The Power of Godliness, Book 1 · Chapter 6
CHAP. VI. The fifth Property of a godly life, viz. Truth and Faithfulnesse. What thereby is implied, opened in sundry Particulars. Divers Reasons to shew the necessity and use thereof. The meanes by which it may be attained and strengthened. The effects or evidences of Truth or Soundnesse; with sundry helpes both for the finding out and preventing unsoundnesse or guile of spirit.
Q. VVHat is the fift Property of a godly life?Esa. 38.3. Josh. 24.14. 2 King. 20.3. Joh. 1.47. Deut. 32.20. Esa. 26.2. Psal. 12.1. & 31.23. Psal. 101.6. Prov. 20.6. 1 Reg 3.6. 1 Reg. 2.4. 2 Pet. 1.12. Psal. 44.17. Psal. 51 6. Veritas est vita ingenua, & omnis fraudis expers. Eph. 4.15. 1 Sam. 12.24. Phil. 1.18. The word signifying in ti…enesse, is translated simplicity, 2 Sam. 15.11. & Eph. 4.24.
A. It must be true and faithfull; Lord remember, how I have walked before thee in truth. Truth is translated foreign, Isa. 39.8. Sept. Sic mensura vera Thargumistis, quae Hebraeis justa, & foreign justitiam facere. This is it which our Saviour commended in Nathanael, Behold a true Israelite in whom is no guile. The wicked are said to be a froward Generation, Children in whom is no faith: but the righteous Nation that keepeth the truth, are called faithfull. It is observed of David, that he walked before God in truth, in righteousnesse, and uprightnesse of heart. And these three go ever together in the subject, though the things in themselves be distinct and different.
Q. What is implied in Truth and Faithfulnesse?
A. 1. Knowledge and judgement is presupposed. Truth of judgment goeth before truth of heart. 2. Truth implies soundnesse or solidity in grace, opposite to those superficiall or shallow-planted graces, which may be found in the temporary Christian, enduring but for a time. This is truth in the reines or inward parts, which seasoneth the heart throughout, and makes it true: whereas the heart of the temporary Christian is false and unsound, because his graces are sleightly rooted, though true for substance. 3. It implies sincerity or godly simplicity without fraude, craft, guile, or dissimulation, where the inside and outside are one, the heart and mouth are equall and do consent. Holinesse of truth, is true or sincere holinesse. To walke in the truth, is to walke sincerely, or in godly simplicity; To do the truth, is to deale sincerely without fraud: for truth is ingenuous, voide of simulation. And in this signification some understand that of the Apostle; Love rejoyceth in the truth, that is,Joh. 3.5. 1 Joh. 1.6. Joh. 3.21. Eph. 4.15. Visc Prov. 21.3. & facere judicem Heb. Esa. 44.26. Sept. verum faciens, id est, ratum firmum. 1 Cor. 13.6. Dius. Praeter. in hunc loc. Eph 4.25. Joh. 1.17. Joh. 4.23, 24. E…a. 61 8. & 10.20. & 16.5. Jer. 26.5. & 28.9. & 32.41. Prov. 29.14. Rom. 6.…7. Rom. 1 9. love sincerely or in truth, rejoyceth with them that rejoyce. Truth is opposed to lying and falshood, as also to Legal rites, Figures and shadows: in which senses it may be applied to this purpose, as not in a plaine simplicity opposite to lying and empty shewes. And thus to obey from the heart, and to serve God in spirit, is to serve God in truth or sincerity without dissimulation. If any will purpose to shew this in some things, yet not resolve to shew it in all, even this is the man, who is farre from sincerity. 4. It notes a pure or cleare-shining innocency in all things, free from the mixture of Leaven in Manners or Doctrine. The Apostle Peter writeth to the dispersed Jews, to stirre up their pure mindes; what is that but mindes furnished and seasoned with an holy perspicuity of truth. Therefore Paul prayeth for the Philippians, that they might abound in knowledge, and in all judgment, that they might be able to discerne things that differ, that they might be sincere. The word used by the Apostles in both places, signifieth properly something tried by the light of the Sunne. And it is a Metaphor (as some suppose) taken from the custome of the Eagle, whose manner is (if we may believe those that write the naturall Story) to bring her young out of the Nest before they be full fledge, and to hold them forth against the full sight of the Sunne; the sight whereof those of them that can with open eye endure, she retaineth and bringeth up as her own; the