Counsel and comfort to those who, upon trial, are found sincere, but still are drooping doubting souls 2/3

3. Counsel.  Neglect no means for getting thy truth of heart and sincerity evidenced to thee.  It is to be had.  This is the ‘white stone’ with the ‘new name’ in it, ‘which no man knoweth saving he that receiveth it,’ promised, Rev. 2:17.  And I hope thou dost not think this to be such an ens rationis—an imaginary thing, as the philosopher’s stone^[33] is, [of] which none could ever say to this day that he had it in his hand. Holy Paul had this white stone’ sparkling in his con­science more gloriously than all the precious stones in Aaron’s breast‑plate.  ‘Our rejoicing is this, the testi­mony of our conscience, that in simplicity and godly sincerity...we have had our conversation in the world,’ II Cor. 1:12.  And Job, sure, was not without it when he durst, with such a confidence, appeal to the thoughts that God himself had of him, even then when God was ransacking and searching every corner of his heart by his heavy hand—‘thou knowest that I am not wicked,’ Job 10:7.  Mark, he doth not deny that he hath sin in him—that you have again and again confessed by him—but he was not wicked; i.e. a rotten‑hearted hypocrite.  This he will stand to, that God himself will not say so of him, though, for his trial, the Lord gives way to have him searched, to stop the devil’s mouth, and shame him who was not afraid to lay suspicion of this spiritual felony to his charge.

           Objection.  But may be thou wilt say, these were saints of the highest form, and though they might come to see their sincerity, and have this ‘white stone’ in their bosoms; yet such jewels cannot be expected to be worn by ordinary Christians.

           Answer.  For answer to this, consider that the weakest Christian in God’s family hath the same wit­ness in him that these had.  ‘He that believeth on the Son of God hath the witness in him,’ I John 5:10. Mark, it is indefinite, every one that believeth; not this em­inent Christian, or that, but every one.  ‘The witness’ is the same; for, the same Christ and Spirit dwell in thy heart, that do in the highest saint on earth; the same blood thou hast to sprinkle, and the same water to wash thee.  These can and will, when the Lord please, testify as much for thy grace and sincerity as it doth for theirs; only, as witnesses in a court stay till the judge call them forth, and then, and not till then, give their testimony, so do these; and God may and doth use his liberty, when he will do this.  Just as it is also on the contrary.  Every wicked impenitent sinner carries a witness in his own bosom that will condemn him; but this doth not always speak, and presently make report of the sad news it hath to tell the sinner; that is [only] when God calls a court, and keeps his private sessions in the sinner's soul, which are at his pleasure to appoint.  Only, means must not be neg­lected, of which I shall propose a few.

           (1.) Means. Reach forth, Christian—for such I must call thee, whether thou wilt own the name or no—to further degrees of grace.  The more the child grows up, the more it comes to its right complexion; and so doth grace.  There is so much slavish fear, selfishness, with other imperfections at present, like so much scurf^[34] on the face of this new‑born babe of grace, that they do hide its true favour.  This, how­ever, by degrees will wear off as it grows up.  Yea, the spiritual reason of a Christian ripens, as the whole body of grace grows, whereby he is more capable, by reflecting on his own actions, to judge of the objec­tions Satan makes against his sincerity; so that if you would not be always tossed to and fro with your own fluctuating thoughts, whether sincere or not, but grow up to higher stature, and thou wilt grow above many of thy fears, for, by the same light that thou findest the growth of thy grace, thou mayest see the truth of it also.  Though it be hard in the crepusculum, or first break of day, to know whether it be daylight or night­light that shines; yet when you see the light evidently grow and unfold itself, you, by that, know it to be day. Paint doth not grow on the face fairer than it was; nor do the arms of a child in a picture get strength by standing there months and years.  Do thy love, hope, humility, godly sorrow, grow more and more, poor soul, and you yet question what it is—whether true grace or not?  This is as marvelous a thing, that thou shouldst not know what thy grace is, and whence, as it was that the Jews should not know who Christ was, when he had made a man born blind to see so clearly, John 9:2.         

  (2.) Means. Readily embrace any call that God sends thee, by his providence, for giving a proof and experiment of thy sincerity.  There are some few ad­vantages that God gives, which, if embraced and im­proved, a man may come to know more of his own heart and the grace of God therein, than in all his life besides.  Now these advantages do lie wrapped up in those seasons wherein God more eminently calls us forth too deny ourselves for his sake.  But be ready to entertain and faithful to obey that heavenly call, and thou wilt know much of thy heart; partly because grace in such acts comes forth with such glory, that, as the sun when it shines in a clear day, it exposeth itself more visibly to the eye of the creature; as also, because God chooseth such seasons as these to give his testimony to the truth of his children’s grace in, when they are most eminently exercising it.  In this way, when does the master speak kindly to his servant and commend him, but when he takes him most dili­gent?  Then he saith, ‘Well done, good and faithful servant.’  May be, some time or other, God is calling thee to such an act of self-denial, wherein, if thou wilt answer God’s call, thou must trample upon some dear enjoyment or other, as credit, estate, or it may be a sweet child, a dear wife; yea, it may be thou canst not do the work God calls thee to but with hazard to them all—these, and more too.  Well, friend, be not sick to think of thy great strait, or disquieted at the sight of the providence that now stands at thy door. Didst thou know what errand it comes about, thou wouldst invite it in, and make it as welcome as Abra­ham did the three angels, whom he feasted in his tent so freely.  I will tell thee what God sends it for, and that is to bring thee to a sight of thy sincerity, and to acquaint thee with that grace of God in thee whose face thou hast so long desired to see. 

 This providence brings thee a chariot—to allude to Joseph’s waggons sent for old Jacob—wherein thou mayest be carried to see that grace alive, whose funeral thou hast so long kept in thy mournful soul.  And does not thy spirit revive at the thought of any means whereby thou may­est obtain this?  Abraham was called to offer up his son, and he went about it in earnest.  Now such a piece of self-denial God could not let pass without some mark of honour; and what is it he gives him but his testimony to his uprightness?  ‘Lay not thine hand upon the lad;...for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me,’ Gen. 22:12.  Why? God knew this before. Yes, but he speaks it that Abraham may hear, and take it from God's mouth that he was sincere.  May be thou art called to deny thy own education, and prin­ciples sucked in by it, [to deny] thy own company, and cross the judgment of those thou highly es­teemest, yea, thy own wisdom and reason, to enter­tain a truth, or take up a practice, merely upon ac­count of the word.  If thou canst do this, and that without affectation of singularity, or a humour of pride, blowing thee that way, it is an act of deep self-denial, and goes most cross to the most ingenuous natures, who are afraid of drawing eyes after them, by leaving their company to walk in a path alone, yea, [are] very loath to oppose their judgments to others, more, for number and parts, than their own; in a word, who love peace so dearly, that they can be willing to pay anything but a sin to purchase it.  In these it must needs be great self-denial; and therefore such have the greater ground to expect God’s evi­dencing their sincerity to them.  He did it to Nathan­ael, who had all these bars to keep him from coming to Christ, and believing on him; yet he did both, and Christ welcomes him with a high and loud testimony to his uprightness.  ‘Behold an Israelite indeed, in whom is no guile,’ John 1:47.

