A Divine Discovery of Sincerity, Part 1

A Divine Discovery of Sincerity · Part 1

p. 12 COR. 1.12.

For our rejoycing is this, the teſtimony of our conſcience, that in ſimplicity and godly ſincerity, not with fleſhly wiſdome, but by the grace of God, we have had our converſation in the World, and more abundantly to you-wards.

NO grace, how glorious ſoever in the eye of man, goes for good weight in the eye of God, without ſincerity: The greateſt man in the world, weighed in the Ballance of the Sanctuary, without this, will be accounted too light for Heaven. 'Tis a very needfull ſubject then, that this Text plainely profers to our conſideration. And as excellent in it p. 2ſelfe, as needfull to us, is ſincerity. 'Tis the precious extract, of all graces; and to call this a grace, is too little. 'Tis that which gives to every grace its due luſtre, in the eye of God; and to call any thing a grace in man, without this, is too much. 'Tis the glory of all graces, as the Sunne is the glory of all the Starres: 'tis the vitall blood of the ſoule; which that it may runne in the veines of you all, unto your eternall happineſſe, have I choſen this Text to inſiſt on: For our rejoycing is this, the teſtimony of our conſcience, that in ſimplicity and godly ſincerity, not with fleſhly wiſedome, but by the grace of God, we have had our converſation in the world, &c.

No condition is trucly joyous without, and no condition is truely dolorous with ſincerity. If a man be never ſo rich, never ſo honourable, yet if not withall ſincere, there is no true joy in ſuch a man: he laughes, but in the midſt of laughter, his heart is oft times ſad, and his conſcience ſpoiles his ſport. On the other hand; if a man be never ſo poore, never ſo much oppreſſed, p. 3which is the deadlieſt, and the moſt oppoſite enemy to joy of all, yet if that man be ſincere, his heart may be as full of joy, as it can hold, for all this, as you may ſee in theſe words read, For our rejoycing is this, the teſtimony of our conſcience, that in ſimplicity and godly ſincerity, &c. Paul and Timothy have beene ſincere ſervants of Jeſus Chriſt, for the good of his Church amongſt the Gentiles, and in this they had tranſcendant comfort in the midſt of all the miſery they met withall.

'Tis not miſery, but ſinne, that robs the ſoule of joy. Let a man labour to live ſincerely, and then let men and divels doe what they can, or will, ſuch a man ſhall never be bereaft of joy: he ſhall have joy in poverty, joy in diſgrace, he ſhall have joy in priſon, as much as in liberty, and much more; So had Paul and Timothy, which made them thus bravely breake out in the midſt of miſery, For our rejoycing is this, the teſtimony of our conſcience, that in ſimplicity and godly ſincerity, not with fleſhly wiſedome, but by the grace of God, we have had our converſation in the p. 4World, and more abundantly to you-wards.

Theſe words are the Apoſtles divine narration, of their happy condition in miſery. And they containe two principall things, uſefull for all men to be well acquainted withall, to wit, true joy, and the true ground of this deſirable grace; which the Apoſtle here makes, ſincerity, and that teſtimony which conſcience gives thereof to the Soule. For our rejoycing is this, what? why, the teſtimony of our conſcience, that in ſimplicity and godly ſincerity, that is, in integrity and uprightneſſe, not with fleſhly wiſedome, that is, not with humane policy and eloquence, as men proudly depending upon our owne parts, and ſubtilly ſeeking our owne ends, in our preaching and living, but by the grace of God, foreign, but in the grace of God, ſaith the originall: that is, in the ſtrength and aſſiſtance of God, which is a ſpeciall fruit of his grace and favour, We have had our converſation in the World; that is, we have carried our ſelves in life and doctrine amongſt all, and more aboundantly to you-wards; p. 5foreign, but ſpecially amongſt you, ſaith the Originall.

Divine joy is ſet forth unto us in this Text, according to its proper ſubject, and according to its proper riſe. The proper ſubject of divine joy, is the righteous man, as the Pſalmiſt frequently notes: And this man is made the ſubject of Divine joy in my Text, For [our] reioycing, &c. that is, we which are ſincere: hypocrits have nothing to doe with divine joy; Their joy is ſuiteable to their ſpirits, deceit-full; that which will flee from them, and not ſtand by them, as this joy of the Apoſtles did, when trials come.

For our foreign, boaſting is this, ſo the word in the originall ſtrictly taken, ſignifies. Divine boaſting, notes divine joy in the conſpicuous act thereof: It notes joy, as it hath ſtrongly ſeized upon the heart within; and it notes joy as it hath ſtrongly ſeiſed upon the tongue, and face, and hands, without; ſo that it is all one as if the Apoſtle had ſaid, the cauſe of our ſtrong and open rejoycing is this.

What? That they had made proviſion p. 6for the fleſh to fulfill the luſts of it? No: divine joy hath not ſuch a Diabolicall riſe: The proper riſe of divine joy, is the teſtimony of a pure conſcience, concerning the uprightneſſe of a mans converſation; and this was the riſe of Pauls and Timothies joy, in affliction. Their conſcience bore witneſſe with them, that in integrity and uprightneſſe, not in flattery, policie, and ſubtilty, they had preached and lived amongſt all men, as thoſe that depended upon the ſtrength and aid of Chriſtin everything, and not upon any abilities of their owne, though they were endowed with greater humane gifts then any the falſe Apoſtles had. Thus, they carried themſelves in a plaine, downright, faithfull way, where ever they came to publiſh the Goſpell of Chriſt, but ſpecially amongſt the Corinthians. To other Churches Paul uſed a more inſinuating way of preaching; but to this Church of the Corinthians, all plainneſſe, and homelineſſe; ſparing no expreſſions, that might fully ſet forth their wicked waies, and throughly awaken their drouſie conſciences, as hereafter in due place p. 7(God willing) I ſhall ſhew unto you. The Church of the Corinthians, of all the Churches which Paul or other of the Apoſtles had planted, was moſt looſe every way; and therefore Paul did not content himſelfe with hints, & overtures; and wrap up bitter Pils, in ſugred, glib-goe-down words; but with all godly boldneſſe and plainneſſe, beyond what he did to other Churches, he reproved them for, and upbraided them with their wickedneſſe; which is that he would have us apprehend, in this laſt clauſe of my Text. But ſpecially amongſt you.

Doctrinae deductie.Severall propoſitions are to be noted, in this verſe thus opened: as firſt this, That in ſimplicity and godly ſincerity, we ought to have our converſation in this World. This truth is plainly intimated, by the Apoſtle; for he rejoyced that he had ſo ordered his converſation, as Chriſt required; not flattering and fauning, with fleſhly wiſedome in his preaching, to ſooth men in their ſinnes and to bring about his owne ends, as falſe Apoſtles did; but faithfully reproving every vice, ſparing p. 8no plaineneſſe of ſpeech, to ſuch as otherwiſe would not be brought to ſee and bewaile their ſinnes. Whether this way of preaching were pleaſing or diſpleaſing, to the World; whether it brought honour or diſgrace to himſelfe from the world, he heeded not, whilſt he knew 'twas ſuitable walking to the Will of God.

Doct. 2.A ſecond propoſition is this, That conſcience can give teſtimony, concerning the ſimplicity or hypocriſie, of a mans converſation. This truth is alſo plainely intimated, in that the Apoſtle makes the teſtimony of his conſcience concerning his integrity, the ground of his joy. For our rejoycing is this, the teſtimony of our conſcience, that in ſimplicity and godly ſincerity, not with fleſhly wiſedome, (which had beene hypocriticall) but by the grace of God, we have had our converſation in the World, &c.

Doct. 3.A third propoſition is this, That conſciouſneſſe to our ſelves, of the ſimplicity and ſineerity of our converſation, will yield us joy in the midſt of troubles. This truth is alſo intimated by the Apoſtle; for in the midſt of all his troubles and p. 9miſeries, he rejoyed in this, that his conſcience could beare witneſſe with him, that in ſimplicity and godly ſincerity, he had ordered his converſation in this world.