rest that cannot brooke it, and winke at it, she rejecteth and casteth off as a barstardly Brood. Others think it rather taken from the usuall practice of Chapmen in the view and choice of their wares. A wise wary Chapman that hath to do with a deceitfull Merchant, Draper, or other, one that keepeth his wares in obscure places, where the defects of them cannot so easily be discerned, or hath false lights that may helpe to give a counterfeit glosse to them, he will take no ware of him upon his word, but will first diligently view it, tosse it and turne it, to and fro, over and over, try how it is in the middest as well as at both ends, bring it forth into the light, hold up his Cloath against the Sunne, see if he can espie any defect or default in it; he knoweth he may easily else be over-reached. The like must be our practice,2 Cor. 2.17. in all matters of faith and manners: And this is to walke in the truth, when we have our conversation honest, and hold the truth of Doctrine purely,2 Cor. 1.12. The sincerity of God, that is, godly sincerity 1 Cor. 5.8. Psal. 78.8. Psal. 78.37. as may endure the triall of the light. Thus the Apostle joyneth sincerity and truth together, as one and the same, or as the speciall and generall, sincerity being a branch of truth. 5. It imports firmenesse and constancy in every holy duty of our generall or personall calling, of piety or righteousnesse. A faithfull Spirit is steadfast with God: the ground of declining is lack of truth. Their heart was not with him, neither were they steadfast in his Covenant. If the heart be not true, what shew soever a man makes, yet he is but like an Apple rotten at the coare, or as an House built upon the sand, the one of which though it be beautifull will soone putrifie, the other though it be fairely set, yet will quickly fall? A man may have many worthy gifts, yet if he want sincerity, upon a suddain may be taken from him,Mat. 13.12. Luk. 18.18. both that which he hath, and that which he seemes to have; and his end be as the Figge-Trees, which making onelyonly a shew with Leaves having no Fruit, (being cursed) lost even those also, and withered away by degrees, being good for nothing but the fire. But grace powred into an honest and sound heart, will abide for ever: the course of a true Christian is permanent and continueth to the end.
Q. Judas and many others that have fallen away were men worthily endowed, beyond many Christians that be true and sound-hearted.
A. We must distinguish sound, wel-rooted and constant grace, received into a true heart, from fained or temporary. The wicked have streames of graces often, but they have not the Fountaine of grace in them, they have not lively communion with Christ,Eph. 3.17. as the godly have, and therefore their graces wither. It is a true living faith that maketh Christ to dwell in the heart, and this is the cause why our grace lasteth. Though we finde ebbs (by daily experience,) and this water to runne exceeding low: yet having the Well-head in us, and renewing our faith on him the quickening Spirit, Rivers do afresh runne out of our Bellies, and the current of grace as high as before. The Temporizer though he have a Streame of grace, yet wanting the Fountaine to feed it, it must needs dry away; as those Streames or Ponds which have no Spring nor head of Water to maintaine them, cannot continue. Again, the wicked have many graces true for substance, but not truly planted, and therefore their hearts are never sound. For they receive the grace they have, retaining their interest in the world, and the pleasures and profits thereof, or some notorious sinne, or course in lesser evils, wherein they never seriously, deliberatly, constantly purpose reformation; Evermore some inferiour good is laid closer to the heart, and hath deeper rooting therein, then the word of promise; and this maketh grace it cannot be held with them. For as a stomack ill affected with choler, though never so wholesome meates be received into it, yet it cannot hold them, but is provoked to cast: so where there is this obstruction of the soul, the wilfull love of any sinfull course, or subordination of grace to boisterous, distempered, earthly passions, whatsoever grace is received into the heart, it will not let it rest, but maketh the soul cast it up upon all occasions.