          

Counsel and comfort to those who, upon trial, are found sincere, but still are drooping doubting souls 1/3

Third Sort.  We come now to the third sort which yet remains to be spoken to, and they are doubting souls, who are indeed sincere, but dare not be persuaded to think so well of themselves.  They come from the trial which they were desired to put themselves upon, and which brings them in ignorant, not knowing whether they be sincere or no.  Now to these I would give these few words of counsel, and the Lord give his blessing with them.

1. Counsel.  Take heed Satan doth not draw you to conclude you are hypocrites because you are with­out the present evidence of your sincerity.  To say so were to offend against the generation of God’s dear children, many of whom must, if this were a true in­ference from such premises, pass the same sentence upon themselves.  For such precious souls there are, from whose eyes the truth of their grace and sincerity of their hearts is at this day hid, and yet are not without either.  The patriarchs had their money all day bound up in their sacks as they travelled, though they did not know this, till they came to their inn and opened them.  Thus there is a treasure of sincerity hid in many a soul,  but the time to open the sack, and let the soul know its riches, is not come.  Many are now in heaven—have shot the gulf, and are safely landed there—who were sadly tossed with fears all along their voyage about the truth of grace in them. Faith unfeigned puts a soul into the ark Christ; but it doth not hinder, but such a one may be seasick in the ship.  It is Christ’s work, not grace’s, to evidence itself to our eye so demonstratively as to enable us to own it.  Besides an organ fitly disposed, there is required a light to irradiate the medium; so, besides truth of grace, it is necessary that the spirit being another light, for want of which the soul is benighted in its thoughts, and must cry for another—and he no other than the Holy Spirit—to lead them into the light. This is the great messenger which alone is able ‘to show a man his uprightness.’  But, as the eye may be a seeing eye in the dark, when it doth not see any­thing, so there may be truth of grace, where there is not present sense of that truth.  Yea, the creature may be passionately hunting from ordinance to ordinance, to get that sincerity which he already hath; as some­times you may have seen one seek very earnestly all about the house for his hat, when at the same time he hath it on his head.  Well, lay down this as a real truth in thy soul, ‘I may be upright, though at present I am not able to see it clearly.’  This, though it will not bring in a full comfort, yet it may be some sup­port till that come, as a shore to thy weak house; though it does not mend it, yea it will underprop and keep it standing till the master workman comes—the Holy Spirit—who, with one kind word to thy soul, is able to set thee right in thy own thoughts, and make thee stand strong on the promise—the only true basis and foundation of solid comfort.  Be not more cruel to thy soul, O Christian, than thou wouldst—to thy friend’s, shall I say? yea, to thine enemy’s body. Should one thou didst not much love lie sick in thy house, yea so sick that, if you should ask him whether he be alive, he could not tell you—his senses and speech being both at present gone—would you pres­ently lay him out, and coffin him up for the grave, because you cannot have it from his own mouth that he is alive?  Surely not.  O how unreasonable and bloody then is Satan, who would presently have thee put thyself into the pit‑hole of despair, because thy grace is not so strong as to speak for itself at present!         
2. Counsel.  Let me send thee back upon a mel­ius inquirendum—a closer examination.  Look once again more narrowly, whether Satan—that Joab —hath not the great hand in these questions and scruples started in thy bosom about thy sincerity, merely as his last design upon thee, that he may amuse and distract thee with false fears, when thou wilt not be flattered with false hopes.  The time was thou wert really worse, and then, by his means, thou thoughtest thyself better than thou wert: and now, since thou hast changed thy way, disowned thy former confidence, been acquainted with Christ, and got some savour of his holy ways in thy spirit, so as to make thee strongly breathe after them, thou art af­frighted with many apparitions of fears in thy sad thoughts, if not charging thee for a hypocrite, yet call­ing in question the truth of thy heart.  It is worth, I say, the inquiring, whether it be not the same hand again—the devil—though knocking at another door.  No player hath so many several dresses to come in upon the stage [with], as the devil hath forms of temptation, and this is a suit which he very ordinarily hath been known to wear.  If it were thy case only, thou mightest have more suspicion lest these fears should be the just rebukes of thy own false heart; but when thou findest the complaints of many thy fellow-brethren—of whose sincerity thou darest not doubt, though thou savest not so much charity for thyself —so meet with thine, that no key though made on purpose, can fit all the wards of a lock, than their condition doth thine.  This, I say, may well make thee set about another search, to find whether he be not come forth as a ‘lying spirit,’ to abuse thy tender spirit with such news as he knows worse cannot come to thy ears—that thou dost not love Jesus Christ as thou pretendest, and deceivest but thyself to think otherwise.  Thus this foul spirit—like a brazen-faced harlot that lays her child at an honest person’s door—doth impudently charge many with that which they are little guilty of, knowing that so much of his bold accusation will likely stick to the poor Chris­tian’s spirit, as shall keep the door open to let in another temptation, which he much desires to convey into his bosom, by the favour and under the shadow of this.  And it is ordinarily this, viz. to scare the Christian from duty, and knock off the wheels of his chariot, which used so often to carry him into the presence of God in his ordinances, merely upon a suspicion that he is not sincere in them.  And [it is] better [to] stay at home, without hearing or joining with God’s people in any other duty, than [to] go up and show the naughtiness of thy heart, saith the devil. Had the serpent a smoother skin and a fairer tale when he made Eve put forth her hand to the forbid­den fruit, than he comes with in this temptation to persuade thee, poor Christian, not to touch or taste of that fruit which God hath commanded to be eaten —ordinances, I mean, to be enjoyed by thee?  Yet, Christian, thou hast reason, if I mistake not, to bless God if he suffers thy enemy so far to open his mind, by which thou mayst have some light to discover the wickedness of his design in the other temptation of questioning thy sincerity.  Dost thou not now per­ceive, poor soul, what made the loud cry of thy hypoc­risy in thy fears?  The devil did not like to see thee so busy with ordinances, nor thy acquaintance to grow so fast with God in them, and he knew no way but this to knock thee off.  Bite at his other baits thou wouldst not.  Sin, though never so well cooked and garnished, is not a dish for thy tooth, he sees; and therefore, either he must affright thee from these by troubling thy imagination with fears of thy hypocrisy in them, or else he may throw his cap at thee and give thee [up] for one got out of his reach.  Dost thou think, poor soul, that if thy heart were so false and hypocritical in thy duties, that he would make all this bustle about them?  He doth not use to misplace his batteries thus—to mount them where there is no ene­my to offend him.  Thy hypocritical prayers and hear­ing would hurt him no more than if [there were] none at all.  Neither doth he use too be so kind as to tell hypocrites of the falseness of their hearts.  This is the chain with which he hath them by the foot, and it is his great care to hide it from them, lest the rattling of it in their conscience awaken them to some endeav­our to knock it off, and so they make an escape out of his prison.  Be therefore of good comfort, poor soul. If thy conscience brings not Scripture proof to con­demn thee for a hypocrite, fear not the devil’s charge.  He shall not be on the bench when thou comest to be tried for thy life, nor his testimony of any value at that day; why then should his tongue be any slander to thee now?                            

