A Divine Discovery OF SINCERITY, According to its proper and peculiar nature: very profitable for an sorts of persons to peruse. First preached, and now published, for the good of God's Church in general. By NICHOLAS LOCKYER Master of Arts. PSAL. 78.37. For their heart was not right with him; neither were they steadfast in hi● covenant. PSAL. 119.80. Let my heart be sound in thy s●…tutes, that I be not ashamed. LONDON, Printed by E. G. for john Rotwell, at the Sun in Paul's Churchyard. 1640. TO THE VIRTUOUS LADY BRIDGET LYDDELL, My much Honoured Aunt: Grace and peace be multiplied by Jesus Christ. MAdam: 'Tis God's command to Abraham, and in him to us, That we should walk before him, and be perfect. Absolute perfection God doth not there mean, but intentional: which is, when we desire and endeavour with David, to have all our ways conformed to all God's Statutes. Intentional perfection, is no other but sincere walking; and what this is, this tract now humbly presented to your Ladyship, will plainly make known unto you. A sincere heart, is a heart after Gods own heart; which of all jewels which the Gentry, and Nobility wear, is the most resplendent, in the breast and bosom to be worn. The richest jeweller, Christ, proffers this pearl of great price, without money, or money-worth, and the multitude slight it, as a low prised thing, not worth the seeking after; but your Ladyship hath otherwise learned Christ: Many things Madam, may be convenient, but one is necessary; to wit, a sincere heart. The acquiring of this, is the work of our whole life: the setting forth of this, in its nature and lustre, is the work of Christ's Ministers; the least, and unworthiest of all which, is your Nephew, which hath in this tract, done something to this effect; from which, if your Ladyship shall reap an increase of good, to that sweet stock you have, I shall humbly bless God. To whose blessing I commend yourself and worthy Family; this work, and the unworthy Author, Your much obliged Nephew, NICHOLAS LOCKYER. To the Christian Reader. CHristian Reader, Two things should be the principal matter of thy study; Christ and thine own heart. The latter; to know thine own misery; the former, to know Gods rich mercy, and how thou mayst be made partaker of it. So deceitful is the heart of man naturally, that he thinks himself rich, and increased in goods, and knows not that he is poor, and blind miserable, wretched, and naked. And until this deceit and unsoundness be discovered, men will never seek out for Christ, which is that Gold tried in the fire, which indeed makes poor man rich; and that white raiment, john speaks of, which indeed makes naked man comely, and covers all his deformity, from the allseeing eye of him, which is perfect purity. The true knowledge of thine own heart, this little tract will help thee to, by the blessing of God; if thou seriously peruse it, and humbly seek to him, who is the searcher and discoverer of all hearts, to go along with thee, in the reading of it. Which when once thou hast gotten, thou wilt be capable of the saving knowledge of Christ, and restless till thou hast obtained it. And this when acquired, will resolve thy doubting, comfort thy mourning, and establish thy staggering soul: 'twill give thee peace and joy unspeakablo here, and bring thee to glory and joy incomprehensible hereafter. To which, the Lord bring thee, and me. Nicholas Lockyer. A Table of the chief heads handled in this Tract. I. Proposition. THat in simplicity, and godly sincerity, we ought to have our conversation in this world, p. 10 The various acceptation of the word Simplicity, p. 10, 11 Sincerity distinguished into Moral and Theological, p. 11 What Moral sincerity is, p. 11, 12 What godly sincerity is, p. 13, 14, etc. Why we ought in simplicity and godly sincerity to have our conversation in this world, p. 33, 34, etc. The application of this first Doctrine. We should examine ourselves by the description of sincerity, whether we walk as Paul did, to wit, sincerely, in this hypocritical age. p. 40, 41, etc. What we should do, if upon examination we find ourselves hypocrites, p. 34 The cheating properties of hypocrisy, p. 54, 55, etc. Considerations to move the heart, to be deeply and duly affected with hypocrisy. p. 57, 58, etc. Holy instructions to such, as upon examination find themselves to be as Paul in this present world, to wit, sincere. I. To be humble, p 60 II. To hold fast our integrity, p. 61, 62 The several ways which there are, within us and without as, to corrupt us from that simplicity which is in Christ, p. 61, 62, 63, etc. Sweet encouragements to persevere in our sincere conversation, what ever miseries we meet withal. p. 65, 66 II. Proposition. That conscience can give testimony, concerning the simplicity or hypocrisy of a man's conversation, p. 67, 68 What conscience is, p. 69, 70 etc. The grounds why God hath given this power to conscience, to give testimony concerning the simpicity or hypocrisy of a man's conversation, p. 87, 88, etc. The application of this second point, p. 95 Seeing conscience can give testimony, concerning the simplicity or hypocrisy of our conversation, we ought all, to take heed how we order our conversation, p. 96, 97 Multitudes live as if there were no conscience, God, nor Devil; the dreadful condition of such, p. 97, 98 Conscience should not be suspended, 99, 100 'Tis crying wickedness; and 'tis incurable wickedness, to offer violence to conscience, p. 101 We should not slight conscience in his place, p. 102, 103 God will account the slighting of conscience, a contempt of his prime Court of justice here below, and those that sit chief there, p. 104 What secret soul mischief comes by slighting conscience, p. 105 We ought diligently to hearken to the voice of conscience, and why, p. 105, 106 We ought to take consciences part, with or against ourselves, p. 107, 108 III. Proposition. That consciousness to ourselves, of the simplicity and sincerity of our conversation, will yield us joy in the midst of troubles. p. 111, 112 Troubles distinguished into natural and accidental, p. 114 What natural troubles are; and how sweetened by conscience, p. 114, 115 What accidental troubles are; and how conscience makes a man rejoice in the midst of them, p. 116, 117 Joy distinguished into sensual and spiritual, p. 118 What sensual joy is, ibid. What spiritual joy is, p, 118, 119, 120, etc. Why divine joy is called spiritual, p. 119, 120, 121, etc. What joy 'tis that conscience causeth in troubles, to him that walketh sincerely, p. 130, 131 The grounds why, the testimony of conscience concerning a man's simplicity must needs cause joy in the midst of troubles, p. 131, 132, etc. The application of this third point, p. 137 This Doctrine unfolds a riddle to blind worldlings, which wonder to see a man go rejoicing to prison. p. 137 This Doctrine likewise shows, that the great design of the wicked against the godly is frustrate: which is, to deprive them of all comfort, if they could, p. 139, 140. etc. If consciousness to ourselves of the sincerity of our conversation will lessen and sweeten troubles, consciousness of hypocrisy must needs embitter all troubles, p. 142, 143 Man that is borne to troubles as the sparks fly upward, exhorted to get an upright heart, and so an excusing conscience, to comfort him in all troubles, p. 144, 145 What kind of joy 'tis that conscience raises in the soul, in times of trouble for righteousness sake, p. 147, 148, etc. What we should do if walking sincerely, we do not for all this, find our consciences raising sweet joy within us, in all our bitter troubles for righteousness sake, p. 155 What we ought to do, if we do find the joy of our sincere course, p, 156, 157 The sweet joy which ariseth to us from conscience testifying our sincerity, should cause us to keep on in our sincere way, p. 160 What sorrow 'tis, which conscience as an accuser for hypocrisy, causeth in the soul, p. 162, 163, etc. iv Proposition. That there be special times and occasions, for the declaration of sincerity, which ought to be observed, and answerably to declare and show ourselves, p. 177 Personal occasions for the declaration of sincerity, p. 181 Personal occasions from the world, for the declaration of sincerity, p. 181, 182 Personal occasions from the flesh, for the declaration of sincerity, p. 183 Personal occasions, for the declaration of sincerity, from the Devil, p. 185 Domestical occasions for the declaration of sincerity, 186, 187 Sociall or symmachicall occasions, for the declaration of sincerity, p. 189, 190 Nationall occasions for the declaration of sincerity, p. 191, 192 The reasons why God in the course of his providence, brings about special occasions, for the declaration of sincerity, p. 196 I. That the world and the devil may see that God's people are indeed sincere, p. 196, 197 II. That God may hereby admirably advance his own glory, p. 199 III. That God may admirably add to the torture of the devil & his children, p. 201 FOUR That the joy of the upright may be augmented in this life, and in the life to come. p. 202 The application of this fourth and last point. 203 Men which through wilfulness, and such as of weakness pass by special occasions, for the declaration of sincerity, blamed, p. 203, 204 When men wilfully pass lie special occasions, for the declaration of sincerity, p. 204, 205 The causes why men wilfully pass by special occasions for the declaration of sincerity, p. 206 Their sin is very great, which wilfully shun special occasions for the declaration of sincerity; & how this appears. p. 207, 208 Such as pass by special occasions for the declaration of sincerity out of weakness, are to be blamed, of which see 4 sorts, p. 209, 210 Some ignorant of what is right; others of the time when that which is right, should be stood for, p. 210, 211 The dangers which ensue, by being ignorant of time or judgement. p. 211, 212 Some through carnal fear, pass by special occasions for the declaration of sincerity p. 213 What such should do for the cure of this evil, p. 214 Some through carnal persuasion, pass by special occasions for the declaration of sincerity; and how this evil may be cured, p. 215 216 Some out of carnal pity, pass by special occasions for the declaration of sincerity, and how this evil may be cured, p. 216, 217 Seeing there be special times for the declaration of sincerity, we should diligently observe them; and how they may be known, p. 218, 219 As we are to take notice of special time & occasions, for the declaration of sincerity, so we are to take hold of them, and how we may do this aright, p. 221, 222 Encitements to take hold of special times and occasions for the declaration of sincerity, p. 224 God calls for it, p. 224 Conscience calls for it, p. 227 Church and State calls for it, ibid. Soul and body will else severely smart for p 228 2 COR. 1.12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the World, and more abundantly to you-wards. NO grace, how glorious soever in the eye of man, goes for good weight in the eye of God, without sincerity: The greatest man in the world, weighed in the Balance of the Sanctuary, without this, will be accounted too light for Heaven. 