊〉 World as if it implied any such perfectâ— of the People of God in this World thâ— the Popish and Pelagian sense nor yet 〈◊〉 we take it in the Arminian sense who 〈◊〉 void the Argument of the Orthodox will â—â—â—derstand it of the sin against the Holy Ghâ—â— what a strange thing would it be to 〈◊〉 that a Characterstical note of distinction â—â—twixt the godly and ungodly which so 〈◊〉 few even of the most ungodly are eâ— guilty of But the manner of our behaviour towâ—â—â— sin and our carriage towards it before under or after the commission of it in 〈◊〉 the Children of God are manifest and Children of the Devil Now there are five things relating 〈◊〉 that discriminate and mark the state of Persons the difference is discernable In our 1. Abstinence for Sin 2. Hatred of Sin 3. Troubles about Sin 4. Subjection to Sin 5. Opposition of Sin SECT II. THe Grounds and Motives of our abstinence do very clearly manifest 〈◊〉 state of our souls what they are in the â—generate and unregenerate is our next â—â—rk And let it be considered 〈◊〉 First Thaâ— an unsound and unrenewed â—art may abstain from one sin because it 〈◊〉 contrary to and inconsistent with anoâ—â—er sin for it is with the sins of our naâ—â—es as it is with the diseases of our bodies â—ough all diseases be contrary to health yet â—â—e diseases as the Feaver and Palsie are â—â—ntrary to each other So are prodigality 〈◊〉 Covetousness Hypocrisie and Prosaneâ—ss these oppose each other not for muâ—â—l destruction as sin and grace do but for â—â—eriority each contending for the throne 〈◊〉 sometimes taking it by turns it is with 〈◊〉 persons as with that possessed man 〈◊〉 17. 15. whom the spirit cast someâ—â—es into the fire sometimes into the water 〈◊〉 if one subdue the other yet the heart is 〈◊〉 subdued to the vassalage of that lust that â—ppermost in the soul. 2. Secondly An unrenewed soul may 〈◊〉 kept from the commission of some sin 〈◊〉 because there is a principle of grace withâ—â— him but because of some providential 〈◊〉 straint without him or upon him For it ofteâ—â— falls out that when men have conceived 〈◊〉 and are ready to execute it providenâ—â— claps on the fetters of restraint and hindeâ—â— them from executing it This was the case of Abimeleck Gen. 2 6. and 17. compared I withheld thee Aâ—â— though persons so restrained have not 〈◊〉 good of such providences yet others havâ— for by it a world of mischief is preventedâ— the world which otherwise would breâ—â— out to this act of providence we owe 〈◊〉 lives liberties estates comforts in this worâ—â— 3. Thirdly An unsound heart may 〈◊〉 commit some sins not because he truly haâ—â— them but because his constitution incliâ—â— him not to them these men are rather 〈◊〉 holding to a good temper of body than a gracious temper of soul. Some men cannâ—â— be drunkards if they would others cannâ—â— be covetous and base â—hey are made â—è meliâ—luto of a more refined metal than others 〈◊〉 chast and liberal just sober natâ—re 〈◊〉 nature still the best nature in all is endâ—ments is but nature at the best 4. Fourthly A graceless heart may beâ—â— strained from sin by the force of educaâ—◠〈◊〉 principles of morality that way instilled 〈◊〉 it Thus Iehoash was restrained from 〈◊〉 2 Kings 12. 2. and Iehoash did that which 〈◊〉 right in the sight of the Lord all the dayes â—erein Iehojadah the Priest instructed him 〈◊〉 fear of a Parent or Mâ—â—ter will do â—reat deal more with some in this case 〈◊〉 the fear of God The influence of a â—ct education nips off the excrescencies of â—ding vice The way we are taught when 〈◊〉 we keep when old this is the influâ—â—â—e of man upon man not the influence â—he regenerating spirit upon men â— Fifthly A Graceless heart may be kept â—n some sins by the fear of the events both â—his world and that to come Sin that is â—owed with infamy and reproach among 〈◊〉 may on this ground be forborn not â—â—use God hath forbiden it but because huâ—e laws will punish it and the sober world 〈◊〉 brand us for it and some look farther â—e punishment of sin in hell they are not â—id to sin but they are afraid to burn â—ere sin is like a sweet rose in a brake â—orns fain we would have it but are 〈◊〉 to â—ear our flesh to come by it It 's 〈◊〉 that in is prevented any way but to â—ept on this ground from sin doth not â—â—e the estate of the person to be good 〈◊〉 you see some of the grounds on which â—al men are restrained in this the children 〈◊〉 devil are manifest SECT III. BUt there are grounds of abstinence 〈◊〉 sin by which the children of God aâ— manifested and such are these that folloâ— 1. First A sincere heart dares not sin cause of the eye and fear of God which iâ— on him So you find it in Iob 31. 1. 〈◊〉 4. he durst not allow his thoughts to sin cause he lived under the awe of Gods Nehemiah durst not do as former Goverâ— had done though an opportunity preseâ—â— to enrich himself because of the fear 〈◊〉 God Nehem. 5. 15. The soul that live 〈◊〉 the awe of this eye will be as coâ—entious where no discovery can be madâ— Creatures as if all the world lookeâ— Levit. 19. 14. Thou shalt not curse theâ— nor put a stumbling block before the blind shalt fear thy God I am the Lord. What if a man do curse the deaf the cannot hear him and what if he do 〈◊〉 stumbling block before the blind the 〈◊〉 cannot see him true but God seesâ— God hears him that 's enough to a manâ— hath the fear of the Lord upon his 〈◊〉 2. Secondly As the fear of Goâ— so 〈◊〉 of God is a principle of restraint from 〈◊〉 the soul that is upright This kept Ioseph from sin Gen. 39. 9. How can I 〈◊〉 great wickedness and sin against God! I he speaks as a man that feels himself â—nd up from fin by the goodness and love God that had been manifested to him q. â—ath he delivered me from the pit into â—ch my envious brethren cast me hath â—n so miraculous a way advanced me to â—his honour and power in Egypt and 〈◊〉 after all his kindness and love to me 〈◊〉 I sin against him O how can I do 〈◊〉 against so good so gracious a God Psal. 97. 10. ye that love the Lord hate evil â—e will cry ouâ— in the hour of Tempâ—atiâ—â—s this thy kindness to thy friend Dost 〈◊〉 thus requite the Lord for all his kindâ—â—es â— Thirdly As the love of God so the insecal evil and filthiness that is in sin keeps 〈◊〉 the gracious soul from it Rom. 12. 9. â—or that which is evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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