Commentary on 2 Corinthians 1, Commentary · Commentary on verse 12 (2 of 4)

Commentary on 2 Corinthians 1 · Commentary · Commentary on verse 12 (2 of 4)

p. 239The blood of Christ out-cries our sins: the guilty conscience for sin cries, Guiltie, guiltie, hell, Damnation, wrath and anguish: but the blood p. 240of Christ cries, (I say mercy) because it was shed by our surety in our behalf, his obedience is a full satisfaction to God.

Now the way to have a good conscience is upon the accusations of an evill conscience by the law to come to Christ our surety, and to get our The way to have a good Conscience.consciences sprinked by faith in his blood, to get a perswasion that he shed his blood for us, and upon that to labour to be purged by the Spirit. There are two purgers, the blood of Christ from the guilt of sin, and the Spirit of Christ from the stain of sin: and upon that comes a compleat good conscience; being justified by the blood of Christ, and sanctified by the Spirit of Christ. Therefore Christ came not by blood alone, or by water alone, but by water and blood; by blood, in justification; by water, in sanctification, and holinesse of life.

Why do we alleadge this now for the Sacrament?Question.

We speak of a good conscience, which is a continual feast. How comes a good conscience to be such a continual feast?Answer.

An Evangelicall conscience is a feast indeed, because it feeds on a higher feast, it feeds on Christ: he is the Passeover Lambe, as the Apostle applies it, 1. Cor. 5. he is the Passeover slain for us: and there is represented in the Sacrament, his body broken, and his blood poured out for our sins; he came to feast us, and we shall feast with him.

Hereupon if we bring repentance for our sins past, and faith whereby we are incorporate into Christ, then our consciences speak peace: and as it is in 1 Pet. 5. the conscience makes a good demand, It is not baptisme, but the demand of a good conscience. When the conscience hath fed on Christ, it demands boldly (as it is, Rom. 8.) of Satan, and all enemies, Who shall lay any thing to our charge? it is God that justifieth, it is Christ that died, or rather that is risen again. It boldly demands of God who hath given his Son: the bold demand of conscience prevails with God, and this comes by faith in Christ. Now this is strengthened by the Sacrament: here are the visible representations and seales, that we are incorporate more and more into Christ: and so feeding upon Christ once, our conscience is pacified and purged from all dead works, and we come to have a continuall feast.

Christ is first the Prince of righteousnesse, the righteous King, and then Prince of peace: first he gives righteonsnesse, and then he speaks peace to the conscience. The Kingdom of God is righteousnesse, peace, and joy in the Holy Ghost.

So that all our feast and joy and comfort that we have in our consciences, it must be from righteousnesse. A double righteousnesse; the righteousnesse of Christ which hath satisfied, and appeased the wrath of God fully: and then we must have the righteousnesse of a good conscience sanctified by the Spirit of Christ; we must put them together alway; we can never have communion with Christ, and have forgivenesse of sins, but we must have a Spirit of sanctification. There is mercy with thee, that thou mayest be feared. Where there is mercy in the forgivenesse of sin, there is a disposition to fear it ever after. Therefore if for the present you would have a good conscience, desire God to strengthen your faith in the blood of Christ poured out for you: desire God to strengthen your faith in the crucified bodie of Christ broken for you: that so feeding on Christ who is your surety, who himself is yours, and all is yours, you may ever have the feast of a good conscience, that will comfort you in false imputations, that will comfort p. 241you in life, and in death,, and at the day of judgement. This is our rejoycing in all things, the testimony of our conscience: first purged by the blood of Christ, and then purged, and sanctified by the Spirit of Christ, that we have had our Conversation in simplicity and sincerity, &c.

Our rejoycing is this, that in simplicity, and sincerity.

This is the matter of this testimonie of Conscience, that is simplicity, and sincerity. Saint Paul glories in his simplieity, and sincerity. And (mark that by the way) it is no vain glorying, but lawful upon such cautions as I named before: but to add a little. A man in some cases Cautions for glorying in grace.may glory in the Graces of God that are in him; but with these cautions.

First, if so be that he look on them as the gifts of God.

Secondly, if he look on them as stained with his own defects, and so in that respect be humbled.

Thirdly if he look upon them, as fruits of his justification, and as fruites of his assurance of his salvation, and not as causes.

And then if it be before men that he glories: not when he is to deale with God. When men lay this, and that imputation upon a man he may rejoyce (as Saint Paul doth here) in the testimony of his conscience, in simplicity and sincerity.

The matter of the testimony of Conscience, wherein he glories is simplicity, and godly sincerity, or as the words may well be read, in the simplicity, and sincerity of God; such as proceeds from God, and such as aimes at, and looks to God, and resembles God. For both simplicity, and sincerity come from God, they are wrought by God: and therein we resemble God, and both of them have an eye to God, a respect to God: so it is in the originall, in the simplicity and sincerity of God.

There is not much difference between simplicity and sincerity, the one expresseth the other: if you will have the difference, simplicity especially respects men, our conversation amongst men. Simplicity hath an eye to Difference of simplicity and sincerity.God in all things in Religion opposite to hypocrisy in Religion. Simplicity that is opposed to doublenesse; where doublenesse is there is alway hypocrisy, opposed to sincerity, and where simplicity is there is alway sincerity, truth to God. But it is not good to be very exact and punctuall in the distinction of these things, they may one expresse the other very well.

Simplicity.

Saint Paul's rejoycing was that his conscience witnessed to him his simplicity in his whole conversation in the world, his whole course of life, which the Scripture calls in other places a walking. Saint Paul meanes this first of himself, and then he propoundes himself an example to us.

How was St. Paul's conversation in simplicity.

Not onelyonly if we consider Saint Paul as a Christian, but consider Question.him as an Apostle, his conversarion was in simplicity. It was without guile, without seeking himself, without seeking his owne: for Answer. Saint Paul's conversation in simplicity.rather then he would be grievous to the Corinthians, the man of God, he wrought himself; because he would not give any the least scandall p. 242to them being a rich people, he had rather live by his own labour then to open his mouth, he did not seek himself. In a word, he did not serve himself of the Gospell: he served Christ, he did not serve himself of Christ.

There are many that serve themselves of the Gospell, that serve themselves of religion: they care no more for religion then will serve their owne turne. Saint Paul's conversation was in simplicity, he had no such aime, he did not preach of envy, orof malice, or for gain, as he taxeth some of the Philippian teachers, Some preach Christ, not of simplicity, and sincerity, but of envy, &c.

Then again, as an Apostle, and a teacher, his conversation was in simplicity: because he mingled nothing with the Word of God in teaching, his doctrine is pure. What should the chaffe do with the wheat? Jer. 20. What should the drosse do with the Gold? he did not mingle his own conceits and devices with the Word: for he taught the pure Word of God, the simple Word of God, simple without any mixture of any by-aimes. So the blessed Apostle was simple both in his Doctrine and in his intentions. Propounding himself herein exemplary to all us, that as we look to hold up our heads with comfort, and to glory in all estat es whatsoever; so our consciences must bear us witnesse that we carry our selves in the simplicity, and sincerity of God.

Now simplicity is, when there is a conformity of pretention, and intention, Simplicity what.when there is nothing double, when there is not a contradiction in the spirit of a man, and in his words and carriage outwardly. That is simplicty, when there is an exact conformity, and correspondence in a mans judgement and speech, in his affections and actions. When a man judgeth simply as the truth of the thing is; and when he affects as he judgeth, when he loves and hates as he judgeth, and he speakes as he affects and judgeth, and he doth as he speaks, then a man is a simple man.

Simple that is properly, that hath no mixture of the contrary: as we say, Simple without mixture.light is a simple thing, it cannot indure darknesse: fire is a simple body: it cannot indure the contrary with it: so the pure Majestie of God cannot indure the least stain whatsoever. So it is with the holy disposition of a Christian, when he is once a new creature there is a simplicity in him: though there be a mixture, yet he studies simplicity, he studies to have nothing opposite to the Spirit of God: he studies not to have any contradiction in him, he labours that his heart may not go one way, and his carriage another, that his pretentions be not one, and his intentions another. He beares the Image of Christ: you know Christ is compared to a Lambe, a simple creature, fruitfull to men, innocent in himself. So the holy Ghost appeared in the shape of a Dove, a simple creature, that hath no way to avoid danger but by flight, a harmelesse creature.

The Divell takes on him the shape of a Serpent, a subtile wild Creature. The Holy Ghost appeared in the shape of a Dove. You see then what simplicity is: it is a frame of soule without mixture of the contrary.

We must not take simplicity for a defect, when a man is simple because he knowes not how to be wittie; simplicitie is sometimes Simplicity.taken in that sense, for a defect of nature, when a man is easily p. 2431. Not defect.deluded: but here it is taken for a grace. A man that knowes how to double with the world, how to run counterfeit, how to be false in all kinds, but he will not: he knowes the world, but he will not use the fashions of the World; so simplicitie here is a strength of grace.