'Tis a very needful subject then, that this Text plainly proffers to our consideration. And as excellent in it self, as needful to us, is sincerity. 'Tis the precious extract, of all graces; and to call this a grace, is too little. 'Tis that which gives to every grace its due lustre, in the eye of God; and to call any thing a grace in man, without this, is too much. 'Tis the glory of all graces, as the Sun is the glory of all the Stars: 'tis the vital blood of the soul; which that it may run in the veins of you all, unto your eternal happiness, have I chosen this Text to insist on: For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, etc. No condition is trucly joyous without, and no condition is truly dolorous with sincerity. If a man be never so rich, never so honourable, yet if not withal sincere, there is no true joy in such a man: he laughs, but in the midst of laughter, his heart is oft times sad, and his conscience spoils his sport. On the other hand; if a man be never so poor, never so much oppressed, which is the deadliest, and the most opposite enemy to joy of all, yet if that man be sincere, his heart may be as full of joy, as it can hold, for all this, as you may see in these words read, For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, etc. Paul and Timothy have been sincere servants of Jesus Christ, for the good of his Church amongst the Gentiles, and in this they had transcendent comfort in the midst of all the misery they met withal. 'Tis not misery, but sin, that robs the soul of joy. Let a man labour to live sincerely, and then let men and devils do what they can, or will, such a man shall never be bereft of joy: he shall have joy in poverty, joy in disgrace, he shall have joy in prison, as much as in liberty, and much more; So had Paul and Timothy, which made them thus bravely break out in the midst of misery, For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the World, and more abundantly to you-wards. These words are the Apostles divine narration, of their happy condition in misery. And they contain two principal things, useful for all men to be well acquainted withal, to wit, true joy, and the true ground of this desirable grace; which the Apostle here makes, sincerity, and that testimony which conscience gives thereof to the Soul. For our rejoicing is this, what? why, the testimony of our conscience, that in simplicity and godly sincerity, that is, in integrity and uprightness, not with fleshly wisdom, that is, not with humane policy and eloquence, as men proudly depending upon our own parts, and subtly seeking our own ends, in our preaching and living, but by the grace of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but in the grace of God, saith the original: that is, in the strength and assistance of God, which is a special fruit of his grace and favour, We have had our conversation in the World; that is, we have carried ourselves in life and doctrine amongst all, and more abundantly to you-wards; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but specially amongst you, saith the Original. Divine joy is set forth unto us in this Text, according to its proper subject, and according to its proper rise. The proper subject of divine joy, is the righteous man, as the Psalmist frequently notes: And this man is made the subject of Divine joy in my Text, For [our] rejoicing, etc. that is, we which are sincere: hypocrites have nothing to do with divine joy; Their joy is suitable to their spirits, deceitful; that which will flee from them, and not stand by them, as this joy of the Apostles did, when trials come. For our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, boasting is this, so the word in the original strictly taken, signifies. Divine boasting, notes divine joy in the conspicuous act thereof: It notes joy, as it hath strongly seized upon the heart within; and it notes joy as it hath strongly seized upon the tongue, and face, and hands, without; so that it is all one as if the Apostle had said, the cause of our strong and open rejoicing is this. What? That they had made provision for the flesh to fulfil the lusts of it? No: divine joy hath not such a Diabolical rise: The proper rise of divine joy, is the testimony of a pure conscience, concerning the uprightness of a man's conversation; and this was the rise of Paul's and Timothy's joy, in affliction. Their conscience bore witness with them, that in integrity and uprightness, not in flattery, policy, and subtlety, they had preached and lived amongst all men, as those that depended upon the strength and aid of Christin everything, and not upon any abilities of their own, though they were endowed with greater humane gifts than any the false Apostles had. Thus, they carried themselves in a plain, downright, faithful way, where ever they came to publish the Gospel of Christ, but specially amongst the Corinthians. To other Churches Paul used a more insinuating way of preaching; but to this Church of the Corinthians, all plainness, and homeliness; sparing no expressions, that might fully set forth their wicked ways, and throughly awaken their drowsy consciences, as hereafter in due place (God willing) I shall show unto you. The Church of the Corinthians, of all the Churches which Paul or other of the Apostles had planted, was most lose every way; and therefore Paul did not content himself with hints, & overtures; and wrap up bitter Pills, in sugared, glib-goe-down words; but with all godly boldness and plainness, beyond what he did to other Churches, he reproved them for, and upbraided them with their wickedness; which is that he would have us apprehend, in this last clause of my Text. But specially amongst you. Doctrinae deductie. Several propositions are to be noted, in this verse thus opened: as first this, That in simplicity and godly sincerity, we ought to have our conversation in this World. This truth is plainly intimated, by the Apostle; for he rejoiced that he had so ordered his conversation, as Christ required; not flattering and fawning, with fleshly wisdom in his preaching, to soothe men in their sins and to bring about his own ends, as false Apostles did; but faithfully reproving every vice, sparing no plainness of speech, to such as otherwise would not be brought to see and bewail their sins. Whether this way of preaching were pleasing or displeasing, to the World; whether it brought honour or disgrace to himself from the world, he heeded not, whilst he knew 'twas suitable walking to the Will of God. Doct. 2. A second proposition is this, That conscience can give testimony, concerning the simplicity or hypocrisy, of a man's conversation. This truth is also plainly intimated, in that the Apostle makes the testimony of his conscience concerning his integrity, the ground of his joy. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, (which had been hypocritical) but by the grace of God, we have had our conversation in the World, etc. Doct. 3. A third proposition is this, That consciousness to ourselves, of the simplicity and sineerity of our conversation, will yield us joy in the midst of troubles. This truth is also intimated by the Apostle; for in the midst of all his troubles and miseries, he rejoyed in this, that his conscience could bear witness with him, that in simplicity and godly sincerity, he had ordered his conversation in this world. Doct. 4. A fourth and last point observable is this, That there be special times and occasions, for the declaration of sincerity, which ought to be observed, and answerably to declare and show ourselves in our places. This truth is also plainly set forth unto us in the Text; for Paul and Timothy thus carried themselves in their places, toward the Church of Corinth, which became very openly and grossly wicked, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but specially amongst you. They had declared sincerity and uprightness in their ministry, amongst other Churches, by a faithful reproving of them, as occasion required, but no Church so scandalously carried themselves, as this Church, and therefore this Church needed, above all others, to be more throughly dealt withal; which the Apostles, as sincere men, considered, and answerably carried themselves. Doct. 1. I begin with the first of these, to wit, That in simplicity and godly sincority, we ought to have our conversation in this World. Paul could not justly have joyed in the simplicity and sincerity of his conversation, had not his conscience told him, that so to walk, was to walk as Christ had commanded him. Christ's charge to his Apostles (when he sent them forth) was, that they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Simple as Doves: Mat. 10.16 that they should teach men to observe all things whatsoever he commanded them: Mat. 28.20 now, Paul's conscience and Timothy's both, bore witness with them, that thus they had walked in their places, and this made them to rejoice, in the midst of all the hardship they underwent. As they had this charge in particular, so they had this charge in general, with all the seed of Abraham, in these words, Walk before me, and be thou persect: that is, sincere, Gen. 17.1. So that they had broken a double ●ond, had they not simply and sincerely ordered their conversation. Simplicity] is a term