The Mystery of Self-Deceiving, Chapter 27
CHAP. XXVII.
Of the vnsearchablenes of the heart, and of sixe notes to discouer it by.
OF the two former illustrations of the hearts deceitfulnesse, the greatnesse of it, that it is deceitfull aboue all things, and the cause of it that it is wicked, we hauehave spoken: The third illustration followes, which is from the vnsearchablenesse of it. Who can 3. The vnsearchablenes of it. Where yetknow it? that is few, or none, can know not onelyonly others, but not their owne hearts.
Obiect. This may seeme to be against that of the Apostle, No man knoweth what is in man, saue God, and the spirit of man. Ans. Man knoweth his inward 1. Cor. 2, 11.thoughts, purposes, and desires, but the frame and disposition of his heart hee knowes not, nor yet alwaies the qualities of those thoughts, whether they tend, what secret deceit lies, and lurkes in them. He thinkes that lawfull, which is indeed vnlawful. Therfore Dauid crieth out, Who knoweth the errors of his Psal. 19.life? As it fareth with the eye, which seeing other things, sees not it selfe, nor the face wherein it standeth, so is it with our hearts, knowing other things, yet ignorant of themselues, strangers at home. We know not what wee are in present, much lesse what we shall be heereafter, in triall and temptation. So that that which Salomon speaketh of Kings harts, The heauens in height, and the earth in deepenesse, and the Pro. 25. 3.Kings heart can no man finde out, in regard of their secret proiects, and designes, is true also of al our harts, in regard of their secret wickednesse Men thinke indeed that they know themselues well enough. And it is growne into a prouerbiall kind of speech, I know it as well as my selfe. Whereas in trueth there is nothing wherein we are more ignorant. An euident argument whereof is that pride, and selfe-pleasing, that naturall; is in vsus all. If thou haddest once seene what on vglie and deformed face thy heart hath, if thou knewest, what horrible filthinesse, and corruption were inclosed in thy heart, this would humble, and abase thee, both before God & man, this would bring thee quite out of heart, and conceite with thy selfe, and make thee according to the Apostles precept, Philip, 2.thinke thy selfe worse then any other. But alas, how swell wee in a conceit of our own excellency? how stretch we out our plumes? how despise wee others in regard of our selues? when yet, if wee thoroughly saw the close corruptions of our owne hearts, wee should thinke the worst better then our selues. Yea in our very praiers, speaking to God, how farre are we from the true humbling, bowing, and prostrating our spirits before the Lord. Whereas if we saw and felt our pouerty and misery, wee should speake to God, as the poore beggerly wretch doth to the rich man. The poore man, saith Salomon, speaketh supplications. When a man comes abroad with his Pro, 18. 23.face full of spots, it is a signe that he knowes not of them, that he did not vse the looking glasse, before he came out. A farre more certaine signe it is, that as yet we hauehave not in the law seene the faces of our hearts, when we can so boldly, & impudently come both into Gods, and mans presence, with grosse corruptions vnwashen out. When Iob saw, in Gods glory, as in a glasse, his owne corruption, how was hee presently meekened? then hee laies the hand on the mouth, abhorres himselfe in dust, and ashes, and vilifies himselfe to the full. Peter also vponupon like occasion Iob. 41. 5. 6.cries out, Depart Lord from me, I am a sinfull man. Luc. 5. 8.According to our humilty is our knowledge of our selues. The more we see our corruption, the greater will be our humility. When Paul saw the filthy puddle of concupiscense that was in him, then was hee throughly taken downe indeede. Before, he seemed to be aliue to himselfe, but this so gastly a sight of the filthy visage of his own hart as at his first conuersion it almost stroke him dead, so long after it made him cry out, I am carnall, Miserable man that I am. Our great pride therfore argues great ignorāce, our little humility but little knowledge of our own harts.