Likewise, simplicity, and plainnesse, it must not be taken for rudenesse, and unnecessary opening of our selves: for that is simplicity in an evill sense, prophane rudenesse.

You shall have some that will lay about them, they care not what they speak, they care not whom they smite; but as Solomons foole, they 2. Not rudeness.throw fire-brands; they speak what they list, of whom they list, against whom they list. Here simplicity and plainnesse is no grace, this is no vertue: this is but an easing of their rotten, corrupt, and vile heart,

We know there are two kind of Sepulchres, open, and shut sepulchres: they are both naught; but yet notwithstanding, your hidden sepulchre is lesse offensive; that which is open stinks that none can come nigh, that is very offensive. An hypocrite that is a hidden sepulchre, a painted sepulchre without, and nothing but bones within, he hath a naughty, rotten heart: yet notwithstanding he is not so offensive as the open sepulchre, which offends all that come near it. So these men that say they cannot dissemble; and they have a plaine heart, though they will swear, and dissemble, and detract, and throw fire-brands against any man, Is this a plain heart? it is an open sepulchre, that sends a stench to all that are near.

Again, let us take heed, that we do not for simplicitie take credulitie: 3. Not credulity.The simple man (saith Solomon) will believe every thing. This is simple credulitie. A man must not believe every thing, for there is much danger comes by credulity. Jeremiah, and Gedaliah, and others, they were much harmed by credulity. It is a good fence not to be too hastie to believe; for incredulity, and hardnesse to believe is a good preservative; and he is a wise man that will not believe every thing. So you see there are some things that come near this simplicity, as defect, rudenesse, and credulitie, which yet are not that simplicitie that Saint Paul saith he walked in.

And this simplicity may well be called the simplicity of God; because Why called the simplicity of God.God is simple, He is light, and in him there is no darknesse at all. There is no mixture of fraud, or contrariety, he is pure, simple, and sincere. And as he is in his nature, so he is in his carriage to men every way. There is a simplicity that he doth in his Word testifie. And indeed he hath shewed that he loves us; would we have a better evidence of it then his own Son? there is no doubling in Gods dealing to men. And therefore as it comes from God; so this simplicitie it resembleth God.

For alas, if God had had by-respects, what could the creature yield him? doth he stand in need of us, or doth he need any thing we have? All counterfeiting, and insincerity, and doubling, is for hope of gain, or for fear of danger. Now what can God have of the creature? what cause hath he in us of his dealing toward us? In his giving, in his forgiving, in all his dealing he is simple.

So every one that is the Child of God he hath the virtue of simplicity. Simplicity is such a Grace as extends to all the parts of our p. 244conversation. As the Apostle saith here, My conversation in the world hath been in simplicity.

By nature man is contrary to this simplicity, since the fall. God made him right and straight, and simple, but as the Wise man saith, he sought Manby nature prone to double.out many inventions. So that a man without Grace is double in his carriage. And that from Self-Love, from Self-Ends, and aimes.

And hereupon he must be double: for there must be something that is The ground of it.good in him, for else evill is destructive of it self: if there were not some thing good, men could never continue, nor the place could never continue. And if all were good, and all were plain, and honest, that would destroy the ill which men labour to nourish. Men have carnall projects to raise themselves, to get riches, and this must be by ill meanes: there is an Idoll in their hearts which they serve, which they sacrifice to, their self-love, either in honour, or in riches, or in pleasure, they set up something. Therefore a man without grace, he studies to be strongly ill: and because he cannot be ill except he be good, for then all the World would see it: hereupon comes doubling. Good there must be to carrie the ill he intends the more close: ill there must be, or else he cannot have his aime. And hence comes dissimulation and simulation, the Ground of dissimulation.vices of these times, (both opposite to simplicity) and such vices as proceed from want of worth and want of strength.

For when men have no worth to trust to, and yet would have the profit of sin, and the pleasure of sin, and would have reputation, then they carrie all dissemblingly. Where there is strength of worth, and of parts, and reputation, there is lesse dissembling alway. It is a vice usually of those that have little or no vertue in them. A man of strength carries things open and fair.

This dissimulation it comes from the want of this grace of simplicity, both,

Before, as you see in Herod, he intends mischief, when he pretends he would be a worshipper of Christ: and so Absalom he pretends he had a vow to make, when he intends murther: a dissimulation, pretending good when there is an intention of ill before.

So there is a dissimulation in the project for the present, which comes from this doubling, when men carrie things fairly outwardly to those with whom they live, and yet notwithstanding have false and treacherous hearts. As Judas had all the while he conversed with Christ, he covered his ill with good pretexts, a care for the poor, &c.

So after, when the ill is done what a world of doubling is there to cover ill, to extenuate it, and excuses, and translations? This is the simplicitie that reigns among men where there is no strength of grace: where there is want of simplicitie there is this dissembling.

And with dissimulation there is simulation, that is, when we make our selves sometimes worse then we are: when we are better then we seeme Of simulation.to be: sometimes that wins on us too: then we carrie not our selvee simply.

p. 245For if we were good, we would be good every where. But a man that useth simulation, if he be in evill company he fashioneth himself to the company, he speaks that which his Conscience checks him for, he carries himself vainly, and lightly, he holds correspondence with the company. So that by dissimulation, and simulation, there is a fault committed against simplicitie, which yields the Testimony of a good conscience.

It is a base fault this simulation, which we think to be a lesser fault then the other, which is dissimulation: for whom do we serve? are we not Aggravation of this sin.the sons of God? are we not the sons of our heavenly Father? the sons of the great King? and for us to carrie our selves not to be such as we are in the middest of the wicked world, it is a great want of discretion. Saint Paul would discover who he was, even before the bar: David would speak of Gods righteous testimonies even before Princes, and not be ashamed.

And this is that which Christ saith, He that is ashamed of me before men, of him will I be ashamed before my heavenly Father. Let us take heed of dissimulation, and simulation, which are opposite to this simplicity.

Again, this simplicity is opposite to curiosity, and finenesse. And thus the Apostle both in his calling, and conversation, St. Paul conversed Simplicity opposite to curiosity.in simplicity, as a Christian, and as an Apostle.

As an Apostle he was not over-curious in words: he reproveth those foolish vain glorious spirits, that were so among the Corinthians. He delivered the Word plainly, and plainnesse is best in handling the Word of God: for who will enamell a precious stone? we use to enamell that that hath not a native excellencie in it self, but that which hath an excellencie from something without. True Religion hath this with it alway, that it is simple; because it hath state enough of its own.

The whore of Babylon hath need of a gilded cup, and pictures, (and what not?) to set her out; but the true Religion is in Simplicity.

Christ himself when he was born, he was laid in a Cratch, he was simple in his carriage, and his speeches. It was a common speech in ancient time, when the Chalices were gold, the Priests were wood. In Religion finenesse, and curiosity carrie suspition of falsehood with them.

Those that overmuch affect finenesse of speech, they are either deceived, or will deceive. That which is not native, and comes not from within it will deceive. Some falsehoods carrie a better colour then some truths: because men set their wits on work to set some colour upon falsehood alway.

And here take notice of the duty of Ministers, that they should utter divine truth in the native simplicity of it. Saint Paul as a Minister delivered the plain Word plainly.

And as a Christian in our common course of life: as we should take heed of doubling, so of too much curiosity: for too much curiosity in diet or apparell, it implies too much care of these things, which hinders our care of better things, as our Savour Christ saith to Martha, Martha, thou art troubled about many things. p. 246The soul is finite, and cannot be set about many things at once; therefore when there is overmuch curiosity in smaller things, it implies little or no care in the main. What is morethen for decency of place? it argues carelessenesse in the main. Therefore the Apostle labouring to take off that, he bids women that they should not be decked with Gold, and broydered haire, &c. But to look to the hidden man of the heart. And therefore Christ took off Martha from outward things, because he knew it could not be without the neglect of better things. Seriousness in heavenly things it carries a carelessenesse in other things. And a Christian cannot chuse but discover a minde that is not earthly and vain; when he is a true believer, he regards other things as poore petty things that are not worthy estimation.

A Christian when he hath fixed his end, to be like to God, to be simple as God is, he still drawes toward his end, and therefore he moderates his carriage in all things. What is unnecessarie, he leaves out: his end is to be like God, and like Christ, with whom he shall live hereafter. Now the best things are the most simple, as the Heavens, the Sun and the stars, &c. There is diversitie, but no contrariety: there is diversity in the magnitude of the stars, but they are of the same nature; so in a Christian there are many Graces, but they are not contrary one to another. So that a Christian hath his maine care for better things, he cares not for the world nor the things thereof: and therefore he accounts them in comparison of better things as nothing; and that is the reason that he is carelesse and negligent of those things that he did formerly regard, as having better things to take up his thoughts.

We see then that simplicitie, as it is opposed to doubling, so it is opposed to finenesse, and curiosity.

