The comforting strength of sincerity 2/4

We live, Christians, in reproaching times.  He that is so over-dainty of his name that he cannot bear to see some dirt, and that good store too, cast upon his back by reviling tongues, must seek a path to travel in by himself to heaven; but, for thy comfort, Christian, sincerity, though it cannot privilege thee from traveller’s fare, and keep thee from being dashed with calumnies, yet it will do thee this kind of office, that the dirt which lights on thy coat shall not soak into thy soul, to damp thy joy and chill thy inward comfort.  Reproaches without may be comfortably en­dured, yea triumphantly worn as a crown, if they meet not with a reproaching conscience within.  Yea, sin­cerity will do more than this comes to.  It will not only comfort thee under the ‘persecution of the tongue, but of the hand also’—not only quench the fire, which from thence is spit on thy face by tongues set on fire by hell, but it will comfort thee in the very mouth of fire itself, if God shall thee by persecutors to be cast into it.  Sincerity makes thee, indeed, fear­ful to sin.  O thou darest not touch one of these coals; but it will make thee bold to burn, and even hug joyfully the flames of martyrdom when called to them.  So little afraid was that sincere servant of Christ, an Italian martyr whom Mr. Fox makes men­tion of among many other undaunted champions of the truth, that, when the magistrate of the place where he was to be burned, and the officers of the bishop that condemned him, were in a hot contest —wrangling which of them should pay for the wood that should make the fire for his burning—he pleasantly sent to desire them, ‘they would not fall out upon that occasion, for he would take off the burden from them both, and be at the cost himself.’ Blessed soul! he made not so much ado of spending his blood and sacrificing his life, as they about a few pence wickedly to procure the same.

2. Sincerity girds the soul with comforting strength, when conflicting with affliction from the hand of God.Many are the sorts of afflictions with which God exerciseth his sincere servants.  To name a few.

(1.) When the Lord toucheth his outward man by sickness, or his inward man by spiritual conflicts, sincerity is a comfortable companion in both.  The hypocrite, above all, fears falling into God's hands. And well he may; for he is able to do him most hurt. Therefore, no sooner does God take hold of his col­lar, either of these ways, but his joy gives up the ghost. Like some murderer, whose doom is written plain in the law, he gives himself for a dead man, when once he is clapped up in prison.  This made Job such an object of wonder to his wife, because he held up his holy course when battered so sadly by the afflicting hand of God, with renewed afflictions—‘Dost thou yet hold thy integrity?’  What! nothing but blows come from God’s hand, and yet continue to bless him?  This was strange to her, but not to him, who would call her ‘foolish woman’ for her pains, but not charge God foolishly, for all he smarted so under his hand.  Sincerity enables the Christian to do two things in this case, which the hypocrite cannot—to speak good of God, and to expect good from God —and the soul cannot be uncomfortable, though head and heart ache together, which is able to do these.

(a.) Sincerity enables the Christian to think and speak well of God.  A false-hearted hypocrite, his countenance falls, and his heart rises, yea, swells with venom against God.  Though he dare not always let it drivel out of his mouth, yet he has bloody thoughts against him in his heart.  ‘Hast thou found me, O my enemy?’ saith the wretch.  He loves not God, and therefore a good thought of God cannot dwell in his soul.  All that God has done for him, though never so bountifully, it is forgotten and embittered with the overflowing of his gall at the present dealings of God with him.  He frets and fumes.  You shall hear him sooner curse God than charge himself.  But the sin­cere soul nourisheth most sweet and amiable appre­hensions of God, which bind him to the peace, that he dare not think or speak unbeseeming the glory or goodness of God; as we see in David, ‘I was dumb, I opened not my mouth; because thou didst it,’ Ps. 39:9. This holy man had a breach made both in his body and spirit at this time.  He was sick and sad, yet he remembers from whose hand the blow came.  ‘Thou, Lord, didst it:’ thou whom I love dearly, and so can take it kindly; thou whom I have offended, and so take it patiently: yea, thou who mightest have cast me into a bed of flames, instead of my bed of sickness; and therefore I accept the correction thankfully.  Thus he catches the blow without retorting it back upon God, by any quarrelling discontented language.