Q. What Reasons may shew the necessity and use of this truth?
A. 1. Sincerity is the girdle whereby all other graces are tied close unto us: So the Apostle in the discription of the spirituall Armour, calls it,Eph 6.14. the Girdle of truth. And therefore here also is true of all men, that we say of Children in the Proverb, ungirt, unblest. This Girdle hath these Uses. First, it doth adorne us: For this was the use of the studded Belt, which the Souldiers did weare to hide the gaping joynts of their Armour, which would have been unseemly: and nothing doth more adorne a soul or beautifie our actions, and raise admiration in them, then uprightnesse; as our Saviour commending Nathanael, gave this speech of him; Behold a true Israelite in whom there is no guile. Secondly,Joh. 1.47. A Girdle doth tie other cloathes about us, which otherwise the winds would blow abroad, and would hang but loose upon us: so this Girdle of truth doth containe and hold together all other graces, wherewith the soul is arrayed; and without truth to keep them together, in time all of them are blown away with the winde of temptation. That grace which was not knit together with honesty of heart, came to nothing in the end, as appeares in the Parable. The body when the soul is once gone, may not long stay above ground; it must needs be buried: So the Hypocrites graces wanting sincerity, which is the very soule and life of all grace, they are but a stinking carrion, and what should an odious ugly carkass do, but be thrown into the Pit? An unsound Horse that hath some secret fault, may carry as good a shew as the soundest, and at the first for a mile or two, will travell as freshly and cheerfully as any, but at length he tires and gives over. So it is with an unsound Christian, notwithstanding all his faire beginnings and hopefull entrances, he continueth not. Thirdly,Cingulum pro robore, Isa. 2….10. in lumbis sedes virium ac roboris & cingulo lumbi cinguntur D… Ds. l. 4. c. 10. Esa. 22.21. Ier. 1.17. 2 King. 4.29. & 9.1. Iob 38.3. & 40.7. Isa. 11.5. 1 King. 18 46. Exo. 12.11 Luk. 2.37. & 17.8. Ioh. 13.4. Act. 12.8. Luk. 2.35. Pet. 1.13. He that is accustomed to go girded, is never well without it: He is not at ease, untill it be put on. Luk. 19.17. Ioh. 1.47.50. A Girdle trussing up the Loynes of a man moderatly, doth strengthen a man. I will strengthen him with thy Girdle. Whence is the exhortation so often used, of girding up the loynes, Prov. 31.17. So this grace addeth great strength to the inner-man, as we may see in Job; who when God seemed, and men did fight against him, when Heaven and Earth seemed to conspire against him, yet this did stick by him; Ʋntill I die, I will never take away mine innocency from my selfe, Job 27.5. Fourthly, In the Easterne Countries where they were accustomed to weare long Garments down to the ancles, they used to gird them close unto their body, when they had any Journey, Combate or Labour in hand, least they should be an impediment unto them: and so to have the Loynes girt, is to be fitted and prepared for any Service, Travell, or Conflict. Thus the Christian that is girded with truth, is in readinesse for any good duty, and to encounter with any adversary power that shall withstand him in the course of godlinesse. 2. Truth of heart is blessed of God with increase of grace. This it is which maketh the little Portion of grace to thrive in the hands of Gods Children. Their faithfulnesse in a little, brings them to be Owners of a greater deale, and to be Rulers over much. This brought such a plentifull blessing upon the small beginnings of Nathanael, to whom Christ, because of his truth in the inward affections, promised an enlarged measure of enlightning, and that he should see greater things. This brought such a comfortable increase upon the dimme knowledge of the Eunuch and Cornelius; they worshipped God in truth of heart, according to the measure of understanding which they had received: in them the Promise was accomplished, To him that hath shall be given, and he shall have in abundance: They were led further into that great Mystery of godlinesse, an Evangelist being sent of God to the one, and both an Angel, and an Apostle to the other. 3. Sincerity is strengthened of God to be a meanes of comfort to a mans soul in his greatest distresses. When Hezekiah was arrested with the sentence of death by the mouth of the Prophet; here was his comfort, and that which emboldned him to looke death in the face with more courage; O Lord, thou knowest, or remember now (for herein I dare appeale to thy Majesty) that I have walked before thee in truth. He had done many worthy things in the abolishment of Idolatry, and in the restitution of the true worship of God, but in none of these simply took he content, but in the sincerity of his affection in performing them. So Paul in the middest of all his sorrows, yet this is his rejoycing, not simply that he had preached, that he had planted Churches, wrought Miracles, converted sinners, made Sathan to fall down from Heaven like lightining; but that in simplicity and godly sincerity, he had his conversation in the world, 2 Cor. 1.12. This puts a kinde of Heroicall spirit and Lyon-like boldnesse into the Children of God in the greatest Trials.2 Chro. 30.18, 19, 20. C…l. 3.22. Eph. 6.5, 8. Rom. 12.8. Hereupon Paul was resolute, not to passe for mans judgment, 1 Cor. 4.3. 