Exhortation to those who upon trial are found sincere to wear the girdle of truth close around with directions for its daily exercise 6/6

5. Direction.  If thou wouldst walk in the exer­cise of thy sincerity, get above the love and fear of the world.  The Christian’s sincerity is not eclipsed with­out the interposition of the earth betwixt God and his soul.

(1.) Get above the love of the world.  This is a fit root for hypocrisy to grow upon.  If the heart be vio­lently set upon anything the world hath, and it comes to vote peremptorily for having it—I must be worth so much a year, have such honour—and the creature begins, with Ahab, to be sick with longing after them, then the man is in great danger to take the first ill counsel that Satan or the flesh gives him for attaining his ends, though prejudicial to his uprightness.  Hunt­ers mind not the way they go in—over hedge and ditch they leap—so they may have the hare.  It is a wonder, I confess, that any saint should have so strong a scent after the creature, that hath the savour of Christ’s ointments poured into his bosom.  One would think the sweet perfume, which comes so hot from those beds of spices, the promises, should spoil the Christian’s hunting game after the creature, and one scent should hinder the taking in the other.  The purer sweetnesses—that breath from Christ and heaven in them—should so fill the Christian’s senses, that the other enjoyments, being of a more gross and earthly savour, could find no pleasing resentment in his nostrils; which indeed is most true and certain so long as the Christian hath his spiritual senses open, and in exercise, but alas! as upon some cold in the body, the head is stopped, and the senses bound up from doing their office, so through the Christian’s negligence, a spiritual distemper is easily got, whereby those senses, graces I mean, which should judge of things, are sadly obstructed.  And now when the Christian is not in temper for enjoying these purer sweetnesses, the devil hath a fair advantage of starting some creature-enjoyment, and presenting it before the Christian, which the flesh soon scents and carries the poor Christian after, till grace comes a little to its temper, and then he gives over the chase with shame and sorrow.

(2.) Get above the fear of the world.  The fear of man brings a snare.  A coward will run into any hole, though never so dishonourable, so he may save him­self from what he fears; and when the holiest are un­der the power of this temptation, they are too like other men.  Abraham in a pang of fear dissembles with Abimelech.  Yea, Peter, when not his life, but his reputation seemed to be in a little danger, did not 'walk uprightly, according to the truth of the gospel.’ He did not foot it right as became so holy a man to do, but took one step forward, and another back again, as if he had not liked his way; now he will eat with the Gentiles, and anon he withdraws.  Now what made him dissemble, and his feet thus double in his going? nothing but a qualm of fear came over his heart, as you may see, Gal. 2:12, compared with ver. 14: ‘Fearing them which were of the circumcision,’ he dis­sembled, and drew others into a party with him.

6. Direction.  If thou wouldst walk in the exer­cise of thy sincerity, keep a strict eye over thy own heart in thy daily walking.  Hypocrisy is a weed with which the best soil is so tainted that it needs daily care and dressing to keep it under.  He that rides on a stumbling horse had need have his eye on his way, and his hand on his bridle.  Such is thy heart, Chris­tian.  Yea, it oft stumbles in the fairest way, when thou least fearest it; look to it therefore, and keep a strict rein over it, —‘above all keeping keep thy heart,’ Prov. 4:23.  The servant keeps his way when he travels in his master’s company; but when sent of an errand alone, then he hath his vagaries. Many a wry step, and extravagancy in thy daily walk­ing, may be prevented, didst thou walk in company with thyself, I mean observe thyself and way.  In this sense, most in the world are besides themselves, strangers to their own walking, as much as to their own faces.  Every one that lives with them knows them better than themselves, which is a horrible shame.  And let not so vain an opinion find place with thee, that, because sincere, thou needest not keep so strict an eye over thy heart; as if thy heart which is gracious, could not play false with God and thee too.  Doth not Solomon brand him on the fore­head for a fool ‘that trusteth his own heart?’  If thou beest, as thou sayest, sincere, I cannot believe should so far prevail with thee.  They are the ignorant and profane whose hearts are stark naught, that cry them up for good.  But it is one part of the goodness of a heart made truly good by grace, to see more into, and complain more of, its own naughtiness.  Bring thy heart therefore often upon the review, and take its ac­counts solemnly.  He takes the way to make his serv­ant a thief that doth not ask him now and then what money he hath in his hand.  I read indeed of some in good Jehoiada's days that were trusted with the money for the repair of the temple, with whom they did not so much as reckon how they laid it out; ‘for they dealt faith­fully,’ II Kings 12:15.  But thou hadst not best to do so with thy heart, lest it set thee on score with God, and thy own conscience, more than thou wilt get wiped out in haste.  Many talents God puts into thy hand—health, liberty, Sab­baths, ordinances, com­munion of saints, and the like, for the repair of thy spiritual temple—the work of grace in thee.  Ask now thy soul, how every one of these are laid out; may be thou wilt find some of this money spent, and the work never a whit more forward.  It stands thee in hand to look to it, for God will have an account, though thou art so favourable to thy deceitful heart to call for none.  We have done with the second sort of persons—those who, upon search, find their con­sciences bearing witness for their uprightness.

Exhortation to those who upon trial are found sincere to wear the girdle of truth close around with directions for its daily exercise 5/6

(a) His love cannot be corrupted.  There have been such that have dared to tempt God, and court, yea bribe, ‘the Holy One of Israel’ to desert and come off from his people.  Thus Balaam went to win God over to Balak’s side against Israel; which to obtain, he spared no cost, but built altar after altar, and heaped sacrifice upon sacrifice, yea, what would they not have done to have gained but a word or two out of God’s mouth against his people?  But he kept true to them; yea, left a brand of his displeasure upon that nation for hiring Balaam, and sending him on such an er­rand to God, Deut. 23:4.  This passage we find of God minding his people, to continue in them a persuasion of his sincere steadfast love to them; ‘O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal,’ Micah 6:5.  And why should they remember this?  ‘That ye may know the righteousness of the Lord;’ that is, that you may know how true and faithful a God I have been to you.  Sometimes he makes use of it to provoke them to be sincere to him, as he, in that, proved himself to them, Joshua 24:9; he tells them how Balak sent Balaam to set God a curs­ing them, but saith the Lord, ‘I would not hearken unto him,’ but made him that came to curse you, with his own lips entail a blessing on you and yours. And why is this story mentioned? see ver. 14, ‘Now therefore fear the Lord, and serve him in sincerity and truth’—a most natural and rea­sonable inference from the premises of God’s truth and faithfulness.  O Christian! wouldst thou have thy love to God made incorruptible, embalm it often in thy thoughts, with the sweet spices of God’s sincere love to thee, which is immortal, and cannot see corruption.  Believe God is true to thee, and be false to him if thou darest.  It is a solecism and barbarism in love to return falseness for faithfulness.