And usually where there is a finenesse, and curiosity, there is hypocrisy; for it is not for nought when men affect any thing. Affectation usually is a strain above nature, when a man will do that which he is not disposed to by nature, but for some forced end, it is hypocrisy. So the Corinthian teachers argued the falsenesse of their hearts by the finenesse of their teaching, they had another aime then to please God and convert souls. Usually affectation to the world is joyned with hypocrisie towards God.

Again, this simplicity is contrary to that corruption in Popery, namely Simplicity opposed to lying and equivocation.equivocation; what simplicity is that, when they speak one thing, and mean another? when there is a mentall reservation, and such a reservation, that if that were set downe that is reserved, it were absurd?

Or else there may be a reservation: a man may reserve his meaning. A man may not speake all the truth at all times, except he be called to it, in judgement, &c. Otherwise truth (as all good actions) it is never good but when it is seasonable: and then it is seasonable when there is convenient furniture of circumstances, when a man is called to it. For there may be a reservation; a man is not bound to speak all things at all times, but to waite for a fit time. One word in a fit time is worth a thousand out of time; but mentall reservation, to speak one thing, and to reserve another, it is absurd and inconsequent, and so is dissimulation; there is a lie in fact, a mans life is a lie that is a dissembler, dissimulation is naught.

A man may sometimes make some shew to do something that he intends not. Christ made as though he would have gone further when he did p. 247not mean it: but dissimulation is that which is intrinsically naught.

But some man will say, Except I dissemble, I shall run into danger.Object.

Well, it is not necessary for thee to live, but it is necessary for thee to Answ.live like an honest man, and keep a good conscience, that is necessary. For come what will upon true dealing, we ought to deal truly, and not dissemble. Those that pretend a necessity, they must do it, they cannot live else, they cannot avoid danger else, unlesse they dissemble: saith Tertullian very well, There is no necessity of sin to them, upon whom there lies no other necessity but not to sin. Christians they are men that have no necessity lies upon them but not to sin. It is not necessary they should be rich, it is not necessary they should be poor, it is not necessary they should have their freedom, and liberty, there is no necessity lies upon them, but that they be good, that they do not sin. Can he pretend I must sin upon necessity, who hath no necessity imposed upon him by God, but to avoid all sin?

As for lying (which is against this simplicity that should be in speech,) All sorts of lies unlawful.all kinds of lies, officious lies, or pernicious lies: officious lies, to do a good turn to help our selves or others with a lie, it is a giosse sin; It is condemned by St. Austin in a whole Book which he wrote against lying: therefore I passe it, I shall have occasion to speak somewhat of it afterward. It is intrinsically ill every lie, because it is contrary to the hint of speech. God hath made our reason, and understanding to frame speech; and speech to be the Messenger, and Interpreter of reason, and of the conceit: now when speech shall be a false Messenger, it is contrary to the gift of speech: speech should be the stream of understanding and reason: now when the fountain is one, and the spring is another, there is a contradiction, it is against nature, so it is intrinsically ill. It is not onelyonly against the will of God, but it is against the Image of God which is in truth. It is ill, not by inconvenience, or by inconsequence, but a pernicious lie is inwardly ill; jesting lies, pernicious lies, officious lies, all lies let them be what they will, they come from the father of lies the Divel, and are hated of God, who is truth it self.

Besides that it is a sin opposite to society, and therefore by Gods just Lying opposite to society.judgment it is punished by societie; all men hate a lyar, a false dissembler, as an enemy to society, as a man that offends against that bond whereby God hath knit men together,

Now to move us the better to this simplicity, this direct course of life, that there may be a conformity, and harmony between the outward and inward man, in the thoughts, speeches, and actions, that they may be one.Motives to simplicity.

Consider first of all, that this simplicity, it is a comely thing: comelinesse, 1 It is comely'sand seemlinesse it is a thing that is delightful to the eyes of God, and to a mans own conscience: and it stands in onenesse, and proportion: for you know where there is a comely proportion, there all things suite in one. As in a comely body, the head, and all the rest of the members are suitable, there is not a young green head upon an old body, or a fair face on a deformed body, for then there is two, the body is one, and the complexion another. Beauty, and comelinesse is in one, when there is a correspondency, a proportion, and harmony in the parts.

In Revel. 13. you have a cruel beast there with the horns of a Lamb; there is two, there is a goodly pretention and shew, but there is a beast that p. 248is hid within. Dissimulation is double; & where there is singlenesse, and doublenesse, there is deformity alway. It is an ugly thing in the eyes of God, it is a mishapen thing; it is a Monster, Jacob's voice, and Esau's hands: words as smooth as oyl, and war in the heart. It is a monstrous thing. Even as there be Monsters in nature, so there be in disposition. Where there is such a grosse mixture, the Devil and an Angel of light, outwardly an Angel of light, and inwardly a Devil, to hide a Devil in the shape of an Angel of light, there is a horrible deformity.

It is a comely thing therefore when all things hold conformity, and correspondence in our lives, when they are even amongst men, when we labour to have sanctified judgments of things, and speak what is our judgment, and have outward expressions answerable to the inward impressions wrought by the Spirit of God every way; then a man is like himself, he is one, there is not a heart and a heart. Adam at the first was every way like himself, but after falling from God to the creature, the changeable, corruptible creature, to have his corruptible end, he fell to this doublenesse.

And as S. James saith, A double-minded man is unconstant in all his waies: That is another reason to move us to simplicity of disposition: for where 2. Doubling inconstant.doubling is, a man is unconstant in all his waies. What doth S. James mean by this, where he saith, A double-minded man is unsettled? Because a double-minded man he looks with one eye to Religion, and to those things that are good, and with another part of his heart to the world: and hereupon he can never be settled any way. Why? Because having unsettled intentions, having false aimes, double aimes, he will be crossed continually. Please God he would, he would be Religious; that is one intention: but now comes the world, and Religion to dash one against another, and then he must be inconstant, because he hath not simplicity, he hath not a single eye, as Christ saith, If the eye be single, then the body is light. He hath not a right intention, a right judgment of things; he judgeth too high of the world, and not high enough of grace and goodnesse. And hereupon it comes, that when the world comes to crosse his good intentions, having his mind on earthly things, because it is crosse to Religion, his mind is unsettled.

Again, by terrours of conscience, a double-minded man (that will please God, and yet be a worldling) is unconstant in all his wayes. If his eye were single, then all his body would be light, that is, if a man had a single judgment to know what is right, to know what in life, and in death to stick to; all would be single, the judgment and intentions go together: when a mans judgment is convinced of the goodnesse of spiritual things, upon judgment followes intention. When a man desires and resolves to serve God, and to please him in all things, then all the body, and his affections are lightsome; his affections, and his outward man goes with a single eye. A man that hath a false, weak judgment, and thereupon a false weak, double intention, his body is dark, he hath a darksome conversation. A double-minded man is unconstant in all his wayes, Therefore we should labour for this simplicity in all our conversation.

Again, we should the rather labour for this simplicity, because it is part 3. It is part of Gods Image.of the Image of God, therein we resemble God in whom is no mixture at all of contraries: but all is alike.

And as it resembles God, so it bears us out in the presence of God, and p. 2494. It brings comforts.our own conscience; as he saith here, Our rejoycing is this, the testimony of our conscience, that in simplicity, &c. Now God is greater then conscience. A man that carries himself in simplicity, and in an uniform, even manner to God, and to men, that man hath comfort in his conscience, and comfort before God.

And of all other sins, the time will come that none will lie heavier on us Doubling a great sin.then doubling both with men, and with God, when it will appear that we have not been the men that we carried our selves to be.

The reason is, the more will there is in a sin, and the more advisednesse, the greater is the sin: and the greater the sin is, the greater the terrour The more will and advisedness in sin, the greater sin.of conscience; and the greater that is, the more fear and trembling before God that knowes conscience better then we do.

Now where there is doubling, (where a man is not one in his outward and inward man, in his conversation to men, when there is a covering of hatred, and of ill affections with contrary pretences) there is advisement, there is much will, and little passion to bear a man out, to excuse him; but he doth it (as we say) in coole blood, and that makes dissimulation so grosse, hecause it is in cold blood. The more will and advisement is in any sin, the greater it is, (so the aggravation of sin is to be considered) and where temptations are strong, and the lesse a man is himself, so there is a diminution, and a lesse aggravation; as when a man is carried with passion, with infirmitie or the like. But usually when men double they plot.

David he plotted before, and after his sin, he doubled before, and after his sin: that was laid to his charge more then all that ever he did in his life; He was a man after Gods own heart, except in the matter of Uriah. Why? Because in that he plotted. We see before what many shifts, and windings, and turnings he had to accomplish it. He sends Uriah to Joab, and gives him a letter to place him in the fore front, and useth many projects.

And after it was committed, how did he cover it? and when it was hid from men, he would have hid it from God a great while, till God pulled him from his hiding place, and made him confesse roundly, Psalme 32. till he dealt directly with God, My bones were consumed, and my moisture was turned into the drought of summer. He did it from men, and would have hid it from God. Therefore because there was much plotting in that sin, that is set down as the onelyonly blemish in all his life. He was a man after Gods own heart, except in the matter of Uriah. Many other faults are recorded in the Booke of God of David: but because there might be some excuse, they were from infirmity, or out of passion, or oversight, &c. they are not so charged on him. But this was with plotting, it was in cold blood, there was much will and advice in it; therefore this is doted for a great sin.