(b.) Sincerity enables the soul to expect good from God, when his hand presseth hardest on body or soul, Ps. 38.  Never was David in a worse case for body and soul; it would break a flinty heart to read the sad moans that this throbbing soul makes, in the anguish of his flesh, and bitter agony of his spirit.  One would have thought they had been the pangs of a soul going away in despair; yet even in this great storm, we find him casting out his sheet-anchor of hope, and that takes sure hold of God for his mercy: ‘For in thee, O Lord, do I hope: thou wilt hear, O Lord my God,’ Ps. 38:15.  This expectation of good from God corrects and qualifies the bitterness that is upon his palate, from his present sorrow.  ‘I am poor and needy; yet the Lord thinketh upon me,’ Ps. 40:17.  My state at present is sad enough, but my comfort is, ‘I am not cast out of his mind, I know that his thoughts are at work to do me good.’  Holy Job proves that he is not a hypocrite—as his friends uncharitably charged him —by his confidence he had on God in the depth of all his afflictions: ‘Though he slay me, yet will I trust in him.  I will maintain my ways before him; he also shall be my salvation, for an hypocrite shall not come before him,’ Job 13:15,16.  As if he had said, “If I were not sincere, I durst not thus appeal to God, and comfortably believe, while God is killing me, that he would yet save me, ‘for a hypocrite shall not come before him.’”  That is, he dare not thus trust himself in God’s hands, and acquiesce in his promise, when his neck is on the block, and God's knife at his throat. No; if he could, he would never come in his sight.  His conscience tells him God knows him too well to intend him any good, and therefore, when God begins to lay his hand on him—except his conscience be dedolent and seared, which is the curse that God now and then brands the gross hypocrite with—he presently hath the scent of hell-fire in his soul, in a fearful expectation thereof, and looks on these pres­ent afflictions, though but a cloud of a handbreadth, as those which will spread further and further, till the shades of that everlasting night overtake and encom­pass him in hell’s utter darkness.

The comforting strength of sincerity 1/4

Third. Sincerity hath a supporting, comforting strength.  It lifts the head above water, and makes the Christian float atop the waves of all troubles, with a holy presence and gallantry of spirit.  ‘Unto the up­right there ariseth light in the darkness,’ Ps. 112:4, not only light after darkness, when the night is past, but in darkness also.  Out of the eater cometh meat, and out of the strong, sweetness.  Those afflictions which feed on, yea, eat out the hypocrite’s heart, the sincere soul can feed on, suck sweetness from, yea, hath such a digestion, that he can turn them into high nour­ishment both to his grace and comfort.  A naughty heart is merry only while his carnal career is before him.  God tells Israel he will take away her feasts, and all her mirth shall cease, Hosea 2:11.  Her joy is taken away with the cloth.  Sincerity makes the Christian sing when he hath nothing to his supper.  David was in none of the best conditions when in the cave, yet we never find him merrier.  His heart makes sweeter music than ever his hasp did.  ‘My heart is fixed, O God, my heart is fixed: I will sing and give praise,’ Ps. 57:7.  The hypocrite’s joy, like the strings of musical instruments, crack in wet weather; but sincerity keeps the soul in tune in all weather.  They are unsound bodies that sympathize with the season—cheery in fair, but ill and full of aches in foul.  So the unsound heart.  A few pinching providences set him going, kill him as a sharp winter doth weak bodies.  Whereas the sincere soul never is more hale, never more comfort­able.  Afflictions do him but this courtesy—to call in his affections, which in the summer of pros­perity were possibly too much diffused and scattered among creature delights, and unite them more entirely and closely upon Christ, into whose bosom it goes as directly, when storms come, as the bee to its hive; and he must needs be comfortable that hath so oft a pillow to lay his head on as Christ's lap. Sincerity keeps the soul’s mouth open, to receive the sweet consolations that drop from word and Spirit; indeed all the promises are directed to such.  But hypocrisy is like the squinancy in the throat of the sick man, he burns within, and can get nothing down to quench the fire which his sins have kindled in his soul.  Con­science tells him, when sweet promises are offered, ‘These are not for me, I have dealt falsely with God and man.  It is the sincere soul God invites; but I am a rotten-hearted hypocrite.’  And how much short comes such a poor wretch of Dives in his misery in hell, I pray?  

Dives burns, and hath not a drop to quench his tongue.  The hypocrite in affliction, he burns too, and hath indeed, not a drop, but a river, a fountain full of water, yea of blood, presented to him, but he cannot drink it down, he cannot make any use of it for his good.  His teeth are set so close, no key can open them.  His hypocrisy stares him in the face; it lies like a mastiff at his door, and suffer no comfort to come near him.  And which is worst—he that hath no bread, or he that hath and cannot eat it?  None so witty and cunning as the hypocrite—in prosperity to ward off the reproofs, to shift from the counsels of the word; and in affliction, when conscience awakes, none so skilful to dispute against the comforts of the word.  Now he is God's close prisoner, no comfort can come at him.  If God speak terror, who can speak peace?  ‘Give them sorrow of heart, thy curse unto them,’ Lam. 3:65.  Sorrow of heart is the hypocrite’s curse from God in affliction; and what God lays on sticks close.  The word for sorrow in the Hebrew sig­nifies a shield that fenceth and covers over; and, saith one upon this place, it denotes the disease physicians call cardiaca passio, which so oppresseth the heart that is covered sicut scuto—as with a shield or lid over it, and keeps all relief from the heart.  Such is the sorrow of the hypocrite in affliction, when once his conscience awakes, and God fills him with the amazing thoughts of his own sins, and God’s wrath pursuing him for them.  But I shall descend to in­stance in a few particular kinds of afflictions, and show what comfort attends sincerity in them all.