The vse. 1. Let vsus not beare out our selues too much vponupon any mans iudgement. For if wee know not our selues, and so may bee deceiued in our selues, much lesse then can others know vsus, and so farre more easily may they bee deceiued in vsus. I iudge not my selfe, saith the Apostle, for though I know nothing by my selfe, yet am I not thereby iustified. 1. Cor. 4 4.He that iudgeth me is the Lord, who is greater then our harts. Euen the best hauehave many secret faults, which they spie not, and therfore hauehave need to pray, Lord clense vsus from our secret sins. Though our owne hearts condemne vsus not, yet may wee not please our selues therein, but still dread we the secret deceit of our harts, so vast gulfes, that the bottome can hardly be sounded. As Socrates in reading a booke gaue this censure, those things which I vnderstood, were good, so also, I thinke, were those things I vnderstood not: so in iudging of our hearts contrarily, that which I hauehave found out, and do discerne in my heart is exceeding ill, so I thinke is that also, which as yet I doe not discerne. By that little, wee hauehave alreadie found out, should we iudge of the rest.
II. Heere is comfort for Gods children, who seeing their owne corruptions are exceedingly cast downe, and affrighted with so fearefull a sight. But we must learne to distinguish betweene corruption seene, and the seeing of corruption. The corruption which we see offereth matter of discomfort: but the seeing of corruption yeeldeth great comfort. For heere the Prophet telleth vsus, that no man can know it, namely of himselfe, and by the light of his owne reason onelyonly. An argument therefore, that God hath annointed thy eies with spirituall eye-salue, when he hath thus inabled thee to see thy owne corruption. Comfort thy selfe then in this work of Gods mercy, and assure thy selfe that that God, who hath giuen thee to see, wil giuegive thee also in time, to subdue thy seen and disliked corruptions.
III. This must teach vsus to trauell with our owne hearts, in bringing them to a sight of their own corruptions. If we be admonished of some man, with whom we conuerse, that he is false and hollow, how will wee labour to finde him out, and detect him? The Scripture hath giuen vsus warning of our owne hearts, that they are deepe and deceitfull beyond al measure. Doth it not then stand vsus in hand to labor to finde out this deceit, and wickednesse? What a shame is this, that man, who flies vp into the heuens, and descends downe into the deeps, and knowes all other things, should yet onelyonly not know himselfe? that he should dig in the belly of the earth for gold and siluer, and should not digge in his owne heart to purge out the drosse, which hath corrupted all that gold, which grew there at the first?
Heere none may discourage himselfe with these words, who can know it? for they argue not an vtter impossibility, but an exceeding difficulty. Which should sharpen our desires, and indeuours, for the getting of this knowledge.
For first, there are certaine discoueries, whereby euen others may come to the knowledge of our hearts, in some measure. And secondly, in the word of God there are infallible notes, whereby examining our harts, we our selues may know them, when others cannot so well.
For the first. There are sixe more especiall means Means of discouery. 1. Discouery by the worde.of triall, and discouery of our hearts.
1. Is the reuelation of Gods word, whether the law or Gospell. For whereas corruption lay asleepe in vsus before, the sound of the word awakens, and inrages it. When I would hauehave healed Israel, namely by the admonitions, and rebukes of the word, then the Hos. 7. 1.iniquity of Ephraim was discouered, saith the Prophet. Before the Law came, Paul felt sinne more quiet, as if it had beene dead: but saies he, when the law came, then sinne reuiued. The like our Sauiour Rom. 7. 9.shews of the Gospell, that when it comes, it sets men Luc. 12. 51.together by the eares, only because it worketh vponupon their corruption, which being by this meanes exasperated, shewes it selfe.