Doct. 4.A fourth and laſt point obſervable is this, That there be ſpeciall times and occaſions, for the declaration of ſincerity, which ought to be obſerved, and anſwerably to declare and ſhew our ſelves in our places. This truth is alſo plainly ſet forth unto us in the Text; for Paul and Timothy thus carried themſelves in their places, toward the Church of Corinth, which became very openly and groſſely wicked, foreign, but ſpecially amongſt you. They had declared ſincerity and uprightneſſe in their miniſtry, amongſt other Churches, by a faithfull reproving of them, as occaſion required, but no Church ſo ſcandalouſly carried themſelves, as this Church, and therefore this Church needed, above all others, to be more throughly dealth withall; which the Apoſtles, as ſincere men, conſidered, and anſwerably carryed themſelves.

p. 10Doct. 1.I begin with the firſt of theſe, to wit, That in ſimplicity and godly ſincority, we ought to have our converſation in this World. Paul could not juſtly have joyed in the ſimplicity and ſincerity of his converſation, had not his conſcience told him, that ſo to walke, was to walke as Chriſt had commanded him. Chriſts charge to his Apoſtles (when he ſent them forth) was, that they ſhould be foreign, Simple as Doves: Mat. 10.16Matt 10:16that they ſhould teach men to obſerve all things whatſoever he commanded them: Mat. 28.20Matt 28:20now, Pauls conſcience and Timothies both, bore witneſſe with them, that thus they had walked in their places, and this made them to rejoyce, in the midſt of all the hardſhip they underwent. As they had this charge in particular, ſo they had this charge in generall, with all the ſeed of Abraham, in theſe words, Walke before me, and be thou perſect: that is, ſincere, Gen. 17.1. So that they had broken a double …ond, had they not ſimply and ſincerely ordered their converſation.

Simplicity] is a terme which ſometimes p. 11notes folly. How long ye ſimple ones, will ye love ſimplicity, and fooles hate knowledge? Prov. 1.22. In my Text, this tearme is oppoſed to double-mindedneſſe, and ſuch men have uſually more with then they uſe well; and ſignifies a unity and identity, betweene the heart and tongue; what the tongue ſaies, the heart really intends: and ſo taken, it ſounds the ſame with ſincerity, and therefore are coupled together here by the Apoſtle, as Synonyma's, contermini, words of the ſame ſignification.

Sincerity is either Morall or Theologicall. Morall ſincerity, I call ſuch a qualification of ſpirit, as leads a man to doe to others, as he would be done to himſelfe. A rectitude of ſpirit in relation to men. Such a ſincere man ('tis probable) was Abimelech King of Gerar. He tooke Abrahams wife unto him, ſhe being very beautifull, but this he would not have done, had he knowne her to have beene Abrahams wife; for Abraham had told him; that ſhe was his ſiſter; and therefore God bore witneſſe with Abimelech concerning p. 12his integrity. In the integrity of my heart, and innocency of my hands have I done this, ſaid Abimelech; and God ſaid unto him, yea I know that thou didſt this in the integrity of thy heart, Gen. 20.6. Such a ſincere man, was that yong man which came to our Saviour, and told him, that he had kept all the Commandements from his youth. He gave to every man his due, and lived orderly amongſt his neighbours, and therefore he judged himſelfe as good as needed to be.

Morall ſincerity, is cloſe hypocriſie. Morall ſincerity is like ſome counterfeit Pearles, which make a faire ſhew to looke upon, but deceive both buyer and beholder. Multitudes thinke that becauſe their ſpirits are ſo over-ruled by God, that they doe no injury to man, that therefore they are endowed with godly ſincerity, foreign, the ſincerity of God, as the originall here cals it. The truth is, Morall ſincerity, is the ſincerity of God too; for 'tis his reſtraining corrupt man, which otherwiſe would be as prophane towards man outwardly, as he is towards God p. 13inwardly. I withheld thee from ſinning againſt me, ſaid God to Abimclech, Gen. 20.6. A morall ſincere man, is but an out-ſide holy man, but obſerves it not; and therefore (I think) called by ſome, a cloſe hypocrit. But this is not that ſincerity of God, which my Text ſpeaks of.

Godly ſincerity, or, the ſincerity of God, which my Text ſpeakes of, is a ſpeciall work of God upon the ſoule of man, making him laborious, to walke according to Gods Will in all things, that God may have all the glory due to his Name.

Firſt, I ſay, that godly ſincerity is a ſpeciall worke of God upon the ſoule, &c. Genus in Definitione.This Genus, the Apoſtle confirmes in my text, calling ſincerity foreign, the ſincerity of God. That is, that ſincerity, which is after a ſpeciall manner wrought of God, in the heart of man. So likewiſe elſe-where the Apoſtle ſolemnely praies for ſincerity, in the behalfe of the Philippians; which plain…y ſhewes, that ſincerity is not Quid proveniens a natura, a thing growing naturally in man. And this I pray (ſaith the Apoſtle) that your love may abound, p. 14that you may approve the things that are excellent, that ye may be ſincere, and without offence unto the day of Chriſt. Phil. 1.9,10.

The heart of man naturally is deceitfull, not ſincere; deſperately wicked, not truely good; more oppoſite to ſincerity then to any thing; as things corrupted, carry a greater diſſimilitude to what they were, then to any thing elſe which they never were. The Divell is more oppoſite to the goodneſſe of an Angell which once he had, then to any lower good, which he never formally had; which is a torment that lyes upon him, as a part of his judgement. God made man upright: that is, for qualification ſuitable to his owne will; apt and able to walke in all holy waies blameleſſe. Man voluntarily looſing this, as the Divell did that, through pride, is with the Divell, more diſlike to himſelfe, then to any thing below himſelfe: he is more like a Lyon, a Leopard, a Tyger, a Beare, a Wolfe, a Serpent, a Toad, a Stocke, a Stone, then man in innocency; and more violently oppoſite to uprightneſſe p. 15and juſtice naturally, then any creature below him is: and therefore is the heart of man naturally ſaid to be deceitfull [above all things] and deſperatly wicked [beyond knowledge] Ier. 17.9. which is enough to demonſtrate, that godly ſincerity cannot be a natura; and if not of nature, then of grace. There is no fallacy in this disjunctive argument.Cu…ulus accidentium, in definitione.

Making a man laborious, &c.] that is, conſtantly laborious, willingly laborious, and laborious according to all his ſtrength. Firſt, ſincerity is ſuch a ſpeciall worke of God upon the ſoule, that it makes a man laborious to doe the Will of God. Salomon confirmes this where he ſaith, That the labour of the righteous tendeth to life: Prov. 10.16.Prov 10:16that is, to a holy and happy life. A ſincere man is laborious to lead a holy life, to order all his converſation, according to the holy rule of Gods Word. That thus this clauſe is to be interpreted, I collect from the following clauſe, which by way of antitheſis, the Wiſe man delivers. The fruit of the wicked to ſinne. The whole proverb p. 16put together, hath the force of a compariſon in it. As the labour of the wicked tends to ſinne; ſo the labour of the righteous tends to holineſſe, and ſo conſequently to happineſſe. Sincerity hath more in it, then an applauding of holineſſe: Thou art more righteous then I: Thy going in and out before me in the hoſt is good. Sincerity hath more in it then a laſie wiſhing for holineſſe. O that I might die the death of the righteous, and that my laſt end might be like his! Sincerity is ſuch a ſpeciall worke of God upon the ſoule, that it ſets a man a labouring for holineſſe. Wherefore we labour, that is, we which are ſincere, that whether preſent or abſent, we may be accepted of him. 2 Cor. 5.9. that is, that we may live holily, and die happily; whereas all other men labour after vanities, and ſo conſequently their labours tend to ſinne, and ſo to death, as Salomon ſaith.

Sincerity is ſuch a ſpeciall worke of God upon the ſoule, that it makes a man ſee a tranſcendant worth in the will of God; and worth begets love, p. 17as the Sunne drawes forth the ſpring; and love begets labour, to attaine the thing beloved. Thy teſtimonies are wonderfull: therefore doth my ſoule keepe them, Pſal. 119.129. Thy teſtimonies are wonderfull: that is, wonderfull righteous, juſt, and equall; and wonderfull ſweet; ſweeter then the honey, or the honey-combe: therefore doth my ſoule keepe them. That is, therefore doth my ſoule labour to keepe them. As if he had ſaid, I ſee ſuch a tranſcendant purity, and taſte, ſuch a tranſcendant ſweetneſſe, in the teſtimonies of God, that my ſoule cannot chooſe, but labour to walke in them.