which sometimes notes folly. How long ye simple ones, will ye love simplicity, and fools hate knowledge? Prov. 1.22. In my Text, this term is opposed to double-mindednesse, and such men have usually more with then they use well; and signifies a unity and identity, between the heart and tongue; what the tongue says, the heart really intends: and so taken, it sounds the same with sincerity, and therefore are coupled together here by the Apostle, as Synonyma's, contermini, words of the same signification. Sincerity is either Moral or Theological. Moral sincerity, I call such a qualification of spirit, as leads a man to do to others, as he would be done to himself. A rectitude of spirit in relation to men. Such a sincere man ('tis probable) was Abimelech King of Gerar. He took Abraham's wife unto him, she being very beautiful, but this he would not have done, had he known her to have been Abraham's wife; for Abraham had told him; that she was his sister; and therefore God bore witness with Abimelech concerning his integrity. In the integrity of my heart, and innocency of my hands have I done this, said Abimelech; and God said unto him, yea I know that thou didst this in the integrity of thy heart, Gen. 20.6. Such a sincere man, was that young man which came to our Saviour, and told him, that he had kept all the Commandments from his youth. He gave to every man his due, and lived orderly amongst his neighbours, and therefore he judged himself as good as needed to be. Moral sincerity, is close hypocrisy. Moral sincerity is like some counterfeit Pearls, which make a fair show to look upon, but deceive both buyer and beholder. Multitudes think that because their spirits are so overruled by God, that they do no injury to man, that therefore they are endowed with godly sincerity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sincerity of God, as the original here calls it. The truth is, Moral sincerity, is the sincerity of God too; for 'tis his restraining corrupt man, which otherwise would be as profane towards man outwardly, as he is towards God inwardly. I withheld thee from sinning against me, said God to Abimclech, Gen. 20.6. A moral sincere man, is but an outside holy man, but observes it not; and therefore (I think) called by some, a close hypocrite. But this is not that sincerity of God, which my Text speaks of. Godly sincerity, or, the sincerity of God, which my Text speaks of, is a special work of God upon the soul of man, making him laborious, to walk according to Gods Will in all things, that God may have all the glory due to his Name. First, I say, that godly sincerity is a special work of God upon the soul, etc. Genus in Definitione. This Genus, the Apostle confirms in my text, calling sincerity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sincerity of God. That is, that sincerity, which is after a special manner wrought of God, in the heart of man. So likewise elsewhere the Apostle solemnly prays for sincerity, in the behalf of the Philippians; which plainly shows, that sincerity is not Quid proveniens a natura, a thing growing naturally in man. And this I pray (saith the Apostle) that your love may abound, that you may approve the things that are excellent, that ye may be sincere, and without offence unto the day of Christ. Phil. 1.9,10. The heart of man naturally is deceitful, not sincere; desperately wicked, not truly good; more opposite to sincerity then to any thing; as things corrupted, carry a greater dissimilitude to what they were, then to any thing else which they never were. The Devil is more opposite to the goodness of an Angel which once he had, then to any lower good, which he never formally had; which is a torment that lies upon him, as a part of his judgement. God made man upright: that is, for qualification suitable to his own will; apt and able to walk in all holy ways blameless. Man voluntarily losing this, as the Devil did that, through pride, is with the Devil, more dislike to himself, then to any thing below himself: he is more like a Lion, a Leopard, a Tiger, a Bear, a Wolf, a Serpent, a Toad, a Stock, a Stone, than man in innocency; and more violently opposite to uprightness and justice naturally, than any creature below him is: and therefore is the heart of man naturally said to be deceitful [above all things] and desperately wicked [beyond knowledge] jer. 17.9. which is enough to demonstrate, that godly sincerity cannot be a natura; and if not of nature, then of grace. There is no fallacy in this disjunctive argument. Cu●…ulus accidentium, in definitione. Making a man laborious, etc.] that is, constantly laborious, willingly laborious, and laborious according to all his strength. First, sincerity is such a special work of God upon the soul, that it makes a man laborious to do the Will of God. Solomon confirms this where he saith, That the labour of the righteous tendeth to life: Prov. 10.16. that is, to a holy and happy life. A sincere man is laborious to lead a holy life, to order all his conversation, according to the holy rule of God's Word. That thus this clause is to be interpreted, I collect from the following clause, which by way of antithesis, the Wise man delivers. The fruit of the wicked to sin. The whole proverb put together, hath the force of a comparison in it. As the labour of the wicked tends to sin; so the labour of the righteous tends to holiness, and so consequently to happiness. Sincerity hath more in it, than an applauding of holiness: Thou art more righteous than I: Thy going in and out before me in the host is good. Sincerity hath more in it then a lazy wishing for holiness. O that I might die the death of the righteous, and that my last end might be like his! Sincerity is such a special work of God upon the soul, that it sets a man a labouring for holiness. Wherefore we labour, that is, we which are sincere, that whether present or absent, we may be accepted of him. 2 Cor. 5.9. that is, that we may live holily, and die happily; whereas all other men labour after vanities, and so consequently their labours tend to sin, and so to death, as Solomon saith. Sincerity is such a special work of God upon the soul, that it makes a man see a transcendent worth in the will of God; and worth begets love, as the Sun draws forth the spring; and love begets labour, to attain the thing beloved. Thy testimonies are wonderful: therefore doth my soul keep them, Psal. 119.129. Thy testimonies are wonderful: that is, wonderful righteous, just, and equal; and wonderful sweet; sweeter than the honey, or the honeycomb: therefore doth my soul keep them. That is, therefore doth my soul labour to keep them. As if he had said, I see such a transcendent purity, and taste, such a transcendent sweetness, in the testimonies of God, that my soul cannot choose, but labour to walk in them. Sincerity makes a man [laborious] to do the Will of God, you see: that is, it makes a man constantly, willingly, and according to all his strength, industrious. That sincerity is such a special work of God upon the soul, that makes a man [constantly) laborious to do the Will of God, Paul in whom sincerity was, confirms. And herein do I exercise myself, to have [always] a conscience void of offence, towards God and towards man, Acts 24.16. Paul's industry was, to obey the Will of God to day, and the like next day, and so he continued laborious every day, that he might have [always] a conscience void of offence, towards God & man. The high way of the upright, is to departed from evil, saith Solomon, Prov. 16. v. 17. That is, this is their daily soul labour, the continual road in which they travel, to get rid of sin, and to departed from that more and more. An hypocrite stumbles into this path of piety now & then, but this is not his high way, his usual and daily road; he quickly gets out of it again: to this unconstant cloud, (I conceive] Solomon opposeth the upright man, in the place forecited, who makes it a beaten high way, he is so constant in his endeavours to do good, and to departed from evil, I have inclined my heart, to perform thy statutes [always] [even unto the end.] Psal. 119.112. Sincerity, is such a special work of God upon the soul, that it inclines the heart to labour always, to obey the Will of God, which naturally is quickly weary of welldoing. As the touch of a Loadstone, makes the needle to have a constant and restless inclination to the North: so godly sincerity, which I may call Gods secret touch of the heart, it makes the soul of man, have a constant and restless inclination, to walk in God's ways; & this constant inclination makes him constantly laborious, to do according to his daily desire. Sincerity is such a special work of God upon the soul, that it makes a man to set God [always] before him, and to do all things daily as in his presence. I have set the Lord [always] before me, saith David, Psal. 16.8. For we are not as many, which corrupt the Word of God: but as of sincerity, but as of God, [in the sight of God] speak we in Christ, 2 Cor. 2.17. This is the genuine nature of sincerity, to make a man to set God [always] before his eyes, and to do things, as beholding him that is invisible. Sincerity is such a special work of God upon the soul, that it makes a man so constant in his endeavours to do the Will of God, that no opposition can make him to cease this labour. The proud have had me greatly in derision: yet have I not declined from thy Law, Psal. 119.51. Proud wretches scoffed at holy ways, and David's holy endeavours to walk in them: nay, they did this vehemently; and yet David (being sincere) held on his holy course still. Nay, elsewhere he tells us, that they had almost consumed him upon earth, such was their malice against him, and yet he forsook not his holy industry to obey God's precepts, Psal. 119.87. Neither persecution of tongue nor hand, though never so vehement, can make a man, in whose heart godly sincerity is, to cease his industry to obey God, and walk in his ways. Hang him up as a bottle in the smoke, Ps. 119.83 and yet he will not forget this work he is about, to wit, to obey God's statutes. Strong trials may make a sincere heart give bacl for a time, so fare may they prevail upon the remaining unsoundness, that is in the heart of man naturally when at best; but they never prevail, to make a sincere heart give off his labour to obey God. That sincerity is such a special work of God upon the soul, as makes a man willingly laborious to do the Will of God, is hinted to us by that expression of the Prophet, Isai. 1.19. If ye be willing and obedient, ye shall eat the good of the Land. Sincere men, are such as shall eat the good of that holy Land, which Canaan typified: So that this being laid down, as an undeniable conclusion; we see that sincerity is such a special work of God upon the soul, as toucheth the will, and so makes a man not only obedient, but willing and obedient, without which there is no eating, that is, enjoying of that holy Land, which Canaan typified. 