The Anatomy of Secret Sins, Chapter 5 · Section 3
SECT. III.
THe firſt Uſe ſhall be to reflect upon upon our own hearts, Uſe 1 and to feel their temper: Beloved, this is it which To reflect upon our own hearts.God looks on, and which gives unto us our denomination; It is not naked action which make us or marres us, our affections are (in a ſort) all in all; God complaines many times of the Iſraelites, that they brought him no incenſe, no ſacrifice, no ſervice, why? was there none of theſe at all! perhaps ſomtimes many of theſe, yet God accounts them none; It is not what we do, but with what heart, which makes God to reckon of our ſervices. They are but as ciphers (which makes no number) without uprightneſſe: God you know is truly good, and infinitely wiſe and ſearching, and ſpiritually holy; that muſt be brought to him which is like to him, or elſe it is not approved. Would you be paid with counterfeit gold? doth the ſhew pleaſe you without the ſubſtance? will the complements of men ſatiſfie you without a real friendſhip? will a gaudy rotten houſe content you, which hath no ſolidity and goodneſſe? would you take the words of your ſervants, and their legs as ſufficient? while their hearts are falſe in their callings. Nay, would you be content that God ſhould make a ſhew only, a pretence that he would pardon you, and help, and comfort, and ſave you; and yet deny you real love, real mercy, real comfort, real help and ſalvation, then think how God ſhould take ſhews from you without uprightneſſe of heart.
Therefore I pray you take ſome paines with your hearts, bring them to the ballance of the Sanctuary, weigh them there, reduce them to the rule, try them there, whether they be upright or no.
Let me premiſe a few particulars which may prepare and To quicken you to this trial. Conſider,quicken you to this tryal for uprightneſſe of heart.
Eight things.
Firſt, There is no deceit or errour in the world, of more dangerous There is no deceit of ſo dangerous conſequence.conſequence, then for a man to deceive himſelf, and to erre about the right temper of his ſoul. A man may miſtake himſelf in the depth of his riches, or the altitude of worldly friendſhip, or latitude of his intellectual qualifications and abilities, he may think himſelf rich, and favoured, and learned, when perhaps he is not ſo; but theſe miſtakes are about noſtra, not about nos, ours, but not our ſelves, and the danger may be only a tempeſt, but not a ſhipwrack: But for a man to deceive himſelf about his heart, about his ſoule; why? what hath he more? what hath he like them? they are fundamental errors; if a man lays a rotten foundation inſtead of a ſound, all his building at length ſinks to the ground: If a man ſets forth in a fair ſhip, whoſe bottom is unſound and leaking, he loſeth himſelfe in the voyage. Why? upon the right and ſolid frame of the ſoul depends the eternity of our happineſſe; and therefore the error here is great and irrecoverable: when a man hath paſt over many years in a form of godlineſſe, in an ingenuity of a civil carriage, in a courting of God by ſome external and naked performances, and comes to die, and then his conſcience riſeth up and opens the ſecrets of his heart and life, and makes him to know and feel, that notwithſtanding all his pretences and conceits that his heart hath continually harboured many known luſts, and he did not minde God, but himſ…lf baſely in all that he did; what a fearful day will this be? ho… will it make the ſoul to tremble, when it hath no more time now but to ſee, and eternally bewaile its own errours and deceits: O Lord, ſaith that oppreſſed man, I have deceived my own ſoul, I thought my ſelf thus and thus; but my heart hath deceived and beguiled me.
2. Yet ſecondly conſider that Hypocriſie, which is apt Hypocriſie is a very common thing.to beguile and deceive us, is a very naturall and common thing.
There are three ſorts of perſons in the world.
Openly profane: who faile in the matter and in the manner; they are neither really good, nor ſeeme ſo to be: they are really wicked, and declare themſelves ſo to be; the plague of their heart breakes out into Carbuncles and Botches.
Cloſely hypocritical, who faile not ſo …ch in the matter as in the manner; who are wicked but ſee… good, who act ſome good, but love more wickedneſſe.
Truly upright, who are ſo in the matter and manner of Gods worſhip.
Now I ſay that hypocriſie is very natural, it hath been and is a very common ſinne, Job 15. 34. ſpeaks of a Congregation of hypocrites; as if there were whole Aſſemblies of them, or at leaſt ſome of them in every Congregation. Eſay 9. 17. Complains in his time, that every one is an hypocrite, ſcarce a man but did diſſemble with God; So Eſay 29. 13. with their lips they do honour me, &c. David tells us often of the Iſraclites, that they did flatter God himſelf with their mouths: gave him (in their diſtreſſe) as mournful, and yeelding, and promiſing language (O what would they be, and what would they do, if God would deliver them) and yet their heart was not right in them: Joremiah accuſeth thoſe of his time for this very thing too; many of them, nay, moſt of them, Cried, the Temple of the Lord, the Temple of the Lord, and yet committed adultery and lies, &c. when Chriſt was in the world his greateſt conteſtation was with Scribes, Phariſees, Hypocrites; Paul bitterly dealeth againſt thoſe, who took on them the forme of godlineſs, but denied the power thereof: and in the 2 Tim. 4. 12. He foretels of much lying hypocriſie which ſhould befal in the latter times, and verily we need not go farre from the proof of it; how many amongſt us, with the fooliſh Virgins carry Lamps without oyle; or with the fig-tree, bear leaves without fruit. Like the Crow which took the feathers, but kept his own nature; or like the Aſſe, which took the lions skin, but not his body. It was Machivels rule, that the ſhew of virtue was eaſie and profitable, and therefore he adviſeth men to put that on, but the ſtudy and habit of vertue was difficult, and therefore he adviſeth to let that alone; how abundantly doth this ſatisfie many, if they can look like good men, though they will not take paines to be ſo, if they can ſpeak like good Ch…iſtians, though they will not live ſo: A tradeſ-man many times when he gets a Miniſter to Supper, will ſpeak of heaven, and ſuch things as if he were upon his death bed, and y… …at man doth nothing in the world, but ſcrape for the w…, and tiers out his own ſoul and body, and his ſervants in a drudgery for earth, yea, rather then he will not be rich, he will caſt himſelf upon moſt indirect means. How ordinary is it for us to frequent the Church, pe…haps to liſten a while (if we cannot ſleep quietly) and then to beſtow a little holy water upon the Miniſter, a word or two, that he ſpake well and home, and yet we ſtrive not to put any one holy councel into the love of our hearts, or obedience of our lives.