2. Is affliction, both priuate and personall, as also publique in the persecution of the Church. The sea, 2. Discouery, by affliction.when it is calme wether, is as still and quiet as any riuer: but let the windes once rise, and you shall see a difference. Then you shall see nothing but raging, and storming & foaming out mire and dirt. In peace wicked mens corruptions lye hid, then they wil carrie themselues to God and man, more moderately: but let God lay affliction on them, and then, as Sathan falsly charged Iob, see if they will not spit the very poison of their blasphemy in the face of God himselfe. Yea the regenerate man himselfe would hardly thinke there were so much infidelity▪ impatiency, frowardnesse, rebellion, faint-heartednes, louelove of the worlde, and such like corruptions, as hee shall finde and feele by experience in the day of affliction. Therefore doth Iames call afflictions temptations, because they serue to trye vsus, what is in vsus, and Iames. 1. 3.to discouer the hidden corruption of our hearts. As Moses telleth the Israelites, God therefore humbled Deut. 8. 2.them with want, to proue them, and to know what was in them, that is, to make knowen. Heere was the triall of Abrahams sound heart, when God laide that crosse vponupon him, that greeuous commaundement of killing his onelyonly sonne with his owne hands. Now I know, saith God, thou fearest me, that is, as Austen In Psal. 44. Dicit sibi innotescere quod facit tibi innotescere. Opus suum tibi dicit, non cognitionem suā Dicimus plerū{que} laetus dies, quando serenus est. …ūquid ipse dies gaudet? sed gaudentem dicimus quia gaudentes nos facit. Sic et deus cognoscere d…tur quando cognoscentes nos facit. Dicit ad Abr. N…n… cognoui. ante nō cognouerat? sed ipse Abr. antea nō cognouit, quia ips… tentatione ipse sibi i…notu …lerumque. …. pat…t homo se …ss…, quod …on potest, &c.expounds it, Now I hauehave made it known. For God is said to know, when he makes vsus to know, and in such speeches, hee tels vsus of his owne working of knowledge in vsus, not of his owne knowledge. So we say a ioyfull day, and sad weather, only because of the effects in vsus. For did not God know before that Abraham feared him? yes well enough. But Abraham did not know it before so clearely, and certainly. For by meanes of this triall hee came to know himselfe. For vsually man thinketh he can doe that which indeede he cannot, and contrarily. It is then as if God should hauehave said, Now I hauehave made the world, and thine owne conscience know thou fearest me: Now I hauehave giuen thee a thorough triall of the integrity of thine owne heart. Heere also was the trial of Iobs good heart. Though in his prosperity he had triall of it by his many good workes, wherein he was as rich as in his other riches, yet wee see how slanderously the Diuell impeached it as mercenary, Doth Iob serue God for nought. Therefore that he might hauehave a more thorough proofe of his integritie, all his outward prosperity was taken from him. And then how meeke, how patient was he? no murmuring, no grudging, but, the Lord hath giuen, and taken, blessed Hom. 1. ad pop. Ant.be his name. He did not then say (as Chrysostome excellently notes) How shall the poore do, that were wont to be clothed with the fliece, and to be fed with the flesh of my cattle? If not for my sake, yet for such poore ones my flocks might hauehave beene spared. And so Iobes graces shined more gloriously, when his houses were ouerthrowne, then when the doores of them were set open for the poore to enter in; when his flockes were stollen from him, then when the poore were susteyned by them. For then he shewed louelove to men: but now he shewed a more speciall kinde of louelove, and obedience to God. For as in the Olympicke games the people might farre better iudge of the feature, and elegancie of the sensers bodies, when they were naked, then when their cloathes were on: so may we then best iudge of our selues, when God hath stript vsus starke naked of all the garments of our outward glory, and prosperity.