And if it be in our dealing amongst men, we should consider who it is we deceive, who it is we go beyond in doubling, who it is that we circumvent, Doubling with men.and who it is that doth it. Are we not all Christians? we are or should be all new creatures. And who do we do it to? to our fellowmembers, and to our brethren. Therefore in 1. Thess. 4. when the Apostle disswades the Thessalonians from this, from double dealing, and double carriage to men, saith he, You are members one of another. Let us consider who we are and whom we deal with.

p. 250Now there be some persons, and some courses, that are likelier and more prone to this doubling then others, for want of this grace of simplicity.

Wherethere is strength of parts, there is oft-times a turning of them Some persons more prone to doubling then others.against God, and against our brethren: where Grace hath not subdued strong Imaginations, strong thoughts, and brought all under it, there is a turning of those parts against God, and against our brethren. And as it is in particular persons; So some callings are more prone to double-dealing, to this Some Callings.carriage that is not fair, and commendable before God, nor comfortable to the conscience. As we see now adaies it reigns every where, in every street.

We see amongst men of Trade, Merchants and the like, there is not that Merchants.direct dealing, they know one thing, and pretend another.

So likewise in the Lawes there are many imputations, (I would they Lawyers.were false) that men set false colours upon ill causes; to gild a rotten post (as we say,) to call white black, and black white. There is a woe in Esay pronounced against such as justifie hard causes, such as call evill good, and good evil: it is a greater sin then it is usually taken for.

So, go to any rank of men; they have learned the Art of dissimulation in their course: they have learned to sell wind, to sell words, to sell nothing, to sell pretexts: to overthrow a man by way of commendations, and flattery; such tricks there are, which are contrary to this simplicity. To cover hatred with fair words, to kill with kindnesse (as we say,) to overthrow a man with commendations: To commend a man before another, who is jealous of the vertues he commends him for. To commend a man for valour before a coward; to commend a man, and thereby to take occasion to send him out of the way. To commend a man, and then to come in with an exception, to marre all. To cover revenge and hatred with fair carriage, thereby to get opportunity to revenge; such tricks there are abroad, which oft-times discover themselves at length. For God is just, he will discover all these hidden windings and turnings: for plotting makes it more odious; of all men doublers are most hateful.

How shall we come to attain this Grace, to converse in the world in simplicity?

First of all, take it for a rule, (though many think it no great matter to be a dissembler) our nature is full of dissimulation since the fall: the heart of Man naturally prone to dissemble.man is unsearchable, there is deep deceit in man. Take a Child, and see what dissimulation he learns; it is one of the first things he learns, to dissemble, to double, to be false. We see the weakest creatures, what shifts, what windings and turnings they have to save themselves?

It is a vertue to be down-right: for therein a man must crosse himself. It is no thanks for a man to shuffle, and to shift in the world: nature teacheth this, to dissemble, to turn and wind, &c. A man need not to plough to have weeds: the ground it self is a mother to them, though it be a stepmother Simile.to good seed. So we need not teach men to dissemble, every man hath it by nature: but it must be strength of grace that makes a man down-right: Take that for a ground.

There are a company of sottish men, that take it for a great commendation to dissemble: and rather then they will be known not to dissemble in businesse, they will puzzle clear businesse: when a thing is fair, and clear, they will have projects beyond the Moon, and so carry themselves in it as p. 251if they desired to be accounted couzeners, and dissemblers. Alas, poor souls; nature teacheth men to be naught in this kind well enough. Know therefore whosoever thou art that studiest this Art of dissembling, and doubling; thy own nature is prone enough to this, and the divel is apt to lead thee into it. This being laid for a ground, how may we carry our selves in the world in holy simplicity, that may yield comfort to our How to get simplicity.conciences in life, and in death?

First consider, that the time will come, that we shall deal with that 1. To consider one day all will be laid open.that will not dissemble with us. Let the cunningest dissembler hold out as long as he can, he shall meet with sicknesse, or with terrour of conscience, he shall meet with death it self, and with the judgement of God, and hell torment; although now he carry himself smoothly, and dance in a net (as we say) and double with the world, though he make a fair shew: yet ere long thou shalt meet with that that will deal simply with thee, that will deal plain enough with thee. Thou shalt be uncased, and laid open to the world ere long; let us consider this.

We see a Snake, or Serpent, it doubles, and winds, and turns when it is alive, till it be killed, and then it is stretched forth at length. As one said, Simile.seeing a Snake dead, and stretched out: so (saith he) it behoved you to have lived. So the Divel that great Serpent, that ancient old Serpent, he gets into the Snake, into the wilely wit, and makes it winde and turn, and shift and shuffle in the world: but then some great crosse comes, or death comes, and then a man is stretched out at length to the view of the world, and then he confesseth all, (and perhaps that confession is sincere when it is wrung out by terrour of conscience) then he confesseth that he hath deceived the world, and deceived himself, and laboured to deceive God also.

If we would have comfort in the hour of death, labour we to deal plainly, and directly; and of all other sins (as I said before) remember, this is that which will lie the heaviest on us, as comming nearest the sin against the holy Ghost. For what is the sin against the holy Ghost? when men rush against their knowledge in malice to the truth known. Where there is most knowledge, and most will, there is the greatest sin. Now in lying and dissembling, and double-dealing, a man comes near to the sin against the holy Ghost: for he knows that he doth ill, he plots the ill that he knows; and when there is plotting, there is time to deliberate; a man is not carried away by passion.

Consider, the time will come when you will be uncased, when you will be laid open and naked: and then at that time, of all sins, this will lie heavy on thee, thy dissembling in the world. Therefore every one in his calling, take heed of the sins of his calling, among the rest of this one, of double-dealing.

And therefore that we may avoid it the better, labour for faith, to live 2. Labour for faithby faith: What is the reason that men live by shifts, and by doubling in the world? They have not faith to depend upon God, in good, and plain down-right courses. Men are ready to say, If I should not dissemble, and double, and carry things after that manner, hwo should I live? why, where is thy faith? The righteous man lives by his faith, and not by his shifts, not by his wits. God will provide for us: are we not in Covenant with God? Do we not professe to be Gods Children? Do children use to shift? No, a child goes about to do his fathers will and pleasure, and p. 252he knowes that he will maintain him. It is against the nature of the Child of God (as farre as he knowes himself to be a Child of God) to use any indirect course, any windings, and turnings in his calling: let us depend upon God as a Child depends on his father; and of all others God will provide most for them that in simple honesty, in plain downe-right dealing depend on him in doing good.

For God accounts it a prerogative, to defend and maintain them that cast themselves on him; he will be their wisdom that can deny their own wisdom, and their own shifts by nature, and in conscience labour to deale directly; he will be wise for them and provide for them. It is his prerogative to do so, and not to suffer his Children to be deserted. A little faith therefore would help all this, and would make us walke in simplicity. If we could make God our alsufficiencie once, then we should walk uprightly before God and men.

For what makes men to double?

This certainly makes men to double: they think they shall be undone, if they be direct: for if they deale directly, they shall lose their liberty, or their lives, or their opportunity of gaining, &c. Well, come what will, deale thou directly, and know this for a rule, thou shalt have more good in Gods favour (if thou be a Christian) then thou canst lose in the World, if upon grounds of conscience thou deal directly in what estate so ever thou art.

If thou be a Judge, if thou be a Witnesse, deale directly, speake the truth. If thou be a divine, speak directly in Gods cause, deale out the Word of God as in Gods presence, come what will, whatsoever thou losest in thy wealth, or liberty, &c. thou shalt gain in God. Is not all good in him? what is all the good we have, is it not from him? And the nearer you come to him, the more your happinesse is increased: the more you are striped of earthly things, the more you have in God. Hath not he mens hearts in his hands? when you think you shall endanger your selves thus and thusby plain direct dealing without doubling, if you be called to the profession of the truth, &c. Hath not he the hearts of men in his hands to make them favour you when he pleaseth? In Pro. 10. He that walketh uprightly, walketh boldly. He that walketh uprightly, not doubling in his courses, he walketh safely, God will procure his safety. God that hath the hearts of men in his hand as the rivers of water, he can turn them to favour such a man.

A mans nature is inclined to favour downe-right dealing men, and to hate the contrary. You see the three young men, when they were threatened with fire, come what will, O King, we will not worship the Image of Gold which thou hast set up. They would be burned first. What lost they by it?

Howsoever, if we should lose, as it is not to be granted that we canlose any thing by direct dealing; For the earth is the Lords & the fulnesse thereof, and the hearts of men are his. But suppose they doe; yet they gain in better things, in comfort of conscience, and expectation and hope of better things. Faith is the ground of courage, and the ground of all other Graces that carrie a mans courage in a course of simplicitie in this World.