Nay, to let theſe things paſſe, take us in the general Tenour of our beſt ways: The good God be merciful to us, what a diſtance is there many times (when we pretend to ſerve God) twixt our tongues and our hearts, twixt our eyes and our hearts, twixt our ears and our hearts, twixt our bodies and our hearts. Our ton…ues are praying, and our mouths ſinging, and our eyes looking on the Miniſter, and our eares as if hearing, and at the ſame moments our hearts are plotting, projecting, ordering our own domeſtical affaires, or which is worſe baſely contemplating, and acting of ſome abominable luſt within us. Now call you this uprightneſſe, if this be not hypocriſie, I know not what is: Nay yet, a little more take us in our moſt compleat performances, when we bring our thoughts and intentions, and ſome affections, ſome workings to our work, yet tell me ſeriouſly whether in it you are not looking beſides God; when you many times pray long, and with many affections in company (though when you be alone, a little ſhall ſerve the turn) do not you, like the Camelion live upon the aire, is not Jehu's pang in you, Come and ſee my zeal: is not the Phariſees humour of vain-glory highly acting, to be ſeen of men, and is not this hypocriſie, directly and intentionally to juſtle God aſide, to ſerve our own praiſe in a pretence of ſerving him, that others may admire us, and ſpeak well of us.
Nay, I could adde one thing more (which perhaps may make ſome of our hearts to tremble) are there not, who explicitely and deliberately with much ſtudious art, ſnatch unto themſelves a robe, a look, a diſcourſe, a garb of holineſſe, for no other end in the world, but to provoke to ſin, and to blind their ſecret actings of ſinning from the eyes of the world. As the ſouldiers in the field caſt up a tranſverſe line to cover their dig…ing enterpriſes from the enemies obſervation. This is a moſt execrable kinde and method of hypocriſie, yet as Gehazi uſed his Maſters name to gratifie his covetous deſire, ſo divers abuſe the name of Religion, only to ſatisfie their beaſtly and damnable luſt.
Thirdly, am Hypocrite may go very farre, and therefore An hypocrite may go very farthe more reaſon have we to ſee that our hearts be upright.
In the general… I conceive that there is not any one external part of reli…ion or duty, into which the hypocrite may not only ſtep, but perhaps (for ſhew) exceed the ſincereſt and moſt upright Ch…iſtian: what Paul ſpake in another caſe of himſelf: Are they Hebrews? ſo am I; are they Iſraelites? ſo am I; are they the ſeed of Abraham? ſo am I, 2 Cor. 1. 22. That may the hypocrite ſay for his part in this caſe, about the actions and parts of duty, &c. Doth the true Chriſtian hear? ſo do I; doth he pray? ſo do I; doth he ſhed tears? ſo do I; doth he faſt? ſo do I; doth he give almes? ſo do I; doth he ſhew reſpect to the Miniſter by ſalutes and invites? ſo do I; is he forward? I am zealous; doth he reprove? I do thunder; doth he ſpeak ſome words in prayer? I ſpeak many; doth he any good? I do more, in hearings more, in faſtings more, in diſcourſings more, in outward actions, every way more: Caſt and order duties every way for object, for place, for time, ſtill the hypocrite keeps up for duties to God (I mean the external parts of his wo…ſhip) in praying privately, publickly, hearing, reading, preaching, yea, and all theſe with ſome tranſient affections of joy, all this may be in him: For duties to man: why? an hypocrite may be as civil, as juſt, as faire, ingenuous, affable, bountiful, compaſſionate as any one that I know: The Phariſees (whom yet Chriſt did condemn for very hypocrites, yea, even thoſe ſelf-ſame Phariſees) were yet the punctilioes of the times, no perſon living were more exact, they did tythe the very mint and cummin, as if the would have obſerved the whole Law to an haire.
Yea, and for privative piety, which conſiſts in exceptions from groſſe ſinnes, heare one of them for all the reſt, bleſſing and commending himſelfe, I am no extortioner, no adulterer, nor like this Publican, &c. I faſt twiſe in the week, I give almes of all that I poſſeſs.
4. His heart is rotten, and his grounds are rotten, notwithſtanding The hypocrite his heart is rotten notwithſtanding all his ſhews.all this.
Though man cannot diſcern him, yet God can, and hath limmed him out for unſoundneſſe in his word; there is ſome ſecret luſt which conſiſts, and ſtands, notwithſtanding all this, either Herods ſin, or Demas's ſin, filthineſſe, or worldlineſs; the Phariſees were wondrouſly covetous.
And his ends are baſe: the Pyrate may rigge, and trim, and ſtear, and order his ſhip as artificially and exquiſitely as any Pilot, who is the Kings moſt faithful ſervant: only their hearts and their ends are different, one is diſloyal, and the other is true; one goes out to catch a prey and a bootie, a prize for himſelf; and the other ſailes for his Maſters honour and ſervice; The upright heart falls upon dutie with fear, yet with affections, he cannot do ſo much, yet it is in truth, and what he doth, as it is by his Maſters ſtrength, ſo it is faithfullie intended for his Maſters glory. But ſelfe-love, and pride, and vaine glorie, fill the ſailes of the hypocrite; If you could paire of thoſe accidental and by-cauſes, he were no more able to hold on in duties thus, then the bird to flie without her wings, or the ſhip to run, when the wind drives and fills out the ſails.
Will the Hypocrite pray at all times, ſaid he, in Job, ſo that all which the Hypocrite doth is with a baſe heart, like a ſlave, and for baſe ends, like a flatterer.
5. It is a vain and fooliſh thing to be hypocritical in our ſervices.It is vain and fooliſh to be hypocritical in our ſervices.
This is certain that a man cannot be an hypocrite, but he muſt take ſome pains, he muſt be very officious in pretences and duties, it muſt coſt him ſome money to give almes, and much time to pray, &c. And when all is done, nothing comes of it.
In reſpect of God, he hath no reward with him; there is no reaſon to give him wages, who beſtows not his ſervice on us: the hypocrite did ſerve himſelf and not God, his owne praiſe and not Gods glory, and therefore he can expect no reward from him: he cannot ſay, I prayed for grace, that I might honour thee, and for abilities that I might glorifie thee.
In reſpect of man: for if a man be known to be an hypocrite, then he loſeth himſelf on all hands; evil men hate him, for the very ſhew of goodneſſe; and good men ſcorn him, for his baſe diſſimulation and rottenneſs.
But ſuppoſe he can conceal his hypocriſie, then all the reward▪ that he hath from men is but an ayrie applauſe, Matth. 6. 5. When thou prayeſt, thou ſhalt not be as the hypocrites are, for they love to pray ſtanding in the Synagogues, and in the corners of the ſtreets, that they may be ſeen of men, verily I ſay unto you, they have their reward, (i.) They have what they look for, the applauſe of men▪ and that's all; let them not expect any other reward: And brethren, this is a ſad thing, when a mans reward is only from man: when all his reward is in this life, and no rewards reſerved for him hereafter.