But a farre more excellent triall are the common afflictions of the Church in persecution. For as the Apostle speaketh of heresies, so is it true also of persecutions, that they must needes be, that the approued may be made knowne. To this purpose excellent 1. Cor. 11. 19.is the speach of old Simeon to the Virgin, That childe is appointed for a signe to bee spoken against that the thoughtes of many heartes may be opened. Therefore Luck. 2. 34.Christ must be contradicted, and opposed by the high priestes and gouernours of the people, that so the hidden hypocrisie of those which before followed him, and cried Osanna, might be detected, as also those their peruerse, and vnsound thoughts of cleauing to Christ, if he had prooued a temporall King, and had brought temporall felicity. Loe then a knife to open the heartes belly, the knife of persecution. Here was the triall of Nicodemus, and Ioseph of Arimathea, with whom it fared in their affection to Christ, as with Ioseph the sonne of Iacob in his affection to his brethren. When he saw them in anguish, and distresse, then hee could conceale his affection no longer, but cryed out, I am Ioseph your brother. For a brother saith Salomon, is borne Pro. 17. 17.for aduersity Namely, then to discouer his affection, if he hauehave any. So when these two saw the vniust, and cruell dealings of the priestes with Christ their elder Brother, then, though before they were but close disciples and one could hardly tell what to make of them, yet then they manifested themselues, then their louelove, their zeale, and hearty affection to Christ brake forth. For as Salomon discouered the true Mother from the false, by taking a sword, to cutte the childe in two; so doe persecutours discouer true children of the Church from false, when by the sword of persecution they strike at their Mother. O there bee many of vsus in these daies of peace, that make great showes. When the fanne comes, it shall appeare whether we be chaffe, or wheate. The house built on the sand caries as good a show, as the house built on the rocke, and in a cleare sunshine day glisters as gallantly: but the windes, and tempests when they are vp, will quicklie shew the difference. When a seruing man followes two men walking together, we cannot tell who is his maister, till they part: so when the Gospell, and outward prosperity go together, it is hard to iudge, whether of them we follow, til God make a seperation of them by persecution. A wolfe may feyne himselfe to be a sleepe, by wearing a sheepes skinne: but let his fliece bee shorne, it will neuer grow againe, and thereby he will easily bee discouered to be no true sheepe. For the true sheepes wooll will growe againe after shearing. And so will Christes sheepe, after they hauehave beene shorne by persecution. So a parret can counterfeite mans voyce; but let it be beaten, and then it will fall to it owne naturall voyce.
Now as by affliction we may iudge of our harts for the time present, what they are, so also for the time to come, what they wil be. For impatiency in present aduersity, argues there wil be insolency in future prosperity; and so discouers that deceit, whereof we Chap. 20.spake, namely, that, if we were in a more plentifull and richer estate, we should be better, then now we are.
3 Triall is by prosperity, nothing inferiour to the 3. Discouery, by prosperity.former by aduersity. For as some like snailes push out their hornes, till they be touched: so others with Ionathan followe chase well, till they come where hony is. Nay many there are whom affliction hath not detected, that peace and prosperity hath. The parable, of the sunne and the winde, is knowne. Some of those in Queene Maries daies, who kept their garments of faith, and good conscience fast on, for all the shaking of the boisterous windes, which then raged most fiercely, yet afterward, by the flattering raies of that sweet sunshine, which followed, were tised to vnbutten themselues, and throw off their coats, at least to weare them more loosely; How chast was Dauid in his afflictions? If an hundred Batshebaes had then met him, in the wildernesse, he would not much hauehave beene mooued. But we know, afterward, when he was at rest in his kingdome how fearefully hee was foyled. So that, that which once those women sang of Saul, and Dauid, by way of ioy and congratulation, may we as truly sing of these two trials, by way of mourning, and lamentation. Aduersity hath slayen his thousands, prosperity ten thousands. These two of all others are the sorest trials and hauehave greatest force of detecting; specially when they come both together, as in the three children; who at once, were tryed, both by the sweetnesse of the musicke, to inchant their senses, Dan. 3. 