(b) The love of God to his saints cannot be con­quered.  That which puts it hardest to it, is not the power of his people’s enemies, whether men or devils, but his people’s sins.  God makes nothing of their whole power and wrath, when combined together; but truly, the sins of his people, these put omnipotency itself to the trial.  We never hear God groaning under, or complaining of, the power of his enemies, but of­ten sadly of his people’s sins and unkindnesses. These load him; these break his heart, and make him cry out as if he were at a stand in his thoughts, to use a human expression, and found it not easy what to do, whether to love them, or leave them—vote for their life or death.  Well, whatever expressions God useth to make his people more deeply resent their unkindnesses shown to him, yet God is not at a loss what to do in this case.  His love determines his thoughts in favour of his covenant people, when their carriage least deserves it, Hosea 11:9.  The devil thought he had enough against Joshua, when he could find some filth on his garment, to carry this in a tale, and tell God what a dirty case his child was in, Zech. 3:6.  He made just account to have set God against him, but he was mistaken; for instead of provoking him to wrath, it moved him to pity—instead of falling out with him, he find Christ praying for him.  Now improve this in a meditation, Christian.  Is the love of God so unconquerable that thy very sins cannot break or cut the knot of that covenant which ties thee to him? and does not it shame thee that thou shouldst be so fast and loose with him?  Thou shouldst labour to have the very image of thy heavenly Father’s love more clearly stamped on the face of thy love to him. As nothing can conquer his love to thee, so neither let anything prejudice thy love to him.  Say to thy soul, ‘Shall not I cleave close to God, when he hides his face from me, who hath not cast me off when I have sinfully turned my back on him?  Shall not I give testimony to his truth and name—though others desert the one and reproach the other—who hath kept love burning in his heart to me, when I have been dishonouring him?  What! God yet on my side, and gracious to me, after such backslidings as these; and shall I again grieve his Spirit, and put his love to shame with more undutifulness?  God forbid! this were to do my utmost to make God accessory to my sin, by making his love fuel for it.’

4. Direction.  If thou wouldst walk in the exer­cise of thy sincerity, beware of presumptuous sins. These give the deepest wound to uprightness, yea they are inconsistent with it: ‘Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright,’ Ps. 19:13. One single act of presumption is inconsistent with the actual exercise of uprightness, as we see in David, who, by that one foul sin of murder, lost the present use of uprightness, and was in that particular too like one of the fools in Israel, and therefore stands as the only exception to the general testimony which God gave unto his uprightness.  ‘Because David did that which was right in the eyes of the Lord, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite,’ I Kings 15:5.  That is, there was not such presumption in any other sin committed by him, and therefore they are here discounted, as to this, that they did nor make such a breach on his uprightness as this one sin did.  And as one act of a sin which is presumptuous is inconsistent with actual uprightness, so habitual uprightness is very hardly consistent with habitual presumption.  If one act of a presumptuous sin, and, as I may so say, one sip of this poisonous cup, doth so sadly infect the spirits of a gracious person, and change his complexion, that he is not like himself, how deadly must its needs be to all upright­ness, to drink from day to day in it?  And therefore, as ‘But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat,’ Dan. 1:8, so do thou daily put thyself under some such holy bond, that thou wilt not defile thyself with any presumptuous sin; for indeed, this is properly ‘the king's meat’—I mean the devil’s—that prince of dark­ness, who can himself commit none but presumptu­ous sins, and chiefly labours to defile souls by eating of this dish.  Say, as Austin in another case, ‘Errare possum, hæreticus esse nolo—I may err, but I am re­solved not to be a heretic.  I may have many failings, but by the grace of God, I will labour that I be not a presumptuous sinner.’  And if thou wouldst not be in a presumptuous sin, take heed thou makest not light of less infirmities.  When David’s heart smote him for rending the skirt of Saul, he stopped and made a happy retreat.  His tender conscience giving him a privy check for rending his skirt, and would not suffer him to cut his throat, and take away his life, which was better than raiment.  But at another time, when his conscience was more heavy-eyed, and did not do this friendly office to him, but let him shoot his amorous glances after Bathsheba, without giving him any alarm of his danger, the good man, like one whose senses are gone, and head dizzy at the first trip upon a steep hill—could not recover himself, but tumbled from one sin to another, till at last he fell into the deep pit of murder.  When the river is fro­zen, a man will venture to walk, and run, where he durst not set his foot if the ice were but melted or broken.  O when the heart of a godly man himself is so hardened that he can stand on an infirmity, though never so little, and his conscience not crack, under him, how far may he go!  I tremble to think what sin he may fall into.

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(2.) The truth and sincerity of God to his people appears in the openness and plainness of his heart to them.  A friend that is close and reserved, deservedly comes under a cloud in the thoughts of his friend; but he who carries, as it were, a window of crystal in his breast, through which his friend may read what thoughts are written in his very heart, delivers himself from the least suspicion of unfaithfulness.  Truly thus open‑hearted is God to his saints.  ‘The secret of the Lord is with them that fear him.’ He gives us in his key that will let us into his very heart, and acquaint us what his thoughts are, yea were, towards us, before a stone was laid in the world's foundation; and this is no other than his Spirit, one who knows ‘the deep things of God,’ I Cor. 2:10, for he was at the council-table in heaven, where all was transacted. 

This his Spirit he employed to put forth, and publish in the Scripture indited by him, the substance of those counsels of love which had passed between the Trin­ity of persons for our salvation; and that nothing may be wanting for our satisfaction, he hath appointed the same Holy Spirit to abide in his saints, that as Christ in heaven presents our desires to him, so he may in­terpret his mind out of his word to us; which word answers the heart of God, ‘as face answers face in the glass.’  There is nothing desirable in a true friend, as to this openness of heart, but God performs in a tran­scendent manner to his people.  If any danger hangs over their heads, he cannot conceal it.  ‘By them,’ saith David, ‘is thy servant warned,’ speaking of the word of God.  One messenger or other God will send to give his saints the alarm, whether their danger be from sin within, or enemies without.  Hezekiah was in danger of inward pride.  God sends him a tempta­tion to let him ‘know what was in his heart,’ that he might, by falling once, be kept from falling again. Satan had a project against Peter; Christ gives him notice of it, Luke 22:31.  If any of his children by sin displease him, he doth not, as false friends use, dis­semble the displeasure he conceives, and carry it fair outwardly with them, while he keeps a secret grudge against them inwardly; no, he tells them roundly of it, and corrects them soundly for it, but entertains no ill will against them.  And when he leads his people into an afflicted state, he loves them so, that he cannot leave them altogether in the dark, concerning the thoughts of love he hath to them in delivering them; but, to comfort them in the prison, doth open his heart beforehand to them, as we see in the greatest calamities that have befallen the Jewish church in Egypt and Babylon, as also the gospel-church under Antichrist.  

The promises for the deliverance out of all these were expressed before the sufferings came. When Christ was on earth, how free and open was he to his disciples, both in telling them what calamities should betide them, and the blessed issue of them all, when he should come again to them!  And why? but to confirm them in the persuasion of the sincerity of his heart towards them, as those words import, ‘If it were not so, I would have told you,’ John 14:2; as if he had said, ‘It would not have consisted with the sin­cere love I bear to you to hide anything that is fit for you to know, from you, or to make them otherwise than they are.’  And when he doth conceal any truths from them for the present, see his candour and sin­cerity, opening the reason of his veiling them to be, not that he grudged them the communication of them, but because they could not at present bear them. Now, Christian, improve all this to make thee more plain-hearted with God.  Is he so free and open to thee, and wilt thou be reserved to him?  Doth thy God unbosom his mind to thee, and wilt not thou pour out all thy soul to him?  Darest thou not trust him with thy secrets, that makes thee privy to his councils of love and mercy?  In a word, darest thou for shame go about to harbour, and hide from him, any traitorous lust in thy soul, whose love will not suffer him to conceal any danger from thee?  God, who is so exact and true to the law of friendship with his people, expects the like ingenuity from them.