Sincerity makes a man [laborious] to doe the Will of God, you ſee: that is, it makes a man conſtantly, willingly, and according to all his ſtrength, induſtrious. That ſincerity is ſuch a ſpeciall worke of God upon the ſoule, that makes a man [conſtantly) laborious to doe the Will of God, Paul in whom ſincerity was, confirmes. And herein doe I exerciſe my ſelfe, to have [alwaies] a conſcience void of offence, towards God and towards man, Acts 24.16. Pauls induſtry p. 18was, to obey the Will of God to day, and the like next day, and ſo he continued laborious every day, that he might have [alwaies] a conſcience void of offence, towards God & man. The high way of the upright, is to depart from evill, ſaith Solomon, Prov. 16. v. 17. That is, this is their daily ſoule labour, the continuall road in which they travell, to get rid of ſinne, and to depart from that more and more. An hypocrite ſtumbles into this path of piety now & then, but this is not his high way, his uſuall and daily road; he quickly gets out of it againe: to this unconſtant cloud, (I conceive] Salomon oppoſeth the upright man, in the place forecited, who makes it a beaten high way, he is ſo conſtant in his endevours to doe good, and to depart from evill, I have enclined my heart, to performe thy ſtatutes [alway] [even unto the end.] Pſal. 119.112. Sincerity, is ſuch a ſpeciall worke of God upon the ſoule, that it inclines the heart to labour alwaies, to obey the Will of God, which naturally is quickly weary of wel-doing. As the touch of a Loadſtone, makes the needle p. 19to have a conſtant and reſtleſſe inclination to the North: ſo godly ſincerity, which I may call Gods ſecret touch of the heart, it makes the ſoule of man, have a conſtant and reſtleſſe inclination, to walke in Gods waies; & this conſtant inclination makes him conſtantly laborious, to doe according to his daily deſire. Sincerity is ſuch a ſpeciall worke of God upon the ſoule, that it makes a man to ſet God [alwaies] before him, and to doe all things daily as in his preſence. I have ſet the Lord [alwaies] before me, ſaith David, Pſal. 16.8. For we are not as many, which corrupt the Word of God: but as of ſincerity, but as of God, [in the ſight of God] ſpeake we in Chriſt, 2 Cor. 2.17. This is the genuine nature of ſincerity, to make a man to ſet God [alwaies] before his eyes, and to doe things, as beholding him that is inviſible.

Sincerity is ſuch a ſpeciall worke of God upon the ſoule, that it makes a man ſo conſtant in his endeavours to do the Will of God, that no oppoſition can make him to ceaſe this labour. The proud have had me greatly in deriſion: yet p. 20have I not declined from thy Law, Pſal. 119.51. Proud wretches ſcoff'd at holy waies, and Davids holy endeavours to walke in them: nay, they did this vehemently; and yet David (being ſincere) held on his holy courſe ſtill. Nay, elſe-where he tels us, that they had almoſt conſumed him upon earth, ſuch was their malice againſt him, and yet he forſooke not his holy induſtry to obey Gods precepts, Pſal. 119.87. Neither perſecution of tongue nor hand, though never ſo vehement, can make a man, in whoſe heart godly ſincerity is, to ceaſe his induſtry to obey God, and walke in his waies. Hang him up as a bottle in the ſmoke, Pſ. 119.83Ps 119:83and yet he will not forget this worke he is about, to wit, to obey Gods ſtatutes. Strong trials may make a ſincere heart give backe for a time, ſo farre may they prevaile upon the remaining unſoundneſſe, that is in the heart of man naturally when at beſt; but they never prevaile, to make a ſincere heart give off his labour to obey God.

That ſincerity is ſuch a ſpeciall p. 21worke of God upon the ſoule, as makes a man willingly laborious to doe the Will of God, is hinted to us by that expreſſion of the Prophet, Iſai. 1.19. If ye be willing and obedient, ye ſhall eate the good of the Land. Sincere men, are ſuch as ſhall eate the good of that holy Land, which Canaan typified: So that this being laid downe, as an undeniable concluſion; we ſee that ſincerity is ſuch a ſpeciall worke of God upon the ſoule, as toucheth the will, and ſo makes a man not onelyonly obedient, but willing and obedient, without which there is no eating, that is, enjoying of that holy Land, which Canaan typified. 'Twas that which God did much looke at, and ſtand upon, under the old covenant, that in all their ſacrificall ſervices (which were of coſt and charge) they ſhould be willing and chearfull, or elſe God would not account their obedience ſincere; and therefore ſaith David an upright man, and that God and all his people might ſee his uprightneſſe, in this chargeable way of ſerving God, I will [freely] ſacrifice unto thee, I will p. 22praiſe thy Name, O Lord, for it is good. I will freely ſacrifice: that is, willingly, chearfully, bountifully, &c. If willingneſſe were ſo much lookt at, in their chargeable ſervices under the old covenant, as a ſymptome of ſincerity, much more doubtleſſe doth God looke at it now, in his ſervices of the new convenant, which are without expence; and anſwerably doubtleſſe is it with ſincere men for the generall, under the Goſpell: to wit, more willing and chearfull in their ſervices to God, then they under the Law were.

A ſincere man doth not labour to ſerve God, of conſtraint, and by compulſion, as ſome ſervants, & all beaſts, ſerve us: but of a ready minde, as one that hath choſen this way of life above all others, to walke in: I have choſen the way of truth; thy judgements have I laid before me. Pſal. 119.30. Sincerity is ſuch a ſpeciall worke of God upon the ſoule, that it makes a man ſee a greater beauty in Gods waies, then in any waies beſide; and to taſte a greater ſweetneſſe in theſe waies, then in any waies; and hence the ſoule is raiſed p. 23voluntarily and freely, to chooſe theſe waies to walke in, before all others. Sincerity is ſuch a ſpeciall work of God upon the ſoule, that it makes a man ſee the Word of God to be the ſtraighteſt and trueſt rule of all others, to walke by; and therefore voluntarily chooſeth this, before others, to lay before him, as a rule to walke by. I have choſen the way [of truth:] thy judgements have I laid before me.

That ſincerity is ſuch a ſpeciall Worke of God upon the ſoule, as makes a man labourious [according to all his ſtrength] to doe the Will of God, we may lively ſee by ſome notable expreſſions of Paul. I preſſe towards the marke, for the price of the high Calling, of God, in Chriſt Jeſus, Phil. 3.14. foreign, I purſue, I hunt, ſaith the originall. Purſuing and hunting are actions wherein the creature-puts forth all his ſtrength, to get what they deſire. Sincerity ſets a man to hit the white; and there muſt be all poſſible care in levelling, to doe this. Sincerity ſets the ſoule to winne the priſe; (for the price of the high calling) now a man that p. 24would win the priſe, muſt not runne laſily, but he muſt nervis cunct is laborare, runne with all his ſtrength. So you have another notable expreſſion, Phil. 3.13. Forgetting thoſe things which are behind, and [reaching forth] unto thoſe things which are before, foreign extending, contending, ſtretching forth, reaching forth; which are all termes (you know) which note the whole ſtrength put forth, to acquire a thing. Sincerity is ſuch a ſpeciall worke of God upon the ſoule, as makes a man to ſet before him no other rule, but perfection, to walke by; and then it makes a man labour with all his ſtrength, to walke exactly according to this rule; foreign If by any meanes he may attaine unto the reſurrection of the dead. That is, to doe the Will of God on earth, as men riſen from the dead, and living with Chriſt in heaven doe. Hitherto tend alſo thoſe expreſſions in Scripture, of ſerving God with the [whole heart] with my whole heart have I ſought thee, O let me not wander from thy Commandements. Pſal. 119.10. I labour with all my ſtrength to walke in thy p. 25waies, and when I have put forth mine owne ſtrength to the uttermoſt, then I deny all in my ſelfe, and wholy depend upon thy ſtrength, to be made victorious, againſt the many temptations I meet withall; And whilſt through thine aid, I goe in the direct way, to obtaine grace, and victory againſt corruptions, let me not O Lord be fruſtrated, and ſo lie open ſtill, to be drawne aſide from thy Commandements.

