The Anatomy of Secret Sins, Chapter 5 · Section 4
SECT. IV.
A Second Uſe of this point ſhall be for comfort to ſuch as are upright: There are many ſweet comforts which may greatly revive and chear up ſuch as are upright; I will touch For comfort to ſuch as are upright.ſome of them at this time.
1. One comfort is this, that there is a gracious acceptance of their weak ſervices: The King of Perſia did lovingly accept the poor mans handful of water, and put it into a golden veſſel, There is a gracious acceptance of their weake ſervices.and gave him that veſſel of gold. To ſet this on, Conſider,
Firſt, that all our holy ſervices, they are the tithes (as it were) of our graces, the rents of our helps, a certain homage, which we bring in to God: they are ſuch expreſſions or actions by which we ſtrive to bring God glory, and to pleaſe him.
Secondly, that the beſt ſervices are imperfect: as no man doth ſo much as he ſhould, ſo the beſt Chriſtian doth not ſo well as he ſhould: Look, as the higheſt grace is ſtill in defect, ſo the moſt ſolemn duties are ſtill in default. It is with the beſt man in duty, as with the Moon, though it be at the full, and ſhineth moſt clearly, yet even then it hath its ſpots; ſo when the heart is moſt enlarged with intentions and heavenly affections, there is yet ſome contrary twange, or ſome ſhortneſſe, ſome blemiſhableneſſe notwithſtanding.
Therefore Aaron was not only to bear the iniquities of the people, but he was alſo to bear the iniquity of the holy offerings, Exod. 28. 38.
For as it was with Jacob after his earneſt ſtrugling with the Angel, he aroſe with a lame and halting thigh, ſo is it with all of us, both in and after our moſt affectionate performances, we are weak in our feet: that is not good which is done by a good man; and though he doth much which God doth reward, yet he doth nothing ſo compleatly, but God needs in ſomething or other of it to pardon and cover. Not only our ſinnes can accuſe us, but ſome ſinfulneſſe in our beſt actions: no man prays, or heares, or reades, or acts any ſervice of piety or charity, in that full and ample eminency or integrity of degrees, but that he may with the Elders in the Revelations, caſt theſe Crowns down to the ground.
Thirdly, that by reaſon of theſe imperfections in duties, there is more reaſon (in a ſtrict way of Juſtice) that God ſhould reject all, then that he ſhould accept of any thing.
Beloved, it is granted, that God doth not reject the ſervices of his ſervants; nay, as he doth requite them, ſo he will accept of them, and reward them; but this is not for the dignity of the ſervant, but from the graciouſneſſe of the Maſter. For if God ſhould anſwer any imperfect ſervice (yea, that which hath but a very little, and particular imperfection, ſuppoſe them to be ſome contrary tranſient thoughts, or ſome thinner indiſpoſitions hanging about us in our duties) I ſay if God ſhould anſwer them from the court of pure Juſtice, you ſhould finde that the mixture of a little ſin would eaſily cry down the acceptance of much good: The moſt good which I bring in my ſervices it is but duty, and the leaſt evil which I bring is beſides the duty, and the evil in duty, be not able to make that part which is good to be bad, yet it is able to ſhut out the ſervice from acceptance, becauſe, by reaſon of that evil, the ſervice is not ſo good as God may and doth require, if he ſhould ſtand with us upon tearms of ſtrict Juſtice.
But then fourthly; though there be many imperfections cleaving to the ſervices of men, yet if they be upright, God will (for all them) graciouſly accept of their ſervices. Though I pray (and with many diſtractions) and though I heare (and within my interpretations) yet if I be upright in the performances of theſe (i.) if my heart be for God (indeed) under theſe that I bring in the truth, and preſent ſtrength of my ſpirit, with all humble reſpect to Gods commands, and unfeigned integrity of aiming at Gods glory, the ſervices are graciouſly accepted with God.
Yea, though I cannot alwayes uſe ſo many words in prayer, though expreſſions are not ſo many at this time as at another; nay, though I finde not that livelihood and chearfulneſs now as heretofore, yet if the heart be upright, the ſervice is done and accepted. There are two things which may aſſure a good man that his ſervices are accepted.
One is faith, when he preſents his ſervices in the name of Chriſt: look, as every ſinner needs a Mediatour of redemption, ſo every good man ſtill needs the ſame Chriſt as a Mediatour of interceſſion for his ſervices: And though ſervices (as done by us) can finde no favour, yet as preſented by Chriſt, they are alwayes a ſweet ſavour before the Lord, he is that Angel, who hath a golden Cenſer, and hath much incenſe, which he offers with the prayers of all Saints before the Throne, Rev. 8. 3. though our ſervices be but weak teſtimonies, yet Chriſts interceſſion is a ſtrong and mighty ingratiating both of our perſons and actions.
Another is uprightneſſe; when the heart is true and plain in what it doth: Beloved, remember this, that as God doth not reſpect the ſtrongeſt parts, which are paſſiue, as I may ſay, and are idle, ſo he doth not reject the meaneſt abilities, if uprightly imployed. No, not the day of ſmall things is deſpiſed by him; if the flax be ſmoaking, though it flame not, he will not quench it, that is, he will not only, not ſlight it, but cheriſh and accept of it, 2 Cor. 8. 12. The widows mite, the cup of cold water was accepted.
If a man can truly ſay, Lord, I would believe more ſtedfaſtly if I could, and I ſtrive to believe, and I would pray better, if I could, yet as well as I can, I now preſent my ſupplications before thee, I would ſerve thee more fully, more intirely, that is the deſire of my ſoul, and my endeavour, if I had wherewithal, thou ſhouldſt have a better heart, more lively affections, more ample and chearful duties, all ſhould be better, if I had a better power: I ſay that notwithſtanding the many imperfections, yet this uprightneſſe, this holy frame of a compleat and active will (wherein all the powers of the ſoul are bent to ſervices according to the preſent power of the meaſure of grace …eived) is a moſt ſweet ſmelling ſacrifice, and mounts into the moſt gracious acceptance of God in Chriſt. I pray you remember that of David, like as a father pities his childe, ſo the Lord pitieth them that feare him, Pſal. 103. 13. And that of the Prophet, I will ſpare them as a man ſpareth his own ſonne that ſerveth him, Mal. 3. 17. The father commands his childe to lift up the weight, and the childe readily addreſſeth to the obedience, he lifts, and aſſayes, and ſtill he gives another ha at it, but perhaps he cannot get it quite up; why? the father likes his childe for this, and though perhaps the weight be where it was, yet he calls this act of his child true obedience, why? becauſe, though that be not done which the father impoſed, yet it had been done if the child had more ſtrength, and he endeavoured with all his ſtrength for to do it. Or thus, the father wills the childe to ſhoot an Arrow, the child draws the Arrow, perhaps but half way, and though his eye were upon the mark, yet his arrow falls ſhort many Bowes length; why? the father will yet commend all this, for though he ſees that the Arrow is ſhort, yet he obſerves that the Bowe was drawn, and although the mark be not hit with the Arrow, yet it was aimed at with the eye of the childe: ſo is it with God our father, who commands ſuch and ſuch duties, to which, if we addreſſe our ſelves with uprightneſs, he will wink and paſſe by the weakneſs in action, whiles he both obſerves and accepts the integrity of intention and affection.
Obj. O ſaith an upright perſon, I finde ſuch infinite heaps of other thoughts, ſuch dulneſſe and deadneſſe of ſpirit, ſuch untowardlineſſe, ſo many weakneſſes every way, all which are the grief of my ſoul, and it troubles me much, that I cannot do the good that I would) how will the Lord take ſuch broken ſervices from me.
Sol. I anſwer if thy heart be upright in theſe interrupted ſervices, God hath mercy to pardon the weakneſſes, and he hath wiſdome to finde out the uprightneſſe, and he hath graciouſneſs to accept of the dutifulneſſe.