'Twas that which God did much look at, and stand upon, under the old covenant, that in all their sacrifical services (which were of cost and charge) they should be willing and cheerful, or else God would not account their obedience sincere; and therefore saith David an upright man, and that God and all his people might see his uprightness, in this chargeable way of serving God, I will [freely] sacrifice unto thee, I will praise thy Name, O Lord, for it is good. I will freely sacrifice: that is, willingly, cheerfully, bountifully, etc. If willingness were so much looked at, in their chargeable services under the old covenant, as a symptom of sincerity, much more doubtless doth God look at it now, in his services of the new convenant, which are without expense; and answerably doubtless is it with sincere men for the general, under the Gospel: to wit, more willing and cheerful in their services to God, than they under the Law were. A sincere man doth not labour to serve God, of constraint, and by compulsion, as some servants, & all beasts, serve us: but of a ready mind, as one that hath chosen this way of life above all others, to walk in: I have chosen the way of truth; thy judgements have I laid before me. Psal. 119.30. Sincerity is such a special work of God upon the soul, that it makes a man see a greater beauty in God's ways, then in any ways beside; and to taste a greater sweetness in these ways, then in any ways; and hence the soul is raised voluntarily and freely, to choose these ways to walk in, before all others. Sincerity is such a special work of God upon the soul, that it makes a man see the Word of God to be the straightest and truest rule of all others, to walk by; and therefore voluntarily chooseth this, before others, to lay before him, as a rule to walk by. I have chosen the way [of truth:] thy judgements have I laid before me. That sincerity is such a special Work of God upon the soul, as makes a man laborious [according to all his strength] to do the Will of God, we may lively see by some notable expressions of Paul. I press towards the mark, for the price of the high Calling, of God, in Christ Jesus, Phil. 3.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I pursue, I hunt, saith the original. Pursuing and hunting are actions wherein the creature-puts forth all his strength, to get what they desire. Sincerity sets a man to hit the white; and there must be all possible care in levelling, to do this. Sincerity sets the soul to win the prize; (for the price of the high calling) now a man that would win the prize, must not run lazily, but he must nervis cunct is laborare, run with all his strength. So you have another notable expression, Phil. 3.13. Forgetting those things which are behind, and [reaching forth] unto those things which are before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extending, contending, stretching forth, reaching forth; which are all terms (you know) which note the whole strength put forth, to acquire a thing. Sincerity is such a special work of God upon the soul, as makes a man to set before him no other rule, but perfection, to walk by; and than it makes a man labour with all his strength, to walk exactly according to this rule; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If by any means he may attain unto the resurrection of the dead. That is, to do the Will of God on earth, as men risen from the dead, and living with Christ in heaven do. Hitherto tend also those expressions in Scripture, of serving God with the [whole heart] with my whole heart have I sought thee, O let me not wander from thy Commandments. Psal. 119.10. I labour with all my strength to walk in thy ways, and when I have put forth mine own strength to the uttermost, than I deny all in myself, and wholly depend upon thy strength, to be made victorious, against the many temptations I meet withal; And whilst through thine aid, I go in the direct way, to obtain grace, and victory against corruptions, let me not O Lord be frustrated, and so lie open still, to be drawn aside from thy Commandments. Godly sincerity makes a man observe the divine rule, in labouring to do the will of God. Now the divine rule in this point, is, that we should labour with all our strength. Thou hast commanded us to keep thy precepts. [diligently] Psal. 119.4. Thou hast commanded us to keep] that is, thou hast commanded us to labour to keep: but how to labour? lazily? no: diligently. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valdè, very much, earnestly, vehemently, saith the original. That is, with all our strength. Now sincerity is such a special work of God upon the soul, that it makes a man put this precept before him, in all his labourings to do the will of God: and so he labours very much, earnestly, vehemently, that is, with all his strength, to do the Will of God. That sincerity makes a man laborious with all his might [to do all God's will] the Scripture abundantly proveth. God himself describing a sincere man, to the Devil, confirmeth this. And the Lord said unto Satan, hast thou not considered my servant job, that there is none like him in the earth, a perfect and an upright man, one that feareth God and escheweth evil? job 2.3. That is, one that eyeth all my will, and escheweth all that is contrary thereunto. That thus these words are to be interpreted is manifest by jobs own language, when he would maintain his sincerity to God, the searcher of all hearts. Let me be weighed in an even balance, that God may know mine integrity. Why, what is thy integrity job, upon which thou dost so much stand? Why 'tis this: I have laboured to obey all Gods will. If my steps have turned out of the way, and my heart walked after mine eyes, and if [any blot] hath cleaved to my hand, etc. job 31. If I have walked with vanity, or if my foot hath hasted to deceit; and so he goes on largely; driving things to this issue, that if he had not been laborious, to walk according to all Gods will, he would yield to what his adversaries charged him with, to wit, that his heart was not sincere. So likewise the Lord explains himself, in describing David's integrity to Solomon. And if thou walk before me as David thy Father, in integrity of heart, and in uprightness, to do according to [all] that I have commanded thee, 1 King. 9.4. By this we plainly see, that sincerity, sets a man to do all that God enjoins. Christ therefore in the new Testament, describing sincerity to the young man that thought himself as upright (doubtless) as any, All these things have I kept from any youth: what lack I yet? Jesus said unto him, If thou wilt be perfect: that is, if thou wilt be sincere and upright indeed, in the eye of God who is a searcher of the heart, go and sell all thou hast, and give to the poor, and come and follow me: Part with every lust, with covetousness thy darling sin, as well as with others, to which thy nature is not so apt, and resign up thy heart, to obey me in all things, so shalt thou be happy here and hereafter. Sincerity makes a man set all Gods will before him, as a rule to walk by, and to obey God in that part of his will that most opposeth that sin, to which he is most inclined, as well as any other. For all his judgements were before me; and I did not put aw●y his statutes from me. I was upright before him, and kept myself from [mine iniquity] Psal. 18.22.23. I did not put away his Statutes from me, etc. An unsound soul will not take notice of such a precept, as opposeth his special sin: such a precept must go for a blank, which the soul throws by, and will not think of, but as conscience now and then puts him in mind of it, whether he will or no. But 'tis not so with a man in whom sincerity is: that precept which doth most oppose that sin, to which he is most inclined, he labours to obey as well as any other. I was upright before thee, and I kept myself from [mine iniquity.] An unsound soul sets so many of God's statutes before him, as rules to walk by, as suits with himself and the times, and no more. Such precepts as oppose his special corruptions, or displease the tunes, and so expose him to suffering, these he baukes and puts away, as David here saith, and calls them as the rotten Scribes and Pharises were wont to do, Lest Commandments, small things not to be regarded: which rottenness Christ took up roundly in those ironical words, Whosoever shall break one of these least Commandments, shall be called the least in the Kingdom of God. Godly sincerity makes no difference of greatest and least, between the precepts of God, but sets all before a man as a rule to walk by, and makes the soul laborious to observe all. Then shall I not be ashamed, when I have respect unto all thy Commandments. Psal. 119.6. That God may have all the glory due to his Name] That sincerity makes a man to aim at the glory of God, and not at his own glory, is manifest by that expression the Apostle useth in my Text, not with fleshly wisdom, that is, not declaring our own humane parts and gifts, to advance our own honour and esteem, but as the spirit gave us utterance, so we speak in all plainness & sincereness, that so poor ignorant souls might be edified, and God glorified. Christ describing an upright man to the unsound Scribes and Pharisees, describes him (I remember) by this property, That he seeks not his own glory: but his glory that sent him. He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is [true,] and no unrighteousness in him, john 7.18. Christ that had no guile