Godly ſincerity makes a man obſerve the divine rule, in labouring to doe the will of God. Now the divine rule in this point, is, that we ſhould labour with all our ſtrength. Thou haſt commanded us to keepe thy precepts. [diligently] Pſal. 119.4. Thou haſt commanded us to keepe] that is, thou haſt commanded us to labour to keepe: but how to labour? laſily? no: diligently. foreign valdè, very much, earneſtly, vehemently, ſaith the originall. That is, with all our ſtrength. Now ſincerity is ſuch a ſpeciall worke of God upon the ſoule, that it makes a man put this precept before him, in all his labourings p. 26to doe the will of God: and ſo he labours very much, earneſtly, vehemently, that is, with all his ſtrength, to doe the Will of God.

That ſincerity makes a man laborious with all his might [to doe all Gods will] the Scripture aboundantly proveth. God himſelfe deſcribing a ſincere man, to the Divell, confirmeth this. And the Lord ſaid unto Satan, haſt thou not conſidered my ſervant Iob, that there is none like him in the earth, a perfect and an upright man, one that feareth God and eſcheweth evill? Iob 2.3.Job 2:3That is, one that eyeth all my will, and eſcheweth all that is contrary thereunto. That thus theſe words are to be interpreted is manifeſt by Iobs owne language, when he would maintaine his ſincerity to God, the ſearcher of all hearts. Let me be weighed in an even ballance, that God may know mine integrity. Why, what is thy integrity Iob, upon which thou doſt ſo much ſtand? Why 'tis this: I have laboured to obey all Gods will. If my ſteps have turned out of the way, and my heart walked after mine eyes, and if [any blot] hath cleaved to my p. 27hand, &c. Iob 31. If I have walked with vanity, or if my foot hath haſted to deceit; and ſo he goes on largely; driving things to this iſſue, that if he had not beene laborious, to walke according to all Gods will, he would yeeld to what his adverſaries charged him with, to wit, that his heart was not ſincere. So likewiſe the Lord explaines himſelfe, in deſcribing Davids integrity to Salomon. And if thou walke before me as David thy Father, in integrity of heart, and in uprightneſſe, to doe according to [all] that I have commanded thee, 1 King. 9.4. By this we plainely ſee, that ſincerity, ſets a man to doe all that God enjoynes. Chriſt therefore in the new Teſtament, deſcribing ſincerity to the yong man that thought himſelfe as upright (doubtleſſe) as any, All theſe things have I kept from any youth: what lacke I yet? Jeſus ſaid unto him, If thou wilt be perfect: that is, if thou wilt be ſincere and upright indeed, in the eye of God who is a ſearcher of the heart, goe and ſell all thou haſt, and give to the poore, and come and follow me: Part with every luſt, with covetouſneſſe p. 28thy darling ſinne, as well as with others, to which thy nature is not ſo apt, and reſigne up thy heart, to obey me in all things, ſo ſhalt thou be happy here and hereafter. Sincerity makes a man ſet all Gods will before him, as a rule to walke by, and to obey God in that part of his will that moſt oppoſeth that ſinne, to which he is moſt enclined, as well as any other. For all his judgments were before me; and I did not put aw…y his ſtatutes from me. I was upright before him, and kept my ſelfe from [mine iniquity] Pſal. 18.22.23. I did not put away his Statutes from me, &c. An unſound ſoule will not take notice of ſuch a precept, as oppoſeth his ſpeciall ſinne: ſuch a precept muſt goe for a blanke, which the ſoule throwes by, and will not thinke of, but as conſcience now and then puts him in minde of it, whether he will or no. But 'tis not ſo with a man in whom ſincerity is: that precept which doth moſt oppoſe that ſinne, to which he is moſt inclined, he labours to obey as well as any other. J was upright before thee, and J kept my ſelfe from [mine iniquity.] p. 29An unſound ſoule ſets ſo many of Gods ſtatutes before him, as rules to walke by, as ſuites with himſelfe and the times, and no more. Such precepts as oppoſe his ſpeciall corruptions, or diſpleaſe the tunes, and ſo expoſe him to ſuffering, theſe he baukes and puts away, as David here ſaith, and calls them as the rotten Scribes and Phariſes were wont to doe, Leaſt Commandements, ſmall things not to be regarded: which rottenneſſe Chriſt tooke up roundly in thoſe ironicall words, Whoſoever ſhall breake one of theſe leaſt Commandements, ſhall be called the leaſt in the Kingdome of God. Godly ſincerity makes no difference of greateſt and leaſt, betweene the precepts of God, but ſets all before a man as a rule to walke by, and makes the ſoule laborious to obſerve all. Then ſhall I not be aſhamed, when I have reſpect unto all thy Commandements. Pſal. 119.6.

That God may have all the glory due to his Name] That ſincerity makes a man to aime at the glory of God, and not at his owne glory, is manifeſt by that p. 30expreſſion the Apoſtle uſeth in my Text, not with fleſhly wiſdome, that is, not declaring our owne humane parts and gifts, to advance our owne honour and eſteeme, but as the ſpirit gave us utterance, ſo we ſpeak in all plainneſſe & ſincereneſſe, that ſo poore ignorant ſoules might be edified, and God glorified. Chriſt deſcribing an upright man to the unſound Scribes and Phariſees, deſcribes him (I remember) by this property, That he ſeekes not his owne glory: but his glory that ſent him. He that ſpeaketh of himſelfe ſeeketh his owne glory: but he that ſeeketh his glory that ſent him, the ſame is [true,] and no unrighteouſneſſe in him, Iohn 7.18. Chriſt that had no guile found in his lips, vindicated his ſincerity ſtill by this, that he ſought not his own glory in any thing he did, but the glory of him that ſent him: and that man which doth thus, he is true, and there is no unrighteouſneſſe in him. That is, he is ſincere, and no hypocrit as the world may falſly judge. As Ariſtotle ſaid of a friend, that he is, alter ego, another I, or another ſelfe: ſo may I ſay of a Chriſtian, that he is alter p. 31Chriſtus, another Chriſt: as he is, ſo are we in this world, ſaith Saint Iohn. As he aimed in all things at the glory of his father; ſo a ſincere man aimes in eating, in drinking, or whatſoever he does, at the glory of God. God forbid (ſaith Saint Paul) that I ſhould glory in any thing but in Chriſt. Sincerity is ſuch a ſpeciall worke of God upon the ſoule, that it makes a man give Chriſt all the glory, of all the good he does, and of all the good he has, and hopes for; and to appropriate nothing to himſelfe but ſhame, yet am I nothing, ſaith Paul. Nothing but a ſinner; nay, of all ſinners the chiefe.

An upright man, is a man after Gods owne heart: now looke what God moſt lookes for, that an upright man lookes moſt at, and labours moſt of all to helpe God unto. Now God lookes at his owne honour and glory in every thing, wherein he hath to doe with the creature, above any thing. He made all things for his glory; and upholds all things for his glory. There ſhould never have beene a ſtone laid, in the glorious Fabricke of this world, p. 32had it not beene for Gods glory: nor not a ſtone ſhould have beene left upon a ſtone, long ere this, but the whole world ſhould have beene turned into his firſt nothing, were it not for Gods glory. This a ſincere man eyes, and anſwerably applies himſelfe to God in all he does; as an obedient wife applies her ſelfe to that ſweet carriage, that ſhe knowes will moſt delight her husband. When Iſaac had diſcovered to Eſau, that Veniſon was the moſt ſavory meat, which his ſoule deſired, Eſau applied himſelfe to his father, and goes a hunting after it, that he might bring to his father what he moſt loved, and ſo obtaine his fathers bleſſing. Now God hath declared that his honour and glory is that ſavorie meat which his ſoule of all things, moſt loves; and therefore all that are ſincere children of God, they doe hunt and plot for this, in all their waies that they may bring God that ſavourie meate, which his ſoule moſt loves.