A Goldſmith will not caſt away thoſe leſſer raies of gold, though mingled, and (to an inexpert perſon) confounded with various heaps of droſſe and …ſt: now, he hath an art to find out the little gold, and put ſide the droſſe. Though with all our holy actions there be much corruption and weakneſs commixt, yet there is ſuch a wiſe art in Gods gracious mercy, as to finde out uprightneſſe, and holineſſe of deſire and endeavour in a ſervice commanded with many infirmities, 2 Chr. 30, 18. the Lord pardon every one, v. 19. That prepareth his heart to ſeek the Lord God of his fathers, though he be not cleanſed according to the purification of the Sanctuary, verſe 20. And the Lord hearkened to Hezekiah, and healed the people.
2. A ſecond comfort is this, that if a man be upright, he ſhall not only finde acceptance for ſervices, but alſo indulgence for offences.If a man be upright he ſhall not only finde acceptance for ſervice but indulgence for offence.
You muſt ever diſtinguiſh twixt the cauſe and the ſubject; the cauſe of all pardoning indulgence, is the free grace of God in the blood of Chriſt, but the ſubject of indulgence, is the perſon to whom God is pleaſed to give his pardon and releaſe.
None comes in under the wings of the mercy-ſeat ſo as the upright perſons: Uprightneſſe in Scripture hath (in a well underſtood ſenſe) ſeemed to cover all: you read of King Aſa, and of many paſſages which did greatly blur him both as a King, and as a good man, he did not break down the high-places, he ſought to the Phyſicians, he joyned to the King of Syria, he caſt the Prophet into priſon, who reproved him for it, yet (2 Chron. 15. 17.) the heart of Aſa is ſaid to be perfect all his dayes: How? all his dayes: and yet ſuch ſinnings ſometimes; yes, all his dayes, for ſinnes ſtand upon the account, and ſeeme to be reckoned, not ſo much when they are done, as when they are done with a ſinful heart.
And they loſe upon the account, they are ſtruck off, God paſſeth over them, when the bent of their heart is againſt them: ſee that place and paſſage of David, Bleſſed is he whoſe tranſgreſſion is forgiven, and whoſe ſin is covered, ver. 2. Bleſſed is the man to whom the Lord imputeth no iniquity: verily brethren, that mans eſtate is bleſſed, whoſe ſins are pardoned; O! if the Lord be reconciled to a man, if the Lord covers his ſinne, (i.) will not look upon them in a judicial way, ſo as to account and reckon with the ſinner for them; if the Lord will not impute iniquity to him (i.) though he hath iniquity, yet the Lord will forgive it, it ſhall not redound unto him in puniſhment: but it ſhall be blotted out, and be as if it had never been: tell me ſeriouſly, is not this a bleſſed thing; tell me now you whoſe hearts are ready to break aſunder with the ſenſe of guilt, whither pardoning mercy be not a moſt bleſſed and deſirable thing. You will freely confeſſe it is, but then the queſtion is, who is that man that is ſo bleſſed, what is his temper how is he qualified.
See on (in that ver. 2.) he is one in whoſe ſpirit is no guile, what's that? that is, he is the upright perſon, whoſe ſpirit is really and plainly for God, who in truth deſires to pleaſe him, who in truth hates all ſin. This is that bleſſed man, and in this is a great part of his bleſſedneſſe, that the Lord will not impute his iniquities unto him, but will forgive and cover them (i.) ſo forgive them that they ſhall not riſe upon the account any more: Paul did upon this conclude by way of teſtimony to himſelf, and for others, that there was no condemnation unto them, Rom. 8. 1. why? what was Paul? what was his temper? verily it was upright.
Obj. Upright, why? he complains of ſin, that he was ſold under it, he complaines of the Law of his members warring against the Law of his mind, he complains that he was brought into captivity; he complaines that when he would do good, yet evill was preſent with him. How then can be ſay, that there was no condemnation for him? how was he upright?
Sol. Thus, his being upright did not conſiſt in this, that he had no ſin in him; nor in this, that he did no ſin; nor in this, that he did all the good which he ſaw ſhould be done: But in this, that he hated the ſin which dwelt in him, that he reſiſted the evil working in him; that his inward man approved the good, and condemned the evil; that his inward man hated the evil, and was delighted in the Law of God. This was his uprightneſs, and upon this he concludes, that there was no condemnation, (i.) his ſinne ſhould not ſink his ſoul to hell, they ſhould not ſeparate him from the love of God in Chriſt, they ſhould not be imputed to him, but Chriſt would take them off.An upright perſon the Lord is his God in covenant.
3. A third comfort to an upright perſon is this, that the Lord is his God in Covenant.
You are not Ignorant of the Covenant which God did ſtipulate with Abraham, Gen. 17. 1. I am the Almighty (al-ſufficient) walk before me and be thou perfect, what is the meaning of that? In a Covenant you know there are two parties, and they mutually undertake and agree: ſo, here▪ is God on the one part, and here is Abraham on the other part, and God promiſeth, and Abraham promiſeth; God promiſeth to be All-ſufficient unto him, and engageth himſelf in an everlaſting Covenant to be his God, ver. 7. now Abraham promiſeth to walk uprightly before the Lord: and this is all that the Lord agrees with him for (walke before me and be upright) and then I am thy God, and I will be thy All-ſufficiency.
Obj. Why? you will ſay, this is granted, it is cleare, that God Covenants to be a God to an upright perſon, But what, ſo great comfort in that?
Sol. Nay then, I have done, if yet you underſtand not, If yet you think it ſo poore, ſo meane a thing for God to be your God in Covenant. I tell you brethren, when God becomes your God in Covenant, when he ſaith to a perſon, I will be a God unto thee; it is infinitely more then if the Lord ſhould ſay to a man, I will give unto the all the world: O for God to be my God, what is it but this, I am thine, and all that I am, or have, or can do ſhall be thine and for thee. I am an holy God and that ſhall be to make thee holy, I am a mercifull God and that ſhall be to pardon thy ſins, I am a powerfull God and that ſhal be to help thee, to deliver thee, to conquer for thee; I am a faithfull God and that ſhall be to make every promiſe good which I have made unto thee, I am a wiſe God, and that ſhall be to bring in thy comforts, thy deliverances, thy helps in the moſt deſirable ſeaſon.
When ſins trouble thee I will pardon them; when they are too ſtrong for thee, I will ſubdue them; when thy heart is ſorrowful, I will comfort it; when thy graces are weak, I will ſtrengthen them; when men diſgrace thee I will honour thee, when dangers ariſe I will preſerve thee, what thou needeſt, that I will give thee; what thou haſt, that I will bleſſe to thee; all this, and far more then this, it is for God to be our God in covenant! Nay, and all this is ours by covenant, that is? it is not a faire and empty pretext, it is not a glorious and vaine complement, but really ſo, and firmly ſo; the Lord if he be our God in covenant; doth bind himſelfe to be all this unto us, by the fidelity of his nature, by the truth of all his promiſes, by the ſeale of the blood of the Lord Jeſus Chriſt.
Now what think you? do you now not think that the people happy, who are in ſuch a caſe whoſe God is the Lord, Pſal. 144. 15. I tell you we are not able to Imagine the height and depth: and breadth of this one comfort, that God is my God in covenant, and yet whatſoever you apprehend of it, whatſoever you feel of it; whatſoever it is; it is the portion of the upright perſons, thou art my portion O Lord for ever ſaid upright David Pſal. 119.
4. Uprightneſſe intitles the perſon to all bleſſings of heaven and Uprightneſſe intitles to all the bleſſings of heaven and earth.of earth, as David ſpake of Jeruſalem, that I may ſay of the upright perſon, all my ſprings are in thee; or what Iacob ſaid of Ioſeph, that he was A fruitful branch or bough; uprightneſſe is like Arons Rod full of bloſomes, you know that place, Pſal. 84. The Lord God is a ſun and ſhield; the Lord will give grace and glory, no good thing will he withhold from them that walke uprightly, what is the ſun? but the great and inexhauſted fountaine of Light, of life, of heate, of influence, of comfort, that will God be to them that walke uprightly; what is a ſhield? but the defence and ſafegard of a perſon againſt ſhots and blowes, that alſo is God to them, that walke uprightly.
Will grace do their hearts good? will glory do their ſouls good? is there any good which reſpects the militant condition? is their any good which reſpects the triumphant condition? neitheir grace nor glory, nor any good ſhall be with-held from them that walke uprightly: Noah was upright, and had an Ark, Ebedmelech had his life given him for a prey, Jerem. 39. 18. Amunitions of Rockes for the upright, Eſay. 33. 15, 16.