5. 6.and by the terrour of the fire, to affright, and astonish their hearts. And so hauehave many holy Martyres been tried both waies, both by the threatenings, and by the faire, and large promises of their aduersaries. Contrary to that God gaue in charge to Laban, to speake neither euill nor good to Iakob, Gen. 31. 24.that is neither by flattery, nor force to go about to bring him backe againe. And this argueth notable soundnesse indeede, when in both these trials together we can acquit our selues. As in the Baptist neither ouercome with Herods prison, nor with the peoples conceiting of him to bee the Messiah. In Paul and Barnabas also, standing out both against the proposterous affection of the Lycaonians when they would hauehave deified them, and against their diuelish rage when they would hauehave stoned them. In Daniel likewise, whom neither the Lions den, nor the kings fauors & honors could any whit corrupt. Good gold, put it into the fire, and there it wil be purged, and refined: into the water, and there likewise it will shine brighter. So a good man when he is in the furnace of affliction, there he will leaue much of his drosse behind him: and when he flourisheth in outward blessings, they together with his inward graces shalbe as a jewell hunge vponupon a golden earing, he will verifie Salomons prouerbe, The crowne of wise men is their riches. But the vnsounde Christian is like to clay. It will quickly be scorched, and dried vp in the fire; and it will soone melt away, and bee dissolued in water. As affliction would discouer his infidelity, distrust in God, impatience, rebellion &c. so a prosperous and flourishing estate will bewray his pride, insolency, contempt of, and cruelty against his poore brethren, besides his wantonnesse, voluptuousnes, vncleanenesse; all which lay smothered in affliction, like as poyson doth in the snake, while he is benummed with cold. Let a man handle a snake then, and hee shall not feele his stinge; so one would thinke it were a harmeles creature. But bring him to the fire, Multorum quia imbecilla sunt, latent vitia: nō minus ausura cum illis vires suae pla…uerint, quàm illa quae iam faeli…i…as ap…ruit. Instrumenta illis expl…andae nequit…ae desunt; sic tuto …rp…ns, etiam pestisera, tractatur, du… riget frig…re. …ō desunt tunc illi v…nena, sed … pent. Multorū crudelitas, ambitio, luxurta, vt paria pessimis audeat, fortunae fauore defi itur. Eadem velle eos cognosces. Da posse, quantum volunt. Sen. epist. 42. 1. Sam. 13 1. Magistratus i…d…at virum.and then touch him when he is well warmed, and thou shalt know hee hath a stinge. So oftentimes many corruptions, as cruelty, ambition, luxury, are as it were benummed, and frozen in men with the cold of pouerty, obscurity, and other such like pinching crosses. Their wickednesse is an infolded, and implicite wickednesse; like some pestilent fruite in the bud, or bird in the shell. But let the heate, the warmth, the sunshine of honour, riches, authority once open away to their wickednesse, and furnish them with meanes, and occasions of doing wickedly, and then the will vnfold their naughtinesse at large, and fully shewe themselues what they are. What an humble man was Saul before he was King, and in the first beginninges of the kingdome? but afterward, being confirmed in his kingdome, what a tyrant proued hee. Therefore it is said that Saul reigned but two yeares, because, after the two first yeares, though hee held the gouerment still in his handes, his deceitfull heart was discouered and he did no longer reigne, but tyrannize. So was it with Nero also for the first fiue yeeres, whom rule and domination discouered to be a very monster of nature. So truly is it said, that in place of rule and gouernment a man will quicklie shew himselfe what he is. Strong drinke tryeth the braine: and hard meate the stomacke. When we cannot drinke of the wine of outward felicity, but we grow drunken, & giddy-headed, and begin to play reakes, it is a signe we hauehave weake braynes. When we know not how to digest our felicity, but foreign. Pind.it causeth a kinde of