The deſcription of ſincerity being thus opened, I am in the next place to ſhew unto you, the grounds of the p. 33point; why we ought thus ſimply and ſincerely, to have our converſation in this world. The grounds are theſe foure: Firſt, becauſe God commands it. Secondly, becauſe God delights in it. Thirdly, becauſe God hath appointed this and no other way unto all good. Laſtly, becauſe the world which lies in wickedneſſe, may be left without excuſe. Firſt, we ought in ſimplicity and godly ſincerity, to have our converſation in the world, becauſe God commands it. I am the Almighty God, walke before me, and be thou perfect; that is, entire, ſincere, Gen. 17.1. This Commandement God gave to Abraham, and in him to all us. This commandement is not grievous; a Commandement that hath any injuſtice in it, that any ſhould complaine or except againſt it, and therefore ought to be obeyed. For God made man, and can unmake him againe at his pleaſure; and therefore may juſtly ſerve himſelfe of him, and appoint him wha… rules he pleaſeth to walke by. I am God Almighty] walke before me and be ſincere. I by my Almighty power p. 34made thee of nothing, and can quickly by this Almighty power, turne thee into worſe then nothing: therefore walke thus and thus as I command thee.

God did more by his Almighty power, then barely make man: God by his Almighty power made man upright: that is, not as uprightneſſe notes ſincerity, but as uprightneſſe notes perfection. And therefore God might juſtly command us (if he would) to walke perfectly, as Angels and Saints in Heaven doe. This Commandement therefore is not grievous, but full of mercy and moderation, that he commands us only to walke before him and be upright, as uprightneſſe notes ſincerity. Therefore ſeeing 'tis a Commandement full of juſtice and mercy both, it ought to be obeyed: and ſo conſequently, every one of us ought in ſimplicity and godly ſincerity, to have our converſation in this world.

Secondly, as God commands us to be ſincere, ſo he delights in it; and therefore we ought in ſimplicity and p. 35godly ſincerity, to have our converſation in this World. They that are of a froward heart, are an abomination to the Lord; but ſuch as are upright in their way, are his delight. Prov. 11.20. Kings, as they have officers for neceſſity, ſo they have favorites, perſons of honour for communion and delight. Now the King of Kings, would have no fit perſons of honour, for communion and delight in this world, were there no upright men, in it: and therefore we ought in ſimplicity and godly ſincerity, to have our converſation in this world. God would live ſolitary and alone in this world, without any pleaſure or delight in this world, were there no upright men, nor uprightneſſe in it: for God hath no pleaſure in wickedneſſe nor wicked men. Thou art not a God that hath pleaſure in wickedneſſe, Pſal. 5.4. The God of this world, that rules in the children of diſobedience, is a God that hath pleaſure in wickedneſſe; but the God of all the world, is not ſuch a God; he hath pleaſure onelyonly in uprightneſſe. I know alſo my God, that thou trieſt the p. 36heart, and haſt pleaſure in uprightneſſe. 1 Chro. 29.17. And therefore we ought to walke in uprightneſſe, or elſe we ſhall deprive the King of Kings, of his pleaſure.

Thirdly, we ought in ſimplicity and godly ſincerity, to have our converſation in this world, becauſe God hath appointed this and no other way to all good. For the Lord God is a Sunne and a Shield; the Lord will give grace and glory; no good thing will he with-hold, from them that walke uprightly. Pſal. 84.11. If we would have the light of Gods ſmiling countenance, to ſhine upon our ſoules, which is ten thouſand times more glorious, and reviving then the Sunne, we muſt walke uprightly: for the Lord God is a Sunne to ſuch, and to none elſe. God is angry with the wicked every day, ſaith the Prophet: and being angry with them every day, he cannot ſmile upon their ſoules, as the Sunne doth upon all creatures, but frowne and knit the browes againſt them. God dwels as a convincer and reprover, and not as a comforter, in the hearts of hypocrits. God feeds p. 37mens ſoules with gall and wormewood, with bitters, not with ſweets; with a certaine fearefull looking for of judgement, and fiery indignation, which have not their converſation in ſimplicity and godly ſincerity, in this world A Hell and not a Heaven, ſhall men that walke not uprightly, have within their owne hearts.

If we would have protection, we muſt walke uprightly: for the Lord God is a Shield onelyonly to ſuch. He that walketh righteouſly and ſpeaketh uprightly, his place of defence ſhall be the munitions of Rocks, Iſa. 33.15. God is a conſuming fire, and not a defence unto the hypocrit. In a word, if a man would have grace or glory, or any good thing elſe that he can name, he muſt walke in this way to obtaine it, to wit, in ſimplicity and godly ſincerity: for in no other way hath God engaged himſelfe, to beſtow any good upon man, but all evill. The Iſraelites going out on the Sabbath day to finde Manna, found nothing but a curſe; and the reaſon, becauſe out of Gods way. God will diſtribute bleſſings in his owne way: p. 38if we decline this way, God will inflict curſes, and not bleſſings. Now upright walking is that way, in which God hath promiſed to beſtow all good, and none elſe: and therefore we ought thus to walke. 'Tis fit we ſhould come to God, and not God to us: 'tis fit that unholy man ſhould conforme to a holy God; and not a holy God, to unholy man.

1Finally, we ought in ſimplicity and godly ſincerity, to have our converſation in the World, that ſo the world which lies in wickedneſſe, may be left without excuſe, both in regard of their wickedneſſe towards God, and his children. Wicked men complaine of Chriſt, that he is a hard maſter, looking to reape where he did not ſow; that this and that precept is a hard ſaying, none can obey it. And others complaine that the world is ſo full of occaſions and provocations, that 'tis impoſſible to walke uprightly. Others, that times are ſo hard and dead, that they cannot live of their callings, if they ſhould deale juſtly, and walke uprightly. Now Chriſt will ſtop the p. 39mouthes of all theſe at the great day, by ſetting before them thoſe that have lived, in the ſame ages of the world, in the ſame employments in the world, under the ſame government of Chriſt in the world, and yet have kept themſelves unſpotted of the world, and have in ſimplicity and godly ſincerity, had their converſation in the world: and then ſhall Chriſt be cleare when he judges, and liars mouthes ſhall be ſtopt, and be like the man that wanted a wedding garment. And therefore we ought in ſimplicity and godly ſincerity to have our converſation in the world, every one in his place, that ſo Chriſt may doe this ſervice by us againſt the wicked, at the great day.

2Againe, that wicked men may be left without excuſe, as in regard of their wickedneſſe towards God, ſo in regard of their wickedneſſe towards Gods children. Now the wicked perſecute the godly with tongue and hand, and pretend juſt ground for their practice; that the godly are, as he falſely ſaid of the Prophet, troublers of Iſrael; enemies to Church and State. But at p. 40the great day, the ſearcher of all hearts will lay open all things according to truth; and make it plainely appeare to men and Angels, that they had their converſation in this world, in ſimplicity and godly ſincerity, and ſo guiltleſſe of all, that the wicked accuſed them of, and puniſhed them for; and then will Chriſt be cleare when he judges theſe wretches, for condemning the generation of the juſt. Wherefore we ought to walke ſincerely and blameleſſely in this world, that ſo the wicked may have no plea, for their wicked proceedings againſt us, or againſt the righteous proceeding of Chriſt, againſt them.

Ought we in ſimplicity and godly ſincerity, to have our converſation in the world? Why, then let us examine our ſelves, and ſee whether we thus walke. Are ye laborious? that is, conſtantly laborious, willingly laborious; laborious according to all your ſtrength, to doe all Gods will, that he may have all the glory due to his Name? Looke backe, and call to minde, how this deſcription of ſincerity was opened, and lay p. 41open your hearts and lives by it, and ſee whether they agree or not. Are ye laborious to doe the will of God? Or doe ye not the worke of the Lord negligently? Ier. 48.10.Jer 48:10and ſo ſtand lyable to that dreadfull curſe denounced by Ieremy? Doe ye not reſt in bodily exerciſes, which profit nothing? 'Tis the leaſt labour in the world, to bring the outward man to duties; the labour of labours is about the heart, to bring that to duties; are ye laborious about this? Are ye watchfull over your Spirits, and laborious about your inward man, that this in every thing, may goe along with the outward man to obey God. 'Twas that the Lord of old upbraided his people withall, that they were laborious according to the outward man, to come to Church, and to be at all divine exerciſes, but they were careleſſe reſpecting their hearts, which God moſt lookt at, and let this runne looſe after vanity. And they come unto thee, as thy people commeth, and they ſit before thee as thy people, and they heare thy words, but they will not doe them: for with their mouthes they ſhew much love, p. 42but their heart goeth after their covetouſneſſe, Ezek. 33.31. God moſt lookes at the heart, how that is entire to, or looſe from, himſelfe. Are ye moſt laborious about that, which God moſt lookes at? or doe ye not leaſt minde that which God lookes at moſt? In this conſiſts the power of godlineſſe, to be laborious about the inward man, to bring this to be obedient to the will of God (My Sonne, give me thy heart.) Neglect this, and thou wert as good ſit ſtill, as labour at all about thy outward man, to bring that to be holy: thy labour about outſide holineſſe, is to God as the cutting off of a dogs necke: and God will upbraid thy labour, as he did thoſe hypocriticall Scribes and Phariſees, who waſhed the out-ſide of the Cup and Platter.