What ſhall I ſay brethren? (all the promiſes which you know) are the treaſures of heaven, the cabinets of our comfort, the ſtore-houſe of our wants, the hand which holds and delivers out all our ſupplies, why? all of them do (as it were) beſet and incompaſſe the upright perſon, art thou an upright perſon, and looks upon thy family? Prov. 14. 11. The tabernacle of the upright ſhall flouriſh, art thou an upright perſon, and caſteſt an eye up to thy poſterity? why? Pſal. 112. 2. The generation of the upright ſhall be bleſſed, Art thou an upright perſon, and deſireſt ſuch or ſuch a neceſſary outward comfort? why? Pſal. 37. 4. Delight thy ſelf in the Lord, and he ſhall give thee the deſires of thy heart: Art thou an upright perſon; and ſuſpecteſt the continuation of thy outward eſtate? why? Pſ. 37. 18. The days of the upright and their inheritance ſhall be for ever? Art thou an upright perſon? and thy comforts ſeem a while to be clowded, Neither canneſt thou eſpy, any one hopefull creviſe or future joy? why? Pſa. 112. 4. Unto the upright their ariſeth light in the darkneſſe; and Pſal. 97. 11. Light is ſowen for the righteous: and Joy for the upright in heart? Art thou an upright perſon, and knoweſt not how to breake through the manifold fortifications, and ſtrengthen of envy or power? why? The Lord will bring forth thy righteouſneſſe as the light, Pſal. 37. 6. what can keep downe the riſing of the ſun? And the eyes of the Lord run to and fro through all the whole earth to ſhew himſelfe ſtrong in the behalfe of them whoſe heart is perfect towards him, 2 Chron. 16. 9.Uprightneſſe will comfortably ſeaſon all our conditions
Fifthly it will comfortably ſeaſon all our conditions, you know this life of ours is capable of many changes, (the weather doth not alter ſo often, as our temporary conditions do) calmes and tempeſt, light and darkneſſe, comforts and diſcomforts, friendſhip, and then malicious oppoſition; health, and then a painefull fit of ſickneſſe; Riches; and then a ſinking poverty, liberty, and then ſome hard reſtraint or exile, one day gaine comes in, another day it is daſhed out by the greatneſs of loſs, this day full of joy, the next day all his forgotten by the abundance of ſad teares, for the death of a parent, of a yoke-fellow, of a child, of a friend, &c: Nay, and the ſoule hath its changes too: ſad conflicts, bitter aſſaults, ſtrong accuſations from Satan and the like: What now? is a choicer Arke to beare us up in all theſe waves; what harbour like to this of uprightneſſe? why? ſaith David Pſal. 73. 1. Yet, or (however) God is good to Iſrael even to the upright in heart, and Paul 2. Cor. 1. 12. Our rejoycing is this, the teſtimony of our conſcience, that in ſimplicity and godly ſincerity, we have had our converſation in the world.
O Brethren! a falſe and baſe heart, nothing ſets on affliction, a loſſe, a ſcandal, an accuſation, ſo cloſe as it: when a mans heart can ſmite him for an hypocrite, for a lover of ſin: hypocriſy ſinkes the conſcience under theſe burdens: But uprightneſſe can looke an accuſation in the face, and beare up the ſpirit in a ſtorme, and though uprightneſſe may be expoſed to many croſſes, yet it can comfort a man in the ſadeſt day, for it hath alwayes a good friend abroad, of God, and within of conſcience.
6. Here is another comfort, uprightneſſe will be a good friend Uprightneſſe will be a good friend in death.in death, Pſal. 37. 37. mark the upright man, and behold the perfect, for the end of that man is peace: The upright perſon hath moſt conflicts (ordinarily) in life; and moſt quiet (ordinarily) in death.
O When death ſhall approach the dwellings of the prophane and hypocriticall, and ſhall ſay I have a meſſage unto thee from God, he hath commanded me to arreſt thy ſoule, and to preſent it before his judgement ſeat: How doth the heart of a profane wretch gather into feare and horror, yea, and how doth fearefulneſſe and confuſions fly up in th… breſt and countenance of the hypocrite! his conſcience delivers up his morſells from which he would not part, and ſhames and ſtrikes him for his abominable colluſions and Gloſings in the ſervice of God: reports unto him that he muſt preſently ſtand before a God, who is ſpirit and truth, and never could abide unſoundneſſe, but will be avenged of hypocriſie, good Lord! how the heart of this man trembles and ſighs, he would thruſt out the thoughts of dying, but cannot, he would ſtay a while longer here below, but may not; O! now he is gaſping, trembling, ſighing dying, and gives out life and all with heart-breaking deſpaire: But now if the perſon be upright, even the meſſage of death may be welcome. If the Lord calls for me, I may anſwer, here am I, O Lord, look upon me and accept of me in Chriſt: and Remember now, O Lord, I beſeech thee, how I have walked before thee, in truth and with a perfect heart; and have done that which is good in thy ſight, I have fought a good fight, I have kept the faith, I have finiſhed my Courſe, &c. 2. Tim. 4. 6, 7.
More particulars might be added. as,
7. uprightneſſe begets conſcience towards God, the upright hath boldneſſe, he may freely make his prayer, and be ſure to be heard, 1. John. 3. 21, 22.
8. It will hold out in evill times, Luk. 8. 15. the fourth ground held out, even in times of perſecution, becauſe the word was received into an honeſt heart.
9. The upright perſon is ſure of ſalvation, Pſal. 15. 1. Lord who ſhall dwell in thy holy Hill? v. 2. he that walkes uprightly, Mat. 5. 8. Bleſſed are the pure in heart, for they ſhall ſee God.
Object. But all this will not ſtrike into ſome hearts: whiles we ſuſpect our eſtate, we alwayes deny our comfort: O ſaith a perſon, I feare I am not upright, and ſo this comfort belongs not to me.I feare I am not upright, therefore all this goodly portion of ſweet comfort appertaines not to me.
I Anſwere to this a word or too in the generall.
Anſwered.1. A man may be upright or hypocriticall in a double reſpect, either firſt Really, or ſecondly in opinion and fancy: If a man be Really an hypocrite, though in his proud opinion and fancy he will think himſelfe to be upright, I ſay, to ſuch a man that no one portion of that comfort before delivered, belongs unto him: ſound comfort was never (by God) layd up for a falſe heart.
Again a man may be really upright and yet have a falſe opinion of himſelfe that he is an hypocrite. It is thus with the beſt, that they oftimes both ſuſpect and falſely charge the true eſtate of their ſouls: a child in a diſtemper may queſtion the inheritance which is intailed on him: yet if the heart be truly upright, all comfort is thy portion: as our diſtruſtful feares do not prejudice the reallity of the eſtate of grace, ſo our frequent ſuſpitions, do not cut us off from the title and right of promiſed comforts.
2. All prevalent diſputes about our perſonall uprightneſs, they do hold off the application and taſte of comforts, though they do not diſanuall the title and right: even the good man will walke uncomfortable, ſo long as he concludes and ſtrongly feares that his eſtate is ſinful; for ſenſible comfort riſeth or falleth, commeth on or goeth off, according to the ſtrength of our judgement and preſent apprehenſions: It is not what indeed our eſtate is, but what we judge of it, which breeds in us ſenſible comfort; or diſcomfort: a falſe heart may (even) break with a timpany of fooliſh joy, upon an erring perſwaſion of his eſtate; and ſo may a ſound heart be very heavy and diſconſolate, upon an unſound miſconſtruction and judgeing of its true condition.
3. there are ſometimes, which are very unapt, for an upright perſon to ſit upon his eſtate and to paſs ſentence: the beſt ſoul hath divers changes and ſtreits, ſometimes it is cleare and free, and able to ſee things as they are: other times it may be boyſtrous and perplexed, and then it is apt to Judge of it ſelfe by feelings, and new repreſentations, not according to ſecret truth and ſubſtance; remember one thing, times of conflict and aflictions and temptation, are beſt for praying, and worſt for …udging: If a man wi…l (at ſuch times) paſſe ſentence on himſelfe or eſtate as a judge, he will judge uprighteous judgement, for then the ſoul is not it ſelfe, and is apt to take Satans workes for its owne p…oper accounts? yea, and then uſually it will ſee nothing, but what makes againſt it ſelfe.