found in his lips, vindicated his sincerity still by this, that he sought not his own glory in any thing he did, but the glory of him that sent him: and that man which doth thus, he is true, and there is no unrighteousness in him. That is, he is sincere, and no hypocrite as the world may falsely judge. As Aristotle said of a friend, that he is, alter ego, another I, or another self: so may I say of a Christian, that he is alter Christus, another Christ: as he is, so are we in this world, saith Saint john. As he aimed in all things at the glory of his father; so a sincere man aims in eating, in drinking, or whatsoever he does, at the glory of God. God forbidden (saith Saint Paul) that I should glory in any thing but in Christ. Sincerity is such a special work of God upon the soul, that it makes a man give Christ all the glory, of all the good he does, and of all the good he has, and hopes for; and to appropriate nothing to himself but shame, yet am I nothing, saith Paul. Nothing but a sinner; nay, of all sinners the chief. An upright man, is a man after Gods own heart: now look what God most looks for, that an upright man looks most at, and labours most of all to help God unto. Now God looks at his own honour and glory in every thing, wherein he hath to do with the creature, above any thing. He made all things for his glory; and upholds all things for his glory. There should never have been a stone laid, in the glorious Fabric of this world, had it not been for God's glory: nor not a stone should have been left upon a stone, long ere this, but the whole world should have been turned into his first nothing, were it not for God's glory. This a sincere man eyes, and answerably applies himself to God in all he does; as an obedient wife applies herself to that sweet carriage, that she knows will most delight her husband. When Isaac had discovered to Esau, that Venison was the most savoury meat, which his soul desired, Esau applied himself to his father, and goes a hunting after it, that he might bring to his father what he most loved, and so obtain his father's blessing. Now God hath declared that his honour and glory is that savoury meat which his soul of all things, most loves; and therefore all that are sincere children of God, they do hunt and plot for this, in all their ways that they may bring God that savoury meat, which his soul most loves. The description of sincerity being thus opened, I am in the next place to show unto you, the grounds of the point; why we ought thus simply and sincerely, to have our conversation in this world. The grounds are these four: First, because God commands it. Secondly, because God delights in it. Thirdly, because God hath appointed this and no other way unto all good. Lastly, because the world which lies in wickedness, may be left without excuse. First, we ought in simplicity and godly sincerity, to have our conversation in the world, because God commands it. I am the Almighty God, walk before me, and be thou perfect; that is, entire, sincere, Gen. 17.1. This Commandment God gave to Abraham, and in him to all us. This commandment is not grievous; a Commandment that hath any injustice in it, that any should complain or except against it, and therefore aught to be obeyed. For God made man, and can unmake him again at his pleasure; and therefore may justly serve himself of him, and appoint him wha● rules he pleaseth to walk by. I am God Almighty] walk before me and be sincere. I by my Almighty power made thee of nothing, and can quickly by this Almighty power, turn thee into worse than nothing: therefore walk thus and thus as I command thee. God did more by his Almighty power, then barely make man: God by his Almighty power made man upright: that is, not as uprightness notes sincerity, but as uprightness notes perfection. And therefore God might justly command us (if he would) to walk perfectly, as Angels and Saints in Heaven do. This Commandment therefore is not grievous, but full of mercy and moderation, that he commands us only to walk before him and be upright, as uprightness notes sincerity. Therefore seeing 'tis a Commandment full of justice and mercy both, it ought to be obeyed: and so consequently, every one of us aught in simplicity and godly sincerity, to have our conversation in this world. Secondly, as God commands us to be sincere, so he delights in it; and therefore we ought in simplicity and godly sincerity, to have our conversation in this World. They that are of a froward heart, are an abomination to the Lord; but such as are upright in their way, are his delight. Prov. 11.20. Kings, as they have officers for necessity, so they have favourites, persons of honour for communion and delight. Now the King of Kings, would have no fit persons of honour, for communion and delight in this world, were there no upright men, in it: and therefore we ought in simplicity and godly sincerity, to have our conversation in this world. God would live solitary and alone in this world, without any pleasure or delight in this world, were there no upright men, nor uprightness in it: for God hath no pleasure in wickedness nor wicked men. Thou art not a God that hath pleasure in wickedness, Psal. 5.4. The God of this world, that rules in the children of disobedience, is a God that hath pleasure in wickedness; but the God of all the world, is not such a God; he hath pleasure only in uprightness. I know also my God, that thou triest the heart, and hast pleasure in uprightness. 1 Chro. 29.17. And therefore we ought to walk in uprightness, or else we shall deprive the King of Kings, of his pleasure. Thirdly, we ought in simplicity and godly sincerity, to have our conversation in this world, because God hath appointed this and no other way to all good. For the Lord God is a Sun and a Shield; the Lord will give grace and glory; no good thing will he withhold, from them that walk uprightly. Psal. 84.11. If we would have the light of God's smiling countenance, to shine upon our souls, which is ten thousand times more glorious, and reviving then the Sun, we must walk uprightly: for the Lord God is a Sun to such, and to none else. God is angry with the wicked every day, saith the Prophet: and being angry with them every day, he cannot smile upon their souls, as the Sun doth upon all creatures, but frown and knit the brows against them. God dwells as a convincer and reprover, and not as a comforter, in the hearts of hypocrites. God feeds men's souls with gall and wormwood, with bitters, not with sweets; with a certain fearful looking for of judgement, and fiery indignation, which have not their conversation in simplicity and godly sincerity, in this world A Hell and not a Heaven, shall men that walk not uprightly, have within their own hearts. If we would have protection, we must walk uprightly: for the Lord God is a Shield only to such. He that walketh righteously and speaketh uprightly, his place of defence shall be the munitions of Rocks, Isa. 33.15. God is a consuming fire, and not a defence unto the hypocrite. In a word, if a man would have grace or glory, or any good thing else that he can name, he must walk in this way to obtain it, to wit, in simplicity and godly sincerity: for in no other way hath God engaged himself, to bestow any good upon man, but all evil. The Israelites going out on the Sabbath day to find Manna, found nothing but a curse; and the reason, because out of God's way. God will distribute blessings in his own way: if we decline this way, God will inflict curses, and not blessings. Now upright walking is that way, in which God hath promised to bestow all good, and none else: and therefore we ought thus to walk. 'Tis fit we should come to God, and not God to us: 'tis fit that unholy man should conform to a holy God; and not a holy God, to unholy man. 1 Finally, we ought in simplicity and godly sincerity, to have our conversation in the World, that so the world which lies in wickedness, may be left without excuse, both in regard of their wickedness towards God, and his children. Wicked men complain of Christ, that he is a hard master, looking to reap where he did not sow; that this and that precept is a hard saying, none can obey it. And others complain that the world is so full of occasions and provocations, that 'tis impossible to walk uprightly. Others, that times are so hard and dead, that they cannot live of their callings, if they should deal justly, and walk uprightly. Now Christ will stop the mouths of all these at the great day, by setting before them those that have lived, in the same ages of the world, in the same employments in the world, under the same government of Christ in the world, and yet have kept themselves unspotted of the world, and have in simplicity and godly sincerity, had their conversation in the world: and then shall Christ be clear when he judges, and liars mouths shall be stopped, and be like the man that wanted a wedding garment. And therefore we ought in simplicity and godly sincerity to have our conversation in the world, every one in his place, that so Christ may do this service by us against the wicked, at the great day. 2 Again, that wicked men may be left without excuse, as in regard of their wickedness towards God, so in regard of their wickedness towards God's children. Now the wicked persecute the godly with tongue and hand, and pretend just ground for their practice; that the godly are, as he falsely said of the Prophet, troublers of Israel; enemies to Church and State. But at the great day, the searcher of all hearts will lay open all things according to truth; and make it plainly appear to men and Angels, that they had their conversation in this world, in simplicity and godly sincerity, and so guiltless of all, that the wicked accused them of, and punished them for; and then will Christ be clear when he judges these wretches, for condemning the generation of the just. Wherefore we ought to walk sincerely and blamelessely in this world, that so the wicked may have no plea, for their wicked proceed against us, or against the righteous proceeding of Christ, against them. Ought we in simplicity and godly sincerity, to have our conversation in the world? Why, then let us examine ourselves, and see whether we thus walk. Are ye laborious? that is, constantly laborious, willingly laborious; laborious according to all your strength, to do all Gods will, that he may have all the glory due to his Name? Look bacl, and call to mind, how this description of sincerity was opened, and lay open your hearts and lives by it, and see whether they agree or not. Are ye laborious to do the will of God? Or do ye not the work of the Lord negligently? jer. 48.10. and so stand liable to that dreadful curse denounced by jeremy? Do ye not rest in bodily exercises, which profit nothing? 