4. The service of a sound Christian is very acceptable to his Majesty, be it to outward shew never so meane and simple. If servants be obedient to their Masters in singlenesse of heart, they shall receive their reward of the Lord. The Lord is nigh to all that call upon him in truth, Psal. 14.5. He will hear their Prayers, answer their desires, guard and protect their persons.Deut 4.7. Iam. 4.7. Not the most eloquent Prayer, and best set forth in words; but the supplication that is breathed from an honest and true heart, findes best acceptation As in the naturall body, the case of the sound finger is safer then of the blindish eye: so in the Family of God, it is better to be a faithfull Door-keeper, and so to be sure to hold our place, then to be an unfaithfull Steward, and to be thrust out for untrusty dealing. Many actions, otherwise fervent enough, for want of this sincerity are but froth: and cause them who have long pleased themselves therein, at length to cry out of their doings, and to say they were but hypocrisy. 5. A faithfull man shall abound in blessings; that is, he that dealeth uprightly and soundly with men, and is not willing to deceive any in word or deed, carrying himselfe sincerely toward God, as he liveth honestly amongst his Neighbours, and that not onelyonly in one matter, but in all; and is therefore in the Originall Text called a man of faithfulnesse, shall abound in blessings of all sorts, with plenty so farre as is expedient, with good estimation, with kinde friends, with spirituall graces, &c. 6. The more sincerity, the more affinity with God. Truth is one speciall branch of that Image of God, according to which man was made. God is the God of truth, Psal. 31.5. Christ is truth, Joh. 14.6. The Spirit of truth, Joh. 14.12. The greater measure of truth in our inward parts, the more are we (to speak with the Apostle) changed into that Image: for God himselfe is truth.
Q. By what meanes may this truth be attained and strengthened?
A. 1. The general meanes is constant and conscionable dependance upon the preaching of the Word, Desire the sincere milke of the Word, 1 Pet. 2.1. He calls the Word sincere milke:Ioh 14.6. a milke without deceit: it is in it selfe truth, having the God of truth for the Authour, Christ Jesus the truth for the Witness, the Spirit of truth for the Composer of it; and then it workes truth in the hearts of them that hear it. It is mighty to the purging out of that Leaven of fraud which is within us; Joh. 17.17. Sanctifie them with thy truth, thy Word is truth: there is the meanes. This is it which begets faith, and faith is that which purifieth the heart, Rom. 10.17. How came the Romanes to that heartinesse and sincerity of obedience, which Paul commends so much; was it not by that forme of holy Doctrine which was delivered them: Rom. 6.17.or as we read it sometimes, unto which they were delivered: wherein the truth preached is compared unto a mould, into which they were cast: and by which they were transposed into a new forme, enabled to walke sincerely, and without halting before the Lord? Then again it is truly said, that the heart can never be sincere, till it be humbled and broken, and brought to the abasement and deniall of it selfe:Ier. 23.29. and what meanes hath God ordained so effectuall as his Word, to worke this humiliation of spirit? Is not this the hammer which breaketh the stone? Is not this that which pricketh the heart, and maketh it to meet: and sometimes wringeth teares from the eyes of those that hear it? Besides,Act. 2.37. 2 King. 22.19. what hope that ever any mans disease of a false heart should be cured, untill he be brought to the sight of it? Who seekes for health till he know himselfe to be diseased? And shall ever any man be brought to the understanding of his defect in this, untill he hath been made to see it by the Word? Further, what health is to the body, that truth is to the soul. Now bodily health ariseth from the seed, is preserved by sound and good diet. But the sincere Word of God, is that immortall seed whereby we are begotten, and that spirituall food whereby we are nourished. 