In paſſions and temptations we neither ſee God aright nor our ſelves.
Fourthly, we muſt never ſtand to that judgement which we paſs upon our inward frame, which is Irrational or without ſufficient ground? Look as we may appeale from all the ſentence of our judgement, which acts its ſelfe in time of paſſion, as he did from Alexander to, Alexander, &c. ſo neither muſt we vainely vex our hearts, and daſh out our uprightneſſe, when Simile.this ſentence is rather of imagination then of reaſon: when a man thinkes, and thinkes that he is not upright, though all the evidences of uprightneſſe appeare in him, and when he cannot produca any one inherently diſtinguiſhing ground of an hypocrite in himſelfe; why? this is but an imaginary judgement, and utterly unreaſonable, this is to condemne the innocent without cauſe.
That ſoule will never be ſettled with comfort which gives way to its one imaginations: and hath a conceit, that every ſinfull thought, or violent temptation, or more durable conflict with an inward corruption, or frequent diſtractions in holy duties, cannot ſtand with uprightneſſe: where a man hath either no grounds at all, or thoſe that he hath are falſe, he ſhould never ſettle ſo on them, and yield and entertaine them, as to queſtion his eſtate for them, or for them to ſhut off himſelfe from comfort.
5. If ever we would decide our uprightneſſe, and ſo take our parts in promiſed comforts, we muſt follow the voyce of the word, and ſubſcribe to the ſentence of conſcience following that word.
Be ſure of this, that if the word will allow and warrant thy inward frame; If it approves of it as ſound, aſſuredly it is ſo; for that Rule cannot erre, nor is divine judgement (which is contained in the word) capable of falſehold or deceit, actively or paſſively: If God ſaith thy heart is right with him, maintaine it againſt all diſputes whatſoever.
Yea, and if thy conſcience inlightned, rectified and quickned by the word, doth acquit thee for upright, that now ſtanding before the preſence of the eternal God and all knowing judge, it can ſay thus much for thee, that though heretofore thou didſt love and allow thy ſelfe in ſins, yet now thou hates all ſin, and there is no known way of wickedneſſe; and that though heretofore thou dideſt ſhuffle and cut, dealſt falſly in covenant, wouldeſt not obey in all things, but now thou haſt reſpect to all Gods commands, and all out of a reſpect to Gods glory: I ſay thou art an upright perſon, though thy miſ-giving fancy or judgement may give up to the contrary.
But may ſome troubled and miſ-giving heart reply, nay, it Diverſe caſes about uprightneſſe.is not thus and thus with us; ſure we are, that we are not upright, and the grounds which make us thus to conclude, are not imaginary, but real; true it is we do labour to abſtaine from 1. Caſe. Our abſtinence from ſin is out of feare of judgements, and therefore I am not upright.ſin, but this is out of a fear to God judgements, and we confeſſe that we performe ſome or many duties, but theſe are done out of a fear of Hell: now none of this can conſiſt with uprightneſſs, for aſmuch as uprightneſſe ſhuts out all dutie, out of a pure love to God, and not out of a baſe feare, which may befal the vileſt perſon, what think you? can the man be upright whoſe ſervices depend on fear.
This is a notable caſe, and craves a ſolemne reſolution, towards Anſwered. Somethings granted. All abſtinence from ſin is not an infallible teſtimony of uprightneſſe.which obſerve two things.
1. Some things that muſt be granted, v. g.
1. That all abſtinence from ſin is not an infallible teſtimony of uprightneſſe, foraſmuch as there may be many arguments which may be ſufficient to hold us in from the acting of ſin, yet which are not effectuall to ſtrike of the love of ſin: ſhame of men, love of eſtimation, feare of death, the accuſation of a ſtinging conſcience, defect of occaſions, denial of opportunities; may be cords to binde the hand, and yet not be plaiſters to heale the heart: a man may deeply love that which he doth ſeldome act: if his abſtinence from ſin be grounded only on private reſpects, and not on a divine command, and new nature, I ſay that ſuch an abſtinence may befal a man whoſe heart is ſo far from uprightneſſe, that it may be either groſly profane, or baſely hypocriticall: Not ſo much the naked abſence as the grounds and immediate cauſes thereof, demoſtrate uprightneſſe All doing of duty is not a convincing argument of uprightneſſe.or hypocriſie.
2. This alſo muſt be granted, that all doing of duty is not a convincing or immediate argument of uprightneſs. Uprightneſs is not ſo punctually decided by matter as by manner: as he ſpake of gifts which ſhould be reputed virtuouſly liberall, Non qua manu, ſed qua mente. The quality of the mind conſigned them much rather, then the bounty of the hand: That may be ſafely affirmed of all duties, not ſo much what is done, as how it is done, argues our uprightneſſe: Let never ſo much be done, out of baſe and ſorded motives and ends, for by and vaine glorious reſpects, or meerly ſervile reaſons, without a voluntary and dutifull affection, all the worke, though much, though great, though frequent, yet it doth not infallibly aſſure and conclude uprightneſſeSome things we muſt be informed of.
Some things though we muſt be informed of, v. g. 3. things.
1. That all abſtainings from ſin, out of feare, or performing of duties from it, do not neceſſarily conclude t…a… a man is not upright? Nay, a man who is upright, may abſtaine from the one, and performe the other without any checke or prejudice to his All abſtaining from ſin out of feare and doing duties from it, concludes not againſt uprightneſſeuprightneſs.
Which I ſhall clear by theſe arguments.
1. If a man may be upright who in duties hath an eye to the reward; then by the ſame argument he may be upright, who in them hath an eye to the puniſhment: foraſmuch as both theſe Proved.are extrinſecall motives, and alike conclude for a reſpect to a mans ſelfe? But a man may, be upright who yet in his duties Note. hath an eye to the reward, v. g. Moſes who was faithfull in all the houſe of God, Heb. 3. 2. (i.) very upright, had yet in his obedience a reſpect to the recompenſe of reward, Heb. 11. 26.
If perſons, reputed in Scripture to be upright, have yet abſtained from ſin, and performe duty out of feare: (and theſe acts of theirs have been approved) then ſervices done out of feare, may conſiſt with uprightneſſe. I confeſſe that all which hath been done by upright perſons, doth not preſently teſtify uprightneſs, but that which hath been done by them, and is rewarded by way of approbation, that I ſay doth not prejudice uprightneſſe.
But the upright perſon in Scripture have abſtained from ſin and have performed obedience out of feare, and this hath been approved of, Ergo,
Iob was an upright perſon by Gods owne Teſtimony, cha. 1. 1. The man was perfect and upright: yet the feare of Gods wrath kept Iob from ſinne, ſee Iob. 31. 1. I made a covenant with mine eyes, why then ſhould I think upon a maide; he durſt not give way to wanton looks, nor uncleane thoughts: why? what with held him! ſee v. 3 Is not deſtruction to the wicked? and a ſtrange puniſhment to the workers of iniquity: q. d. this were the way to wrath and plagues, to judgement and to Hell: So v. 21. He durſt not lift up his hand against the fatherleſſe, (i.) wrong, oppreſſe or defraud them, why? v. 23. For deſtruction from God was a terror to me, and by reaſon of his highneſſe I could not endure, Paul you wil think that he was an upright perſon who did exerciſe himſelf to have a conſcience voyd of offence towards God and man; who had the Teſtimony of his conſcience, that in ſimplicity and godly ſincerity, he had his converſation, yet was he the more diligent and the more conſcionable in his miniſteriall diſcharges out of feare, ſee 2. Cor. 4. 11. knowing therefore the terror of the Lord, we perſwaded men; (i.) we know that we muſt all appeare before the judgement ſeate of Chriſt, and every one muſt receive according to that he hath done, whither good or bad? and it will be a terrible day to us: if we be found careleſſe and negligent, and we knowing this terror therefore we perſwade men.