1. Sincerity supports and comforts the soul un­der reproaches from men.These are no petty trials; they are reckoned among the saints’ martyrdoms, Heb. 11:36, called there ‘cruel mockings,’ yea, not unworthy to be recorded among the sufferings of Christ.  The matchless patience and magnanimity of his spirit ap­peared not only in enduring the cross, but in ‘despis­ing the shame,’ which the foul tongues of his bloody enemies loaded him unmerci­fully with.  Man’s aspir­ing mind can least brook shame.  Credit and applause is the great idol of men that stand at the upper end of the world for parts or place.  Give but this, and what will men not do or suffer?  One wiser than the rest could see this proud humour in Diogenes, that en­dured to stand naked, embracing a heap of snow, while he had spectators about him to admire his pa­tience, as they thought it, and therefore was asked, ‘whether he would do thus, if he had none to see him?’  The hypocrite is the greatest credit-monger in the world; it is all he lives on almost, what the breath of men’s praise sends him in; when that fails, his heart faints; but when it turns to scorn and re­proaches, then he dies, and needs must, because he has no credit with God while he is scorned by man; whereas sincerity bears up the soul against the wind of man’s vain breath, because it hath conscience, and God himself, to be his compurgator, to whom he dare appeal from man’s bar.  O how sweetly do a good conscience, and the Spirit of God witnessing with it, feast the Christian at such a time! and no matter for the hail of man’s reproaches that rattle without, while the Christian is so merry within doors. David is a pregnant instance for this: ‘By this I know that thou favourest me, because mine enemy doth not triumph over me,’ Ps. 41:11.  How, David? does not thy enemy triumph over thee?  I pray see the condi­tion he at present was in.  He had fallen into a great sin, and the hand of God was on him in a disease, chastening him for it, as appears, ver. 4.  His enemies from this take advantage to speak him all to naught, ver. 5.  ‘Mine enemies speak evil of me’—no doubt, charging him for a hypocrite.  When they come to visit him, it is but to gather some matter of reproach, which they presently blab abroad, ver. 6; yea, they are not ashamed to say, ver. 8, that an evil disease, or as it is in the Hebrew, ‘a thing of Belial’—that is, his sin—‘cleaveth to him.’  Now God had met with him; now he lieth, he shall rise no more; yea, his familiar friend, in whom he trusted, serves him as ill as the worst of his enemies, ver. 9.  Was ever poor man lower? and yet he can say his enemy triumphs not over him?  His meaning therefore we must take thus: that notwithstanding all these reproaches have been cast upon him, yet his spirit did not quail.  This was above them all.  God kept that up, and gave him such inward comfort as wiped off their scorn as fast as they threw it on.  Their reproaches fell as sometimes we see snow, melting as fast as they fell.  None lay upon his spirit to load and trouble it.  And how came David by this holy magnanimity of spirit—these inward comforts?  He tells us, ‘And as for me, thou up­holdest me in mine integrity, and settest me before thy face for ever,’ ver. 12.  As if he had said, ‘Thou dost not by me, O Lord, as mine enemies do.  They pick out my worst, and revile me for it.  If there be but one sore plat—one sinful part in my life—like flies, they light there, but thou overlookest my sinful slips and failings, pardoning them, and takest notice of my up­rightness, which amidst all my infirmities thou up­holdest, and so settest me before thy face, communi­cating thy love and favour to me, notwithstanding the sins that are found, mingled with my course of obedi­ence.’  This kept up the holy man’s spirit, and makes him end the psalm joyfully.  ‘Blessed be the Lord God of Israel from everlasting, and to everlasting’ ver. 13.