windinesse, a rising and swelling of pride and ambition in our mindes, this argueth exceeding great imbecillity; And surely thus is it with most. They are of such a disposition, that being asked what they would be, if they had abundance of riches and honours, they might Sae…e rogare soles qualis sim Prilce futurus, si fiam …ples, &c. Dic n…i…i si fias tu l…o, qua …is eris. M…r….truely returne that answere, Tell mee if thou wert a Lion, what thou wouldest be, which in effect is as much as to say, that they would be as cruell as the Lion. This is an euident discouery of a corrupt hearte. Now as the enioyment, so also the possibility, and hope of inioying these outward profites, and pleasures is no small triall. Many can no sooner heare sweete wordes, and flattering promises of preferment, and promotion, as it were the melodie of Nebuchadnezars instruments, but, ouercome therewith they presently fall downe, and worship the Babylonish idol. Demas, though he had continued awhile in suffering with Paul, yet when the world like a strumpet presented her selfe in all her glory to his eye, bewitched with her beauty, hee left Paul, and the hopes of the world to come, and imbraced this present world. Moses contrarily, though hee 2. Tim. 4.might easily hauehave aduaunced himselfe, being the adopted sonne of the Kinge of Aegyptes daughter, yet he relinquished all his hopes in the Court, and forsooke all his possibilities of preferment, & claue to the afflicted Church of God. Amonge the many grieuous trials of those worthies in the ould testament, it is worth the marking, how the Apostle hath ioyned together the trial by the offer of prosperity with the sorest trials of persecution. They were stoned, they were hewen a sunder, they were tempted, they were slaine with the sword. Loe how the Apostle Heb. 11. 37.rankes the tempting, and alluring wordes of the aduersaries, promising the martyres, if they would recant, abundance of these earthly thinges, among their bloudy, and boisterous deedes, how he yoaks their tysing tongues, with their terrifying stones, sawes, swordes. If then in such a case we can Dan. 6. 17.say with Daniel, O king keepe thy giftes to thy selfe, and with the figg-tree, and oliue, should I leaue my sweetnesse, Iudg.. 9. 11.my fatnesse to reigne, if for the conscience of the truth we can neglect proferd profites, the triall is as sound, as if wee had indured the tortures of the racke.
IV. Triall is by the inequality of cariage. It i… 4 Discouery; Inaequality of cariage. Lib…inosum qui sua callidè vitia tegit interdum turpis sermo demonstrat: & auaritiam latentem intrinsecus paruulae rei cupido significat. Minoribus enim maiora monstrantur, vultuque & oc…li… dissimulari non potest conscientia, dum luxuriosa & lasciua men… lucet in facie, & secreta c…rdi… nutu corporis ac gestibu… indicātur. Hier. super Ezech. l. 3. cap. 9.hard for a hypocrite so to cary himselfe, but at sometimes, or other, he shall doe, or speake something, which in no sort can stand, or consort with his showes of godlinesse. Though lust, couetousnesse, and other of his sinnes are neuer so closely couched within in his heart, and he make faire semblance of a chast, and contented mind, yet he will be blurting out now and then, some wordes, or other, which may yeeld shrewd suspitions, and presumptions of his vnsoundnesse, or else his very gestures, and countenance will bewray him. For euen out of these smaller things greater may bee gathered. As the verbal lie, or lie of the mouth is discouered by the disagreement of the liars mouth with it selfe; whence we say liars had neede hauehave good memories, least the latter part of their tale contrary the former: so also is the reall lie, the lie which the hypocrite telleth in some of the actions of his life, carying a show of godlinesse by the disagreement of his life with it selfe. For do but compare one action with another, one part of his life with another, his cariage▪ heere with his cariage there, and you shall see they agree like harpe, and harrowe. Thus was Simon Magus discouered. Philip Act. 8. 