3. Nay, a man cannot be upright in duties or ſervices if he doth them not out of fear: The feare of God is the inward principle of them: It is that which God requires, with uprightneſſe: What doth thy Lord thy God require of thee, but to feare him and to ſerve him with all thy heart and with all thy ſoul? Deut. 10. 12. Why? What is that feare of God, but an awefull regard to God, as when Joſeph forbore to ſin againſt God out of a regard to his greatneſſe, Gen. 39. 9.
4. Yea, Laſtly let me adde one thing more, viz. Jeſus Chriſt requires nothing of us which will prejudice uprightneſſe, but he hath willed us to feare him, who hath power to caſt into hell, Luk. 12. 5. yea, I ſay unto you feare him.
1. For my part, I know no more reaſon, why ſervice done through feare, ſhould prejudice uprightneſſe, then the ſervices which are done through love; for aſmuch as the motive of my ſervice in both is God immediately, but then in the ſecond place, obſerve
2. That there is a double abſtaining from ſin, and doing of duty There is a double abſtaining from ſin, and doing duty out of feare.out of feare.
One is ſingle and abſolute, when feare is all the reaſon or motive, as were there not wrath, were there not puniſhment, were there not an hell, I would not abſtaine from ſin, I would not do any one duty, or act of obedience unto God? Like an unwilling ſlave, who would break away, or would not put forth himſelf in acts of ſervice, were it not the mere feare of the laſh Simile.of the whip did force and awe him.
Another is mixt and compounded: when though a man doth abſtaine and act out of feare, yet not onelyonly principally out of feare; but alſo out of love commixt with that feare: as a childe who though he doth forbeare many things out of a reſpect to his fathers power, and diſpleaſure, yet withall he doth ceaſe them out of a love to his fathers goodneſſe, and kinde affection; thus may it be with a perſon who is upright, he may forbeare ſin, out of a feare of Gods power, and juſtice, and diſpleaſure: and yet withall out of a love to an holy and gracious God and a father, for both of theſe may have their work in him without Simile.a prejudice one to another, or either to the temper of uprightneſſe, Hoſea. 3. 5. they ſhall feare the Lord and his goodneſſe. The love of an upright man is ſo pitched on Gods goodneſſe, that withall it gives way to feare, to apprehend his greatneſſe, and yet the feare of his God is not ſo awed by greatneſſe, but withall love may come in to inflame the ſoule to make it either abſtaine, or act out of a reſpect to Gods goodneſs. Therefore Paul, though he did perſwade men becauſe he knew the terror of the Lord, yet was alſo exceedingly induſtrious, becauſe the love of Chriſt did conſtraine him, 2. Cor. 5. 11 14. Both had an influence upon the Apoſtle, Terror and love, Simile.judgement and mercy, as we read of the woman who departed from the ſepulchre, that it was with feare and joy, with the one and with the other: ſo may our ſervices come out, and our ſins be held of both, out of love, and out of feare. For theſe two are not oppoſite one to another, as grace and ſin, but may mingle together, as ſeverall ingredients in the ſame Phyſicke.
Yet one word more muſt be added by way of diſtinction: that there is a twofold feare:A twofold fear. Servile.
One is ſervile, which depends intirely on compelling arguments, without any naturall inclination or diſpoſition of the perſon; The acts here are drawen out, not from any aptneſſe of the will or private approbation of the judgement, nay theſe abſolutely conſidered, ſway and incline a man a quite contrary way, contrary to the acts of abſtaining o… acting: if a man (who workes onelyonly with ſervil feare) might do what he liked, and might choſe his owne way and ſervice, he had rather A thouſand times be at his ſins, and lay aſide his worke of duty.
Now I ſaid, if a man doth abſtaine from ſinne, or act duty, meerly out of a ſervile feare, he is not upright, why? becauſe in uprightneſſe, the heart is carried againſt ſin, and the will is inclined to duty, both which are wanting, where feare is only ſervile.Fillial.
Another is ingenious & filial, which is an enlarging feare, ſuch a feare as is not only not againſt the holy bent and inclination of the heart, but it is likewiſe a furtherance an adiument, it is as it were a farther ſtrength imprinted into the Bowl which is rightly framed to runne and draw with a true by as? This fear doth conſiſt, with uprightneſſe, and is neceſſary to every good Chriſtian, who ought to ſet up all the arguments which God is pleaſed to propound to the ſoul, either to keep it off from ſin, or to draw it out to duty, yet ſo as love acts its part too.
Ob. But now there will fall in one ſcruple with all this, how How ſhall I know my abſtainings from ſin, and acting duty ſprings out of naked feare, or a feare commixt with love. Where they proceed out of meer feare.may I know whither my abſtainings from ſin, or acting of duty, ſprings out of naked feare, or elſe out of a feare commixt with love; And rather out of love, then feare.
Sol. To reſolve you in this (and let me tell you) this conduceth much to the diſcovery of uprightneſſe; conſider
1. That where they proceed out of naked and meer feare. Two Things.
1. There is a contrary annd full regreeting of the heart against There is a contrary regreet of the heart againſt them.them: the bent of the heart is otherwiſe ſet for all acts of meer feare, (I ſpeake of morall acts) are reputed, violent and involuntary: they ariſe from a conſtraint, and all conſtraints urge out acts, which the nature, (if it were it ſelfe) would not incline to; nay, the nature drawes againſt, what it doth, if it doth do any thing out of meer feare.
2. Acts depending upon naked and meer feare doe ceaſe, when Acts depending upon feare ceaſe when the motives of the feare ceaſeth.the motives or cauſes of that feare do ceaſe and are ſtill? As the fable hath it of the frogs, that though naturally they are inclined to croke, yet when Jupiter threw downe the tree amongſt them, they were all huſht, and ſilent, yet at length ſeeing no harme to enſue; they ſet up their ugly note againe; ſo evill men, whoſe hearts are bent to ſin may yet in the time of feare, draw in, hold off from ſinning, the beaſtly drunkard will not call for a cup to carouſe, nor the filthy wanton for his Queane to embrace, on his death-bed he feares the flames of hell inſtantly to claſpe him; But let the motives of feare ceaſe, why? he is as averſe to that reformation which he profeſſed, and he is as facill and forward to that evill which he ſeemed to defie, as the water is to fly out and run in its courſe, which hath been for a while violently barred up and ſtoped, As the Iſraelites who came off from ſinning, and into obedience, upon the meer call of the ſtroke either of the ſword, or of the plague they did ſtart aſide Like a broken bowe, Pſal. 78. 57. they ſerved under the rod, but when that was off; they returned to the accuſtomed bent of ſinning preſently.
2. That where they proceed out of feare mixt with love, and Where they proceed out of fear mixt with love. A man hath an eye to divine glory more then to his own ſafty.rather out of love.
Foure Things.
1. If love is mixt with feare in the obedience; there a man hath an eye to divine glory, as much if not more, then to his owne ſafety? Where meer feare prevailes to the worke, there it ſati…fies the man, if he may after all, ſleep in a whole skin if he may be preſerved, and be ſecure, what glory God may have he cares not, nor mindes it directly: But now, if ſervice ſpring out of love to God, here my ſafety, ſatisfies me not, I do aime at Gods glory, for I love him, and love his praiſe, as on the contrary, where a man abſtaines from ſin out of meer feare, he doth it not, becauſe elſe God ſhall have diſhonor, diſhonor to God is not it, which prevailes, but his own quiet and perſonall exemption from paine, and wrath, and infamy, theſe only ſway with him, and.
2. where love and feare concurres to ſet out the obedient acts, there acceptance is propounded by the ſoule as well as recompence; it will not ſuffice me that I ſhall have my pay, but it Acceptance is propounded by him as well as recompence.more affects me that God will be pleaſed to accept of me. This is a truth that nothing but love will ſatisfie love: the love of acceptance, exceedingly anſwers all the acts which come from the love of obedience: that I ſhall decline vengeance by ſuch duties, alas, that is not all, Nay, but I bend and ſtrive to finde acceptance with my God and Father.love is the moſt predominant cauſe.