'Tis the least labour in the world, to bring the outward man to duties; the labour of labours is about the heart, to bring that to duties; are ye laborious about this? Are ye watchful over your Spirits, and laborious about your inward man, that this in every thing, may go along with the outward man to obey God. 'Twas that the Lord of old upbraided his people withal, that they were laborious according to the outward man, to come to Church, and to be at all divine exercises, but they were careless respecting their hearts, which God most looked at, and let this run lose after vanity. And they come unto thee, as thy people cometh, and they sit before thee as thy people, and they hear thy words, but they will not do them: for with their mouths they show much love, but their heart goeth after their covetousness, Ezek. 33.31. God most looks at the heart, how that is entire to, or lose from, himself. Are ye most laborious about that, which God most looks at? or do ye not lest mind that which God looks at most? In this consists the power of godliness, to be laborious about the inward man, to bring this to be obedient to the will of God (My Son, give me thy heart.) Neglect this, and thou wert as good sit still, as labour at all about thy outward man, to bring that to be holy: thy labour about outside holiness, is to God as the cutting off of a dog's neck: and God will upbraid thy labour, as he did those hypocritical Scribes and Pharisees, who washed the outside of the Cup and Platter. Possibly some of you may think, that you hold weight well enough by this: That you are laborious according to the outward man, and according to the inward man, to do the will of God: but put in one weight more into the Scales and Balance of the sanctuary, to wit, this; Are ye constantly laborious to do the will of God? Tell me which way the Scales turn now. Sincerity makes a man constantly laborious to do the will of God, as you have largely heard; do you thus labour? Or are ye not quickly weary in welldoing; so weary as to leave off the work? Thou art watchful over thy spirit to day; but art thou not as careless about it to morrow? The godly are subject to wearisomeness, and fainting in their minds (as the Apostle intimates) in their labouring about, and watching with an unruly heart; but they are never so weary, as to give over the work. David was wearied often with his groan, they were so deep, and breathed out so many precious Spirits; but yet as fresh strength came, he kept on groaning still, under the heavy burden of a bad heart, and never left labouring about his spirit, to bring it to be more and more composed, entire, and one with God as long as he lived. But unsound Christians, are quickly weary in labouring about their hearts, just in that sense, which God is said to be weary of repenting, jer. 15.6. Thou hast forsaken me (saith the Lord) thou art gone backward; therefore will I stretch out my hand against thee, I am weary of repenting. That is, I will repent no more: I will forbear the execution of my threaten not longer. So rotten hearts are wearied with repenting, soul searching, and soul watching, that they will repent no more, nor maintain inward industry about their souls no more; but judge of it upon a little trial, as that which will shorten their lives, or at least, utterly end the felicity of their lives, and at last cry it down, as an unnecessary and unreasonable service. Is it not thus with you? Possibly yet some of you may think, that you hold weight well enough, by the Balance of the Sanctuary. But put in one weight more, and tell me which way the scales turn then. Are ye willingly and cheerfully laborious, to do the will of God? Do you find any soul sweetness, in your soul labours? Or are they not as the disease of the stone, strong tortures, without the least tang of sweetness? Is it not as death unto thee, to be searching, humbling, watching and observing thy spirit, a day? Dost thou not shun and avoid occasions, as much as thou canst, that may make thee to look in upon thy spirit, to check it in its vain way, as that which is like the pricking of thy right eye? Dost thou not make frivolous excuses, and needless business, to put by David's opportunities, of private commerce with God and thine own soul? as one that findeth no pleasure nor profit, in this service of God? Dost thou not wish that Prayers were over, Sermons over, the Lords day over, that thou mightest be selling Corn, and following thy secular employments, and carnal sports and delights, as those wherein thou findest more soul content, then in any divine thing. 'Tis a joy to the just to do judgement, saith Solomon. 'tis the sweetest pleasure in the world to an upright man, to be in upright holy ways, doing uprightly to God and man. God's word, Gods ordinances, God's people, God's service in every part thereof, are all transcendently sweet to an upright soul: Sweeter than honey, that is, sweeter than the sweetest earthly content. And the more spiritual divine duties and exercises are, the more pleasing and taking still, to an upright soul. Duties of most seriousness and strictness, are of most soul sweetness to him Is it thus with you? Possibly yet some of you may think that you hold weight well enough, by this Balance of the Sanctuary. But put in one grain more, and tell me whether thou be not found too light then? Are ye laborious according to all your strength, to do the will of God? Do you reach forth and press forward, as Saint Paul saith? that is, put out all your strength to obey the will of God? this in Scripture, where sincerity is pressed unto, is called a serving of God with all our hearts. You take a little pains to obey the will of God, but could you not take a great deal more if you listed? 'Twas the unsoundness of the Jews, that when they could have brought Males and legiti●…e sacrifices, they brought (to save their purses) maimed and deformed sacrifices. And so 'twas the unsoundness of Saul, that he could have killed Agag and the fat of the Cattles, as well as the rest of the Amalekits, if he would. And is it not your hypocrisy, that you could do a great deal more to please God, than you do, if you listed? Do not by and self ends make you pluck in your horns, and suspend yourselves, parts and abilities from God service? Doth not the fear of the loss of your liberties, live, lives, and the like, make you speak less for God, and do less for God, than he hath given you ability and opportunity to do? Do ye not put forth your parts in the service of God, in reference to the safety of your skin, and not in reference to God's command, which calls for all our might, in his service? If you tell me that you hold weight yet by the balance of the sanctuary, why put in yet one grain more, and tell me whether the scales do not stand without poising either way? Are ye laborious according to all your strength, to do all Gods will? according to that holy rule, Deut. 15.5. Only if thou carefully hearken unto the voice of the Lord thy God, to observe to do [all these Commandments] which I command thee this day. You do with Herod, by means of powerful preaching, and sharp affliction, reform many things peradventure, but do ye labour to reform all things? To divorce yourselves from your Herodias? To pull out right eyes, and to cut off right hands? To mortify your members which are upon earth; that is, the sins of your souls, which are as dear unto you as the members of your bodies? or do ye not spare Agag, and the fat of your lusts? pleasing sins, and profitable sins? Do you observe doctrine and discipline, matter and manner in the worship and service of God? You pray, but do ye pray fervently? You pray, but do ye watch and pray? You hear the word of God, but do ye take heed how ye hear? You receive the Sacrament, but do ye examine you selves and so eat? You go to the house of God about holy duties, but do ye look to your feet, when you approach so near unto God? you give to the poor, but do you give cheerfully? You give, but do you give liberally? You know the Scripture calls for manner, as well as matter: manner is all in all with God. And sincerity is such a special work of God upon the soul, that it makes a man laborious to do every divine thing exact, according to that divine manner, which God in hi● word prescribes. 