2 A second meanes is to possesse our hearts with this, and to have it ever in our thoughts, that in all things, especially in matters of Religion, we have to do with God, and are ever in his sight and presence. In our common daily duties to labour this: to performe them with our heart, as in the sight of God, to his glory, is a ready way to get this grace of truth deeply rooted. It is the very maine ground of all hypocrisie, that this one thing is not duely thought on. Men forget him that sees in secret, and whose eyes are as a flame of fire, and therewith peirceth further then the outward face; and hereupon they are apt to imagine, that when they have carried the matter smoothly and fairely before men, all his well. The world either applaudes them, or not accuseth them, and hereupon they flatter themselves, as if all were well. Let us then remember this, if we would be true and sincere in our hearts; The waies of man are before the eyes of God, Prov. 5 21.and he pondereth all his paths. This kept the Church and people of God of old in their sincerity, and preserved them from dealing falsly concerning his Covenant: they thought with themselves, If we do thus and thus,Psal. 44.17.21. shall not God search it out? for he knoweth the secrets of the heart: and this consideration moved Paul to faithfulnesse in his ministery; We make not Merchandize of the Word, but as of sincerity, but as of God, in the sight of God, speake we in Christ, 2 Cor. 2.17. See what things go together: doing a matter in sincerity, and doing it, as in the sight of God. 3. It is good to call our selves to a frequent reckoning touching our carriages, binding our selves to an examination of them. He that hath a servant of whose fidelity he hath some doubt, and whom he desires if it might be to reclaime, both for the good of the party, and for his own particular also, that he may be usefull to him, he will not let him runne on too long before he call him to an account; he considereth that to be the next way to make him secure and carelesse. If he expect ever and anon to be reckoned with, it will cause him so much the more carefully to look unto his businesse: It is so in this case; The word of God telleth thee, that thou hast within thee a false, a cousening, a deceitfull heart; a heart that will beguile thee, to thine utter ruine; it is ever ready to practise with Sathan, the professed enemy of thy soul, to work mischief against thee: wouldst thou reforme this heart, that it might become usefull and serviceable for thee in the great and important business of salvation, be sure to call it often to an account? It will be good to reckon with it once a day, to see what hath passed it, to examine what thoughts have been framed in it, what purposes, what intents, what acts have been done, as effects and fruits of those inward purposes: surely this tying of thy selfe to such an often survey and looking backe upon thy heart, will keep it in so much the more awe; and when it is once accustomed to the sweetnesse which will be felt, when it can give account of care, and of obedience, and to the smart and punishing which followeth the remembrance of failing in holy duties, it cannot but be kept in so much the better tune. 4. A fourth meanes is by considering the blessednesse of sincerity, and the woefull curse that belongeth to the contrary. Blessed is the man whose heart is faithfull; it is the delight of God: But he detesteth nothing so as hypocrisie, and abhorreth those duties that are not done unto him in soundnesse.
Q. What are the effects or evidences of this truth and soundnesse?
A. 1. A sound heart being well informed of the truth of God, doth heartily resigne it selfe to be guided and directed by the Lord in all things.Phil. 1.10. As it is noted of Ezra, Ezra 7.10. That he prepared his heart to seeke the Law of the Lord, 2 Chro. 30.19.and to do it, and to teach in Israel Statutes and Judgements. And from this generall spring these Particulars. First, Truth breedeth an hatred of all false and corrupt Opinions in Doctrine, Psal. 119.128. I hate every false way. Psal.1 King. 18.21. 119.113. I hate vaine thoughts or inventions, but thy Law do I love. Secondly, It hath in detestation all false and devised worship; which is nothing but vaine and lying pompe, and empty shews. Hos. 11.12. Ephraim compasseth me about with lies, and the house of Israel with deceit. Thirdly, It worketh an universall hatred of all sinne: that is, of secret sinnes, as well as of open sins, of lesser sinnes, as well as of greater evils; of such sinnes as have some speciall enticement, by some particularity of content or profit, as well as of those which afford neither. A true heart hath a constant purpose, in no one thing, willingly to sinne against God: but rather doth endeavour to the utmost in every good way of Gods Commandements. And as it stands resolved against all sinne in generall, both simply considered, and in respect of all occurences, whereby he might be allured or compelled thereunto:Psal. 141.4. so he is in speciall, against the sinne to which he findes himselfe most inclined, or wherewith he hath at any time been overtaken. 