3. Love is not only commixt with feare: but is a more predominant cauſe in abſtaining from ſins, where the contrariety of the act to God ſwayes, and workes more upon the ſoule, then the contrariety of the puniſhment to the man: what's that! that is the offence, by the vileneſſe of ſinning is far more grievous to my ſoule then the ſenſe of puniſhment for ſinning, nay, when the ſoule (in a free and able eſtate to judge) can utter from a ſound conſcience, that were it to make its choices it had rather a thouſand times ſubmit to the puniſhment of ſin then to the acting of ſin, verily, if ſuch a perſon abſtaine from ſin, the abſtaining is not out of meer feare, but out of love joyned with feare, nay, rather out of love then feare.
4. Laſtly, much may be gueſſed by the ſtrong and habitual Much may begueſſed by the act…ngs of ſoule in times of ſecurity and of perplextity.actings of the ſoule, in times of ſecurity and in times of perplexity; when a man dares not yet to breake out to ſinne, when all his quiet, and full of peace, but deſires to keep ever laſting friendſhip with his God, and communion with his God when a man will not fail in duty, though God failes in courteſie (i.) ſeem to deale hardy and harſhly with him, yet he will ſerve him, this argues a predominancy of love in our obedience that caſe, in P…l. 44. 18, 19.I feare I am not upright becauſe of my particular ſining▪
A Second caſe, in which a man may feare, that he is not upright, may be this, viz. his particular ſinnings, the caſe goes thus, uprightneſſe is an even carriage of the heart and life, and every ſin is an unevenneſſe in motion (it is a wrineſſe a crookedneſſe, a derivation from the right rule and path,) yet this is my condition ſaith a perſon, and therefore juſt cauſe have I to queſtion whither I be upright or no? for the upright do no iniquity: Pſal. 119. 2. he walkes according to the rule; he departs from ſinne; though the line may be ſtrait, which hath many blurs, yet it cannot be ſo, which hath many, or any windings and turnings.
I will ſpeake ſomething to this caſe; And it is worth the while, to open unto you; whither and in what reſpects, any How far any ſinnings may conſiſt with or contradict the frame of uprightneſſe. Particular ſinnings may conſiſt with a gracious frame but not with a gracious condition.ſinnings may conſiſt with, or elſe contradict the frame of uprightneſſe? for the aſſoyling of which obſerve the propoſitions, viz.
1. That particular ſinnings are compatible with a gracious frame, though none are with a glorious condition, Though no darkneſs, no cloudes can be mixt with the ſunne in heaven, yet both may be in the ayre which is inlightned below; our beſt eſtate on earth is mixt, and not abſolute: glory annihilates all ſinfull principles, but grace only weakens them, an upright man, is an imperfect good man, and hath reaſon daily to bewail his failings, as well as cauſe to bleſs God for his performances. You never read of any upright perſon in Scripture, but you finde ſome ſcarres on his ways, Like Iacob halting one time or other: David, very good, yet not upright in the matter of Uriah, Noah, one that walked with God, yet overtaken with exceſs of wine &c. Such twinklings do, and will accompany the higheſt and faireſt ſtarres, as he who footes it beſt, may be found ſometimes all along; ſo the moſt even Chriſtian may be ſurpriſed with many unevenneſſes.
2. There are ſome kindes of ſinning which do contradict uprightneſſe: Some kindes of ſinning do contradict uprightneſſe. There is a double uprightneſſe.give me leave briefly to diſtinguiſh.
There is a double uprightneſſe.
One is habituall, which is the conſtant frame of the heart, and the general courſe of the life, bent, and inclination to God in duty, and for God againſt all ſin.
Another is actuall, which is the even carriage of the heart or life, in reſpect of this or that particular act or motion.
There are two ſorts of ſinning.
Some are particular, and by way of fact, when this or There are two ſorts of ſinningthat fact, is inconſonant to the rule, and by it condemned.
Others are Generall, and by way of courſe, when the frame and tenor of the life, is either notoriouſly vile or in ſome private path of wickedneſſe conſtantly drawen out and followed.
Out of theſe diſtinctions, obſerve theſe particular concluſions, viz.
1. That particular ſinnings, or ſinnings in reſpect of particular The diſtinctions applied.fact, though they cannot ſtand with actual uprightneſſe, yet they may conſiſt with habituall uprightneſſe: Look as tripping or falling, though they be oppoſite to ſtanding or moving on, in the particular, yet they are not ſo oppoſite to the courſe of motion in a journey, that a man by reaſon of them, ſhould be ſaid not to be going on in his journey. Or Looke as every particular ſtaine, doth not blemiſh the univerſall fineneſſe of the cloth, ſo neither doth this or that particular fact diſprove and deny the generall bent of the heart: particulars may not decide the eſtate either way: tis true a man by a particular ſinning is denominated guilty, but by no one particular, can a mans eſtate be challenged either for good and bad, Aſa in ſome particulars, was very faulty (as you heard heretofore) yet the ſcripture ſaith, he was perfect all his days: and David? though ſome grievous ſins fell from him which did not ſtand with actuall uprightneſſe (hence that clauſe, except the matter of Uriah) yet his epitaph is written by God himſelfe from the general bent of his heart and courſe, that he walked before him with an upright heart.
2. That Courſes of ſin, knowen and allowed courſes, do directly contradict uprightneſſe, you muſt diſtinguiſh twixt frequently temptations, and dayly inclinations, and twixt courſes of ſin: even the moſt upright heart may be frequently aſſaulted by Satan, and daily moleſted with inward corruption tempting and entiſing, but all this may be with reſiſtance, deteſtation, ſorrow and griefe, ſo that the heart may be very upright, notwithſtanding all theſe diſquietments;
But if the heart hath a way of wickedneſſe; if it hath a path of ſinning, in which it will walke aſſuredly, ſuch kindes infallibly teſtifie, that the heart is falſe and not upright.
He who knowes ſin, and yet will ſin, he that doth ſin and allowes himſelfe in ſinning, whither the kinde of ſinning be ſingle, or multiplied, one or many, as the Prophet ſpake of the proud man, Hab. 2. that I ſay of this man, his heart is not upright in him.
There be two things which ſhew great rottenneſſe of heart.
One when any ſin hath our warrant ſealed with ſecret allowance.
Another when we drive on the ſin with a cuſtomary trade and continuances. It may befall the moſt upright heart, as it doth the peſt mettall blade, it may be made to bow and bend, yet there it ſtands not, but returnes to its ſtraitneſſe againe, ſo even an upright perſon may ſtep into an uneven path, but there he walkes not, he quickly returnes to the Kings high-way, into the wayes of obedience and righteouſneſſe, but it is with a baſe heart, as it is with baſe mettall, it will eaſily bow, and ſtedfaſtly keep its crooked figure; the bias drawes that way, the heart is ſet on ſin and regardes it, doth ſin, and allowes it, will ſin and loves it. Now this is an infallible ſigne of a falſe and hypocritical heart, that it regards any known iniquity; as David ſpake Pſal. 66. 28. or that it hath a wickedneſſe, as he ſpake Pſal. 139. 24.Doubts from inequalities in holy ſervice.
A third caſe in which a man may feare his uprightneſſe may be ſome inequalities about holy ſervices, it goes thus, ſometimes a man findes his heart much inlarged in duties, yet other times, much contracted and ſtraitned: ſometimes he is full of life and quick affections, yet other times, he feeles no active or lively diſpoſition, he can finde no minde or heart almoſt, inſomuch that either he can do little or nothing, and what is done by him, is but done; all cheerfulneſſe and quickneſſe ſeems to fall off, like the green leaves from the tree: ſo that nothing, but a meer naked carcaſe of duty is acted by him.
Now the caſe is, whither a man may be reputed upright who many times finds himſelfe thus in his ſervices.
This is A caſe which ordinarily doth perplex many a good heart, how cunning is Satan ſtill to vex the ſoule if he can prevaile with us to omitt duty, why? then thou art plainely wicked, if the ſoule be leſſe free and compliant in the duty, why? then it is ſecretly hypocriticall, thus he inſnares us, but to the reſolution of the caſe thus,Anſwered. All inequality in holy ſervice concludes not againſt uprightneſs.
Firſt, all inequalities in holy ſervices, do not conclude, that a man is not upright. Looke as the naturall life hath many ſpaces, and as it were degrees of latitude, a man may be able to run, & yet ſometimes be ſcarſe able to go, theſe motions (you wil ſay) are unequall, nevertheleſs the man lives, both under the one and under the other, ſo may it be with the ſpiritual life, for it hath alſo its different and unequall ſpaces, ſometimes a man may do his ſervices all in Joy, other times all in teares, ſometimes his will is great and performances anſwerable, other times his will is diſpoſed, but he cannot act in any proportion, yet his heart lives uprightly in either.