The recovering strength of sincerity

Second. Sincerity hath a recovering strength with it.  When it doth not privilege from falling, yet it helps up again, whereas the hypocrite lies where he falls, and perisheth where he lies.  He is therefore said to ‘fall into mischief,’ Prov. 24:16.  The sincere soul falls as a traveller may do, by stumbling at some stone in his path, but gets up and goes on his way with more care and speed; the other falls as a man from the top of a mast, that is engulfed past all recov­ering in the devouring sea.  He falls as Haman did before Mordecai—when he begins he stays not, but falls till he can fall no lower.  This we see in Saul, who was never right.  When once his naughty heart discovered itself, he tumbled down the hill apace, and stopped not, but from one sin went to a worse, and in a few years you see how far he was got from his first stage, when he first took his leave of God.  He that should have told Saul, when he betrayed his distrust and unbelief in not staying the full time for Samuel’s coming—which was the first wry step taken notice of in his apostasy—that he, who now was so hot for the worship of God, that he could not stay for the proph­et’s coming, would ere long quite give it over, yea, fall from inquiring of the Lord, to ask counsel of the devil, by seeking to a witch, and from seeking counsel of the devil, should, at the last and worst act of his bloody tragedy, with his own hands throw himself desperately into the devil's mouth by self-murder; surely he would have stranged more than Hazael did at the plain character Elisha gave of him to his face. And truly all the account we can give of it is, that his heart was naught at first, which Samuel upon that occasion hinted to him, I Sam. 13:14, when he told him, ‘The Lord hath sought him a man after his own heart’ —David he meant, who after­ward fell into a sin greater as to the matter of the fact than that for which Saul was rejected of God, and yet having but a habi­tual sincerity as ‘the root of the matter in him,’ hap­pily recovered out of it, for want of which hypocritical Saul miscarried finally.  So true is that proverb, that ‘frost and fraud have dirty ends.’  Now there is a double reason for this recovering strength of sincerity —one taken from the nature of sincerity itself, the other from the promise by God settled on the soul where sincerity is found.

1. From the nature of sincerity itself.Sincerity is to the soul as the soul is to the body.  It is a spark of divine life kindled in the bosom of the creature by the Spirit of God.  It is ‘the seed of God remaining’ in the saint, I John 3:9.  Now as the seed cast into the womb of the earth, and quickened there by the influ­ence of heaven upon it, doth put forth its head fresh and green in the spring, after the many cold nips it hath had in winter; so doth sincere grace, after temp­tations and falls, when God looks out upon it with the beams of his exciting grace. But the hypocrite want­ing this inward principle of life, doth not so.  He is a Christian by art, not by a new nature; dressed up like a puppet, in the fashion and outward shape of a man, that moves by the jimmers which the workman fastens to it, and not informed by a soul of its own.  And therefore, as such an image, when worn by time, or broken by violence, can do nothing to renew itself, but crumbles away by piece meals, till it comes at last to nothing; so doth the hypocrite waste in his profes­sion, without a vital principle to oppose his ruin that is coming upon him.  There is great difference be­tween the wool on the sheep’s back, which shorn, will grow again, and the wool of a sheep’s skin on a wolf’s back.  Clip that, and you shall see no more grow in its room.  The sincere Christian is the sheep, the hypo­crite is the wolf, clad in the sheep’s skin.  The application of it is obvious.
2. The sincere soul is under a promise, and promises are restorative,Ps. 19:7.  ‘The law of the Lord is perfect, converting the soul,’ Heb.—restoring the soul.  It fetcheth the soul back to life, as a strong cordial one in a fainting fit —which virtue is proper to the promissory part of the word, and therefore so to be taken in this place.  Now the sincere soul is the only right heir of the promises. Many sweet promises are laid in for assuring succour and auxiliary aid to bring them off all their dangers and temptations: Prov. 28:18, ‘Whoso walketh uprightly shall be saved;’ now mark the opposi­tion—‘but he that is per­verse in his ways shall fall at once;’ that is, suddenly, irrecoverably.  ‘God will not cast away a perfect man, neither will he help the evil-doers,’ Job 8:20—he will not take the them by the hand, Heb.—that is, to help them up when they fall.  Nay, the hypocrite is not only destitute of a promise for his help, but lies also under a curse from God.  Great pains we find him to take to rear his house, and, when he hath done, he leans on it, ‘but it shall not stand—he holds it fast, but it shall not endure,’ Job 8:15.  ‘A little that a righteous man hath is better than the riches of many wicked,’ Ps. 37:16.  But why?  See the reason: ‘For the arms of the wicked shall be bro­ken; but the Lord upholdeth the righteous,’ ver. 17,18. The righteous man in that psalm is the upright; by the wicked is meant the hypocrite.  A little true grace mixed with much corruption in the sincere Christian, is better than the hypocrite’s riches—the great faith, zeal, and devotion, he brags so of.  The former hath the blessing of the promise, to recover it when decaying; these the curse of God threatening to blast them when in their greatest pomp and glory.  The hypocrite’s doom is to grow ‘worse and worse,’ II Tim. 3:13.  Those very ordinances which are effectual, through the blessing of the promise, to recover the sincere soul, being cursed to the hypocrite, give him his bane and ruin.  The word which opens the eyes of the one, puts out the eyes of the other; as we find in the hypocritical Jews, to whom the word was sent, to make them blind, Isa. 6:9,10.  It melts and breaks the sincere soul, as in Josiah, II Kings 22:19; but meeting with a naughty false heart, it hardens exceedingly, as appeared in the same Jews, Jer. 42:20.  Before the ser­mon they speak fair, ‘Whatsoever God saith they will do;’ but when sermon is done, they are farther off than ever from complying with the command of God. The hypocrite, he hears for the worse, prays for the worse, fasts for the worse.  Every ordinance is a wide door, to let Satan in more fully to possess him, as Judas found the sop.