20.tooke him for a good Christian, because of his baptisme, profession, hearing &c. But all these were afterward prooued to be lies, because of the contradiction of those wordes, Here is money for the giftes of the holy Ghost. These things do not well agree; to bee baptised, to professe, to ioyne ones selfe with the Church; and to desire spirituall graces for lucres sake. After then Peter had once heard those words come from him, hee smelt him our presently, Away, thy heart is not vpright, Thou art still in the gall of bitternesse. Thus many in some companies are holy, & Fonuersing with their betters cary themselues well; but in other companies, or conuersing with their equals, or inferiours, are nothing the same men. Some among strangers, by their speaches and cariage, for the time purchase a good opinion, who yet palpably lay themselues open among such where they are daily conuersant. This then is a sure proofe of a sounde heart, when we walke with so euen a foote, that, howsoeuer it cannot be, but we must hauehave experience of humane frailty, yet we neuer break out into such wicked & wilfull courses of falshood, vniustice or such like, which doe giuethely to all our former profession and practise, because they cannot stande in any sort with the truth of religion. Nay rather in our particular actions we so cary our selues, that one action may bee as it were a commentary to interpret the sincerity of the other, in case there might bee occasion to doubt thereof. As Chrysostome noteth in those ministers that suplicated to the iudges Hom. 17. ad pop. Ant.for those that had offered disgrace to the Emperors statues. When the Iudges-seemed more difficult, then they vsed great liberty, and boldnes of speach, and spake roundly to them: but when once they became flexible, and yeelded to their request, then they fell downe, and kissed their knees, and handes, abundantly shewing both true courage, and boldnesse, and true meekenesse, and mildnesse. Here both their actions were as a commentary, each to other. Did any man doubt of their liberty of speach, whether it were not malapert saucinesse, and presumption? Their humility in kissing the Iudges knees was enough to free it from that suspicion. Againe might their humbling of themselues at the magistrates feete seeme to sauour of too base, and seruile a spirit? Their former, truly ministeriall, boldnesse sufficiently also acquitted them of this imputation. Thus when there is so sweete a proportion, and goodly a harmony betwixt our actions, that they are so farre from confuting, or confounding one another, that they answere one for another, iustifie, and approue one another, this is a good triall of our vprightnes indeede.
5 Is when those are taken away, which are our chiefest proppes, and stayes to vphold vsus in godlinesse. 5 Discouery, Remoouall of our chiefest staies in godlinesse.If then we, wholy, or in part, goe backe, it argueth vnsoundnesse. Thus were the Israelites detected by Moses his absence in the mounte. For then they fell to idolatry. So Ioash was a good king Exod. 32. 1. 2. Chr. 24. 17.as long as Iehoiada liued; but after his death hee shewed himselfe what he was. So also the Israelites while God continued a good iudge amonge them Iud. 2. 18. 19. 8. 9. 10.were in some good order: yet when the iudge was dead, they returned, and did worse then their fathers. And so all the time of Ioshuaes gouernement, and the good elders, that suruiued Ioshua, they kept themselues within some compasse. But together with them died all the Israelites goodnesse. Another generation arose, which knew not the Lord; So strangely were they changed. And so wee see it is in many places from whence the powerfull ministery hath departed; how many that before seemed very religious hauehave then growen loose, and licentious. Children of good hope, vnderunder good parents, and gouernours, hauehave afterward prooued most vngracious, and vngodly wretches. Sober, and modest maides vnderunder the straiter gouernement of parents, comming vnderunder the milder gouernement of husbandes, hauehave prooued but bad wiues. And good wiues, during the watchfull eye of the carefull, and conscionable husband, hauehave proued after ward but wild, and wanton widowes. So many remouing out of religious families into ciuill, and out of ciuill into prophane, hauehave left behind them all their religion, and ciuility, and growne openly prophane, and dissolute. Here then will be a good triall of our soundnesse, if in the absence and losse of our gouernors we still continue the same that in their presence, performing that which Paul wisheth the Philippians, namely that whether he came among Philip. 1. 27.them, or were absent from them, yet they would still hold out in their good courses.