Poſſibly ſome of you may thinke, that you hold weight well enough by this: That you are laborious according to the outward man, and according to the inward man, to doe the will of God: but put in one weight more into the Scales and Ballance of the ſanctuary, p. 43to wit, this; Are ye conſtantly laborious to doe the will of God? Tell me which way the Scales turne now. Sincerity makes a man conſtantly laborious to doe the will of God, as you have largely heard; doe you thus labour? Or are ye not quickly weary in wel-doing; ſo weary as to leave off the worke? Thou art watchfull over thy ſpirit to day; but art thou not as careleſſe about it to morrow? The godly are ſubject to weariſomeneſſe, and fainting in their minds (as the Apoſtle intimates) in their labouring about, and watching with an unruly heart; but they are never ſo weary, as to give over the worke. David was wearied often with his groanings, they were ſo deepe, and breathed out ſo many precious Spirits; but yet as freſh ſtrength came, he kept on groaning ſtill, under the heavie burthen of a bad heart, and never left labouring about his ſpirit, to bring it to be more and more compoſed, entire, and one with God as long as he lived. But unſound Chriſtians, are quickly weary in labouring about their hearts, juſt in p. 44that ſenſe, which God is ſaid to be weary of repenting, Ier. 15.6. Thou haſt forſaken me (ſaith the Lord) thou art gone backeward; therefore will I ſtretch out my hand againſt thee, I am weary of repenting. That is, I will repent no more: I will forbeare the execution of my threatnings no longer. So rotten hearts are wearied with repenting, ſoule ſearching, and ſoule watching, that they will repent no more, nor maintaine inward induſtry about their ſoules no more; but judge of it upon a little triall, as that which will ſhorten their lives, or at leaſt, utterly end the felicity of their lives, and at laſt cry it downe, as an unneceſſary and unreaſonable ſervice. Is it not thus with you?

Poſſibly yet ſome of you may think, that you hold weight well enough, by the Ballance of the Sanctuary. But put in one weight more, and tell me which way the ſcales turne then. Are ye willingly and cheerefully laborious, to doe the will of God? Doe you finde any ſoule ſweetneſſe, in your ſoule labours? Or are they not as the diſeaſe p. 45of the ſtone, ſtrong tortures, without the leaſt tang of ſweetneſſe? Is it not as death unto thee, to be ſearching, humbling, watching and obſerving thy ſpirit, a day? Doeſt thou not ſhunne and avoid occaſions, as much as thou canſt, that may make thee to looke in upon thy ſpirit, to checke it in its vaine way, as that which is like the pricking of thy right eye? Doeſt thou not make frivolous excuſes, and needleſſe buſineſſe, to put by Davids opportunities, of private commerce with God and thine owne ſoule? as one that findeth no pleaſure nor profit, in this ſervice of God? Doeſt thou not wiſh that Prayers were over, Sermons over, the Lords day over, that thou mighteſt be ſelling Corne, and following thy ſecular employments, and carnall ſports and delights, as thoſe wherein thou findeſt more ſoule content, then in any divine thing. 'Tis a joy to the juſt to doe judgement, ſaith Solomon. Tis the ſweeteſt pleaſure in the world to an upright man, to be in upright holy waies, doing uprightly to God p. 46and man. Gods word, Gods ordinances, Gods people, Gods ſervice in every part thereof, are all tranſcendently ſweet to an upright ſoule: Sweeter then honey, that is, ſweeter then the ſweeteſt earthly content. And the more ſpirituall divine duties and exerciſes are, the more pleaſing and taking ſtill, to an upright ſoule. Duties of moſt ſeriouſneſſe and ſtrictneſſe, are of moſt ſoule ſweetneſſe to him Is it thus with you?

Poſſibly yet ſome of you may thinke that you hold weight well enough, by this Ballance of the Sanctuarie. But put in one graine more, and tell me whether thou be not found too light then? Are ye laborious according to all your ſtrength, to doe the will of God? Doe you reach forth and preſſe forward, as Saint Paul ſaith? that is, put out all your ſtrength to obey the will of God? this in Scripture, where ſincerity is preſſed unto, is called a ſerving of God with all our hearts. You take a little pains to obey the will of God, but could you not take a great deale more if you liſted? 'Twas the unſoundneſſe p. 47of the Jewes, that when they could have brought Males and legiti…e ſacrifices, they brought (to ſave their purſes) maimed and deformed ſacrifices. And ſo 'twas the unſoundneſſe of Saul, that he could have killed Agag and the fat of the Cattell, as well as the reſt of the Amalekits, if he would. And is it not your hypocriſie, that you could doe a great deale more to pleaſe God, then you doe, if you liſted? Doe not by and ſelfe ends make you pluck in your hornes, and ſuſpend your ſelves, parts and abilities from God ſervice? Doth not the feare of the loſſe of your liberties, livings, lives, and the like, make you ſpeake leſſe for God, and doe leſſe for God, then he hath given you ability and opportunity to doe? Doe ye not put forth your parts in the ſervice of God, in reference to the ſafety of your skin, and not in reference to Gods command, which calls for all our might, in his ſervice?

If you tell me that you hold weight yet by the ballance of the ſanctuary, why put in yet one graine more, and p. 48tell me whether the skales do not ſtand without poiſing either way? Are ye laborious according to all your ſtrength, to doe all Gods will? according to that holy rule, Deut. 15.5. OnelyOnly if thou carefully hearken unto the voice of the Lord thy God, to obſerve to doe [all theſe Commandements] which I command thee this day. You doe with Herod, by meanes of powerfull preaching, and ſharpe affliction, reforme many things peradventure, but doe ye labour to reforme all things? To divorce your ſelves from your Herodias? To pull out right eyes, and to cut off right hands? To mortifie your members which are upon earth; that is, the ſinnes of your ſoules, which are as deare unto you as the members of your bodies? or doe ye not ſpare Agag, and the fat of your luſts? pleaſing ſinnes, and profitable ſinnes? Doe you obſerve doctrine and diſcipline, matter and manner in the worſhip and ſervice of God?

You pray, but doe ye pray fervently? You pray, but doe ye watch and pray? You heare the word of God, but doe ye take heed how ye heare? You receive p. 49the Sacrament, but doe ye examine you ſelves and ſo eate? You goe to the houſe of God about holy duties, but do ye look to your feet, when you approach ſo neere unto God? you give to the poore, but do you give chearfully? You give, but do you give liberally? You know the Scripture calls for manner, as well as matter: manner is all in all with God. And ſincerity is ſuch a ſpeciall work of God upon the ſoule, that it makes a man laborious to do every divine thing exact, according to that divine manner, which God in hi… word preſcribes. 'Tis not thus with an hypocrite: he is lead by cuſtomes; and makes it a matter of conſcience, not to ſwerve from theſe, how incongruous ſo ever to the word of God; Or elſ he is fearefully given over to a careleſs Spirit, to doe divine things as hits, he cares not how; any way, or no way, all is one. Or elſe, he is deſperatly pinned to his owne will, being wiſer in his owne eyes then ten men that give a reaſon. Thus & thus he will walke, ſay all the world what they will: is it not thus with you?