4. It is joyned with a readinesse of minde to acknowledge and lay open every sinne as soone as it is known to be sinne, and to that end a gladnesse to have the conscience ransacked and ripped up, that that which is sinne may be found out. David spake it out of experience, when he pronounced the man blessed, in whose spirit there is no guile, Psal 32.2. Now this was a branch of that spirituall guile, that he once thought to helpe himself in evill doing, by holding of his tongue; as who would say, he would forget it and passe it over: but he never was well, till he was delivered of that false trick, and fell to the acknowledging of his sinne, without hiding his iniquity: he never had comfort, till he had confest against himselfe his wickednesse. This he writes for a patterne, and therefore gives his Psalme a Title accordingly, [To give instruction] This experience taught David to intreate the Lord to pry into him, as fearing himselfe, that he should deale somewhat over-favourably with himselfe: Psal. 139 23, 24. Try me, O Lord, and know mine heart: prove me, and know my thoughts, Psal. 141.5.and consider if there be any way of wickednesse in me: and let the righteous smite me, for that is a benefit: and let him reprove me. When a man loves not those things, which tend to the discovery of his heart and life, and to the finding out of his secret evils, as reprehensions, whether publique or private, or serious and earnest confession of sinne before God, it is a signe of a false heart. 5. Truth dealeth not onelyonly against this or that branch of corruption, which shooteth out to our disgrace or trouble, but against the root it self. As in Paul we see, the Law of evill, which did dwell within him, was his principall matter of conflict. It zealously contendeth for the maintenance of Gods pure worship and service. Hos. 11.12. Judah ruleth with the Lord, and is faithfull with the holy One. In all service the true Christian strives to approve his heart unto God,1 Cor 14.15. Rom. 6.17. Eph 5.19. 2 Cor 2.17. Phil. 2.15, 16. Eph. ….6, 7. C…l. 3 22.23. Tit. 2 10. Dan 6.4. Rom. 12 7. and to performe them as in his presence, to the glory of his Name, He prayeth with the Spirit, obeyeth from the heart, heares with reverence, and doth all things with life and power. 8. In all conditions or estates of life, in all dealings secret or open, publique or private, at home or abroad, he will carry himselfe as becomes the Gospel, and study to be harmelesse, unblameable, and without rebuke before God and man. Thus a Christian servant will shew all diligence in his Masters labour, as well absent as present, froward as courteous; and all faithfulnesse in things committed to his charge, even to the least pinne, though he might do otherwise with secrecy and security from men; and that willingly of conscience, not for hope of credit or gaine. And not so onelyonly, but he will reverence his Master, and in heart be that to him, which he seemeth to be in carriage, and that behinde his backe, which he is before his face.1 Chro. 12.33. A Christian man will be simple, plaine and just in all his dealing, inoffensive in matters of Religion, loving and courteous in all his behaviour;Act. 2.46. and what he would seeme to be towards others in their presence, that he is inwardly, and in their absence. 9 True grace is permanent, and true Christians are constant in their course, not shrinking in temptation, nor starting aside like a broken bow. An hypocrite is wavering in respect of occurences, halting and divided in respect of objects, in subjection to inordinate passions, powerlesse in the performance of holy duties, wise to hide and cover sinne, glorious in empty shadowes of Religion, apt for advantage to swallow lesser sins without straining, slippery in earthly dealings, aiming at wrong ends in the profession of the truth, indulgent to his beloved and darling sinne, desirous to seeme religious, though he much neglect the power of godlinesse. But the true Christian is unlike him in all these respects; He is sound and constant, a Master of his affections, a bungler to colour or guild over sinne, desirous to be good, and in every thing answerable to that Profession that he maketh; faithfull in his place, plaine in his dealings, innocent and harmelesse, as becomes the Child of God; the same man at home and abroad, within and without, openly and in secret, in thought and discourse.
Q. Do not the godly oftentimes in the performance of good duties, looke more at man then at God, and propound indirect meanes when they should eye his glory onelyonly?
A. They do through frailty and weaknesse. But we must distinguish of hypocrisie, as of other sinnes: for as sinne is reigning, or not; so is hypocrisie. Now there may be this, not reigning hypocrisie in the hearts and consciences of Gods people, David when he said, Psal. 32.2. Blessed is he in whose spirit there is no guile, did take himselfe tardy in this evill: and Bradford, with other of those most holy Martyrs, do much seek pardon of hypocrisie and carnall Gospelling: but no sinne that raigneth not, must discourage us. And if we have an unfeigned purpose against it, if we grieve for it, if we seeke for strength against it, it reigneth not. Sathan opposeth sincerity by persecutions, opprobries and reproaches: as of pride, hypocrisie, dissimulation, specially when God afflicteth, Job 2.6, 9. But the more Sathan opposeth the truth, the more should we be in love with it: for Sathan would not load it with disgraces, if it were not excellent.