The preserving strength of sincerity 2/2

(1.) See how the hypocrite behaves himself, when he thinks he is safe from man’s sight.  It was the care of Ananias and Sapphira to blind man’s eye, by laying some of their estates at the apostle’s feet; and having made sure of this, as they thought, by drawing this curtain of seeming zeal between it and them, they pocket up the rest without trembling at, or thinking of, God’s revenging eye looking on them all the while, and boldly, when they have done this, present them­selves to Peter, as if they were as good saints as any in the company.  The hypocrite stands more on the sav­ing of his credit in this world, than on the saving of his soul in the other; and therefore when he can in­sure that, he will not stick to venture the putting of the other to the hazard; which shows he is either a flat atheist, and doth not believe there is another world, to save or damn his soul in, or on purpose stands aloof off the thoughts of it, knowing it is such a melancholy subject, and inconsistent with the way he is in, in that he dare not suffer his own conscience to tell him what he thinks of it; and so it comes to pass, that it hath no power to awe and sway him, because it cannot be heard to speak for itself.  Now sincerity preserves the soul in this case.  It was not enough that Joseph’s master was abroad, so long as his God was present.  ‘How can I do this great wickedness, and sin against God?’ Gen. 39:9.  Mark, not against his master, but ‘against God.’  Sincerity makes faithful to man, but for more than man’s sake.  Joseph served his mas­ter with eye-service—he had God in his eye, when Potiphar had not him in his.  Happy are those mas­ters that have any who will serve them with this eye-service of sincerity.

(2.) The hypocrite, if he cannot get out of man’s sight, yet he may but stand out of the reach of his arm and power, it is as well for his turn, and doth often discover him.  How unworthily and cruelly dealt Laban with Jacob, cheating him in his wife, oppres­sing him in his wages by changing it ten times?  

Alas! he knew Jacob was a poor shiftless creature, in a strange place, unable to contest with him, a great man in his country.  Some princes, who, before they have come to their power and greatness, have seemed humble and courteous, kind and merciful, just and upright, as soon as they have leaped into the saddle, got the reins of government into their hands, and begun to know what their power was, have even rid their subjects off their legs with oppression and cruel­ty, without any mercy to their estates, liberties, and lives.  Such instances the history of the world doth sadly abound with.  Even Nero himself, who played the part of a devil at last, began so, that in the Roman hopes he was hugged for a state saint.  Set but hypoc­risy upon the stage of power and greatness, and it will not be long before its mask falls off.  The prophet meant thus much when he made only this reply to Hazael’s seeming abhorrency of what he had foretold concerning him.  ‘The Lord hath shewed me that thou shalt be king over Syria,’ II Kings 8:13; as if he had said, ‘Hazael, thou  never yet didst sit in a king’s chair, and knowest not what a discovery that will make of thy deceitful heart.’  Mark from when Reho­boam’s revolt from God is dated.  ‘And it came to pass, when Rehoboam had established the kingdom, and had strengthened himself, he forsook the law of the Lord,’ II Chr. 12:1.  Policy bade him conceal his intentions, while [i.e. until] he had settled himself in his throne, lest he should have hazarded his crown; but that set on sure, and his party made strong, now all breaks out.  He is like a false captain who victuals his castle, and furnisheth it with all kind of provision and ammunition, and then, and not till then, declares himself a traitor, when he thinks he is able to defend his treason.  But here also sincerity preserves the gracious soul.

Two famous instances we have for this.  The one we have in Joseph, who had his unnatural brethren, that would once have taken away his life, yea, who did that which might have proved worse for all that they knew—barbarously sell him as a slave into a strange land—strangely brought into his hands while he was in all his honour and power in Egypt; and now when he might have paid them in their own coin, without any fear or control from man, behold  this holy man is lift above all thoughts of revenge.  He pays their cruelty in his own tears, not in their blood; he weeps over them for joy to see them, that once had no joy till they had rid their hands of him; yea, when their own guilt made them afraid of his presence, measur­ing him by their own revengeful hearts, how soon doth he deliver them from all fears of any evil intended by him against them!  Yea, he will not allow them to darken the joy which that day had with them brought to him, so much as by expressing their own grief before him for their old cruelty to him; so per­fect a conquest had he got of all revenge, Gen. 45:5. And what preserved him in his hour of great tempta­tion?  He told them, Gen. 42:18, ‘This do, and live; for I fear God;’ as if he had said, ‘Though you be here my prisoners at my will and mercy, for all that you an do to resist, yet I have that which binds my hands and heart too from doing or thinking you evil—‘I fear God.’  This was his preservative;—he sincerely feared God.