Nevertheleſſe we muſt diſtinguiſh of inequalities in holy ſervices, Dinguiſh of inequalities.there are two ſorts of them.
Some ariſe from weakneſſe of ſtrength.
Others ariſe from falſeneſſe of heart.
You ſee a man ſometimes able to move a weight of an hundred pounds, at another time he is ſcarce able to lift a From weakneſe of ſtrength.walk-ingſtaffe, why? becauſe his ſtrength is failed, and then no marvell that his actions vary: ſo it may be with an upright man, God is pleaſed ſometimes to afford unto him a ſtrong degree of heavenly aſſiſtance, he clears his judgment, inables his faith to apprehend and diſcerne, quickens his affections, reſtrains Satan, puts downe the force of the inward contrarieties, why? at ſuch a time the ſoule is mightily active in the power of received and conferred ſtrength. At another time the winde ſlackes, and then no marvell the ſhip doth not poſt ſo faſt, the ſpirit bloweth when, and where, & how he liſts, there is not always ſuch a communication of actual ſtrength, and then our deſires may be great, but our performances will be unequall: And this obſerve by the way, that if the inequality depend only on weakneſſe of ſtrength, there the heart ſtill keeps its bent, nay, is moſt inwardly ſtirring in deſires and propenſions, though it be not able to do the good that it would.
But there are alſo inequalities which ariſe from falſeneſs of From falſeneſs of heart.heart; As when a man hath an Ague, which infects his humour or ſpirits, or both, he hath one good day, and another bad day; or as it is with a land-flood, this hour poſting in with ſuch an high ſpeed, as if it would domineer over all the County, and yet by and by it ſpends away it ſelf, there is no more of it to be ſeen: ſo it may be with a man whoſe heart is falſe to God: it may be with him thus, he may have his moods, his ſtarts, one while like thoſe, accompanying Chriſt, and magnifying him with an Hoſanna in the higheſt; another while quite turned, and crying out, Cruciſie, Crucifie him: So here one day, or week, who but God, and what but duty, not a Sermon miſſed, not a prayer neglected; yet on a ſudden ſlow to hear, careleſs to pray, indifferent to any holy performance.When inequalities ariſe from falſeneſs of heart.
Now if the inequality ariſe from the falſeneſs of heart (and I pray you to obſerve this) that it is ordinarily in three caſes.
1. When the performance was attempted meerly to compaſs ſome outward good; a very Hypocrite may take much pains for his own ends of honour, profit, pleaſure, &c.
2. When the performance was attempted meerly to remove ſome inward or outward evil, as pangs of conſcience within, or ſhame and cenſure without.
3. When the old luſt is returned to new ſtrength, the bitterneſs of death is off, or the like; and now the heart returns to its former haunt and natural bent, to the love and practiſe of ſuch, or ſuch a ſin, which will eaſily beget and declare an inequality There are two ſorts of inequalities about holy duties.in duties: for love and practiſe of ſin, will either make all duty to ceaſe, or any method of duty to ſtagger and change.
2. Obſerve that there are two ſorts of inequalities about holy ſervices.
Some reſpect the Will, and Actum elicitum, as the Schoolmen ſpeak, the firſt ſpringings of it, its ſecret inclinings and motions.
Others reſpect the Exerciſe or Fact, and Actum imperatum, as they call it; from theſe I infer two concluſions, viz.
1. That inequalities of holy ſervices, in reſpect of the exerciſe or fact, may conſiſt with uprightneſs, v. g. A man one day may The inequalities of holy ſervices in reſpect of the exerciſe, may conſiſt with uprightneſs.be able to find words more readily and abundantly in prayer, and lively-hood in his affections, then at another time, and yet be truly upright: Look as a Preacher may be able to ſtudy, and to preach one day better then another; and a Tradſeman to follow his particular Calling; yet both the one and the other, be truly upright in their particular Calling; ſo I ſay of the expreſſed and external acts which reſpect the courſe of our general Callings, &c
2. That intrinſecal inequalities, thoſe in the will and purpoſes Inequalities in the Will and purpoſes thereof, argue defect of uprightneſs.thereof, argues defect of uprightneſs; When a mans will is one while ſtrongly purpoſed for duty, and by and by it is totally bent and ſet for ſin, here the inequality doth depend upon the diviſion of the heart, which is Hypocriſie and falſeneſs.
3. Cheerfulneſs or uncheerfulneſs in the performance of duties, Cheerfulneſs or uncheerfulneſs in duties, are not infallible ſymptoms etiher way.are not infallible ſymptoms either way. By Cheerfulneſs I mean the liberty or freedom of the ſpirits; and by uncheerfulneſs the ſadneſs, heavineſs or dulneſs of them. As it may be a day, though the ſun ſhine not; nay, as the ſun doth keep on its natural courſe and motion under the Ecliptick line ſtill, whether you ſee the cheerfull body of it or no: ſo a perſon may paſs on from duty to duty with all affectionate uprightneſs, though there be an habitual cloud of ſad ſpirits ſtill ſeemingly wrapping up all his performances.
I think, that we do not diſtinguiſh always aright, and therefore perplex our hearts, there is a difference twixt Affections in Duties, and Cheerfulneſs in Duties; as much difference as twixt life and lively-hood, twixt burning and flaming. A brand may be red hot, and burn to purpoſe, and yet not flame at all: ſo a man may bring living affections to his ſervices, he may preſent them, and offer them out of the deareſt love to God, and trueſt reſpect to his honour, who yet may not feel any ſuch ſparkling and flaming inlargements of his ſpirits in the times of diſgrace of ſuch ſervices. Defect of affections is one thing; of lively-hood and cheerfulneſs, that is another thing: If I ſerve God without any degree of affection, then I am not upright; but I may, and do oft-times ſerve him without cheerfulneſs, with much dulneſs and heavineſs reſting upon my ſpirits, and yet may be upright. For uncheerfulneſs doth not neceſſarily, and abſolutely, and only ariſe from want of grace; It may intirely depend upon natural cauſes: A mans natural temper may be ſad and melancholike, Note. his body may be ſickly, and faint, and craſie. Now as a Muſitian may play over his Ditty ſingularly well, though he doth make every note to reel and tremble with infinite quavers, ſo the Chriſtian may do his ſervices with trueſt uprightneſs, though not with that lively cheerfulneſs, as another perhaps may do.
4. Though cheerfulneſs doth not always accompany our Duties, Though cheerfulneſs doth not always accompany our duties, yet uprightneſs may be evinced by other things.yet uprightneſs may he evinced by theſe things.
By being humbled that we cannot ſerve with that lively-hood, as we do deſire.
By mantaining the ſervices even ont of a reſpect to God, I will yet ſerve him; though I find reaſons to humble me, yet I will not, to keep me off from Duties: though I do want ſpirit yet I do find an heart to pray, and to read, &c. If I cannot ſerve God with ſmiles, yet I will with tears: If my body will not carry my ſoul to duty, yet my ſoul ſhall hale my body unto it.
By bringing in the preſent meaſure of ſtrength: ſo much as I can do, Lord, I do now unto thee; if I were able to utter more, or better, or longer, why, thou ſhouldſt have it.
When I am humbled that I can do no better, and when I ſtrive to exceed my ſelf, when I will ſerve God for Gods-ſake, and do not willingly with-hold my ſtrength, and yet preſent all in the name of Chriſt for acceptance, this is uprightneſs, though the looks and ſpirits may be heavy and clouded, &c.
4. Whether all ſelf-love doth contradict uprightneſs; As ſuppoſe Caſe 4.a perſon doth act his duties out of a regard to himſelf, Doubts of uprightneſs from ſelf-love.whereas uprightneſs ſeems rather to ſet up all work with a ſingle reſpect to Gods Glory.
Sol. I will not inſiſt much on this; only obſerve a few particulars, viz.Anſwered. God hath implanted ſelf-love in every man.