Q. Doth not the Devill labour to foist in this leaven of hypocrisie in our daily course, that thus by little and little, he may pick this good seed of righteousnesse out of our hearts?
A. The practice of Sathan is apparent, and our care must be to disappoint him. Here our ressistance is to hold us to our own, and pray to God to rebuke him.
Q. How shall we be able to ferret out the guile of our spirit?
A. First, Consider how carelesse we are of the spirituall action, in those things we performe: as in Prayer, hearing the Word, receving the Sacraments. To the spirituall performance of these duties, is required preparation, and heavenly disposition of soul, befitting such actions, and the Majesty of God with whom we have to deale. As in confession of sinne, there is required grief, shame, meeknesse; in supplication, reverence and devotion. But who doth not slightly passe over these duties? which is no better then the wiping the outside of the dish, not looking to that within. 2. Marke, that in ressistance of sin, we are more sorry and deale against this or that branch of corruption, which appeareth to our disgrace, then against the body of death it selfe: Against one sin to which we are not inclind, more then to another to which we are disposed. 3. Marke the course of our affections, and we shall see how unsound we are towards God and our Brethren. If a thing touch our selves, our blood will quickly be in our nailes: If a man do know this or that amisse by us, it is grievious, the shame of it much upbraides us: But things that offend God, and which we know, he seeth amisse in us, we can let these passe nothing affected; a signe our love to him is not so sound; our fear of him, and desire of praise with him, not so unfaigned. We should be ashamed to be found often in the same fault before men: we commit and confesse the same sinnes daily before God, and are not confounded in our selves. If we speak an hasty word in the presence of some reverent man, that might be to our disgrace, our thoughts trouble us; but the offence against God is lightly passed over. We are circumspect to avoide the breach of penall Lawes, not so carefull to prevent transgression against God. We confesse sin before God, and seeme to aggravate it: but being questioned of men, we turne the faire side outward, and make the best of it. If we live in peace and credit, we think others should not repine: but we shall finde secret grudgings at the prosperity of others. We rejoyce at that which should occasion grief; we grieve at what is matter of joy. Lastly, let us observe how frequently our actions are corrupted. In leaving sinne many times, we leave it not because we hate it as sinne, but it hath often broken out to our reproach: our friends perswade to relinquish it, it will be for our credit and advantage. We confesse our own sins, not desiring to give glory unto God, and gaine a testimony of a sound heart: but because worldly wisdome doth tell us, It is best to tell our own tale, or it were double folly to make dainty of that all the world knoweth: It will not be for our credit to lessen our fault when it is fully known; we shall lose the estimation of good men, if we seek to hide, excuse or make light of our offences. Our promises of amendment, when we have been overtaken with sin to our disgrace, have not proceeded from due consideration, nor had due execution accordingly. In the profession of religion we have oft aimed at sinister ends, as praise of men, gaine, or the like. Thus in taking up good duties, as orders in our Family, we often look not so much at the conscience of Gods Commandement, as at this; The eyes of men are upon us, all the world will cry shame, if such things be neglected altogether. Our performance of private duties is far more dull, superficiall and slight, that the which is done in the sight of others. The presence of men doth oft restraine from many hasty sinfull speeches, and unwarantable actions, which we take liberty to speak and do before the face of the most High, and are not ashamed: Our rebukes are carnall, rather because our mindes are crossed, then that God is dishonoured. Our obedience is partiall, this we do, another thing no lesse materiall we passe over without regard. Yea, and we meane well many times, and are fervent in a good thing, without sinister respects; and that partly for the Commandement of God, but not onelyonly, nor resolutely for that: but more for other considerations then that. Therefore in such cases and trials, we are found to be others, if we examine it, then we would. We beare with faults in him that is serviceable to our humour: against another that is not so pleasing in our eye, we are hot and fiery. Sometime we undertake to deale for some that speak to us, but do it without any hearty well-wishing to him; sometime not sticking to say to your friend, I must speak to you for fashion, but do as you please. We visit sick ones, but not stirring up our bowels of mercy; we speak a great many Phrases of course, our conscience telling us it is otherwise. We make a semblance of reverence, but how far it is from the heart, this may testifie; that we can (absent from the parties) use their names proverbially, break jests on them, admit sinister suspcions. We can speak faire to mens faces, when war is in the heart: and when we hate the person, take on as if we sought the disgrace of his sin onelyonly. So in fruites of love, we can do this party good sometime, but it is to keep another under, who else would sprout forth so far, that his shade would dimme our lights: as I will do for such a one, they know good behaviours, they will do their homage, such a one will thanke me for it, I am sure it will not be given cleane away; he is able to do me a good turne again, &c.