(3.) The sincerity of God’s heart and affection to his people appears in the unmovableness of his love. As there is ‘no shadow of turning’ in the being of God, so not in the love of God to his people.  There is no vertical point—his love stands still.  Like the sun in Gibeah, it goes not down nor declines, but continues in its full strength; ‘with everlasting kind­ness will I have mercy on thee, saith the Lord thy Redeemer,’ Isa. 54:8.  Sorry man repents of his love.  The hottest affection cools in his bosom.  Love in the creature is like fire on the hearth, now blazing, anon blinking, and going out; but in God it is like fire in the element, that never fails.  In the creature it is like water in a river, that falls and riseth; but in God, like water in the sea, that is always full, and knows no ebbing or flowing.  Nothing can take off his love where he hath placed it; it can neither be corrupted nor conquered.  Attempts are made both ways, but in vain.

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2.  When God led Israel by the way, as a father his child, lov­ingly, he flung from him; and if they would not lead by love, then no wonder he makes them drive by fear. O Christian, act more by love, and thou wilt save God's putting thee into fear with his whip.  Love will keep thee close and true to him.  The very character of love is, it ‘seeketh not her own, I Cor. 13:5; and what is it to be sincere, but when the Christian seeks Christ’s interests, and not his own?  Jonathan loved David dearly.  This made him incur his father’s wrath, trample on the hopes of a kingdom which he had for him and his posterity, rather than be false to his friend.  Lot delivers up his daughters to the lust of the Sodomites, rather than his guests.  Samson could not conceal that great secret, wherein his strength lay, from Delilah whom he loved, though it was as much as his life was worth to blab it to her.  Love is the great conqueror of the world.  Thus will thy soul be inflamed with love to Christ—set all thy worldly interest adrift, rather than put his honour to the least hazard.  Abraham did not more willingly put his sacri­ficing knife to the ram’s throat to save his dear Isaac’s life, than thou wilt be to sacrifice thy life to keep thy sincerity alive.  Love is compared to fire; the nature of which is to assimilate to itself all that comes near it, or to consume them.  It turns all into fire or ashes. Nothing that is heterogeneous can long dwell with its own simple pure nature.  Thus love to Christ will not suffer the near neighbourhood of anything in its bosom that is derogatory to Christ.  Either it will re­duce, or abandon it, be it pleasure, profit, or whatever else.  Abraham, who loved Hagar and Ishmael in their due place, when the one began to justle with her mis­tress, and the other to jeer and mock at Isaac, he packs them both out of doors.  Love to Christ will not suffer thee to side with anything against Christ, but take his part with him against any that oppose him, and so long thy sincerity is out of danger.
3. Direction.  If thou wouldst walk in the exer­cise of thy sincerity, meditate often on the simplicity and sincerity of God’s heart to his saints.  What more powerful consideration can be thought on to make us true to God, than the faithfulness and truth of God to us?  Absalom, though as vile a dissembler as lived, yet, when Hushai came out to him, he suspected him. ‘And Absalom said to Hushai, Is this thy kindness to thy friend? why wentest thou not with thy friend?’ II Sam. 16:17.  His own conscience told him it was horrible baseness for him, that had found David such a true friend now to join in rebellious arms against him; and though Absalom that said this did offer greater violence to this law of love, yet he questioned, it seems, whether any durst be so wicked besides himself.  When therefore, Christian, thou findest thy heart warping into any insincere practice, lay it under this consideration, and if anything of God and his grace be in thee, it will unbend thee and bring thee to rights again.  Ask thy soul, ‘Is this thy kindness to thy friend;’ such a friend God hath been, is, and surely will be to thee for ever?  God, when his people sin, to put them to the blush, asks them whether he gives them cause for their unkind and undutiful carriages to him, ‘Thus saith the Lord, What iniquity have your fathers found in me, that they are gone far from me,’ Jer. 2:5.  So Moses, intending to pay Israel home, be­fore he goes up and dies on Nebo, for all their hypoc­risy, murmuring, and horrible rebellions against God, all along from first setting out of Egypt to that day, he brings in their charge, and draws out the several in­dictments, that they were guilty of.  Now to add the greater weight to every one, he, in the forefront of all his speech, shows what a God he is that they have done all this against.  He makes way to the declaim­ing against their sins, by the proclaiming of the glory of God against whom they were committed.  ‘I will publish the name of the Lord: ascribe ye greatness unto our God,’ Deut. 32:3.  And very observable it is, what of God’s name he publisheth, the more to aggra­vate their sins, and help them to conceive of their hei­nous nature.  ‘He is the Rock, his work is perfect;...a God of truth and without iniquity, just and right is he.’ ver. 4.  He chooseth to instance in the truth and sincerity of God’s heart to them, in all his dispensa­tions, as that which might make them most ashamed of their doings.  Now because this one consideration may be of such use to hedge in the heart, and keep it close to God in sincerity, I shall show wherein the truth and sincerity of God’s love appears to his saints, every one of the particulars of which will furnish us with a strong argument to be sincere and upright with God.

(1.) The sincerity of God’s heat appears in the principle he acts from, and in the end he aims at, in all his dispensations.  Love is the principle he con­stantly acts from, and their good the end he pro­pounds.  The fire of love never goes out of his heart, nor their good out of his eye.  When he frowns with his brow, chides with his lips, and strikes with his hand, even then his heart burns with love, and his thoughts meditate peace to them.  Famous is that place for this purpose: ‘I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the land of the Chaldeans for their good, for I will set mine eyes upon them for good,’ Jer. 24:5.  And this was one of the sharpest judgments God ever brought upon his people, and yet in this he is designing mercy, and projecting how to do them good. So in the wilderness, when they cried out upon Moses for bringing them thither to kill them, they were more afraid than hurt.  God wished them better than they dreamed of.  His intent was to humble them, that he might do them good in the latter end.  So sincere is God to his people, that he gives his own glory in hostage to them for their security.  His own robes of glory are locked up in their prosperity and salvation. He will not, indeed he cannot, present himself in all his magnificence and royalty till he hath made up his intended thought of mercy to his people.  He is pleased to prorogue^[30] the time of his appearing in all his glory to the world, till he hath actually accom­plished their deliverance, that he and they may come forth together in their glory on the same day.  ‘When the Lord shall build up Zion, he shall appear in his glory,’  Ps. 102:16.  The sun is ever glorious in the most cloudy day, but it appears not so till it hath scattered the clouds that muffle it up from the sight of the low­er world.  God is glorious when the world sees him not, but his declarative glory then appears when the glory of his mercy, truth, and faithfulness break forth in his people's salvation.  Now what shame must this cover thy face with, O Christian, if thou shouldst not sincerely aim at thy God’s glory, and your happiness in one bottom^[31], that he cannot now lose the one and save the other.