If you tell me that yet you hold out weight by the ballance of the ſanctuarie, I am glad; yet poſſibly you may p. 50be one graine too light. Are ye laborious to doe all Gods will, that God may have all the glory due to his name? Do ye not ſacrifice to your owne ners, and take the glory to your ſelves of your labours like Herod? When men applaud you, is not this to you, as the rubbing of a Parrat upon the head, very pleaſing, and that which makes you hugge your ſelves within your owne thoughts: Is not this great Babell which I have built? Could ſuch a thing have beene done, if I had not done it? Or could any man have done it ſo well as I? Looke in upon your ſpirits before, but ſpecially after divine duties, and ſee whether you doe not ſeeke your ſelves in them, more then the glory of Chriſt. Doe ye not give almes to be accounted liberall men, and that the poore may applaud you for good men, and good houſe-keepers? Doe ye not blow a Trumpet, when you give almes? that is, ſo diſtribute your charity, as may be moſt advantagious to your owne repute in the world? Do ye not let your left hand know ſtill what your right hand doth? Are ye not p. 51dampt in your deſignes of charity and bounty, when 'tis to goe forth in ſuch a way, as if it were caſt upon waters, or into the bottome of a Well, where no eye can ſee, nor no tongue ſpeake of your good workes, nor no likely'ud of the leaſt returne? Doe ye not looke for much obſervance, from ſuch to whom you doe much? And repent of your kindneſſe, when men doe not anſwere it in thankfulneſſe? Doe ye eye Chriſts command, and out of love to him, give upon all juſt occaſions, as unto him? Are thoſe that are religious tendered and ſuccoured by you, in their bonds and miſeries, as if you were bound with them, according to the divine rule?

Doe ye not in prayer, more looke at words and expreſſions, then to your ſpirits? Doe ye not pray in the market-places? That is, ſo pray that others may obſerve you, and blaze abroad that you are very devout perſons? Are ye not induſtrious to pray well (as you call it) in publike, and careleſſe and perfunctory, when you pray in private? Are ye not more conſtant a great p. 52deale, in the performance of publike, then in the performance of private prayers, where there is no obſerver nor applauder but God, which ſees and heares in ſecret? Doe ye not after prayer, hug your owne gifts, and admire your apt expreſſions, dexterity of utterance; and to thinke much, that you have no more thankes given you for your paines; and that thoſe that joyned with you, were no more affected? Doe ye not pin your ſpirits to your owne acute ſtudied formes, and praiers in print, boaſting of things made ready to your hand, (as the Apoſtle ſpeakes) and ſcoffe at the ſpirit of grace and ſupplication, Zech. 12.10.

Doe ye not preach your ſelves and not Chriſt; and more looke at words then matter; to pleaſe men, then to pleaſe God? Doe ye labour to approve your ſelves to every mans conſcience, or to every mans fancie? Doe ye not put plaine truths, into abſtruſe termes, a new coat upon old divinitie, and ſtrive to ſoare in drie Metaphyſicall ſtraines, above your owne and others apprehenſion? Doe ye not build hay p. 53and ſtubble, upon the true foundation? the opinions of Fathers and Schoolemen, and the tenents of proud time-ſervers, whom God hath given over to a Spirit of deluſion to believe lies, becauſe they received not the truth in the love of it? Doe ye aime at conviction, converſion, or oſtentation in your preaching? Doth it not almoſt make you ſicke like Ahab, that your claborate Sermons in places of eminent note, have not yet brought you to a fat living? Doe ye not preach Chriſt out of envie, as the Apoſtle ſpeakes, to bring about your wicked deſignes, and to vend your malicious ſpirits againſt the godly? Doe ye not wreſt the word of Chriſt, to confirme your time-ſerving tenents, & to maintaine your voluptuous loitering life? And if ſo: is this in ſimplicity and godly ſincerity to have your converſation in the world?

To you that by what hath beene ſaid, ſee, that you are yet unſound at heart, that you doe not in ſimplicity and godly ſincerity, order your converſation in this world, I have three p. 54things to ſay: Labour to be affected with your unſoundneſſe: Then judge your ſelves, that you may never be judged of the Lord: And then begge the cure of your foule diſeaſe.

Firſt, labour to be affected with your unſoundneſſe. This is the killing miſchiefe of hypocriſie, that it is hard and difficult, throughly to be found out, and truely to be bewailed. Hypocriſie is vitium latens, vitium tranſfigurans, vitium adulans, & vitium obdurans: a hidden, a transforming, a flattering, and a hardening vice. 1'Tis a hidden vice. The heart is deceitfull, and deſperately wicked, who can [know it] (ſaith the Prophet.) The ſpirit of a man may know the things of a man; but deceit and guile, this lurkes and skulkes in ſuch hidden corners of the heart, that the ſpirit of man does not know it. And hence it is, that multitudes thinke themſelves very ſincere, which yet are very unſound. A man may diſcerne drunkenneſſe, ſwearing, and whoring in himſelfe, and yet all this while, be utterly unable to ſee the hypocriſie of his ſpirit: and hence 'tis, p. 55that you ſhall have drunkards, ſwearers, and whore-maſters to confeſſe theſe vices, and yet plead for the goodneſſe of their hearts and meanings too.

2When the unſoundneſſe of the heart, is diſcovered by the word and ſpirit of God then hypocriſie becomes vitium transfigurans, a transforming vice. The heart ſtrives now, to put faire gloſſes upon foule matters; to put a beautifull vizzard, upon the uglie face of ſinne; and to appeare in the eye of awakened conſcience, quite of another colour; or at leaſt nothing ſo uglie, as the word of God would make it to be.

3If this will not ſtop the mouth of complaining conſcience, then it becomes vitium adulans, a flattering vice. The heart tells conſcience now, that 'tis true, things are bad, but God is very good: he is not extreame to marke what is done amiſſe; a thouſand worſe perſons have found mercy, and are gone to Heaven, and therefore thou needſt not ſo much trouble thy ſelfe O my ſoule. He that beleeves makes not p. 56haſt; 'tis time enough yet, to amend all that is amiſſe, and to be as good as the beſt.

4All this while that it is a hidden vice, a transforming vice, a flattering vice, 'tis a hardning vice. All the while hypocriſie lies hid, and after it is diſcovered, and ſhifts and flatters, it inſenſibly hardens; ſo that whilſt deceiving, the ſoule is miſerably deceived, and then becomes paſt feeling, conſcience being ſeared with an hot iron: that is, God utterly leaving conſcience, to doe any office any longer for him, in checking ſuch a ſhifting ſhuffling ſinner, in his ſinfull way. And when this worke is done upon any ſoule, you may leave tolling, and ring out; for he is dead and gone for ever.

Now becauſe hypocriſie is of ſuch a ſhuffling ſubtile nature as this, 'tis very hard for a man to become truely ſenſible of it, and throughly affected with it: and therefore I exhort you, which are convinced by what was formerly delivered, of your unſoundneſſe, firſt to labour to be truely ſenſible of it, and deepely affected with it. p. 57'Tis a vice that of all vices, puts you into the furtheſt unlikeneſſe to God, and the neereſt likeneſſe to the divell. It puts you into the furtheſt diſſimilitude to God, of all vices: for God is moſt upright, ſaith Iſaiah. Thou [moſt upright] doeſt weigh the path of the juſt. Iſai. 26.7. God is moſt upright, and an hypocrit of all men leaſt upright: and therefore, an hypocrite of all men, is leaſt like God, and yet moſt like the divell; of whom I may ſay, as the Lord of the Leviathan, He is King, faith God, of all the children of pride: So is the divell, King of all the children of hypocriſie. As 'tis ſaid of God, that he is moſt upright; ſo it may be ſaid of the divell, that he is moſt guilefull; an arch hypocrit: and therefore guilefull perſons are moſt like the divell; and the more guilefull, the more like: and hence is Elimas, who was full of all ſubtilty, by way of eminencie, called the child of the divell by Saint Paul, who knew well how aptly to ſtile hypocrits.