Nay, and the hypocrite is not ſo ſure of this reward from man neither, he may miſſe of it, either for the kinde or meaſure of it, and that will vex his heart: like fidlers (that regard eare ſervice) whoſe whole ſtreine is to pleaſe the humours of men; they ſometimes get but little, and with that many reproachful words and blowes; ſo it may fare with an hypocrite, whoſe actions are ſet only to the itch of applauſe and commendation, &c.
6. Nay, hypocriſie is a moſt perillous ſinne, you ſhall receive Hypocriſie is a moſt perillous ſinne.the greater damnation, ſaid Chriſt, Damnation! O that is the eternall grave of the ſoul, it ſpeaks miſery enough, everlaſting ſeparation from God, and everlaſting flames of wrath in hell, yet that is the portion of the hypocrite, Eſay 33. 14. The ſinners in Zion are afraid, fearfulneſſe hath ſurpriſed the hypocrites, who among us ſhall dwell with the devouring fire? who among us ſhall dwell with everlasting burnings?
Greater Damnation: An ordinary hell is not all for an hypocrite: As if the furnace were heated ſeven times more hot: the loweſt and deepeſt puniſhment ſhall fall on him, who preſumes to put on the faireſt ſhew with the fouleſt heart: And do not think this ſtrange, for what is hypocriſie but a mocking of God: The hypocrite doth (as it were) put tricks upon him, and thinks to couſen omniſcience, and baſely eſteeme of him, as if meere ſhews would ſatisfie him, nay, he doth juſtle God out of his prime place, by referring all his ſervices to himſelf, and not to God, and ſo doth adore his own name above the Name of God. Verily my brethren, theſe are ſad things, and if our hearts be not made of rock and ſtone, they may awaken and ſtartle them, to take heed leaſt we be guilty of this hypocriſie, which is ſo diametrically oppoſite to uprightneſſe.
7. Againe conſider, that it is a very difficult thing to be upright: though it be that acceptable frame of ſpirit ſo pleaſing It is a difficult thing to be upright. If we conſider. The deceitfulneſſe of the heart.to God and ſo comfortable (as we may hear) to us, yet it is not ſo eaſie to be upright, whither you conſider-
1. That dec…tfulneſs which is in mans h…art: the heart (Jerem. 17. 9.) is deceitful above all things, q. d. there is not ſuch a cunning thing as it, not a thing in all the world which can delude us ſo eaſily, ſo often as our owne hearts: O what ado have we with our ſelves many times to ſpeake a little duty, what diſputes of times againſt it, many reaſonings muſt be anſwered and ſilenced, before we will yield to do the very worke, ſo much as to heare, as to pray by our ſelves, and with others, and to give almes &c: And then if the worke be extorted from us, yet what pumping before any water comes, what colliſion, and ſtriking before a few ſparkes of fire will fly out? my meaning is, much ado to bring our hearts to our tongues, our affections to our ſervices, without which they cannot be upright. And when this is done, then to ſet up the right end and ſcope, and their to ſettle our intention faſt and plaine: O how difficult! many by aimes and indirect ends do often preſent themſelves, that it is with us, as with boys in writing, we draw many crooked lines, or as with them in archery, we ſhoot by hither or beyond, or beſide the mark; it is not eaſie to do good becauſe God commands it, or only becauſe he may be glorifled.
2. That ſpritualneſs which is required in upright motions; I tell you that the very ſoule muſt act it ſelfe, if the heart or way be The ſpiritualneſs required in upright motions.upright: not only his lips but his ſpirit muſt pray; not only his eare, but his heart muſt hear? he muſt not only profeſs againſt ſin, but his ſoule muſt hate and abhor it, And there is no revealed and known duty to which his very heart doth not ſtrive to obey: yea, and the ground of all this muſt be ſpirituall and not carnal, from God and for God.
Aſſuredly, theſe things are impoſſible to an evill man, and he who is moſt good, ſhall confeſſe it to be moſt hard, to be plaine with God, and to walke evenly before him.
8. Laſtly to be upright. is a poſſible thing, a man may attaine to be upright is a poſſible thingunto it, Nay every good man doth attaine unto it? Noah was upright and walked with God, Abraham was upright before him, David kept him from his ſin, and he did ſerve the Lord in uprightneſſe of heart, Hezekiah did ſo likewiſe, Remember Lord that I have walked before thee in truth, and with an upright heart: Paul ſerved God in all good conſcience, willing to live honeſtly in all things? Though no man can ſay that he doth all that Gods commands require, yet he may ſay he hath reſpect unto them all; and though none can ſay he hath nothing in him, or nothing is done by him, which the law of God doth forbid, yet he may ſay, I hate every falſe way, and ſearch me, O Lord, if there be any way of wickedneſſe within me: and this is uprightneſſe:
Ob. But you will ſay if the caſe be ſo; how may one know that he is indeed upright?
Sol. There are many diſcoveries of it, I pray you to obſerve Diſcourſes of uprightneſſethem, and try your ſelves by them, let your conſciences teſtify for you before the lord this day.
1. If a man be upright, he will moſtly ſtrive for an inward reformation of his heart.
There are two things which the upright perſon doth moſt look The upright man moſt ſtrives for the inward reformation.at, his God, and his heart. The Hypocrites (as our ſaviour teſtifies) they are for the outſide, they waſh the platters and the cups, and beautifie the tombes, like an adultereſſe whoſe care is to paint, and to ſet a faire face upon the matter; all their care is to the eye of man: how to be ſeen and hard, how to be well thought on? Now uprightneſſe is moſtly for the heart and ſpirit: not that an upright perſon ſhould or doth neglect the wel-ordering his life, O no! as to neglect our hearts, argues hypocriſie; ſo to neglect our lives argues profaneſſe.