The other instance is Nehemiah.  Being gover­nor of that colony of Jews which, under the favour of the Persian princes, were again planting their native country, he, by his place, had an advantage of oppres­sing his brethren if he durst have been so wicked, and from those that had before him been honoured with that office, he had examples of such as could not swallow the common allowance of the governor, with­out a rising in their consciences—which showed a digestion strong enough, considering the peeled state of the Jews at that time—but could, when themselves had sucked the milk, let their cruel servants suck the blood of this poor people also, by illegal exactions, so that, coming after such oppressors, Nehemiah, if he had taken his allowance, and but eased them of the other burdens which they groaned under, no doubt he might have passed for merciful in their thoughts; but he durst not so far.  A man may possibly be an op­pressor in exacting his own.  Nehemiah knew they were not in case to pay, and therefore he durst not require it.  But as one who comes after a bad hus­bandman that hath driven his land, and sucked out the heart of it, casts it up fallow for a time till it recovers its lost strength, so did Nehemiah spare this oppressed people.  And what, I pray, was it that pre­served him from doing as the rest had done?  ‘But I did not so, because of the fear of the Lord,’ see Neh. 5:15.  The man was honest, his heart touched with a sincere fear of God, and this kept him right.

The preserving strength of sincerity 1/2

 First. Sincerity hath a preserving strength to keep the soul from the defilement of sin.  When temptation comes on furiously, and chargeth the soul home, a false heart is put to the run, it cannot pos­sibly stand.  We are told of Israel’s hypocrisy, they were ‘a generation that set not their heart aright’ —and what follows?—‘and whose spirit was not sted­fast with God,’ Ps. 78:8.  Stones that are not set right on the foundation, cannot stand strong or long.  You may see more of this bitter fruit growing on the hypocrite’s branches, in the same Psalm, ver. 56,57.  They ‘turned back, and dealt unfaithfully; they were turned aside like a deceitful bow.’  When the bow is unbent, the rift it hath may be undiscerned, but go to use it by drawing the arrow to the head, and it flies a pieces.  Thus doth a false heart when put to the trial. As the ape in the fable, dressed like a man, when nuts are thrown before her, cannot then dissemble her na­ture any longer, but shows herself an ape indeed; so does a false heart bewray itself before it is aware, when a fair occasion is presented for its lust.  Sincer­ity however keeps the soul pure in the face of temp­tation.  ‘He that walketh uprightly walketh surely,’ Prov. 10:9—that is, he treads strong on their ground, like one whose feet are sound—and though stones lie in his way, he goes over them safely; ‘but he that perverteth his ways shall be known.’  He is like one that hath some corn or other ailment about his feet. Though he may make a shift to go in a green smooth way, yet when he meets with a hobbling stony way, he presently comes down, and falters.  Now that this pre­serving strength, which sincerity girds the soul with, may better appear, it will be requisite to instance in some of those seasons wherein sincerity keeps the soul from the power of temptation, as also some of those seasons wherein, on the contrary, hypocrisy cowardly and tamely yields the soul up into temp­tations’ hands.