Therefore if we would walk simply, and have our conversation in the world in this grace, let us labour especially for faith to depend upon Gods promises, to approve our selves to him, to make him our last and chief p. 253end, and our communion with him, and to direct all our courses to that end. This is indeed to set him up a Throne in our hearts, and to make him a god, when rather then we will displease him, or his Vicegerent, his Vicar in us which is conscience, that he hath placed in us as a monitor, and as a witnesse, we will venture the losse of the creature, of any thing in the world, rather then we will displease that Vicar which he hath set in our hearts. This I say is to make him a god; and he will take the care and protection of such a man. S. Paul here in all the imputations, in all crosses in the world, he retires home to himself to his own house, to conscience, and that did bear him out, that in simplicity he had had his conversation in the world. The next particular is,

In Sincerity.

The Apostle addes to simplicity, this Godly sincerity; and he may well joyn these two together: for plainnesse and truth go together: a plain heart is usually a true heart. Doublenesse, and hypocrisie which are contrary they alwaies go together: he that is not plain to men, will not be sincere to God. Simplicity respects our whole course with men: sincerity hath an eye to God; though perhaps, in matters and actions towards men. Sincerity is alway with a respect to God; and so it is opposed to hypocrisie, a vice in Religion opposite to God.

Now this Sincerity that the Apostle speaks of, it is

A blessed frame of the soul wrought by the Spirit of God, whereby the soul is set Sincerity what.straight, and right in a purpose to please God in all things, (and in endeavours answerable to that purpose) and to offend him in nothing.

I make a plain description, because I intend practice: there may be some nicer descriptions.

But I say, It is a blessed frame of the soul, wrought by the sincere Spirit of God, whereby the soul is set straight, and right, to purpose, and to endeavour all that is pleasing in Gods sight; and that with an intention to please God, with an eye to God, or else it is not sincerity. It is such a disposition and frame of soul, that doth all good, that hates all ill, with a purpose to please God in all, with an eye to God.

And therefore it is called sincerity of God, or godly sincerity, and it is called Sincerity of God.so fitly: because God is not onelyonly the authour of it, but God is the aim of it, and the pattern of it: for he is the first thing that is sincere, that is simple, and unmixed. God is the pattern of it, it makes us like to God, and he is the aim of it. A man that is sincere aimes at God in all his courses; wherein he aimes not at God he is not sincere. It comes from God, and it looks to God. For naturally we are all hypocrites, we look to shewes, therefore sincerity is from God.

And it is the sincerity of God especially, because where this sincerity is, it makes us aime at God in all things; it makes us have respect to him in all things, as the creature should have respect to the Creator, the servant to the Master, the sonne to the Father, the Subject to the Prince. The relations we stand in to God should make us aime at him in all things.

The Observation from hence is this,

A Christian that hopes for joy, must have his conscience witnesse to him, that Doctr. A Christian that looks for joy must have his conversation in sincerity.his conversation is in the sincerity of God.

As the Apostle saith here, This is the testimony of our conscience, that p. 254in simplicity, and godly sincerity we have had our conversation, &c.

Now to go on with this sincerity, and lay it open a little. Sincerity it is not so much a distinct thing, as that which goes with every good thing. Truth, and sincerity, it is not so much a distinct vertue, and grace, as a truth joyned to all graces. As, sincere hope, sincere faith, sincere love, sincere repentance, sincere confession. It is a grace annexed to every grace: it is the life, and soul of every grace; and all is nothing without it.

Therefore it behoves us to consider of it, (I say) not so much a distinct thing from other graces; as that which makes other graces to be graces, without which they are nothing at all: so much sincerity, so much reality. So much as we have not in sincerity, we have nothing to God, it is but an empty shew, and will be so accounted.

In Philosophy you know, that which is true onelyonly hath a being and consistence: all truth hath a being, all falshood is nothing, it is a counterfeit thing; it is nothing to that it is pretended to be. An Image is something, but S. Paul calls it nothing: because it is not that which it should be, and which the Idolater would have it to be; he would have it to be a God, but it is nothing lesse. All is nothing without sincerity: Therefore let us consider of it. And that we may the better consider of it, let us look upon it in every action.

All actions are either

Good.

Ill.

Indifferent.

How is Sincerity discovered in good actions?Sincerity in good actions.

Sincerity is tryed in good actions many waies.

First of all, a man that is sincere in the doing that which is good: he 1. To know all that is good.will have a mind prepared to know all that is good; to know the good he stands disposed to: to know good, and to learn by all good means: therefore he hath a heart prepared with diligence to be informed in the use of means. So far as a man is carelesse, and negligent in coming to the means of knowledge, and to be put in mind of good duties, so far a man is an hypocrite, and insincere.

Again, in regard of good duties, a true sincere Christian hath an universal 2. Universal obedience.respect to all that is good. He desires to know all, and when any thing is manifested to him he intends to practise all. We are here in the presence of God (saith Cornelius) to practise all things that shall be taught us by God, Act. 10. I will have respect to all thy Commandements, Psal. 119. 6. one and another.

The ground of it is this, Sincerity looks at God: now God he commands one thing as well as another: and therefore if a man do any thing Sincerity looks at God that commands all.that is good, in conscience to God, he must do one as well as another. As S. James saith excellently to this purpose, He that offends in one is guilty of all. Because abstaining from one sin, and doing one good for conscience, he will do all for conscience, if he be sincere.

Therefore it is true in Divinity, a man that repents of one sin, he repents of all; if he repent of any sin as it is a sin: because all sins are of one nature. We must not single out what pleaseth us, and leave what doth not please us: this is to make our selves Gods. The servant must not choose his work, but take that work that his Master commands him: therefore sincerity is tried in universal obedience.

p. 255Partial obedience is insincere obedience; when a man saith, This sin I must keep still, Herein God be merciful to me. This stands with my profit, I must not leave this: this sin I am affected to, as we see in Saul. This is insincerity, it is as good as nothing to God-ward. It may keep a man from shame in the world, &c. but to God it is nothing. A man must have respect to all Gods Commandements, it is not done to God else.

More particularly, he that is sincere, he will have regard of the main duties, and he will have regard likewise of the lesser duties, and especially 3. Performance of lesse duties.of the lesser, such as are not liable to the censure of men, or to the censure and punishment of the Law: for there a mans sincerity is most tryed. In great duties, there are great rewards, great encouragements; but for lesser duties, there are lesser incouragements; but if a man do them, he must do them for conscience sake.

Therefore this is sincerity, to practise good duties though they be lesser duties, and though they be lesse esteemed in the world, and lesse countenanced; to practise them though they be discountenanced, by the Devil, and by great ones, yet to practise them, because they be good. And to love good things that the World cares not for, because they be good.

The practice of private prayer morning and evening, it is a thing we are not expresly bound to, but as conscience binds us; therefore if a man be sincere he will make conscience of that, as well as any other duty, because God bids us pray alway. So, to fear an oath for conscience sake, not to swear common or lighter oathes (for I count him not worthy the name of a Christian, that is an ordinary swearer; but) lighter oathes a Christian makes conscience of; because he looks to God. Now God looks to little sins as well as to great: and there is no sin little indeed that toucheth the Majestie of God.

The practice of all duties (therefore) is a notable evidence of sincerity: Herod did many things, but he had a Herodias, that spoyled all. And so if thou obey in many things, and not in all, thou hast a Herodias, a main sin; alas, all is to no purpose, thou art an hypocrite.

Again, for good things, one that is sincere in respect to God, he is uniform in his obedience, that is, he doth all that is good, 2nd he doth 4. Uniformity.it in one place as well as another, and at one time as well as another, he doth it not by starts.

Therefore there is constancy required in sincerity: where sincerity is, there is constancy to do it in all times, in all places. Or else it is but a humour; it is not sincerity when a man doth it but in good moods (as we say.) Therefore a man that is sincere, he makes conscience of private duties as well as of publick; of personal duties between God and his own soul, as well as of the duties that the world takes notice of: in one place as well as another. He is holy not onelyonly in the Church, but in his closet; not onelyonly in his calling as he is a Christian, but when he is about his particular businesse. He considers he is in the presence of God in every place, at all times.

Saint Paul every where laboured to have a good conversation: when he was at the Bar, he remembred where he was, and he laboured to convert others: in the prison he converted Onesimus: when he had his liberty he spread the Gospel every where.

p. 256So in all places he was uniform like himself, which shewed that he had a good conscience. And therefore he doth not say, I doe now and then a good action, but my course of life, My conversation is in sincerity. So there must be sincerity in our walking, our whole conversation. Thus we see in good actions how to try our sincerity.

A sincere man in the very performance of good duties, he is humble: 5. Humble in performance.because he doth all things in the eye of God, he doth it in sincerity with humility; he doth all good with reverence, because he doth it to God.

Humility, and reverence it is a qualification of sincerity: because whatsoever we do, we do it in the eye of God: therefore we are reverent in our very secret devotions in our closets. We carry our selves reverently; because when no eye seeth us, the eye of heaven seeth us, in one place as well as another. A sincere Christian, is a reverent, and humble Christian, and this reverence accompanies all his good actions.