But the principle care of uprightneſſe is the reformation of the heart; though it lookes to the cleanſing of the hand, yet principally of the heart, according to that of the Apoſtle, Jam. 4. 8. Why brethren, it well knowes that the heart is it which God looks for and lookes at, the heart is it which God delights in, if that be right and true he is pleaſed, thou lovest truth in the inward parts, Pſa. 51. the upright in heart are his delight. David is full in this concerning his heart, Pſal. 119. 10. with my whole heart have I ſought thee, v. 11. Thy word have I hid within my heart, that I might not ſinne againſt thee, incline my heart unto thy teſtimonies, and not unto covetouſneſs Rom. 1. 9. God is my witneſs whom I ſerve with my ſpirit; the heart of man, is the fountaine of life or death, and every thing is ſtrongeſt in the heart, and moſt dangerous: ſinne in the heart is worſe then in the life: (i.) when a mans heart is ſet upon his ſin; now Try your ſelves, in this particular: what care have you of your hearts? what paines do you take with them? you many times have humble looks, yea but have you not ſtill proud hearts? you have many times contented words, yea but have you not ſtill impatient and diſcontented hearts? you have many times heavenly diſcourſe? yea but have you not ſtil earthly and worldly hearts? what doe you with them? doe you not let your hearts ſtill looſe? do you not give them way to be filled with wicked contemplations, vaine imaginations, filthy inclinations, with envy, malice, unbeliefe; or do you mourne under theſe, do you ſtrive to cleanſe within: is it not ſufficient that your outward actions look well, unleſſe your hearts be made better; O if this heart were holy! If this heart were humble! If this heart were heavenly! If the heart were believing! The hypocrite cares not though the thread be rotten, if the colour or gloſſe be faire: but the upright perſon he is more at ſubſtance then ſhew, and hath more to doe with his heart, then any thing: he would have the law written not upon his tongue, but upon his heart cleanſed, as well as his life beautified.
2. If a man be upright, then a little holineſs will not ſerve his If a man be upright then a little holineſſe will not ſerve his turne.turne, he is not contented with ſome meaſures, but ſtrives after perfection, ſee this clearly delivered by the Apoſtle, in Phil. 3. 12. Not as though I had already attained, or were already perfect, but I follow after, if that I may apprehend, that for which alſo I am apprehended, of Jeſus Chriſt, v. 13. I count not my ſelf to have apprehended, but this one thing I doe, forgetting thoſe things which are behind, and reaching forth unto thoſe things which are before; v. 14. I preſs then toward the mark, for the price of the high calling of God in Chriſt Jeſus: v. 15. Let us therefore as many as be perfect be thus minded, q. d. If you be upright, thus will it be with you, you will not be ſatisfied with ſmall beginnings, with received meaſures, but you will reach on for farther conformity to Chriſt.
There is a difference twixt deſires of holineſs, for it ſelfe and God, and for our ſelves and ends: An hypocrite could be content to have as much holineſſe, as would ſerve his turne, his owne turne, his owne ends; as a tradeſmen is willing to be at coſt that his apprentice learne to writ and cipher, ſo much, and ſo long, as he may be enabled to keep the accounts; but he will not be at coſt to teach him the excellency of writing or ciphering. But now the upright perſon deſires grace, and holineſs for God; that glory may be brought unto him, and out of an intrinſecall love of the beauties of holineſſe, and for the farther rooting out of ſin, And for the better Inabling to holy ſervices: his ends are publike and therefore a little ſerves not.
3. If a man be upright, then a man will walke by a right rule; an upright man walks by an upright rule.he orders his converſation and wayes according to the word of God. A right ordering of all our actions, by a right rule, in a right way, by right perſons, out of right principles, for right ends, this is uprightneſſe.
3. A perſon may know whither he be upright or no? by the An upright perſon hath a conformable diſpoſition of heart about all ſins.conſcionable diſpoſition of his heart about all ſinnes? D…vid ſpeaking of ſuch, who were undefiled, Pſal. 119. 1. And ſought the Lord with their whole heart, v. 2. he addeth, v. 3. They alſoe do no iniquity, q. d. this is not their worke, this is not the thing which they do approve, or allow, in which they live and walke; ſinne is not the upri…ht mans worke, it is a ſtrang work, and a ſtranger work: and David being to manifeſt his own uprightneſſe, ſaith Pſal. 18. 23. I was alſo upright before him, and I kept my ſelf from iniquity: yea Pſal 119. 101. I have refrained my feet from every evill way: Iob was an upright man one that feared God, and …ſchewed evill, Iob 1. 1. There was never any hypocrite living but his heart was falſe; it did never condemn all ſin in him: peruſe the ſcriptures, and you ſhall read of none of them but they had ſome one way of wickedneſſe or other. Jehu had his calves, notwithſtanding all his zeale for God: Herod kept his Herodias, notwithſtanding all his forwardneſſe and gladneſſe, and reverrence to Iohn Baptiſt: The Phariſees kept their covetouſneſſe notwithſtanding all their formall ſtrictneſſe and rigour: The young man would not ſel all, notwithſtanding all his profeſſion of former obedience and Queſtionings, what yet lack I; Soe on the contrary, there was never any perſon upright, but his heart made conſcience of all ſin: what is that? that is, he would be rid of all, he would not allow himſelfe in any one, he would not keep up the covenant with ſinne, by being diſpenſed with in any one particular.
Ob. But you will ſay, this may be hard, for who can ſay my heart is cleane, even the juſt man doth ſinne ſeaven times a day.
Sol. Beloved you miſtake me; I do not ſay that this is a ſign of uprightneſſe, that a man hath not ſin in him, or that he doth never act ſin, Indeed this were hard, No man living ſhould be upright by this! But I ſay that the upright perſon makes conſcience of all ſin, he ſets againſt all ſin, he oppoſeth, he condemneth, he diſalloweth all ſin, he will not be in covenant with any ſinne.
Ob. Yet you may object, but how may I know that I make conſcience of all ſin?
Sol. I will not inſiſt on all which may be ſpoken, onelyonly take He that makes con…cience of all ſin.three things, which will ſhew your uprightneſſe in a conſcience of all ſin.
1. if you be upright, you will make conſcience of ſecret as well You will make conſcience of ſecret as well as open ſins.as open ſins. Why the feare of man? the regard of our own credit, the love of our own advantages, may prevaile with an evi…l man, with an hypocrite, to keep in, to worke crafti…y? Not to ſin at noon-day, to hold off in publike, and yet the love of ſin prevailes upon him with eaſe, to work wicke…neſſe in the dark, in private, in ſecret, for he ſaith none do…h ſee me; an hypocrite is a ſecret ſinner, (q.) reſtraints are then ta…en off. But the upright perſon, he hates ſin becauſe it is ſ…n, …nd therefore he doth not act it becauſe it is ſecret, or declin… it becauſe it is open, but he ſhuns both the one and the other, becauſe they are both ſinfull, Jobes heart was not ſecretly intiſed Iob. 31. 26, 27. Is David in his family? there will he w…lke with an upright heart, Pſal. 101. 2. Is …o…eph alone; yet he dares not to do ſo great a wickedneſs and ſin againſt God, …en. …9. Nay, David hates all vain thoughts Pſal. 119. And Solomon ſaith that the thoughts of the righteous are right, Prov. 12. 5. the upright perſon ſtrives againſt ſecret inclinations, and would have even the imaginations caſt downe which are ſeen only by God.