1. A false heart usually starts aside, and yields to sin, when it can hide itself in a crowd, and have store of com­pany, under which it may shroud itself.The hypocrite sets his watch, not by the sun—the word I mean—but by the town clock.  What most do, that he will be easily persuaded to do.   Therefore it is, that you seldom have him swim against the tide of corrupt times.  Light things are carried by the stream, and light spirits by the multi­tude.  But the sincere Christian is massy and weighty. He will sooner sink to the bottom, and yield to the fury of a multitude by suffering from them, than float after their example in sinning with them.  The hypo­crite hath no inward principle to act him, and there­fore, like the dead fish, must drive with the current. But sincerity being a principle of divine life, it directs the soul to its way, and improves it to walk in it, without the help of company to lean on, yea against any opposition it meets.  Joshua spake what was in his heart, when ten of twelve that were sent with him, perceiving on which side the wind lay, accommodated themselves to the humour of the people, Num. 14:7.  The false prophet’s pleasing words, with which they clawed Ahab's proud humour, could by no means be brought to fit good Micaiah’s mouth, though he should make himself very ridiculous by choosing to stand alone, rather than fall in with so goodly a com­pany, ‘four hundred prophets,’ who were all agreed of their verdict, I Kings 22:6.  
2. A false heart yields when sin comes with a bribe in its hand.None but Christ, and such as know the truth as it is in Jesus, can scorn the devil’s offer, omnia hæc dabo—‘all these will I give thee.’  The hypocrite, let him be got pinnacle high in his profes­sion, will yet make haste down to his prey, if it lies fair before him; one that carries not his reward in his bosom, that counts it not portion enough to have God and enjoy him, may be bought and sold by any huck­ster, to betray his soul, God, and all.  The hypocrite, when he seems most devout, waits but for a better market, and then he will play the merchant with his profession.  There is no more difference betwixt a hypocrite and an apostate, than betwixt a green apple and a ripe one; come a while hence, and you will see him fall rotten-ripe from his profession. Judas, a close hypocrite, how soon an open traitor!  And as fruit ripens sooner or later, as the heat of the year proves, so doth hypocrisy, as the temptation is strong or weak.  Some hypocrites go longer before they are discovered than others, because they meet not with such powerful temptations to draw out their corrup­tions.  It is observed that the fruits of the earth ripen more in a week, when the sun is in conjunction with the dog-star, than in a month before.  When the hypocrite hath a door opened, by which he may enter into possession of that worldly prize he hath been projecting to obtain, then his lust within, and the occasion without, are in conjunction, and the day hastens wherein he will fall.  The hook is baited, and he cannot but nibble at it.  Now sincerity preserves the soul in this hour of temptation.  David prays, Ps. 26:9, that God would ‘not gather his soul with sinners, whose right hand is full of bribes,’—such as, for ad­vantage, would be bribed to sin.  To this wicked gang he opposeth himself, ver. 11.  ‘But as for me, I will walk in mine integrity;’ where he tell us what kept him from being corrupted, and enticed, as they were, from God—it was his integrity.  A soul walking in its integrity will take bribes neither from men nor sin itself, and therefore he saith, ver. 12, ‘His foot stood in an even place;’ or as some read it, ‘my foot standeth in righteousness.’  
3. The hypocrite yields to the temptation, when he may sin without being controlled by man,which falls out in a double case.  First. When he may embrace his lust in a secret corner, where the eye of man is not privy to it.  Second. When the greatness of his place and power lifts him above the stroke of justice from man’s hand.  In both these he discovers his baseness, but sincerity preserves the soul in both.  

SINCERITY STRENGTHENS THE CHRISTIAN’S SPIRIT

‘Girt about with truth.’

           Having despatched the first reason, why sincerity is compared to the soldier’s girdle or belt, and dis­coursed of this grace under that notion, we proceed to the second ground or reason of the metaphor, taken from the other use of the soldier’s girdle, which is, to strengthen his loins, and fasten his armour, over which it goes, close to him; whereby he is more able to march, and strong to fight.  Girdling, in Scripture phrase, imports strength.  ‘Thou hast girded me with strength unto the battle,’ Ps. 18:39.  He ‘weakeneth the strength of the mighty,’ Job 12:21; in the Hebrew it is, he looseth their girdle, sincerity doth bear a fit anal­ogy.  It is a grace that establisheth and strengthens the Christian in his whole course; as, on the contrary, hypocrisy weakens and unsettles the heart.  ‘A double-minded man is unstable in all his ways.’  As it is in bodies, so in souls.  Earthly bodies, because mixed, are corruptible; whereas the heavenly bodies, being simple and unmixed, are not subject to corrup­tion.  So much a soul hath of heaven’s purity and incorruptibleness as it hath of sincerity.  ‘Grace be with all them that love our Lord Jesus Christ in sincerity,’ with incorruption, Eph. 6:24.  The strength of every grace lies in the sincerity of it.  So that without any more ado, the point which offers itself to our consideration from this second notion of the girdle, is this,

           Doctrine. That sincerity doth not only cover all our infirmities, but is excellent, yea necessary, to establish the soul in, and strengthen it for, its whole Christian warfare.  ‘The integrity of the upright shall guide them: but the perverseness of transgressors shall destroy them,’ Prov. 11:3.  The hypocrite falls shamefully, and comes to naught, with all his shifts and stratagems to save himself; whereas sincerity carries that soul, that dares follow its conduct, safe above all dangers, though in the midst of them.  But open the point.  There is a threefold strength sin­cerity brings with it, which the false hypocritical heart wants.  First. A preserving strength.  Second. A recovering strength.  Third. A comforting strength.