And when he hath done all, a sincere Christian that doth them to God, 6. Humble and thankful after:he is humble, and then he is thankfull; for he knowes that he hath not done it by his owne strength, but by God, and therefore God hath the glory. He is humble, because they are mixed with some infirmities of his. A sincere Christian is alway humble, having an eye to God: though to the eye of the world he hath done excellent well: yet he knowes that God seeth as he seeth, he seeth some defects, God seeth more, and that humbleth him. As we see David, 1. Chron. 29. 14. saith he, Who am I? or who is this people, that we should be able to offer willingly after this sort? All things come of thee, of thiue owne I have given thee. So he humbled himself in thankfulnesse to God. For ill actions, a true sincere Christian before-hand 2. In ill actions. 1. He intends none.he intends none, he regards none in his heart, Psal. 66. If I regard iniquity in my heart, the Lord will not hear my prayers. His disposition is to regard none, he is in league with none: if he were, his heart were false, his conscience would tell him he were an hypocrite. He is subject to infirmities, but he doth not respect them, he doth not regard them; he intends not in his heart to live in them.

Again, if he fall into any sin, he is sincerely grieved for them, (his heart 2. He is grieved for them.is tender) and he sincerely confesseth them, without guile, Psal. 32. Blessed is the man in whose spirit there is no guile, who when he sees he hath sinned, he doth not guilefully cloak, and extenuate his sin. As we see Saul he had many evasions, and excuses for himself. A true Christian will lay open his sin with all the aggravations that his conscience tells him of. As David saith, what a foole? and what a beast was I? what an unthankful creature was I to sin against so many benefits, and favours? he will be ashamed, and confounded in himself.

And of all sins, a sincere Christian is most carefull to avoid his personal sins: you may know sinceritie by that. He that takes not heed to that 3. Careful to avoid personall sins.which he is most inclined unto, he shall be tripped in it.

An hypocrite and false-hearted man, he doth good, but it is with a purpose to be favoured in some sin wherein he strengtheneth himself; he will doe something, that God may be favourable to him in other things.

But a true sincere Christian, though he be inclined by temper of body, or by his calling, or by the former custome of his unregenerate life, to some sin more then another, and he hath not shaken some sin wholly off, he hath not purged himself wholly of the dregs of it, but he findes p. 257still a propensenesse in his nature to it: yet as far as he is sincere, he gets strength, especially against that. A false-hearted man favours himself, especially in those sins: and will swell if he be found out in them; he will not bear a reproofe. But a Christian that is sincere, that intends amendment, that intends to be better; he would reform his heart if it be amisse, and is willing to be discovered in his most particular, and personall sins that he is prone to.

We may trie our selves by this, not onelyonly by hating sin in generall and at large, but how we stand affected, especially to those particular sins we are most prone to: sincerity as it hates all wicked waies, so it hates those sins that are most sweet, that we are most prone to, as well as any other, nay, more then any other: because those especially indanger the soul. A Child of God will abstain from all evill; he will be carefull, not onelyonly that others abstain from sin, but he will abstain from sin himself most of all. Noysome things we hate them alwaies, but we hate them most when they are nearest us. As a Toade, we hate it a farre off, much more when it is neare: so a sincere Christian hates sin most in his own breast.

Now because sincerity hath an eye to God, I must hate all sin as well as any, or else I am not sincere.4. Hatred of all sin.

A man that hath the point of his soule to God-ward, he will hate all manner of ill, little ills as well as great: because all sin agrees in this, all sin is against God, it is contrary to the mind of God, and all sin is pernicious to the soule, all sin is against the pure Word of God, and considering it is so, therefore I must hate all sin, if I hate any: because God hates all, and all sin is contrary to the Image of God: and not onelyonly contrary to the Image of God, but contrary to the revealed will of God, contrary to my soules comfort, contrary to communion with God, and contrary to the peace of my conscience; those regards come in every sin, every sin hinders that.

Again, where the soule and conscience is sincere, there will be a special care for the time to come of the sins we have been overtaken with all. So 5. Care to avoid sinfor the future.we see how this sincerity may be tryed, in abstaining from evill, as well as in the good we do.

For actions that are of a more common nature, that in themselves are 3, Sincerity in actions indifferent.neither good nor ill, but as the doer is, and as the doer stands affected; a true Christian may be tryed by them thus. For the actions of his calling, (though they be good in their kind, yet they be not religious) thus he stands affected if he be sincere, he doth them as Gods work. Common Actions of calling:actions are as the doer is affected. A sincere man considers what he doth as Gods work: he is eommanded to serve God in his calling as well as in the Church, and therefore he will not doe it negligently: For cursed is he that doth the work of the Lord negligently.

He will not do it falsely, he will not prophane his calling. I will not prostitute my calling to serve my lust, or to serve my gain, doth not God see it? is not he the authour of my calling? is it not his work, saith conscience? Yes, and therefore he doth common actions with an eye to God, and so he makes them good, and religious actions. For the Grace of God is a blessed Alcumist, where it toucheth it makes good, and religious; though the actions be not so in their own nature, it raiseth the actions, it elevates them higher then themselves.

It makes the actions of our calling, that are ordinary actions to be p. 258holie, when they are done with an eye of sincerity to God. As Saint Paul saith, the very servant serves God in serving his master.

And so for actions that we account most indifferent, as recreations, and liberty to refresh our selves; a sincere man considers of them as a liberty 2. Recreations.bought to him by the blood of Christ, and considers himself in the presence of God. And therefore whatsoever he doth, whether he eate or drink, &c. he still useth his refreshings as in the presence of God, and doth all as in the sight of God. His conversation, that is, his whole course, whatsoever he doth is sincere with an eye to God. He knowes his corruption is such that it most watcheth him in his liberties; for the more lawful a thing is, the more we are in danger to be intangled in it.

In excesse, in open ills, there is not so much danger, as in things that seeme indifferent, lawfull recreations, &c. Recreations, and such things are lawfull: but to spend whole nights unthriftily, basely, scandalously this way, it is not onelyonly against Religion, but against civility, in a civill mans judgement, it is a scandall to the place and person. Therefore he that hath any truth of grace in him, he will look to himself, and look to God in the most free actions of all. You see then how we may judge of our sincerity whatsoever we do. A sincere Christian stands thus affected in some measure, in some degree, in the good he doth, in the ill he abstaines from, whatsoever it be, he thinks he hath to deale with God.

Now to stir us up to this blessed state, to labour for this frame of soul, Motives to sincerity.to be sincere, to have our conversation in sincerity; what needs be added more then this, that without it all is nothing; all our glorious performances 1. All else is nothing.are meer abominations without sincerity. God will say, you did it not to me, you did it for vain-glory, you did it for custome or out of education, for vain, and by-respects, and not to me, and do you look for a reward of me? you did it not for conscience: for conscience alway looks to God: and what we do not in conscience, and obedience to God, in our generall, or particular calling, it stands not on our reckoning with God, it is as good as if it were not done, in regard of God, and of the life to come, You have your reward, saith Christ. It is no matter what your respects be here; if you carry your selves carefully in your place, to have the credit of men, to gain the favour of men, you have your reward. Will you looke for a reward from God, when what you did, you did it to the world?

What a pittifull thing is this, that a man should doe many things, many years together, and yet do nothing that may further his day of account? because it was not done out of conscience of his duty, his conversation was not in sincerity to God. Now if we have not truth we have nothing in Religion. Saint Paul saith, as I said before, Of an Idol, It is nothing, why, it is a piece of wood, or a piece of Gold, the materialls of it is something. But it is nothing to that which it should be. If a man be not true in Religion, he is nothing in that: he is a true hypocrite, but a false Christian. He is nothing in Christianity, he is something in hypocrisy, but that something is nothing.

All the shewes in the World, and all the flourishes they are nothing. Why many men of parts die uncomfortably.What is the reason that excellent Clerks, men of excellent parts die comfortlesse many times? VVhy, God is not beholding to them for all that p. 259they did: they sought their own praise. As the Prophet Isay saith, When you fasted, did you fast to me? When you did good works, did you do them to me, may God say? there was no truth in it: so much simplicity, so much comfort: sincerity is all that we can come to in this world, perfection we cannot attain to, Christ is perfection for us. Truth is all that we can reach to, and without that all is nothing: therefore we ought to regard it especially.

Again, on the other side, this is a great encouragement to be sincere, to be true-hearted in all our courses and actions; because it gives acceptance 2. It gives acceptance to all we do.to whatsoever we doe; and it is that by which God values us. God values us not by perfection, not by glorious shewes, but by what we have in truth. So much truth, so much worth. A little pearl is worth a great deale of rubbish.

A little sincerity because it is Gods owne creature, (it is the sincerity of God) it is wrought by him, it is his stuffe. There is an almighty power to work truth in us: for by nature we are all false. God gives to some men to carry themselves more civilly then others, but it is nothing worth except God change a man by grace: because God accepts us according to sincerity. God values us by truth, so much truth, so much esteem of the God of truth.