2. You will make conſcience of the leaſt ſins, ſin, we do uſually divide into groſs, and foule; and into little, and ſmall; not that any ſin is ſmall in a relation to the rule; but that one is not ſo great of the leaſt ſins.and hainous in compariſon of one ſin with another. Now where ſins are reputed groſs, and foule, and palpable, even the civil man, and the formal hypocrite may bevery preciſe, very conſcionable, verytender, but for leſſer oaths, for uſual omiſſions, for triffles, for ſinful atires, for ſinful aſſociating with lewd and vile perſons, &c: alas theſe are poor thins, ſmall things! why ſhould we ſtand upon them? Nay be not deceived, God is not mocked, the mote muſt be plucked out, as well as the beam; Davids heart ſmote him for cutting of the lap of Sauls garment, as well as it roſe againſt the vile counſell to cut of Sauls life? he that is not faithful in the leaſt, will not be faithfull in the greateſt: And that man who will diſpenſe with himſelfe in ſmall ſins, if occaſion ſerve, will likewiſe give himſelfe a commiſſion for great tranſgreſſions: uprightneſſe knows no ſuch diſtinction (in reſpect of approbation and allowance) twixt great and ſmall; it is probable that Ananias layd down a great part of his eſtate, yet herein was the falſeneſſe of his heart, that he kept back ſome of the eſtate; Hypocriſie doth not conſiſt in this, that a man doth wallow in all ſins, but in this, that a man will allow himſelfe in ſome ſins: Now try your ſelves in this, conſcionableneſſe about ſmall ſins, even leſſer ſins, (to upright perſons) are objects of great hatred, and cauſes of great trouble.
3. you will make conſcience, of ſins which are in a ſort more connatural. Though every ſin in reſpect of the original principle of ſin be naturall to man in his corrupt eſtate, yet their are of ſins which are in a ſort more connaturall.ſpecial ſins, which have in reſpect of their actings and courſe, more immediate favour and countenance from a ſinner: v. g.
Thoſe of particular inclination: and thoſe of cuſtome: and frequent practiſe, and thoſe of a mans particular condition and calling, and thoſe of preſent profit and pleaſure.
I doe conjecture that there is ſcarce any one man living, unleſſe he hath intirely given up himſelfe to Satan, who doth caſt away himſelfe upon the ſervice of every ſin whatſoever; and that their is ſcarce a perſon; who is not more haunted with ſome particular ſinful inclination more then another.
Now where the heart is Hypocriticall? though it will proclaime defiance againſt many kindes of ſinning, yet as Naaman ſpake in another caſe; ſo doth the hypocrite concerning ſome particular luſts, onelyonly herein the Lord be mercifull unto me, In this I muſt be ſpared: therefore Zophar ſpeaking of the wicked and the hypocrite, Iob. 20. 5. he ſaith) that wickedneſſe is ſweet in his mouth, he hides it under his tongue, v. 12. and v. 13. that he ſpares it, and forſakes it not, but keeps it ſtill with in his mouth; he is beſotted and intangled, and ſets himſelfe unto the power of ſome pleaſant and profitable luſt or other, and no word of command or threatning, no paſſage of affliction and trouble, no experience or ſenſe, no inward accuſation and rebukes of conſcience, will ever be able to draw of his heart from it, though the Hypocrite may contend againſt many ſinnings, yet he never ſtands againſt the ſin of his profit or pleaſure: like a Fiſher he may throw away many of the ſmall fiſhes, but he keeps thoſe which will make a ſale and merchandiſe. But now if the heart be upright, then a marvellous tenderneſſe, and conſcience will be found in thee, even againſt thoſe ſins which formally thou didſt love as dearly as thine one life. Thou will ſet againſt that profitable ſin, of which Demetrius ſaid, that by this craft I get my wealth: And thou will ſet againſt that ſin, of which Herod ſpake, that ſhe pleaſed him greatly, that ſin which formerly was to thy affections, as the oyle to the lampe, and as Joſeph to Jacob; Now thou wilt ſtrive againſt it, as thy only choice enemy and betrayer of thy ſoule and ſalvation, David (if I miſtake not, and Interpreters deceive me not) made this a teſtimony of his uprightneſſe, in Pſal. 18. 23: I was upright before him, and kept my ſelfe from mine iniquity; Iniquity may be called mine, either in reſpect of approbation and covenant (as a man may ſay this wife is mine, this Maſter is mine) or in reſpect of ſpecial inclination, ſo a man may ſay, this is mine iniquity (i) that ſin to which aboue all other, I finde my ſelf moſt apt and ready and prone: So David here, I kept my ſelf from mine iniquity (i.) from the iniquity into which I am naturally ſo apt and prone to fall into: And this he makes as an argument of his uprightneſſe, viz. that as he did not hunt after other ſins, ſo when his ſpeciall corruption did incline and tempt, when thoſe did work upon him, unto which (if he ſpake but the leaſt word, and gave the leaſt leave) his naturall inclination would have throughly and eaſily kindled and thruſt out it ſelf, yet he would not harken, but did oppoſe, he did more narrowly and punctually watch, and beſige his heart in theſe.
Let me adde, uprightneſſe appeares thus about ſins?
1. It will endure tryall. Pſa. 139. Try me O Lord, and ſee if their be any wickedneſs in …e.
2. It will often try it ſelfe, and examine it ſelfe, leaſt any ſin ſhould ſettle.
3. It ſcares it ſelf, and is ſuſpicious, Maſter it is I, ſaid the Diſciple? and Iob offered Sacrifice, leaſt his Sons have ſinned.
4. It will bleſſe God for being kept from ſin, as David did for Abigailes counſels.
5. It is moſt ſevere againſt our own ſins, an hypocrite is a ſevere judge of others, as the Phariſees againſt Christ; but an upright perſon throwes the firſt ſtone at himſelf.
6. It condemnes ſin in all, in parents, as Jonathan did Sauls prejudice againſt David, and as Jacob did ſeverely judge & condemn ſin in Simeon and Levy, and in Rachel; and John the Baptiſt did in Herod, and Chriſt in the Phariſees at their own table.
7. It grieves for its own ſins, yea and for the ſins of others, David doth not only water his couch with his teares for his owne ſins, but alſo Rivers of teares ran down his eyes, becauſe men kept not Gods Law.