Q What must we do after we have found out this unsoundnesse?
A. First, We must take up our selves for halting, and bewaile it with shame, and sorrow. For thoug there may be some reliques of hypocrisie in a good man, yet the nature of halting is, it will go quite out of the way if it be not healed. Heb. 12.13. And make straight steps unto your feet, least that which is halting be turned out of the way. Ah, how far am I from that truth which God requires in the inward parts? What a deale of wicked fraud and deceit is even heaped and piled up within me? What rottennesse doth lodge still in my breast? What am I, but a shop of lies and vanities? Easier it is a great deale to know the number of my haires, then of the cunning motions and affections of my heart. Oh, the blinde corners, the secret turnings and windings, the close lurking holes that are therein. Upon examination I have found a world of falsnesse in my soule, more then ever I imagined. My cogitations are vaine, my affections unsound, my aimes indirect, my course of life palpably grosse in dissimulation before God, and towards men. If some loathsome disease had infected my body, I should be grieved and ashamed at it: and shall I not mourne for the unsoundnesse of my heart? If I stood convicted before men for some notorious cousener or deceiver, I could not but take it grievously: But many times I have played fast, and loose in the presence of the All-seeing God, pretending his service, when I have done mine own will, offering him the body, when the heart hath been let loose after vanity. Secondly, We must stirre up our selves to be more sound and sincere before the Lord. Deceit and falshood is the Image of Sathan, who abode not in the truth: most unmeet to be borne in any degree, by him that is the Sonne of God. The Commandement is, Be ye holy, for I am holy. Be perfect, as your heavenly Father is perfect. Hereby may we assure our hearts that we are the Children of God, if we be true as he is true. Truth is the Image of God, stamped upon the hearts of them, whom the Lord hath called forth to be his peculiar People. What health and soundnesse is to the body, that is sincerity to the soul: a grace of singular excellency, and excellent use, pleasing to God, and profitable to man. Wise men delight in sound and faithfull friends: the Lord takes pleasure in them that be true-hearted to his glory. A sound body is fit for labour: a true heart is ready prepared for any service that God requires. The way is not tedious to men, they halt not in it, but through weaknesse and imperfection: O my soul, the way of life would be most pleasant and deli…htfull, crosses easie to be borne, the comforts of grace most admirable and sweet, were it not that corrupt humours causing distempers, do still breed within thee. Earthly desires, vaine delights, unruly lusts and passions, are great impediments to the quick and easie dispatch of our Christian pilgrimage: Sincerity is the girdle of the minde to trusse up these, strengthen our souls, and tie the heart to the work commanded. We buy Girdles for the body, and if costly ones, we keep them carefully: I will seek to Heaven for this Girdle of grace, for it is woven there, no Shop can serve me with it, but that onelyonly. Thirdly, We must seek unto God by earnest and hearty Prayer: for every good and perfect gift cometh from above, Psal. 17.1. Lord, thou that delightest in the simple and trute-hearted, that cleave unfainedly unto thy Testimonies: I pray thee create in me a true heart and simple spirit, that without guile I may stick unto thy Statutes, and do what is acceptable in thy sight. Naturally I am full of falshood and guile, which I can by no meanes shake off or deny of my selfe: I come unto thee the God of truth, that at first didst create me after thy Image, make me every day more and more like unto thy self in true holinesse and righteousnesse. Lastly, By faith we must hold Jesus Christ, who is the Way, the Truth, and the Life, for the increase of this sincerity. Christ is the Fountaine of grace, of whose fulnesse we partake, and grace for grace. Whither should the thirsty runne, but to the Fountaine? Then shall I be true indeed, when the Giver of Truth dwelleth in my heart. Lord strengthen and confirme my faith, that being knit unto Christ more and more, I may be stored with his Fulnesse.