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(2.) Walk in the view of God’s providence, and care over thee.  When God bids Abraham be upright, he strengthens his faith on him, ‘I am God Almighty, walk before me and be thou perfect;’ as if he had said, ‘Act thou for me, and I will take care for thee.’  When once we begin to call his care into question towards us, then will our sincerity falter in our walking before him.  Hypocrisy lies hid in distrust and jealousy, as in its cause.  If the soul dare not rely on God, it cannot be long true to God.  Abraham was jealous of Abim­elech, therefore he dissembled with him.  Thus do we with God.  We doubt God’s care, and then live by our wit, and carve for ourselves.  ‘Up, make us gods,’ they say, ‘we know not what is become of Moses.’  The unbelieving Jews, flat against the command of God, keep manna while [i.e.until] the morrow, Ex. 16:19. And why? but because they had not faith to trust him for another meal.  This is the old weapon the devil hath ever used to beat the Christian out of his sincer­ity with.  ‘Curse God and die,’ said he to Job by his wife.  As if she had said, What! wilt [thou] yet hold the castle of thy sincerity for God?  Captains think they may yield when no relief comes to them, and subjects account [that] if the prince protect them not, they are not bound to serve him.  Thou hast lain thus long in an afflicted state, besieged close with sorrows on every hand, and no news to this day comes from heaven of any care that God takes for thee; therefore ‘curse God, and die.’  Yea, Christ had him using the same engine to draw him off his faithfulness to his Father, when he bade him turn stone into bread.  

We see, therefore, of what importance it is to strengthen our faith on the care and providence of God, for our provision and protection, which is the cause why God hath made such abundant provision to shut all doubt­ing and fear of this out of the hearts of his people. The promises are so fitly placed, that as safe har­bours, upon what coast soever we are sailing—con­dition we are in—if any storm arise at sea, or enemy chase us, we may put into some one or other of them, and be safe; though this one were enough to serve our turn, could we find no more: ‘For the eyes of the Lord run to and fro throughout the whole earth, to shew himself strong in the behalf of them,’ or strongly to hold with them, ‘whose heart is perfect toward him,’ II Chr. 16:9.  God doth not set others to watch, but his own eyes keep sentinel.  Now to watch with the child, like the own mother, there is the immedi­acy of his providence.  We may say of sincere souls, what is said of Canaan, Deut. 11:12, ‘It is a land,’ so they are a people, ‘which the Lord thy God careth for; the eyes of the Lord thy God are always on them.’ Again, ‘his eyes run to and fro;’ there is the vigilancy of his providence.  No danger, no temptation, finds him napping; but, as a faithful watchman is ever walk­ing up and down, so the eyes of God ‘run to and fro.’  ‘He that keepeth Israel’—the sincere soul which is the ‘Israelite indeed’—shall neither slumber nor sleep,’ Ps. 121:4.  That is, not little or much—not slumber by day, or sleep by night.  Two words are there used; one that sig­nifies the short sleep used in the heat of the day; the other for the more sound sleep of the night.

(3.) Throughout the whole earth, there is the universality and extent of God’s care.  It is an encom­passing providence; it walks the rounds—not any one sincere soul left out the line of his care.  He has the number of them to a man, and all are alike cared for. We disfigure the beautiful face of God’s providence, when we fancy him to have a cast of his eye, and care, to one more than another.

(4.) To show himself strong in the behalf of them, there is the efficacy of his care and providence. His eyes do not ‘run to and fro’ to espy dangers, and only tell us what they are; as the sentinel wakes the city when any enemy comes, but cannot defend them from their fury.  A child may do this, yea, the geese did this for Rome’s capitol.  But God watcheth not to tell us our dangers, but to save us from them.  The saints must needs be a ‘happy people,’ because a ‘people saved by the Lord,’ Deut. 33:29.  God doth not only see with his eyes, but also fights with his eyes. He gave such a look to the Egyptians, as turned the sea on them to their destruction.

2. Direction.  If thou wouldst walk in the exer­cise of thy sincerity, labour to act from love, and not fear.  O, slavish fear and sincerity cannot agree.  If one be in the increase, the other is always in the wane.  See them opposed, II Tim. 1:7, ‘For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind,’ that is, sincere, where he implies that fear is weak, and impotent—easily scared from God, his truth, and service; and not so only, but unsound also—not trusting such a one with any great matter.  The slave though he works hard, because indeed he dares no other, yet is soon drawn into a conspiracy against his master, because he hates him while he fears him.  We see this not only among the Turks—against whom those Christians used as abso­lute slaves by them in their galleys do, when they have advantage in sight, often purchase their own liberty by cutting the throats of their tyrant masters—but also in kingdoms, where subjects rather fear than love their princes.  How ready they are to invite another into the throne, or welcome any that should court them! Thus fast and loose will he be with God, that is pricked on with the sword’s point of his wrath, and not drawn with the cords of his love.  Israel is an example beyond parallel for this, ‘When he slew them, then they sought him;...nevertheless they did flatter him with their mouth, and they lied unto him with their tongues; for their heart was not right with him,’ Ps. 78:34,36.  They feared God, and loved their lusts, and therefore they betrayed his glory at every turn into their hands; as Herod did the head of John, whom he feared, into her hands whom he loved.  And truly there is too much of this slavish fear to be found in the saints' bosoms, or else the whip should not be so often in God’s hand.  We find God checking his people for this, and make their servile spirit the rea­son of his severity towards them.  ‘Is Israel a servant? is he a homeborn slave? why is he spoiled?’ Jer. 2:14.  As if God had said, What is the reason I must use thee, who art my dear child, as coarsely as if thou wert a servant, a slave, laying on blow after blow upon thy back with such heavy judgments? wouldst thou know, read ver. 17.  ‘Hast thou not procured this unto thy­self, in that thou hast forsaken the Lord thy God, when he led thee by the way?’  Thou mayest thank thyself for this my unusual dealing with thee.  If the child will forget his own ingenuity, and nothing but blows will work with him, then the father must deal with his child according to his servile spirit.

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           Second Sort.  I come to the second sort, such, I mean, whose consciences, upon diligent inquiry, give a fair testimony for their sincerity, that their hearts are true and upright.  That which I have by way of counsel to leave with them is, to gird this belt which they have about them, close in the exercise and daily practice of it.  Gird this belt, I say, close to thee, that is, be very careful to walk in the daily practice and exercise of thy uprightness.  Think every morning thou art not dressed till this girdle be put on.  The proverb is true here, ‘Ungirt, unblessed.’  Thou art no company for God, that day in which thou art insin­cere.  If Abraham will walk with God, he must be upright; and canst thou live a day without his com­pany?  Rachel paid dear for her mandrakes to part with her husband for them.  A worse bargain that soul makes, that to purchase some worldly advantage, pawns its sincerity, which gone, God is sure to follow after.  And as thou canst not walk with God, so thou canst not expect any blessing from God.  The prom­ises, like a box of precious ointment, are kept to be broken over the head of the upright: ‘Do not my words do good to him that walketh uprightly?’ Micah 2:7.  And sure it is ill walking in that way where there is found no word from God to bid us good speed. Some are so superstitious, that if a hare crosseth them, they will turn back, and go no farther that day. But a bold man is he that dares go on when the word of God lies cross his way.  Where the word doth not bless, it curseth; where it promiseth not, it threatens. A soul is in its uprightness, approving itself to God, is safe.  [It is] like a traveller going about his lawful business betwixt sun and sun; if any harm, or loss comes to such a soul, God will bear him out.  The promise is on his side, and by pleading it he may re­cover his loss at God’s hands, who stands bound to keep him harmless.  See to this purpose Ps. 84:11.  But they are directions, not motives, I am in this place to give.