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

Again, may be the thing God would have thee deny thyself in is thy wrath and revenge, which, to give thee a fair occasion to do with greater demon­stration of thy sincerity, he puts thy enemy into thy power, and lays him bound, as it were, under thy hand; yea, so orders it in his providence, that thou mayest have thy will on him with little noise; or, if it be known, yet the notorious wrongs he hath done thee, and some circumstances in the providence that hath brought him into thy hand, concur to give thee an advantage of putting so handsome a colour upon the business, as shall apologize for thee in the thoughts of those that hear it—making them, espe­cially, who look not narrowly into the matter, rather observe the justice of God on thy enemy's judgment befallen him, than thy injustice and sin, who wert the instrument to execute it.  Now when the way lies smooth and fair for thee to walk in, and thy own corruption calls thee forth—yea useth God’s name in the matter, to make thee more confident saying to thee, as they to David, ‘Behold the day of which the Lord said unto thee, Behold, I will deliver thine enemy into thine hand, that thou mayest do to him as it shall seem good unto thee,’ I Sam. 24:4;—if now, thou canst withstand the temptation, and, instead of avenging thyself upon the person, thy enemy, revenge thyself on thy revenge—thy greater enemy of the two —by pay­ing good into thy adversary’s bosom for the evil he hath done thee; and, when thou hast done this, canst escape another enemy in thy return, I mean pride, so as to come out of the field a humble conqueror, and wilt consecrate the memorial of this victory not to thy own [praise] but [to the] praise of God’s name—as Goliath’s sword, which was not kept by David at his own home, to show what he had done, nut in the tabernacle ‘behind the ephod,’ as a mem­orial of what God had done by it in David’s hand, I Sam. 21:9;—[if thou canst do this,] thou hast done that which speaks thee sincere, yea a high graduate in this grace, and God will sooner or later let thee know so. David’s fame sounds not louder for his victories got in the open field over his slain enemies, than it doth for that he got in the cave, though an obscure hole, over his own revenge, in sparing the life of Saul—[an incident] in which you have the case in hand every way fitted.  By the renown of his bloody battles, he got ‘a great name, like unto the name of the great men that are in the earth,’ II Sam. 7:9; but, by this noble act of his self-denial, he got a name, great, like unto the name of those that are famed for their holi­ness, in the Scripture; and rather than David shall not have the commendation of this piece of self-denial, God will send it to him in the mouth of his very ene­my, who cannot hold—though by it he proclaims his own shame and wickedness—but he must justify him as a holy righteous man.  ‘And he,’ that is Saul, ‘said to David, Thou art more righteous than I: for thou hast rewarded me good, whereas I have rewarded thee evil,’ I Sam. 24:17.

           (3.) Means. Continue thou to wait upon God in all the ways of his ordinances—every one in their sea­son.  Whenever thou comest to get the comfortable sight of thy sincerity, it is the Spirit of God that must befriend thee in it, or else, like Hagar, thou mayest sit by the well and not find it; thou mayest round thy field again and again, but find not the treasure hid in it.  It is the Spirit of God by which we ‘know the things that are freely given to us of God,’ I Cor. 2:12. Now the Spirit sits in the ordinances, as a minister of state in his offices, whither we must resort, if we will have the truth of our graces—that are our evidences for heaven—sealed to our consciences.  Thither go there­fore, yea, there wait, for thou knowest not, as the wise man saith of sowing seed, Ecc. 11:6, whether thy waiting on this or that, now or then, shall prosper and be successful to thee in the end.  It is enough to con­firm, yea, quiet and comfort thee in thy attendance, that thou art at the right door; and though thou knockest long and hearest no news of his com­ing, yet thou canst not stay so long, like Eglon’s servants, Judges 3:25, that thou needst be ashamed.  They indeed waited on a deadman, and might have stood long enough before he had heard them; but thou on a liv­ing God, that hears every knock thou givest at heaven-gate with thy prayers and tears; yea, a loving God, that, all this while he acts the part of a stranger, like Joseph to his brethren, is yet so big with mercy, that he will at last fall on thy neck and ease his heart, by owning of thee and his grace in thee.  Lift up thy head then, poor drooping soul, and go with expec­tation of the thing; but remember thou settest not God the time.  The sun riseth at his own hour, what­ever time we set it.  And when God shall meet thee in an ordinance—as sometimes no doubt, Christian, thou findest a heavenly light irradiating, and influ­ence quickening, thy soul, while hearing the word, or may be on thy knees wrestling with God—this is a sweet advantage and season thou shouldst improve for the satisfying soul.  As when the sun breaks out, we then run to the dial to know how the day goes; or when, as we are sitting in the dark, one brings a candle into the room, we then bestir ourselves to look for the thing we miss, and soon find what we in vain groped for in the dark; so mayest thou, poor soul—as many of thy dear brethren and sisters before thee have done—know more of thy spiritual state in a few moments at such a time, than in many a day when God withdraws.  Carefully therefore watch for such seasons and improve them.  But if God will hide thy treasure from thy sight, comfort thyself, comfort thy­self with this, that God knows thy uprightness, though wrapped up from thy own eye.  Say as David, ‘When my spirit was overwhelmed within me, then thou knewest my path,’ Ps. 142:3; and God will do with thee, not by the false accusations thou bringest in against thyself—as it is to be feared some have suf­fered at men’s hands—but by the testimony which his all-seeing eye can give to thy grace.

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.