'Tis a vice that turnes man into a divell, and God into fury fiercer then p. 58the divell: for the divell is but Gods creature, and therefore though his fury be unexpreſſible by us, yet it is finite in it ſelfe; but Gods fury againſt hypocrits is infinite; and therefore you ſhall finde him ſpending a whole chapter, in breathing out woes againſt hypocrits; and therefore hell as the moſt ſuitable place, and the greateſt torments in hell, as the moſt ſuitable thing to an infinit fury, is reſerved as a peculiar portion for hypocrits. Were infinitneſſe communicable, and by a finite creature ſuſceptible, no leſſe then infinite fury, ſhould hypocrits burne in.

When thou haſt by ſuch conſiderations as theſe, brought thy ſpirit to be truely affected with thy unſoundneſſe, then judge thy ſelfe for it, that thou maiſt not be judged of the Lord. Judge thy ſelfe as one moſt injurious to Chriſt and his glory, of all men. Judge thy ſelfe as a Traitour to the King of Kings: as one that haſt craftily conſpired, with the divell and thine owne heart, to keepe out Chriſt from ruling and raigning in thee: as one p. 59that haſt ſubtily betrayed the honour of God, in every action thou haſt performed, ſeeking thy ſelfe under pretence of ſeeking him. Judge thy ſelfe as a cheater, that haſt beene cunning to deceive the godly, and thine owne poore ſoule. Judge thy ſelfe, as a ſelfe-ſoule-murtherer, that haſt craftily baffled thine owne conſcience, that Gods word might not convert and turne thee, from thine ungodly courſe, and ſo ſave thy precious ſoule. Judge thy ſelfe as a Iudas, that kiſſeſt Chriſt, boweſt and cringeſt to Chriſt, and yet betraieſt and crucifieſt Chriſt. In a word, judge thy ſelfe as a right hand of the divell, by which he hath done a great deale of miſchiefe: judge thy ſelfe as a capitall offender, as a ſinner of all ſinners the chiefe; and then beg pardon.

And intreat God to cure the foule diſeaſe of thy heart. Tell him how long this diſeaſe hath beene upon thee; and what a loathſome creature 'tath made thee; and what a prime vitall part 'tis faſtened upon; and how neere periſhing thou art; and how 'tis paſt the p. 60cure of all other Phyſicions and Surgeons; and that there is but one way with thee ſpeedily, if thou haſt not remedy forthwith from him; and that thou haſt nothing of thine owne, to ſatisfie him for the cure of it; but haſt a friend Chriſt, that will pay all. Remember this, to begge him, who faſhioneth all mens hearts alike, to mend thy bad heart with a new one, according to his promiſe. OnelyOnly a new heart, is an upright heart; and this God hath promiſed to give, and this thou muſt urge, and believe, and waite: and this way ſhalt thou be healed, helped and ſaved.

To you which upon examination finde, that you do in ſimplicity and godly ſincerity, order your converſation in this world, I have onelyonly this to ſay, you doe no more then you ought, and therefore there is no place for boaſting. 'Tis our beauty in Gods eye, to be vile in our owne eyes, what ever our parts and endeavours be. Thy uprightneſſe of integrity, comes farre ſhort of that uprightneſſe of perfection, in which thou waſt created: and therefore when thou p. 61haſt done all that thou canſt, yet ſay that thou art an unprofitable ſervant; a man that comes farre ſhort of what thou ſhouldſt be, and of what once thou waſt.

But that which I would rather ſtand on a little, is this, Thou that walkeſt ſincerely, doeſt no more then thou oughtſt, and therefore goe on. The Apoſtles exhortation to the Hebrewes, ſhall be mine to you: Looke diligently leaſt any man faile of the grace of God, leaſt any root of …terneſſe ſpringing up, trouble you, and thereby many be defiled. Heb. 12.15. We have that within us, and that without us, which will corrupt our ſimplicity, and turne us aſide from our ſincere converſation, if we doe not watch over our ſelves. 1Where ſimplicity is, hypocriſie is not wholly extir pated; ſome remainders of this foule evill are in the beſt heart; and theſe rootes of bitterneſſe, if you be not ſtill labouring to grub up, they will quickly over-grow ſincerity, and all good in the heart.

And as we have that within us, which will quickly ſeduce us, from that ſimplicity w^ch is in Chriſt; ſo we have that p. 62without us too, which will do the like, if we be not very watchfull, to wit the divell and his children. The divell is an arch Apoſtate himſelfe, and he labours might and maine, to make all the ſons of men, to fall from grace and goodneſſe as he hath done; that ſo every one, may be as neere like himſelfe, in ſinne and miſery, as may be. He goes about like a roaring Lyon, ſeeking whom he may devoure (ſaith the Apoſtle.) A thouſand wiles hath the Divell to corrupt our ſimplicity; and he is more laborious about this, then about any deſigne againſt the ſoule of man. The divell is not ſo laborious, to make a breach upon a mans faith or patience, or the like, as upon a mans ſincerity: becauſe he knowes that every breach made upon this, is a ſtab to the heart, which wil kill the ſoule for ever, if God do not admirably cure it. If labour will accompliſh this deſigne, the divell will not neglect that: he goes about ſeeking whom he may devoure. If terrours and affrightments will accompliſh this deſigne, the Divell will roare like a Lyon, againſt a mans ſoule, as if he would p. 63teare him to pieces, and ſuddenly throw him into that bottomeleſſe pit, without all redemption. If flattery will be more prevalent then terrour, to bring about this deſigne, the divell will transforme himſelfe into an Angell of light, and promiſe us all the Kingdomes of the World, to winde us about to him.

2And as the divell is laborious about this deſigne, ſo he hath many Apoſtate children, ſuch as have loſt that good that they ſeemed to have, and theſe, as their father, being more like their father, then any of all his children beſide, labour tooth and naile, not onelyonly paſſively by example, but actively by promiſes and threatnings, eſpecially in theſe laſt daies, to turne aſide ſoules from ſimplicity in doctrine and manners; and by their divelliſh craft have turned away many; ſo that many have made ſhipwracke of faith and a good conſcience, and are gone in the way of Balaam the ſonne of Boſor that arch hypocrit, ſtudying and labouring to miſchieve Gods people, for preferments and honours in the world; ſpeaking lies p. 64in hypocriſie, having their conſciences ſeared with an hot iron. And therefore 'tis but needfull and ſeaſonable, that I exhort you to looke to your ſpirits, and take heed of theſe bitter rootes, that ye be not defiled by them. Remember what God ſaith by the Prophet Ezekiel. When the righteous man turneth away from his righteouſneſſe which he hath done, and committeth iniquity, all the righteouſneſſe which he hath done, ſhall not be mentioned, but in his treſpaſſe which he hath treſpaſſed, and in his ſinne which he hath ſinned, in that ſhall he die. Ezek. 18.24. And if once you wax weary of well doing, and decline ſincere walking, all thy former integrity ſhall not ſo much as once be mentioned to thy comfort, but to thy terrour often ſhall it be by way of upbraiding, mentioned to thy conſcience here, and to the aggravation of thy condemnation hereafter, as one that haſt taſted of the powers of the world to come, of the ſweetneſſe of the ſpirit of grace, and yet after this, haſt grieved, oppoſed, and done deſpight againſt it.

Having therefore put your hand to p. 65the plough, looke not backe: having begun in the ſpirit, doe not end in the fleſh: having begun to order your converſation ſincerely and uprightly, ſo continue unto the death, what ever you undergoe in life All afflictions for righteouſneſſe ſake, ſhall be tollerable, comfortable, and at laſt augment your crowne. They ſhall be tollerable when at height: for no triall ſhall be above your ſtrength: God is faithfull by whom you are tempted, who will with the temptation ſhew a way to eſcape.

2They ſhall not onelyonly be tollerable, but they ſhall be alſo comfortable, when at the very height. For as the afflictions of Chriſt abound in you, ſo ſhall your conſolations abound by Chriſt (as the Apoſtle ſaith.) The prereception of bitters, makes ſweets the ſweeter.

3Finally they ſhall be profitable, to augment your crowne of glory in the life to come. Bleſſed are ye when perſecuted for righteouſneſſe ſake, for great ſhall be your reward in heaven (ſaith Chriſt.) And this reward ſhall come quickly, which addes to the worth and excellency p. 66of it: Behold I come quickly, and my reward is with me, wherefore hold that faſt which thou haſt, that no man take thy Crowne. Revel. 3.11.

FINIS.