1. Direction.  If thou wouldst walk in the exer­cise of thy sincerity, walk in the view of God.  That of Luther is most true, omnia præcepta sunt in primo tanquam capite—all the commands are wrapped up in the first.  For, saith he, all sin is a contempt of God; and so we cannot break any other commands, but we break the first.  ‘We think amiss of God before we do amiss against God.’  This God commended to Abraham instar omnium—of sovereign use to pre­serve his sincerity, ‘Walk before me, and be thou up­right,’ Gen. 17:1.  This kept the girdle of Moses strait and close to his loins—that he was neither bribed with the treasures of Egypt, nor brow-beaten out of his sincerity with the anger of so great a king—‘for he endured, as seeing him who is invisible,’ Heb. 11:27. He had a greater than Pha­raoh in his eye, and this kept him right.

           (1.) Walk, Christian, in the view of God’s om­niscience.  This is a girding consideration.  Say to thy soul, cave videt Deus—take heed, God seeth.  It is under the rose, as the common phrase is, that treason is spoken, when subjects think they are far enough from their king’s hearing; but did such know the prince to be under the window, or behind the hang­ings, their discourse would be more loyal.  This made David so upright in his walking, ‘I have kept thy pre­cepts and thy testimonies: for all my ways are before thee,’ Ps. 119:168.  If Alexander’s empty chair, which his captains, when they met in counsel, set before them, did awe them  so, as to keep them in good order; what would it, for to set God looking on us in our eye?  The Jews covered Christ's face, and then buffeted him.  So does the hypocrite.  He first saith in his heart, ‘God sees not,’ or at least he forgets that he sees; and then makes bold to sin against him, Mark 14:60.  He is like that foolish bird which runs her head among the reeds, and thinks herself safe from the fowler;—as if, because she did not see him, therefore he could not see her.

  Te mihi abscondam, non me tibi. Aug.—I may hide thee from my eye, but not myself from thine.  Thou mayest, poor creature, hide God by thy ignorance and atheism, so that thou shalt not see him, but thou canst not so hide thyself as that he shall not see thee.  ‘All things are naked and opened unto the eyes of him with whom we have to do.  Heb. 4:13.  O remember thou hast to do with God in all thou doest, whether thou beest in shop or closet, church or market; and he will have to do with thee, for he sees thee round, and can tell from whence thou comest, when, like Gehazi before his master, thou enterest into his presence, and standest demurely before him in worship, as if thou hadst been nowhere. Then he can tell thee thy thoughts, and without any labour of pumping them out by thy con­fession, set them in order before thee; yea, thy thoughts that are gone from thee, like Nebuchadnez­zar’s dream from him, and thou hast forgot what they were at such a time, and in such a place, forty, fifty years ago, God hath them all in the light of his coun­tenance, as atoms are in the beams of the sun, and he can, yea will, give thee a sight of them that they shall walk in thy conscience to thy horror, as John Baptist’s ghost did Herod’s.

Directions to those who, upon trial, are found insincere and false-hearted 2/2

2. Direction.  When thy heart is deeply affected with the sin and misery of thy hypocritical heart, thou must be convinced of thy insufficiency to make a cure on thyself.  Hypocrisy is like a fistula sore.  It may seem a little matter by the small orifice it hath; but is therefore one of the hardest among wounds to be cured, because it is so hard to find the bottom of it. O take heed thy heart doth not put a cheat upon thyself.  It will be very forward to promise it will lie no more, be false and hypocritical no more; but, take counsel of a wise man, who bids thee not rely on what it saith: ‘He is a fool that trusts his own heart.’  O how many die, because loath to be at pains and cost to go to a skillful physician at first.  Take heed of self-resolutions and self-reformations.  Sin is like the king’s-evil; God, not ourselves can cure it.  He that will be tinkering with his own heart, and not seek out to heaven for help, will in the end find [that] where he mends one hole, he will make two worse; where he reforms one sin, he will fall into the hands of many more dangerous.
3. Direction.  Betake thyself to Christ, as the physician on whose skill and faithfulness thou wilt rely entirely for cure.  Si pereundum inter peritissi­mos—if thou perish, resolve to perish at his door. But for thy comfort, know that never any whom he undertook miscarried under his hand; nor ever refused he to undertake the cure of any that came to him on such an errand.  He blamed those hypocrites, John 5:40,43, because they were ready to throw away their lives, by trusting any empiric who should come in his own name  without any approbation or authority from God for the work, but ‘would not come to him that they might have life,’ thought he came in his Father's name, and had his seal and license to prac­tise his skill on poor souls for their recovery.  And he that blamed those for not coming, will not, cannot, be angry with thee who comest.  It is his calling; and men do use to thrust customers out, but invite them into their shops.  When Christ was on earth, he gave this reason why he conversed so much with publicans and sinners, and so little among the Pharisees, because there was more work for him, Matt 9:11, 12.  Men set up where they think trade will be quickest. Christ came to be a physician to sick souls.  Pharisees were so well in their own conceit, that Christ saw he should have little to do among them, and so he applied himself to those who were more sensible of their sickness.  If thou, poor soul, beest but come to thyself so far, as to groan under thy cursed hypocrisy, and directest these thy groans in a prayer to heaven for Christ’s help, thou shalt have thy physician soon with thee, never fear it.  He hath not, since he ascended, laid down his calling, but still follows his practice as close as ever.  We find him sending his advice from heaven in that excellent receipt to Laodicea—what she should do for her recovery out of this very disease of hypocrisy—‘I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white rai­ment, that thou mayest be clothed,’ &c., Rev. 3:18; as if he had said, 'Laodicea, thou tradest in false ware, deceiving thyself and others with appearances for realities, counterfeit graces for true; thy gold is dross, thy garments rotten rags, which do not hide but discover thy shame.  Come to me, and thou shalt have that which is for thy turn, and better, cheap also.’  For though here is mention of buying, no more is meant than to come with a buyer’s spirit, valuing Christ and his grace so high, that if they were to be bought, though with all the money in thy purse, yea blood in thy veins, thou wouldst have them; and not go home and say thou wert hardly used neither.  It is the thirsty soul that shall be satisfied, only look thy thirst be right and deep.

           (1.) Look that thy thirst be right, a heart‑thirst and not simply a conscience‑thirst.  It is a very different heat that causeth the one and the other.  Hell-fire may inflame the conscience, so as to make the guilty sinner thirst for Christ’s blood to quench the torment which the wrath of God hath kindled in his bosom!  But it is heaven‑fire, and only that, which begets a kindly heat in the heart, that breaks out in longings of soul for Christ and his Spirit with sweet cooling dews of grace to slack and extinguish the fire of lust and sin.