Anſw. 1. Self-love (naturally conſidered) is an inbred quality by which a man affects his own good and benefit, this God hath implanted in every man, to deſire and work for his own ſafety; the firſt care and reſpect ſhould be for God, the next for our ſelves, and the reſt for others.
2. Self-love, as it is natural, (ſo abſolutely conſidered) Self-love abſolutely conſidered, is very lawfull.it is very lawfull. He that ſaid, Thou ſhalt love the Lord thy God with all thy heart, ſaid alſo, Thou ſhalt love thy neighbour as thy ſelf: if as our ſelves, then is it lawfull to love our ſelves; yea, and the Apoſtle ſaith, no man ever yet hated his own fleſh, and adviſeth every man to love his wife even as himſelf, Ephe. 5. 29, 33.Duties may lawfully be diſcharged out of ſelf-love.
Duties may lawfully be diſcharged out of a ſelf-love. A man may (in their diſcharge) have a lawful reſpect unto himſelf, (i.) he may regard his own comfort, and peace, and mercy, and happineſs: as thus, now I may lawfully apply my ſelf to the hearing of the word, to reading, to praying, to a very carefull walking with God, becauſe I would preſerve the peace of my conſcience, becauſe I would keep up my comfortable interviews of Gods loving kindneſs, becauſe I would be ſaved and eternally bleſſed: A man may lawfully aim at comfort and ſalvation in his duties, this doth no way contradict or diſanul uprightneſs. Foraſmuch as God propounds theſe things in his Word (which is our rule of doing and working) as motives to ſet us on to our labour, Be abounding in the work of the Lord (ſaith the Apoſtle) foraſmuch as ye know that your labour is not in vain in the Lord, 1 Cor. 15. Bleſſed are the pure in heart for they ſhall ſee God; Mat 5. 8. Bleſſed are you when men ſpeak all manner of evil of you, ver. 11. For great is your reward in heaven. Verſe 12. He that continues to the end, ſhall be ſaved. Repent that your ſins may be blotted out, Act. 3. 19. And will render to every man according to his works, to them who by patient continuance in well-doing, ſeek for glory and honour, and immortality, eternal life, Rom. 2. 6. 7. Whatſoever God propounds as a motive to Duty, and whatſoever God promiſeth as an encouragement or reward, on that the ſoul may moſt lawfully fix the eye. What doth the Apoſtle preſs the Philippians to mutual love and accord, by the conſolations of Chriſt, by the comfort of the ſpirit, Phil. 2. Why doth he preſs the Romans to the ſervice of righteouſneſs, by the aſſurance of eternal life? Rom. 6. If that to caſt an eye on theſe were unlawfull, or that a man could not be upright who did ſo.
Nay, Verily not only that which God hath propounded, and that which God hath promiſed, but that which I may pray for, on that I may caſt an eye. Now may not the upright perſon pray for peace and quiet of conſcience? May he not pray for the joy and comfort of Gods Spirit? May he nor pray for the ſalvation of his ſoul? Nay, that which another good man may pray for me, may I not pray for that my ſelf? Now ſaith Paul, My hearts deſire to God for Iſrael, is that they may be ſaved.
Why? It is granted by us all, and it is practiſed by us all, that we deſire heaven; and what is it to deſire heaven, but to deſire ſalvation? and whar is it to deſire ſalvation, but to deſire a real, and glorious, and bleſſed, and eternal union with God? and what greater good can a man deſire to, or for himſelf, then this?There is a two-fold ſelf-love of ſubordination-
4. But then in the laſt place, there is a two-fold ſelf-love.
One Subordination, wherein my aim is firſt and moſt to Gods Glory: to my ſelf indeed there is a reſpect, but not firſt of all: not moſt of all, not only to my ſelf ſuch a ſelf-love in the diſcharge of Duties, is very lawfull, and the upright have it.
Another of Competition, wherein I regard not the glory of Of competition.God; I mind it not, or elſe I reſpect my ſelf more then it: ſo that all may be huſhed up, ſo that I might have joy, and heaven, and eſcape Hell; I care not for the glory of God, I would not do duty, but to preſerve my ſelf: Such a ſelf love as this, is oppoſite to uprightneſs; for though God gives us leave to mind and reſpect our ſelves, yet he commands us firſt, and moſt to reſpect and aim at his glory.Doubts of uprightneſs from ſelf-applauſe or vaſn-glory.
Whether all ſelf-applauſe, and vain glory, be incompatible with uprightneſs?
Sol. I ſhall briefly aſſoyle this Inquiry.
1. Selfe-applauſe is the magnifying of our ſelves for duties Self-applauſe what it is.happily performed; It is a kind of adoration and admiration of our ſelves by higher opinions of our ſelves, or thoughts alſo, that no others will highly imagine of us, and admire the eminency of our parts, and gifts, and quick abilities, and enlarged affections.
Now this I ſay, that though a man may be lawfully enlarged with joy and thankfulneſs to God, who hath graciouſly aſſiſted and inlarged him in the performance of duties, and his ſpirit thereupon may be the more cleered. Yet ſelf-applauſe is naught, and oppoſite to uprightneſs; it is nothing elſe but a forgetfulneſs of our God, and of his ſtrength, & of his grace, by which we did his ſervice; It doth not ſpring from humble uprightneſs. but from a proud conceitedneſs; and is the After-clap of Satan, and our ſinfull hearts, which kick down, and undo that work which otherwiſe had been very well done.
2. Again, Vain glory is the ſetting forth of our ſelves in duty, Vain glory what it is.it is the uſing of our Maſters coin for the ſervants benefit: When a man doth hear, or preach, or pray, or give alms, only or principally to be ſeen, to be eſteemed, to be ſpoken of, his own credit is the end of his work. This is a manifeſt fruit of Hypocriſie, Chriſt hath delivered it fully in Mat. 6. Look as he playes the Hypocrite, who doth ſome good, but yet will will not do all duty, and who doth much duty, but loves ſome ſin; ſo likewiſe he playes the Hypocrite, that doth all duty, meerly to advance and trumpet out his own name, and eſtimation, and glory. Self-applauſe is a ſubſequent Hypocriſie which follows the work; Vain-glory is an Antecedent Hypocriſie Diſtinguiſh of ſelf-applauſe and vain glory.which moves us to the work.
3. Nevertheleſs, you must diſtinguiſh of ſelf-applauſe and vain-glory, that they are either,
1. Naked Acts or Motions.
2. Habitual qualities or Diſpoſitions.
Even the moſt upright perſon may find them in reſpect of motion, but the Hypocrite hath them in reſpect of diſpoſition. In the one they ariſe up as temptation, for it is a moſt difficult thing, totally to be rid of our ſelves, either before, or in, or after Duties. In the other they riſe up as natural affections; the one feeds on them as on meat; the other is troubled with them as with poyſon: they break the heart of the one with pride, of the other, with ſorrow and humbling: In the one, they are approbations; in the the other, they are vexations: In an Hypocrite they are like the wind which fills the ſails; In an upright perſon they are like the wind which troubles the ſtomack. The Duties done by an Hypocrite, are like glaſſes made and blown up, only by breath: the Applauſe of men breaths ſtrongly upon his affections to ſet out his ſervices. But it is with an uptight perſon in this caſe, as with a leaf on a tree, a little breathing of the air makes it to tremble: An upright perſon is afraid of his own high opinion, or the commendation of others; He can be highly glad when the honour is caſt on God; and if any after-riſings begin to grow for former Duties, he is not well, till he hath caſt them down, by after-humblings. The upright perſon is much with God before duty, and all for God after it: He takes all the ſtrength of Action out of Gods hand, and therefore would not finger the leaſt ſcruple of praiſe: He looks on inward applauſe as a croſs, and on publique as a danger: In the one I hate my ſelf, in the other I fear my ſelf.
Object. It is lawful (I confeſs) to know what God hath given us, and to acknowledge the good which he hath done in us, or by us, how elſe can we be thankfull?
Sol. But then, it is neceſſary to make him the end, whom we acknowledge to be the cauſe; to give unto God the glory who hath given to us the ſtrength.
No more to this caſe, but this, beg for much grace to do duty, and when you have done it, beg for much ſtrength to give God the glory of it: An Hypocrite is made up of himſelf and men; but the upright perſon is made only by God, and for him.