6 Triall are fitte occasions to prouoke, and as it 6 Discouery. fitnesse of occasions to prouoke corruption.were tappes to giuegive a vent to corruption. Many are inwardly full of corruption: but they shewe it not, only for want of occasion. As a full vessell, vnlesse it be tapped, cannot send forth the liquour it hath within. And this assuredly is a notable triall of the soundnesse, and discouery of the vnsoundnesse of our heartes. Nothing for a man to be chast when no prouocation to vncleanenesse; to be temperate at a leane, and poore table, where he cannot otherwise chuse. Here is the triall of chastity, when with Lot we can be chast in Sodome; of temperancy, when with Timothy we can liue temperately in 1. Tim. 5. 23.Asia among the luxurious Ephesians. Here was Gen. 39. 7. 8.the triall of Iosephs chastity, that though the occasion were offered by his owne Mistries to doe the deede, in such secrecy, and security, yet the feare of God ouer-ruled him. Here was the triall of Dauids 1. Sam. 24. 7.right loyall, and faithfull heart to Saul, that though he had him at the aduantage in the caue, yet hee spared his life. Many seeme to be meeke, and moderate men, while they are well dealt with. But let some iniurie be offered them, and the contrary will appeare. And indeed there is no triall of meeknes, and patience till we be prouoked by iniuries. It is no triall of fidelity in a seruant, not to filch when his Masters eye is on him; but when opportunity serues his turne to play the thiefe, when he could purse his Masters money without his knowledge, then to bee faithfull is true faithfulnesse indeede. Thus the soundnesse of eueryevery vertue is made manifest. For that we are indeed which we are in temptation. By this meanes was some vnsoundnes detected in Ezekiah, when in his triall by the Babylonish embassadours presence the Lord left him, to try him, saith the Prophet, and to (know) all that was in his heart. The heart then may know it selfe, if it 2. Chron. 32. 31.obserue, how it caries it selfe in temptation. So it is said the Lord suffered the Cananites to remaine among his owne people, to prooue them whether they would obey his commandements.Iudg. 3 4.
7 Triall is by our affections, For vppon what VII. Discouery by affections. Mat. 6. 21.our heart is set, thats our treasure. Our great ioy when thinges goe current with vsus in the world according to our heartes desire, and small ioy in thinges spirituall, shew plainely what kinde of harts we hauehave to God ward: Whereas Dauid, because he had made gods fauour his inheritance, reioyced Psal. 4.more in it, then the worldlings in all their abundance of corne, and oyle. Our fretting likewise, and grieuing at the losse of these outward thinges is an argument of our voluptuousnesse, and louelove of earthly delights, and shewes plainely that we hauehave layd vppe our treasure on earth. Whereas Iob, because Iob. 1. 21.he had made God his portion, could be quiet at the losse of all at one blow. So our great anger for small iniuries donne to our selues, and still patience in the greater wronges done to God, shewes whats the account we make of gods glory. Here was a notable triall of Dauids sincerity; Who was as a man dease, dumbe, and wholy senselesse at Shemeis 2. Sam. 16. 10.priuate reproches of his owne person: but not 1. Sam. 17. 26.so at Goliahs publique reuilinges of God, and his Church. There how full of life and spirit, and holy impatience did he show himselfe to bee? The like might be shewed in our other affections. Of them then take wee through notice, if wee will rightly iudge of our owne heartes. Doest thou feele that Christ is thy greatest ioy, sinne thy greatest sorrow, that when thou canst not feele the presence of the spirit in thy heart, thou goest mourning, notwithstanding all other comfortes, assuredly as that holy Martyr said, If thou wert not a wedding childe, thou couldest neuer so heartily mourne for the absence of the Bridegroome. But alas if we examine our selues by this note, how much imperfection shal we discouer in our selues? How strong are our affections, both of ioy, and griefe, in thinges earthly? how weake in thinges spirituall? Who findeth that he mourneth for his sinnes, as for the losse of the first borne? Dauid at Absaloms death could crie out, in naturall sorrowe, O Absalom, Absalom, would to God I had died for thee: But not at Vriahs death, in Zech. 12. 2. Sam. 18. 33.godly sorrow, O Vriah, Vriah, would to God I had died for thee. And so much for these seauen meanes of the discouery of our heartes.