           (2.) Look that thy thirst be deep.  Physicians tell us of a thirst which comes from the dryness of the throat, and not any great inward heat of the stomach; and this thirst may be quenched with a gargle in the mouth, which is spit out again, and goes not down. And truly there is something like this in many that sit under the preaching of the gospel.  Some light touches are now and then found upon the spirits of men and women, occasioned by some spark that falls on their affections in hearing the word, whereby they on a sudden express some desires after Christ and his grace in such a way that you would think they would in all haste for heaven; but, being flighty flashes and weak velleities, rather than strong volition and deep desires, their heat is soon over and their thirst quenched; with a little present sweetness they taste, while they are hearing a sermon of Christ—which they spit out again as soon as they are gone home almost—as well as may be, though they never enjoy more of him.  Labour therefore for such a deep sense of thy own wretchedness by reason of thy hypocrisy, and of Christ’s excellency by reason of that fullness of grace in him which makes him able to cure thee of thy distemper; that, as a man thoroughly athirst can be content with nothing but drink, and not a little of that neither, but a full satisfying draught, whatever it costs him, so thou mayest not be bribed with anything be­sides Christ and his sanctifying grace—not with gifts, professions, or pardon itself, if it could be severed from grace; no, not with a little sprinkling of grace; but mayest long for whole floods, wherewith thou mayest be fully purged and freed of thy cursed lust which now so sadly oppresseth thee.  This frame of spirit would put thee under the promise—heaven’s security—that thou shalt not lose thy longing.  If thou shouldst ask silver and gold, and seek any worldly enjoyment at this rate, thou mightst spend thy breath and pains in vain.  God might let thee roar, like Dives, in hell, in the midst of those flames which thy covetous lust hath kindled, without  affording a drop of that, to cool thy tongue, which thou so violently pantest after.  But if Christ and his grace be the things thou wouldst have, yea must have, truly then thou shalt have them.  ‘Blessed are they which do hunger and thirst after righteousness: for they shall be filled,’ Matt. 5:6.

Directions to those who, upon trial, are found insincere and false-hearted 1/2

           First Sort. I come first to those who upon the trial are cast—whose consciences, after examination, condemn as hypocrites.  Evidence comes in so clear and strong against them, that their conscience cannot hold, but tells them plainly, ‘if these be the marks of sincerity, then they are hypocrites.’  The improvement I would make of this trial for your sakes, is to give a word of counsel—what in this case you are to do that you may become sincere.

1. Direction.  Get thy heart deeply affected with thy present dismal state.  No hope of cure till thou beest chased into some sense and feeling of thy deplored condition.  Physic cannot be given so long as the patient is asleep; and it is the nature of this dis­ease to make the soul heavy-eyed, and dispose it to a kind of slumber of conscience, by reason of the flat­tering thoughts the hypocrite hath of himself, from some formalities he performs above others in religion, which fume up from his deceived heart, like so many pleasing vapours from the stomach to the head, and bind up his spiritual senses into a kind of stupidity, yea, cause many pleasing dreams to entertain him with vain hopes and false joys, which vanish as soon as he wakes and comes to himself.  The Pharisees, the most notorious hypocrites of their age, how fast asleep were they in pride and carnal confidence, despising all the world in comparison of themselves —not afraid to commend themselves to God, yea, prefer themselves before others: ‘God, I thank thee, that I am not like this publican’—as if they would tell God, they did look to find some more respect from him than others, so far beneath them, had at his hand!  Therefore Christ, in his dealing with this proud generation of men, useth an unusual strain of speech.  His voice, which to others was till and soft, is heard like thunder breaking out of the clouds, when he speaks to them.  How many dreadful claps have we almost together in the same chapter fall on their heads, out of the mouth of our meek and sweet Sav­iour.  ‘Woe unto you, scribes and Pharisees,’ Matt. 23. No less than eight woes doth Christ discharge upon them, as so many case-shot together, that by multiply­ing the woes, he might show not only the certainty of the hypocrite’s damnation, but precedency also; and yet how many of that rank do we read of to be awakened and converted by these rousing sermons? Some few there were indeed, that the disease might not appear incurable; but very few, that we may tremble the more of falling into it, or letting it grow upon us.

           Peter learned of his master how to handle the hypocrite.  Having to do with one far gone in this dis­ease, Simon Magus, he steeps his words, as it were, in vinegar and gall.  ‘Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God,’ Acts 8:21.  There he lays the weight of his charge, that he carried a hypocritical heart  in his bosom, which was a thousand times worse than his simoni­acal fact, though that was foul enough.  It was not barely that fact, but, proceeding from a heart inwardly rotten and false—which God gave Peter an extraordinary spirit to discern—that proved him to be ‘in the gall of bitterness and bond of iniquity;’ only in this better on it than the damned souls in hell, that they were in the fire, he in the bond of iniquity, like a faggot bound up, fit for it, but not cast in; they past hope, and he with so much left as might amount to a ‘perhaps if the thought of his heart might be forgiven.’

           To give but one instance more, and that of a whole church, hypocritical Laodicea.  The Spirit of God takes her up more sharply than all the rest, which, though he charged with some particular mis­carriages, yet he finds something among them he own and commends; but in her, because she was conceited already as this leaven of hypocrisy naturally puffs up, he mentions nothing that was good in her, lest it should feed that humour that did so abound already, and take away the smartness of the reproof, which was the only probable means left of recovering her.  All that inclines to sleep is deadly to a lethargic; and all that is soothing and cockering, dangerous to hypocrites.  Some say the surest way to cure a leth­argy, is to turn it into a fever.  To be sure, the safest way to deal with the hypocrite, is to bring him from his false peace to a deep sense of his true misery.  Let this then be thy first work.  Aggravate thy sin and put thy soul into mourning for it.  

When a person who was, but the priest—who was to judge in cases of leprosy—pronounced unclean, the leper thus convicted was to rend his clothes, go bare-headed, and put a covering upon his upper lip—all ceremonies used by mourners—and to cry ‘Unclean, unclean,’ Lev. 13:45.  Thus do thou, as a true mourner, sit down and lament this plague of thy heart.  Cry out bitterly, ‘Unclean, unclean I am,’ Eze. 15:17.  Thou art not fit, by reason of thy hypocritical heart, to come near God or his saints, but to be, like the leper, separate from both.  If thou hadst such a loathsome disease reigning on thee as did pollute the very seat thou sittest on, bed thou liest in, and as would drop such filthiness on everything thou comest near—even into the meat thou eatest, and cup thou drinkest from—that should make all abandon thy nasty company; how great would thy sorrow be, as thou didst sit desolate and musing alone of thy doleful condition!  Such a state thy hypocrisy puts thee into.  A plague it is, more offensive to God than such a disease could make thee to men.  It runs like a filthy sore through all the duties and goodly coverings that you can put over it, and defiles them and thee so, that God will take an offering out of the devil’s hand as soon as out of thine, while thou continuest a hypocrite.  Further, did the saints of God, with whom thou hast, may be, so much credit as to be admitted to join with them at present, know thee, they would make as much from thee, as from him on whom they should see the plague-tokens.  But shouldst not thy disease be known till thou art dead, and so keep thy reputation with them, yea, possibly by them be thought, when thou diest, a saint—will this give thee any content in hell, that they are speaking well of thee on earth?  ‘O poor Aristotle,’ said one, ‘thou art praised where thou art not, and burned where thou art!’  He meant it was poor comfort to that great heathen philosopher to be admired by men of learning, that have kept up his fame from generation to generation, if he all the while be miserable in the other world.  So here, O poor hypocrite, that art ranked among saints on earth, but punished among devils in hell.