And where this sincerity is, God beares with many infirmities. As in marriage, the husband that is discreet, that knowes what belongs to marriage, if the heart of the wife be true, though she have many women like infirmities, he passeth by them, as long as the conjugall knot is kept unviolate. So a Christian if his heart be true that he looks to God in all things, though he have many infirmities, God passeth by them. As we see in Asa, how many faults had he committed? he trusted in the Physitians; he used the Prophet hardly, and many other faults, and yet it is said that his heart was upright all his daies; because he had truth in him. It was in passion, that he did this or that otherwise. So Hezechias, although he had many infirmities: yet he could say that he had walked uprightly before God, and God did well esteeme him for it. And when he speakes of those that were to come to the Passeover, Be mercifull to those that prepare their hearts, those that have true hearts, though they have many weaknesses.

Now if the heart be false; though a woman have many vertues, yet if she want the main, if she have a false heart to her husband, what is all the rest? So the soule that is married to God, that hath sweet communion with God, if the heart and soul be naught what are all the shewes in the world? they are nothing. Let us take it to heart therefore, and labour to approve our hearts and souls to God, (in all that we doe) more then our lives, and outward conversations to the world. Let them think what they will, so God approve of our hearts, and intentions, and purposes, we are not to passe what the world judgeth, as Saint Paul saith of himself.

Again, this should incourage us to labour for sincerity, and truth, because 3. It makes us grow to perfection.wheresoever that is, there is a growing to perfection, To him that hath shall be given. If we order our conversation aright (as the Psalmist saith) and labour to please God in all things, the more we doe, the more we shall have grace to do; and the more we have, the more we shall have, to him that hath shall be given, that is, he that truly hath, and doth not seeme p. 260to have, but hath not indeed: that seemeth to have goodnesse, and hath none indeed, that which he hath shall be taken from him.

A true Christian is alway on the mending hand, it is a blessed prerogative: he is alway mending, and bettering by Gods blessing. For where God gives in truth, if it be but a little, if it be but a grain of mustard-seed, if it be true, he will cherish it, till it come to be a tree: he will adde grace to grace, one degree of grace to another. Where there is truth it is alway honoured with growth. It is not onelyonly a sign of truth, but where truth is, there will be an endeavour of growth: it is a prerogative; where God bestowes truth, he will alwaies adde the grace of growth, though not at all times alike: yet if Christians sometimes do not grow, their not growing, and their failings shame them, and makes them grow more afterward, and recover their former backwardnesse. A true Christian is alway on the mending hand. An hypocrite growes worse and worse alway, till he be uncased altogether, and turned into hell. These and such like considerations may stirre us up to labour to have a conversation in simplicity, and godly sincerity.

Now how shall we come to carry our selves in sincerity, that we may Use 2. Direction. Means to get sincerity.have comfort in all estates?

That we may carry our selves in sincerity: First, we must get a change of heart; our nature must be changed: for by nature a man aimes at himself 1. Get our hearts changed.in all things, and not at God. A man makes himself his last end; he makes something in the world, either profits, or pleasures, &c. the term that he looks unto: therefore there must be a change of heart: a man must be a good man, or else he cannot be a sincere man. Such as we are, such our actions will be: therefore we cannot be sincere till we have our hearts changed.

No man can aim at Gods glory, but he that hath felt Gods love in himself, therefore (as a particular branch of that,) labour to get assurance of 2. Get assurance of Gods love.the love of God in Jesus Christ: for how can we endeavour to please him unlesse we love him? and how can we love him unlesse we be perswaded that he loves us in Christ? Therefore let us stablish our hearts more and more in the Evidences of his love to us, and then knowing that he loves us, we shall love him, and labour to please him in all things. These are grounds that must be laid before we can be sincere: to get assurance of Gods love to us in the pardon of our sins. Our conscience must be purged from dead works to serve the living God; as the Apostle saith, that is, we cannot serve God to our comfort till our consciences are sprinkled with the blood of Christ, which assures us of the pardon of our sins. Therefore saith Zachary, We are redeemed, that we might serve him in righteousnesse and holinesse before him all the dayes of our life. So that unlesse a man be redeemed, he cannot serve him in righteousnesse, and holinesse (before him) all the daies of his life; that is, he cannot serve God in sincerity.

For who will labour to please his enemy? Therefore the Papists maintain hypocrisie, when they say we ought not to be perswaded of the love of God; for then we ought to be hypocrites: for how shall we seek him with the losse of favour, and of credit, and of life it self, if we know not that his favour will stand us in stead, if we lose these things for him?

Again, that we may be sincere, let us labour to mortifie all our earthly affections to the world: for how can we be sincere when we seek for honours, 3. Labour to mortifie our earthly affections.and pleasures, and riches, and not for better things? Therefore we p. 261must know that there is more good to be had in truth, in a down-right Christian profession, then in all worldly good whatsoever. And if we be hypocrites in our profession, there is more ill in that then in any thing in the world. This will make us sincere, when we can be perswaded that we shall get better things by being sincere in Religion then the world can give us, or take away from us. For why are men insincere, and false-hearted? Because they think not Religion to be the true good: they think it is better to have riches then to have a good mind: these things therefore must be mortified, and a man must know that the life of a Christian is incomparably the best life, though it be with losse of liberty, yea, with the losse of life it self.

Simon Magus grew to false affections in Religion, because he thought to have profit by it. So the Pharisees, they had naughty hearts, and therefore they had no good by Religion. No man can profit by Religion, so long as his heart is naught, so long as there is some Idol in his heart. A good Christian had rather have a large heart to serve God, and rather grow in the Image of God, to be like him, then to grow in any thing in the world, and that makes him sincere out of a good judgment: because Christian excellency is the best excellency incomparably. For he knowes well what all else will be ere long; what will all do good? riches, honours, friends, what good will they do in the hour of death? There is nothing but grace, and the expression of it in the whole conversation that will comfort us, therefore he undervalues all things in the world to sincerity and a good conscience.

Again, that we may have our conversation in sincerity, let us labour 4. Do all things as in Gods eye.in every thing we do to approve our selves to the eye of God. We see the Scripture every where shewes, that this hath made Gods Children consciencious in all their courses: even when they might have sinned not only securely, but with advantage. What kept Joseph from committing folly with his Mistresse? Shall I do this and sin against God? Gen. 39. And so Job in chap 31. he shewes what awed, and kept him from ill doing, in vers. 3. Doth not he see my wayes, and account all my steps? this was it that kept him in awe. So the Church of God, Psal. 44. being in great distresse, they kept themselves from Idolatry, and from the contagion of the times wherein they lived: upon what ground? you shall see in vers. 21. If we had done thus and thus, shall not God search it out? for he knowes the very secrets of the heart. So a Christian being perswaded of the eye of God upon him, it makes him sincere. The eye of God being Ten thousand times brighter then the Sun, he being light it self: he made the heart, and he knowes all the turnings of the heart. The consideration of this will make us sincere in our closets, in our very thoughts: for they all lie naked and open to his view.

What is the reason that men practise secret villainy, secret wickednesse, and give themselves to speculative filthinesse? because they are atheists, they forget that they are in the eye of God, who sees the plots and projects of their hearts, and the nets that they have laid for their brethren. Therefore David brings them in saying, Tush, God sees us not. And that is the reason they are unconscionable in their desires, in their hearts, in their secret thoughts. It is from a hidden Atheisme: For if we did consider, that the eye of God sees us in all our intents, and actions, and sees us in what manner we do all, and to what end; that he sees every action with the circumstances, p. 262the aimes, and ends, if the heart did well ponder this, it would prevent a great deal of evil.

Conscience is the witnesse of our conversation, a witnesse that will keep us from offending. If there were a witnesse by, and that witnesse were a great person, a Judge, &c. it would keep us in our good behaviour. Now when a man shall consider, I have a witnesse within me, my conscience; and a witnesse without, which is God, who is my Judge, who can strike me dead in the committing of a sin if he please: this would make men, if they were not atheists, to fear to sin.

Let us labour therefore to approve our hearts to God, as well as our conversations to men: set our selves in the presence of God who is a discerner of our thoughts as well as of our actions; and that which we should be ashamed to do before men, let us be afraid to think before God: that is another means to come to sincerity.

Another Direction, to help us to walk sincerely is: especially to look to the heart, look to the beginning, to the spring of all our desires, thoughts, 5. Look to the heart the spring of all our actions.affections and actions, that is, the heart: the qualification of that is the qualification of the man. If the heart be naught, the man is naught; if that be sincere, the man is sincere. Therefore look to the heart, see what springs out thence: if there spring out naughty thoughts and desires, suppresse them in the beginning. Let us examine every thought: if we find that we do but think an evil thought, execute it presently, crush it: for all that is naught comes from a thought, and desire at the first: therefore let us look to our thoughts, and desires; see if we have not false desires, and intents, and thoughts answerable.