8. It is more moved for ſins againſt God, then injuries done un…o our ſelves. David cannot bear Goliahs blaſphemies and reproaches yet can beare, Shimeis Railings.
9. Abſtinence ſufficeth not without hatred, hatred ſufficeth not without mortification.
4. Tryall of a mans uprightneſſe, may be his diſpoſition and temper about holy duties and ſervices? Looke as a mans heart is falſe when it pretends a reſpect to God, and yet will Uprightneſſe is known by a mans diſpoſition about holy duties.allow it ſelfe in any ſin which offends God, ſo is it falſe when notwithſtanding all ſemblances of pious obſervances, it will not be wrought upon to be truly and intirely obedient to God
But I will not digreſſe: I conceive there are five things about our duties and ſervices which may manifeſt the uprightneſs of our hearts, viz.In five thing… Univerſally.
1. Univerſality? David did take this for a ſpeciall teſtimony of his uprightneſſe; that he had reſpect unto all Gods commands, Pſal. 119. 6. and Paul thought it ſo, who did exerciſe himſelfe to have alwaies a conſcience voyd of offence towards God and man, Act. 24, 16. ſo Heb. 13. 18. we muſt truſt that we have a good conſcience in all things, willing to live honestly: true obedience doth neither diſpute nor divide, it is given unto God, upon a bare command, and it doth not crave a diſpenſation in part, where Gods commands are more eaſy, there the upright perſons goes on with chearfulneſſe, and when they ſeemſtrang and more hard, there alſo he goes on with readineſſe: Abraham is reſolved to obey God in all things, though it be to part with his country, yea with his ſonne. The rule is good and true, Quicquid propter deum fit, equaliter fit: he who doth ſerve and obey God, for Gods ſake, will equally obey all that God commands him: No one command is unjuſt or unreaſonable to him whoſe heart is upright in obedience I Queſtion not, but that the hypocrite may goe very far, in the viſible parts of duties and ſervices, you may finde him forward and ſtirring and not a little boaſting with Jehu, come and ſee my zeale, and yet if Jehoſaphat, had gone a little farther, he might have ſeen his calves too, contrary to Gods commands.
An Hypocrites obedience cannot be univerſall, foraſmuch as his ground, and moti…es are particular: this is a truth, that no motion exceeds its motive: according to the ſtrength and amplitude or reſtrictiveneſſe of it, and a man ſet to worke.
Now the reaſons and Inducements of the hypocrites obedience are partial, and not conjunctive & common, he may come to heare the word, and he may receive it with ſingular joy, he may finde his affections marvellouſly raiſed, only the queſtion now is, how far, and upon what grounds? verily, only becauſe, and only ſo far as the word is a pleaſing word, ſo far as it is cloathed and apparelled with a ſpruſe elegancy of phraſe, or with ſome unuſual notions, or ſome delicate elocution, &c. all which do fit his humour, and claw the itch off his minde. But now he is not equally delighted, this acceptance of the word is not univerſal: let the ſame word be delivered as a ſearching, and dividing, and condemning word, then it is otherwiſe. Now you ſhall ſee, that the ſhaking of the tree will make the rotten fruit at the core (which yet looked red and ripe to the eye) to fall to the ground: let the word come cloſe, and lay hold, and ſearch him to the quick; Now you ſhall ſee the hypocrite like the wounded or crazy part, though cloathed as fair as the ſound parts, yet if ſtrictly handled, the party cannot endure, he cannot abide it, he grows impatient and unquiet. Touch an hypocrite upon the maine duty; Go, ſaith Chriſt, to the young covetous perſon, ſell all and follow me; what doth he now, who p…etended he had done all before? the text ſaith, he went away very ſorrowful. Herod heares John Baptiſt gladly, and did many things, yea, but it is not lawful for thee to have thy brothers wife, ſaid John unto him, how doth this doctrine, this duty go downe with him, John loſt his liberty, and then his head for his labour.
2. Conſtancy of obedience: The Phyſicians do obſerve a Conſtancy of obedience. Simile.difference twixt the natural and preternatural heate in mens bodies; the preternatural heat which ariſeth from diſtemper, may be more for the preſent, but as it exceeds for meaſure, ſo it abates for time, becauſe the natural heat is a more equal, and moderate, and durable heat, every part hath an equal ſhare; and it is not extreame, and yet it continues: Thus it is with hypocrites and upright perſons in the matter of obedience. The hypocrite may (in a kinde of preternatural heat) he may in a fit, in a preſent heat fall violently upon duty, upon reſolution; O what a man will he become, how ſhall his family be reformed; and now he will read, and hear, and pray, and he will leave his ſinne; but anon he hath loſt his heat, the cold fit takes him, he reſtraines prayer, he layes aſide his reſolutions; will the hypocrite pray always?
There are three times wherein an hypocrite may expreſſe great forwardneſſe in duties, in ſervices to God.
1. One, when ſtraits of conſcience are on him, and the fear of death are ready to lay hold on him: In their affliction they poured out a prayer unto me, Eſay 26. 16. Pharaoh and Ahab were much wrought upon in their exigences, Pſal. 78. when he ſlew them, then they ought him.
2. Another, when obedience and duty are not dangerous, but calme and commodious: As the Samaritans, when the Jews proſpered, &c. Therefore Chriſt ſets out an Hypocrite by that ground which was ſtony, and had not much earth, upon which the ſeed fell, and forthwith ſprang up (without any more ado) Matth. 13. 5. but when the Sunne was up, it was ſcorched and withered away, ver. 6. He applies it to hypocrites, who hear the word, and receive it with joy, verſe 20. And yet this endureth but for a while, for when tribulation, or perſecution ariſeth becauſe of the Word, by and by he is offended, ver. 21. If Gods ſervice be ſo hot, ſo dangerous, if it muſt coſt him his liberty, his eſtate, his friends, his eaſe, his life, then farwel it: The houſe built on the ſands, when the wind aroſe, it fell, Mat. 7. 27.
3. When he hath ſome props, or in the preſence of others. Many do duties while Moſes is preſent, or Jehoiadah lives, or the good judges continue; but if Moſes be abſent, then the Iſraelites turn Idolaters, and if Jehoiadah dies, then Joaſh is naught, and if the Judges die, then the Iſraelites do what is right in their own eyes.