'Tis not thus with an hypocrite: he is lead by customs; and makes it a matter of conscience, not to swerve from these, how incongruous so ever to the word of God; Or else he is fearfully given over to a careless Spirit, to do divine things as hits, he cares not how; any way, or no way, all is one. Or else, he is desperately pinned to his own will, being wiser in his own eyes then ten men that give a reason. Thus & thus he will walk, say all the world what they will: is it not thus with you? If you tell me that yet you hold out weight by the balance of the sanctuary, I am glad; yet possibly you may be one grain too light. Are ye laborious to do all Gods will, that God may have all the glory due to his name? Do ye not sacrifice to your own ners, and take the glory to yourselves of your labours like Herod? When men applaud you, is not this to you, as the rubbing of a Parrot upon the head, very pleasing, and that which makes you hug yourselves within your own thoughts: Is not this great Babel which I have built? Can such a thing have been done, if I had not done it? Or could any man have done it so well as I? Look in upon your spirits before, but specially after divine duties, and see whether you do not seek yourselves in them, more than the glory of Christ. Do ye not give alms to be accounted liberal men, and that the poor may applaud you for good men, and good housekeepers? Do ye not blow a Trumpet, when you give alms? that is, so distribute your charity, as may be most advantageous to your own repute in the world? Do ye not let your left hand know still what your right hand doth? Are ye not dampt in your designs of charity and bounty, when 'tis to go forth in such a way, as if it were cast upon waters, or into the bottom of a Well, where no eye can see, nor no tongue speak of your good works, nor no likely'ud of the least return? Do ye not look for much observance, from such to whom you do much? And repent of your kindness, when men do not answer it in thankfulness? Do ye eye Christ's command, and out of love to him, give upon all just occasions, as unto him? Are those that are religious tendered and succoured by you, in their bonds and miseries, as if you were bound with them, according to the divine rule? Do ye not in prayer, more look at words and expressions, then to your spirits? Do ye not pray in the market-places? That is, so pray that others may observe you, and blaze abroad that you are very devout persons? Are ye not industrious to pray well (as you call it) in public, and careless and perfunctory, when you pray in private? Are ye not more constant a great deal, in the performance of public, then in the performance of private prayers, where there is no observer nor applauder but God, which sees and hears in secret? Do ye not after prayer, hug your own gifts, and admire your apt expressions, dexterity of utterance; and to think much, that you have no more thanks given you for your pains; and that those that joined with you, were no more affected? Do ye not pin your spirits to your own acute studied forms, and prayers in print, boasting of things made ready to your hand, (as the Apostle speaks) and scoff at the spirit of grace and supplication, Zech. 12.10. Do ye not preach yourselves and not Christ; and more look at words then matter; to please men, then to please God? Do ye labour to approve yourselves to every man's conscience, or to every man's fancy? Do ye not put plain truths, into abstruse terms, a new coat upon old divinity, and strive to soar in dry Metaphysical strains, above your own and others apprehension? Do ye not build hay and stubble, upon the true foundation? the opinions of Fathers and Schoolmen, and the tenants of proud time-servers, whom God hath given over to a Spirit of delusion to believe lies, because they received not the truth in the love of it? Do ye aim at conviction, conversion, or ostentation in your preaching? Doth it not almost make you sick like Ahab, that your claborate Sermons in places of eminent note, have not yet brought you to a fat living? Do ye not preach Christ out of envy, as the Apostle speaks, to bring about your wicked designs, and to vend your malicious spirits against the godly? Do ye not wrest the word of Christ, to confirm your time-serving tenants, & to maintain your voluptuous loitering life? And if so: is this in simplicity and godly sincerity to have your conversation in the world? To you that by what hath been said, see, that you are yet unsound at heart, that you do not in simplicity and godly sincerity, order your conversation in this world, I have three things to say: Labour to be affected with your unsoundness: Then judge yourselves, that you may never be judged of the Lord: And then beg the cure of your foul disease. First, labour to be affected with your unsoundness. This is the kill mischief of hypocrisy, that it is hard and difficult, throughly to be found out, and truly to be bewailed. Hypocrisy is vitium latens, vitium transfigurans, vitium adulans, & vitium obdurans: a hidden, a transforming, a flattering, and a hardening vice. 1 'Tis a hidden vice. The heart is deceitful, and desperately wicked, who can [know it] (saith the Prophet.) The spirit of a man may know the things of a man; but deceit and guile, this lurks and skulkes in such hidden corners of the heart, that the spirit of man does not know it. And hence it is, that multitudes think themselves very sincere, which yet are very unsound. A man may discern drunkenness, swearing, and whoring in himself, and yet all this while, be utterly unable to see the hypocrisy of his spirit: and hence 'tis, that you shall have drunkards, swearers, and whoremasters to confess these vices, and yet plead for the goodness of their hearts and meanings too. 2 When the unsoundness of the heart, is discovered by the word and spirit of God than hypocrisy becomes vitium transfigurans, a transforming vice. The heart strives now, to put fair glosses upon foul matters; to put a beautiful vizard, upon the ugly face of sin; and to appear in the eye of awakened conscience, quite of another colour; or at lest nothing so ugly, as the word of God would make it to be. 3 If this will not stop the mouth of complaining conscience, than it becomes vitium adulans, a flattering vice. The heart tells conscience now, that 'tis true, things are bad, but God is very good: he is not extreme to mark what is done amiss; a thousand worse persons have found mercy, and are gone to Heaven, and therefore thou needst not so much trouble thyself O my soul. He that believes makes not haste; 'tis time enough yet, to amend all that is amiss, and to be as good as the best. 4 All this while that it is a hidden vice, a transforming vice, a flattering vice, 'tis a hardening vice. All the while hypocrisy lies hid, and after it is discovered, and shifts and flatters, it insensibly hardens; so that whilst deceiving, the soul is miserably deceived, and then becomes past feeling, conscience being seared with an hot iron: that is, God utterly leaving conscience, to do any office any longer for him, in checking such a shifting shuffling sinner, in his sinful way. And when this work is done upon any soul, you may leave tolling, and ring out; for he is dead and gone for ever. Now because hypocrisy is of such a shuffling subtle nature as this, 'tis very hard for a man to become truly sensible of it, and throughly affected with it: and therefore I exhort you, which are convinced by what was formerly delivered, of your unsoundness, first to labour to be truly sensible of it, and deeply affected with it. 'Tis a vice that of all vices, puts you into the furthest unlikeness to God, and the nearest likeness to the devil. It puts you into the furthest dissimilitude to God, of all vices: for God is most upright, saith Isaiah. Thou [most upright] dost weigh the path of the just. Isai. 26.7. God is most upright, and an hypocrite of all men least upright: and therefore, an hypocrite of all men, is least like God, and yet most like the devil; of whom I may say, as the Lord of the Leviathan, He is King, faith God, of all the children of pride: So is the devil, King of all the children of hypocrisy. As 'tis said of God, that he is most upright; so it may be said of the devil, that he is most guileful; an arch hypocrite: and therefore guileful persons are most like the devil; and the more guileful, the more like: and hence is Elimas, who was full of all subtlety, by way of eminency, called the child of the devil by Saint Paul, who knew well how aptly to style hypocrites. 'Tis a vice that turns man into a devil, and God into fury fiercer than the devil: for the devil is but God's creature, and therefore though his fury be unexpressible by us, yet it is finite in itself; but God's fury against hypocrites is infinite; and therefore you shall find him spending a whole chapter, in breathing out woes against hypocrites; and therefore hell as the most suitable place, and the greatest torments in hell, as the most suitable thing to an infinite fury, is reserved as a peculiar portion for hypocrites. Were infiniteness communicable, and by a finite creature susceptible, no less than infinite fury, should hypocrites burn in. When thou hast by such considerations as these, brought thy spirit to be truly affected with thy unsoundness, then judge thyself for it, that thou mayst not be judged of the Lord. Judge thyself as one most injurious to Christ and his glory, of all men. Judge thyself as a Traitor to the King of Kings: as one that hast craftily conspired, with the devil and thine own heart, to keep out Christ from ruling and reigning in thee: as one that hast subtly betrayed the honour of God, in every action thou hast performed, seeking thyself under pretence of seeking him. Judge thyself as a cheater, that hast been cunning to deceive the godly, and thine own poor soul. Judge thyself, as a selfe-soule-murtherer, that hast craftily baffled thine own conscience, that God's word might not convert and turn thee, from thine ungodly course, and so save thy precious soul. Judge thyself as a judas, that kissest Christ, bowest and cringest to Christ, and yet betrayest and crucifiest Christ. In a word, judge thyself as a right hand of the devil, by which he hath done a great deal of mischief: judge thyself as a capital offender, as a sinner of all sinners the chief; and then beg pardon. And entreat God to cure the foul disease of thy heart. Tell him how long this disease hath been upon thee; and what a loathsome creature 'tath made thee; and what a prime vital part 'tis fastened upon; and how near perishing thou art; and how 'tis passed the cure of all other Physicians and Surgeons; and that there is but one way with thee speedily, if thou hast not remedy forthwith from him; and that thou hast nothing of thine own, to satisfy him for the cure of it; but hast a friend Christ, that will pay all. Remember this, to beg him, who fashioneth all men's hearts alike, to mend thy bad heart with a new one, according to his promise. Only a new heart, is an upright heart; and this God hath promised to give, and this thou must urge, and believe, and wait: and this way shalt thou be healed, helped and saved. To you which upon examination find, that you do in simplicity and godly sincerity, order your conversation in this world, I have only this to say, you do no more than you ought, and therefore there is no place for boasting. 