God is a Spirit, and he looks to our very spirits: and what we are in our spirits, in our hearts, and affections, that we are to him. Therefore (as a branch of this) what ill we shun, let us do it from the heart, by hating it first. A man may avoid an evil action from fear, or out of other respects; but that is not sincerity. Therefore look to thy heart, see that thou hate evil, and let it come from sincere looking to God. Ye that love the Lord, hate the thing that is evil, saith David: not only avoid it, but hate it; and not onelyonly hate it, but hate it out of love to God. And that which is good, not only to do it, but to labour to delight and joy in it. For the outward action is not the thing that is regarded, but when there is a resolution, a desire and delight in it, then God accounts it as done. And so it is in evil, if we delight in evil it is as if it were done already. Therefore in doing good, look to the heart, joy in the good you do, and then do it: and in evil look to the heart, judge it to be evil, and then abstain from it.

This is the reason of all the errours in our lives; because we have bad hearts, we look not to God in sincerity. Judas had a naughty heart, he loved not the Lord Jesus Christ, and therefore he had a naughty conclusion. What the heart doth not is not done in Religion. Thus we see how we may come to have our conversation in sincerity, that we may rejoyce in the testimony of our conscience.

Therefore now (to make an Use of Exhortation) we should labour for sincerity, and esteem highly of it, because God so esteems of it. Truth is Use. Exhortation to labour for sincerity.all that we can alledge to God: we cannot alledge perfection. St. Paul himself saith not, I have walked exactly, or perfectly: no, but he saith, This is our rejoycing, that we have walked in sincerity. So, if a mans conscience can excuse him of hypocrisie and doubling, though it cannot free him from p. 263imperfections, God in the Covenant of Grace looks not so much at perfection, as at truth.

Here I might answer an Objection of some Christians: Oh, but I Object.cannot pray without distraction, I cannot delight so in good things, &c.

Though a Christians heart cannot free him from this, yet his heart desires to approve it self to God in all things: and his heart is ready to say to Answ.the Lord as David said, Lord try me, if there be any way of wickednesse in me. And therefore he will attend upon all means to get this sincerity. He will be diligent in the Word of God, for therein the mind of God is manifestly seen. The Word of God it is a begetting Word, it makes us immortal, it makes us new creatures: it is truth, and the instrument of truth. Truth will make truth. The true sincere Word of God, not mingled with devices, it will make what it is. The Word of God, being his Word who is Almighty, it hath an Almighty transforming power from him: It is accompanied, and cloathed with his Almighty Spirit. Truth will cause truth; such as it is in it self it will work in our hearts.

In that mungrel, false Religion Popery, they have traditions, and false devices of men, and so they make false Christians, such as they are, they make: strain them to the quintessence, and they cannot make a true Christian. Truth makes true Christians; therefore attend upon Gods Ordinance with all reverence, and it will make thee a sound heart: it is a transforming Word. Those that desire to hear the Word of God, and to have their consciences to be informed by the hearing of it, they are sincere Christians: and those that labour to shut up the Word of God, that it may not work upon the conscience, they are false-hearted.

A heart that is sincere, it prizeth the Word of God that makes us sincere: the Word of God hath this effect, especially being unfolded in the Ministery of it, that a man may say as Jacob did, Doubtlesse God is in this place. It is all that is ours; nothing runs upon our reckoning but sincerity. For what I Sincerity all that we can plead.have not done truly, Conscience saith I have not done to God, and therefore I can expect no comfort for it: but what I have done to God, I look to have with comfort: for I know that God regards not perfection, but sincerity; he requires not so much a great faith, as a true faith; not so much perfect love, as true love, and that I have in truth, as S. Peter said, Lord thou knowest that I love thee.

This will make us look God, who is the Judge, in the face. It gives us not title to heaven, for that is onelyonly by Christ: but it is a qualification required of us in the Gospel; nothing is ours but what we do in truth.

And again, consider, That it will comfort us against Satan at the hour of It will comfort against Temptations at death.death: when Satan shall tempt us to despair for our sins (as that he will do) we may comfort our selves with this, that we have been sincere. We may send him to Christ (for that must be the way) who hath fulfilled Gods will, and satisfied his Fathers wrath: Satan will say, This is true, it is the Gospel, and therefore it cannot be denied; but it is for them that have walked according to the Spirit, and not according to the flesh; for those that have obeyed God in all things. Now when our Conscience shall joyn with Satan, and say, we did nothing to God, we have not obeyed him; how can we answer him? we must needs yield to the tempter. But when we can say with Peter, Lord, thou knowest that I love thee; thou knowest p. 264I have laboured to approve my heart to thee; and that I have prosecuted this desire with endeavours: this will comfort a man in the time of temptation: therefore let us labour to have our conversation in sincerity.

It will afford us much comfort in this life, as it did S. Paul: S. Paul here was in some grievous sicknesse, even to death, and he was disgraced It comforts in life.as a person that regarded not his promise of coming to them. Now what doth he do in all this sicknesse and disgrace? what doth he answer to them? he comforts himself in this, My rejoycing is, that my conscience doth testifie my sincerity. He runs to God, and to his sincerity as his strong hold; he approves himself to God. Some thing we shall have in this life first or last, afflictions, or disgraces, and troubles will come. What is then the strong hold of a Christian? Then he runs to his sincerity. What would Hezekias have done when he received the sentence of death, that he had walked before God in uprightnesse, and sincerity? Sincerity then is worth more then the world. And he that will not labour for that which is worth more then all the world, it is a sign he is ignorant of the worth of it. A man at the hour of death he would lose all the world if he had it, for sincerity.

Therefore let us not part with our sincerity. Let us not offend against sincerity and truth by falshood in our carriage, and in our tongues, or conversations Not offend against sincerity.any manner of way, since it will yield us so much comfort in temptations, and afflictions, and at the Tribunal, and Judgment-seat of Christ.

Let us not have false aimes and ends, and do things in a false manner. It is not action onelyonly that God requires, but the manner. If we regard not the manner, God will not regard the matter. The matter of the Pharisees performances was very good for stuffe; but their hearts being naught, God regarded it not. Let us look to the manner of doing all that we do, that we do them to God, that we do them in sincerity in a holy manner. The Scripture requires this, receive the Sacrament, but thus, Examine your selves; Take heed how you hear. Let your conversation be in the world, but thus, in simplicity, and godly sincerity. S. Paul doth not say, that he rejoyced in miracles, or in the great works that he had done, in converting of Nations, &c. which yet were matters of joy: but when he comes to joy indeed, here is his joy, that his Conversation had been in simplicity and godly sincerity.

And Christians must take heed that they reason not against sincerity Sinning against sincerity by pleading corruptions.another way, that is, to conclude they have no goodnesse, because they see a great deal of corruption, and imperfections; for imperfections may stand with truth. Asa (as I said) had many infirmities in his life, yet notwithstanding it is said, that he walked in sincerity. So Hezekias, it is said he walked before God uprightly, yet he had many infirmities and imperfections. Nay a man may well retort this upon such poor soules, (that are witnesses with Satan against themselves, in the sight of their sins) that their sins being known by them, especially with hatred of them, it is a sign of sincerity.

Again, others are ready to say, I am not sincere, because God followes me with afflictions, and distresses. Reason not so, for he therefore followes By pleading afflictions.thee with afflictions, because he would have nothing but sincerity in thee, he would make thee wholly sincere, and purge thee as metal is purged in p. 265the fire from the drosse. Therefore take heed thus of sinning against sincerity. Do nothing in hypocrisie: and when we are once sincere, let us not sin against it by yielding to the Devil. This comforted Job, when his friends alledged his corruptions: Well, (saith he) you shall not take away my sincerity from me. He looked to the eye of God, that saw him, to whom he approved his heart; and that consideration made him sincere, and thence he comforted himself: So let us comfort our selves in our sincerity against Satan's allegations; as a condition of the Covenant of grace which respects not perfection, but truth.

To adde one thing more: As there is an order of other graces; so there Order in sincerity,is an order in this sincerity which we should labour for. There is this order to be kept.

We must digg deep: we must lay a sincere foundation. What is that? 1. A deep foundation.A deep search into our own hearts and waies by sound humilition. We say of digestions, if the first be naught, all are naught: if the first concoction in the body be naught, there can never be good assimulation, there can never be good blood: so if there be not a good, a sincere foundation, there can never be a sincere fabrick. Therefore many mistake, and build Castles in the Ayr, comb Downes (as we say) they build a frame of profession that comes to nothing in the end; because it is not sincere in this order, they were never truly humbled, they had a guilefull heart, in the cnofession of their sins: they never knew what sin was throughly, and feelingly. Blessed is the man in whose spirit there is no guile, Psal. 32. The Psalmist especially means and intends there, in regard of down-right dealing with God in the confession of sins. For he himself when he did not deal roundly, and uprightly with God in the confession of his sinnes, with detestation, and with resolution never to commit the same again, he was in a pitiful plight both of soul and body: his moisture was turned into the drought of Summer.