But where the perſon is upright, there the obedience is conſtant, he doth righteouſneſs at all times; Paul ſerves Chriſt in faſting and prayer, in bonds and affliction, and many temptations: and Job who was an upright perſon, by Gods own teſtimony, chap. 1. 1. he followed God continually, v. 5. and though that Satan thought that hard exigences would have turned him off from his obediential courſe, yet he did ſtill cleave to God, after the loſſe of cattel, and eſtate, and children, yet you may read his conſtancy, chap. 2. 3. The Lord ſaid unto Satan, h…ſt thou conſidered my ſervant Job, that there is none like him in the earth; a perfect and upright man, one that feareth God, and eſcheweth evil, and ſtill he holds faſt his integrity, although thou movest me againſt him? Yet miſtake not the right compaſſe of conſtancy in obedience, as if there were no act of diſobedience, as if a man were not upright, unleſſe there were an inviolable ſucceſſion of diſobedience in every thing, which he doth at every moment; O no! I know no ſuch kinde of conſtant obedience which is exempted from all interruption, but the conſtancy of his obedience lives in an oppoſition to fits, and ſtarts, and imports the courſe and bent of his life, which is always to walk with, and to obey God.
3. Simplicity of obedience: as Saint Auſtine diſtinguiſheth Simplicity of obedience.of a love of God, that one may love God for God, and a man may love God for himſelf; the ſame doth hold in ſervice and obedience, a man may ſerve God for God, and ſerve God for himſelf. Doth Job ſerve God for naught? Job 1. that I confeſſe may be truly a friend of an hypocrite, who hath an eye only to the wages, like the Germans in their warres, do nothing without pay: The unſound heart will ſquare out his work according to the pay, his eye is much upon this, how will this make for my profit? how will it advance my pleaſure, my credit? theſe things fire and inflame an unſound heart; come to ſuch an heart, and ſay, ſuch or ſuch a thing is to be done: For it is Gods expreſſe will, and it will make for his glory: theſe (alone) are cold motives, and weak induce ments to a falſe-hearted perſon. But come and ſay, God will have you to do it, and if you do it, you ſhall be highly thought on, you will be eſteemed for it, you ſhall have much applauſe, you may hap to get well by it, why? now the unſound heart ſtirs Simile.as the ſhip, which hath got a right winde to drive it, and carry it on. But the upright perſon is ſimple in his obedience; a naked command is reaſon enough for him to obey, and Gods glory is a ſufficient motive: If a ſervant be faithful in his factoridge: why? it is enough to him in the managing of buſineſſe, if he can ſet forward his maſters ſtock, his proſperity is all that he looks on: And thus is uprightneſſe deſcried in our obedience, when we minde God above our ſelves, when God alone is cauſe enough of our obedience unto God.
Queſt. How may one know that he looks not at himſelf, but at Gods commands.
Anſw. Thus, 1. By his cordial bleſſings and rejoycings at the good done by others, whereby God hath glory, though he be not the inſtrument, as Paul, Phil. 1. 18. 2. By his acting for God under diſgraces and diſcouragements, as David, and the three children.
Though our ſervices may want encouragement from worldly motives, nay, though they meet with many diſcouragements and prejudices to us, yet ſo that by them God may receive glory, and I may expreſſe my obediential reſpect to him; here is winde enough to ſill my …ailes; I dare not do it, becauſe God forbids; I will do it, becauſe God commands; I will not ceaſe to do it, though I receive frowns and loſſe, but will hold on to do it, becauſe Gods receives glo…y, this is ſimplicity of obedience, and this argues the perſon to be upright: Paul ſpeaketh of this ſimplicity of obedience, for his own part in the exerciſe of his Miniſterial function which he well joynes with Go…ly ſincerity, 2 Cor. 1. 12. and verily ſo it was with him, that the love of Chriſt was ſufficient to conſtraine him, 2 Cor. 5. 14. And he went through good and through bad report: yea, and he was not diſcouraged by all the bonds which did a tend him, nor counted he his life deare for Chriſt; it was all one to him ſo that Chriſt might be magnified, whether by life, or whether by death.
4. Spiritual…ty of obedience: there is a twofold acting of dutie.Spirituality of obedience.
One is carnal, when we do them as ordinary works, as works of courſe, the meere material acting of them ſufficeth us: ſo that we ſay ſome words it makes a prayer, ſo that we give ſome money, it makes u… our charity; ſo that we be a Church it makes up our hearing, ſo that we go over a chapter it makes up our reading▪ ſo that we ſtudy and ſpeak a Serm…n, it makes up our preaching; ſo that we eat no meat, this makes up faſting. It matters not what melody and harmony, ſo that Simile.we touch the ſtrings.
Another is ſpiritual, when duties are performed in an obedience to God, becauſe he commands them, and alſo the very heart and ſoul, the ſpirit and the affections act themſelves, they co-operate with our ſervices: the deſires of our ſouls is to the remembrance of thee, or as David, with my whole heart have I ſought thee. When a man can ſay as Paul, whom I ſerve with my ſpirit, Rom. 1. 9. or as David, my ſoul praiſe thou the Lord, and all that is within me praiſe his holy name; Pſal. 103. or with Mary, my ſoul doth magnifie the Lord, and my ſpirit doth rejoyce in God my Saviour, Luke 2. or as the Apostle ſaith, 1 Cor. 14. 15. I will pray with the ſpirit, and with the underſtanding alſo, I will ſing with the ſpirit, and I will ſing with the underſtanding alſo, or as Chriſt ſaith, thou ſhalt love the Lord thy God with all thy heart, and with all thy ſoul, and with all thy might.
An hypocrite, he may do ſo much about duties as may manifeſt the excellency of his gifts, but he doth not that about duties …ich argues the efficacy of grace, he may be high and admirable in the viſible parts, in the very works he may hit upon as ample and pertinent phraſes in preaching, and ſweet expreſſions in praying as another: his lips may draw neare, but yet his heart is far off, it can ſuffice him to do ſervice to the eye of man.
But an upright perſon, there is fire and incenſe in his ſacrifices: he muſt preſent living and reaſonable ſervices: why? if he hears, and not with attention, not with reverence, not with fear, not with faith, he is greatly troubled: he knowes that God muſt be ſerved with godly reverence, and feare: for preaching, let him ſpeak as the Oracles of God, 1 Pet. 4. 11. If I do this willingly, I have a reward, 1 Cor. 9. 17. ſee, 1 Theſ. 2. 4. If he prays, and his minde be drawn aſide by diſtractions, and his affections work not with ſorrow, hope, with earneſt deſire, and ſome confidence, he accounts that the work is not done, he hath ſaid ſomething, but he thinks he hath not prayed. 'Tis true (and he confeſſeth ſo much) that the cauſe of acceptance of all ſervices is in Chriſt, yea, but he muſt ſerve, and ſtrives to ſerve the Lord with all his heart; he looks to the manner of ſervice on his part: In ſingleneſſe of heart, as unto Chriſt, not with eye-ſervice, &c. Eph. 6. 5, 6. ſee Rom. 12. 8. 3 John 5. Thou doeſt faithfully whatſoever thou doeſt.
5. Humility of obedience: why? this doth argue the uprightneſſe Humility of obedience.of a perſon. There is no perſon more proud of his work then an hypocrite: Chriſt tells us, that he cannot give an almes, but the trumpet is preſently at his mouth.
There are two things which may befal a man upon the performance of any holy duties.
One is rejoycing, and this is lawful, when God hath enlarged my heart in prayer; when he hath quickned me in his ſervice, raiſed my affections, animated my faith, aſſiſted me more then ordinary againſt my dulneſſe, diſtractions, unbelief, temptations, I may rejoyce, my heart ſhould be raiſed to bleſſe the Lord, and (in ſome caſes to ſpeak) of this his goodneſs to his glory.
Another is boaſting, when a man (like the cock) claps the wing upon his own body: when he ſets out himſelf the more, deales with others more to admire him, to extoll him, when he bleſſeth himſelf, and beſtows the honour of all his performances upon himſelf. Now this is baſe, and argues that the heart is not upright, but the upright heart doth all the holy performances by its maſters ſtrength, and for it maſters glory; when it is to do duty, it begges for Gods grace; when it hath done duty, it gives …od the glory: 1 Chron. 29. 13. Now therefore O Lord our God, we thank thee, and praiſe thy glorious name, ver. 14. But who am I, and what is my people, that we ſhould be able to offer ſo willingly after this ſort, for all things come of thee, and of thine own have we given thee? Like a faithful ſervant who craves direction how to ſell …nd trade; And when that is done, the money which he takes, he puts into his Maſters coffer: Nay, more then all this, the upright heart doth much feare it ſelfe, leaſt by any meanes it ſhould finger any part of Gods …lory by well-doing, let any praiſe from man come near: O ſaith the upright perſon… what have I which I have nor received? Not I, but the grace of God in me; it is but duty, and that not done ſo much, or ſo well as is required: ſo that God will pardon my failings, and accept of me in Chriſt, it is enough.
Obj. It is true, that upon ſome extraordinary actings, even an upright heart may feel ſome ſecret thoughts of ſelf applauſe and oftentation.
Sol. But theſe are felt as temptations, as ſnares, and reſiſted, yea, and ſuch ſecret flies cauſe many tears to be caſt after ſingular performance; but the hypocrite he doth ſeek praiſe and accept of it, he loves the praiſe of men, and knows how to cry up himſelf: Epam…nondas went weeping becauſe of the vain-glory of yeſterdays victory and triumph: the hypocrite is proud even of his humility.
5. A fifth trial, whether a man be upright or no, is, if the bent An upright perſon the bent and purpoſe of his heart is unto God.and purpoſe of his heart be unto God: Meer particular actions do not conclude (either way) the eſtate of the ſoule: An hypocrite may do ſome good act, and an upright perſon may do ſome ſinful act; But that which even in ſuch Caſes, may teſtifie unto a man his uprightneſſe, is the true bent and purpoſe of the heart: Look which way the heart is ſet, and purpoſed in the habitual temper of it, that doth convince either of hypocriſie or of uprightneſſe.
By the heart of man I mean the ſoul in its principle faculties: as the mind or underſtanding, and the will with the affections: If God hath theſe, then aſſuredly the man is upright; when a man can ſay, in reſpect of his minde, with Paul, Rom. 7. 12. The Law is holy, and the Commandment holy, juſt and good, ver. 16. I conſent unto the Law that it is good: or with David, Pſal. 119. 1…8. I eſteem all thy precepts concerning all things to be upright; when he can ſay in reſpect of his will and affections, with Paul, willing to live honeſtly in all things, Heb. 13. with him again, Rom. 7. 18. to will is preſent with me, ver. 19. the good that I would do, v. 22. I delight in the Law of the Lord after the inward man: or with David, I deſire to do thy will, O my God, yea, thy Law is within my heart, Pſal. 40. 8. And thou art my God; I have determined to keep thy word, Pſal. 119. This in Scripture is ſometimes ſtiled a preparing of the heart to ſeek God, as Jehoſhap…at, 1 Chron. 19. 31. and a cleaning to God with purpoſe of heart, Act. 11. 23. all which intimated uprightneſs.
But you may reply, if uprightneſſe may be truly diſcovered by the bent of the heart, then the vileſt perſon may be upright, for they confidently affirm that they meane no hurt, their deſires are good, they would know more, they would believe and repent, and leave their ſins, yea, they do ſtrive to enter in at the ſtrait gate.
To this I anſwer.
Firſt, if any man who hath been wicked, doth now finde the purpoſe and bent of his heart ſet for God, that the deſires of his ſoul are unfeignedly to pleaſe God, I ſhould not doubt but God had changed this man, and his heart were now made upright.
But ſecondly, I conjecture that no wicked man doth, or can have this bent and purpoſe of heart to pleaſe God, to obey God in all things; for it imports theſe things;
1. An inward deſire joyned with love, Pſal. 119. O that my wayes were ſo directed, that I might keep thy ſtatutes. But then afterward, thy Law is my delight.
2. An habitual inclination, not a pang of the ſoul, not a mood, not a fit of an ague, not a flaſh of lightning, not as the morning dew: But my ſoule breaketh for the longing that it hath unto thy judgements at all times, Pſalm 119. 20.
Thirdly, an active purpoſe; Herein I do exerciſe or endeavour my ſelf (ſaid Paul) Acts 24. 16. though the purpoſe in an upright man doth exceed his actions, yet there is ſome active and working ability with his purpoſe, he will be doing ſervice to all, to God. It is with evil men in their purpoſes, as with Pilate, he was purpoſed to let Chriſt go, but yet he gave ſentence: ſo they pretend a purpoſe to pleaſe God, but ſtill live in their ſinnes, and do not ſtirre up themſelves at all, to all the means by which they may get grace and ſtrength.
6. There are many other tryals which I ſhall but mention unto you, v. g.
1. The upright perſon will not baulk the greateſt duty, nor the leaſt ſins.
2. He will ſerve God, though alone, Joſh. 24. 15.
3. His care is to order his converſation by the word, that's his rule.
4. His motives which ſets him to work, are direct: not the breath of the people, praiſe of man, love of himſelfe: It is a great matter to obſerve what ſets the ſoule on work.
5. His deareſt communions are ſecret.