'Tis our beauty in God's eye, to be vile in our own eyes, what ever our parts and endeavours be. Thy uprightness of integrity, comes fare short of that uprightness of perfection, in which thou wast created: and therefore when thou hast done all that thou canst, yet say that thou art an unprofitable servant; a man that comes fare short of what thou shouldst be, and of what once thou wast. But that which I would rather stand on a little, is this, Thou that walkest sincerely, dost no more than thou oughtest, and therefore go on. The Apostles exhortation to the Hebrews, shall be mine to you: Look diligently lest any man fail of the grace of God, lest any root of ●…ternesse springing up, trouble you, and thereby many be defiled. Heb. 12.15. We have that within us, and that without us, which will corrupt our simplicity, and turn us aside from our sincere conversation, if we do not watch over ourselves. 1 Where simplicity is, hypocrisy is not wholly extir pated; some remainders of this foul evil are in the best heart; and these roots of bitterness, if you be not still labouring to grub up, they will quickly overgrow sincerity, and all good in the heart. And as we have that within us, which will quickly seduce us, from that simplicity which is in Christ; so we have that without us too, which will do the like, if we be not very watchful, to wit the devil and his children. The devil is an arch Apostate himself, and he labours might and main, to make all the sons of men, to fall from grace and goodness as he hath done; that so every one, may be as near like himself, in sin and misery, as may be. He goes about like a roaring Lion, seeking whom he may devour (saith the Apostle.) A thousand wiles hath the Devil to corrupt our simplicity; and he is more laborious about this, then about any design against the soul of man. The devil is not so laborious, to make a breach upon a man's faith or patience, or the like, as upon a man's sincerity: because he knows that every breach made upon this, is a stab to the heart, which will kill the soul for ever, if God do not admirably cure it. If labour will accomplish this design, the devil will not neglect that: he goes about seeking whom he may devour. If terrors and affrightments will accomplish this design, the Devil will roar like a Lion, against a man's soul, as if he would tear him to pieces, and suddenly throw him into that bottomless pit, without all redemption. If flattery will be more prevalent than terror, to bring about this design, the devil will transform himself into an Angel of light, and promise us all the Kingdoms of the World, to wind us about to him. 2 And as the devil is laborious about this design, so he hath many Apostate children, such as have lost that good that they seemed to have, and these, as their father, being more like their father, than any of all his children beside, labour tooth and nail, not only passively by example, but actively by promises and threaten, especially in these last days, to turn aside souls from simplicity in doctrine and manners; and by their devilish craft have turned away many; so that many have made shipwreck of faith and a good conscience, and are gone in the way of Balaam the son of Bosor that arch hypocrite, studying and labouring to mischieve God's people, for preferments and honours in the world; speaking lies in hypocrisy, having their consciences seared with an hot iron. And therefore 'tis but needful and seasonable, that I exhort you to look to your spirits, and take heed of these bitter roots, that ye be not defiled by them. Remember what God saith by the Prophet Ezekiel. When the righteous man turneth away from his righteousness which he hath done, and committeth iniquity, all the righteousness which he hath done, shall not be mentioned, but in his trespass which he hath trespassed, and in his sin which he hath sinned, in that shall he die. Ezek. 18.24. And if once you wax weary of well doing, and decline sincere walking, all thy former integrity shall not so much as once be mentioned to thy comfort, but to thy terror often shall it be by way of upbraiding, mentioned to thy conscience here, and to the aggravation of thy condemnation hereafter, as one that hast tasted of the powers of the world to come, of the sweetness of the spirit of grace, and yet after this, hast grieved, opposed, and done despite against it. Having therefore put your hand to the plough, look not bacl: having begun in the spirit, do not end in the flesh: having begun to order your conversation sincerely and uprightly, so continue unto the death, what ever you undergo in life All afflictions for righteousness sake, shall be tolerable, comfortable, and at last augment your crown. They shall be tolerable when at height: for no trial shall be above your strength: God is faithful by whom you are tempted, who will with the temptation show a way to escape. 2 They shall not only be tolerable, but they shall be also comfortable, when at the very height. For as the afflictions of Christ abound in you, so shall your consolations abound by Christ (as the Apostle saith.) The prereception of bitters, makes sweets the sweeter. 3 Finally they shall be profitable, to augment your crown of glory in the life to come. Blessed are ye when persecuted for righteousness sake, for great shall be your reward in heaven (saith Christ.) And this reward shall come quickly, which adds to the worth and excellency of it: Behold I come quickly, and my reward is with me, wherefore hold that fast which thou hast, that no man take thy Crown. Revel. 3.11. FINIS. 2 COR. 1.12. For our rejoicing is this, the [testimony of our conscience] that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-wards. TH●… second proposition now in order to be handled, is this, That conscience can give testimony, concerning the simplicity or hypocrisy, of a man's conversation Paul's conscience gave testimony with him, that in simplicity and godly sincerity, he had behaved himself, in preaching and living, in life and doctrine, as a faithful Minister of Christ ought to do. So likewise his conscience bore witness with him, concerning his sincere and holy desires, towards his brethren and kinsmen according to the flesh. I say the truth in Christ, I lie not, my conscience also bearing me witness in the holy Ghost, that I have great heaviness, and continual sorrow in my heart; for I could wish myself were accursed from Christ, for my brethren, my kinsmen according to the flesh. Rom. 9.1. jobs conscience also gave testimony concerning his integrity. Let me be weighed in an even balance, that God may know mine integrity. By this and many such like expressions of his, 'tis most plain, that his conscience could give testimony concerning his conversation, what it was, whether good or bad. David's conscience did the like. Thou O Lord shalt judge the people: judge me O Lord, according to my righteousness, & according to mine integrity that is in me. Psal. 7.8. A large induction of particulars to this purpose, might easily be made, but I rather take another way, to confirm this point. The truth of this point (I conceive) will be better confirmed and opened, by setting before you what conscience is; and than you will plainly see what conscience can do, and doth do, in the soul of man. Conscience is better felt then defined, for aught that I can yet find, among the learned. Conscience is a part of the understanding, in all reasonable creatures, determining of their particular actions, either with them or against them, say some. Conscience is a reflection of the soul upon itself, say others. Conscience (say I) is a natural power which the soul of man hath, above all unreasonable creatures, to compare his ways by some rule, and according as his ways agree or disagree with that rule, so answerably to bear witness with or against him. First, conscience (say I) is a natural power, etc. My meaning is, conscience is an ability, wherewith God endowed the soul of man by creation, as with other gifts and abilities, for his comfort, it he walked well; for his terror if he walked ill. We may not imagine, that conscience came not into the world, until after Adam's fall: this were to suppose Adam in Paradise, to be a man without conscience. Conscience indeed as an accuser and condemner, came not into the world, until after Adam's fall; but conscience as an accuser, acquiter, and comforter, was in Adam before his fall. As long as Adam obeyed the commandment of God, there was no cause that conscience should accuse him, but as soon as he disobeyed God's commandment, conscience flew in his face, as appears by his flying from the face of God. Which plainly shows us this truth, that conscience was in Adam before his fall, but did not begin to accuse, 'til Adam began to sin. Secondly, conscience (say I) is a natural power [which the jowl of man hath, etc. Now whether this power be in the understanding only, or partly in the understanding and partly in the will, I find controverted amongst the learned. My opinion, I here humbly lay down, but I undertake not to state and determine the controversy. This power we speak of, I conceive to be a reflect act of the practice understanding only, transcendently seconded by the power of the holy Ghost. Saint john confirms the first, that it is a reflect act of the practice understanding only, where speaking of this power in the soul, saith, And hereby we do know, that we know him, if we keep his Commandments. 1 john 2.3. That is, as if john had said, We do view our ways by the word of God (which is an act only of the understanding) and finding them to be in some measure level with that holy rule, we have this comfortable reflection bacl upon our souls, that our faith is not a fancy, but a faith which worketh by love, and so sincere and saving: which reflection, is no other as I conceive, but an act of the understanding, collecting a divine conclusion from divine premises. He that keepeth God's Commandments, knoweth God savingly; that he may safely conclude: but I do keep the Commandments of God, this I know, for I have viewed the Commandments of God, and my life by them: and therefore I know, that is, I am assured that I truly and savingly know God: which is no other, but that power in the soul, which we call conscience. The Apostle Saint Paul (I conceive) confirms the second, that it is a reflect act of the understanding, transcendently seconded by the holy Ghost, where he saith, My conscience bearing me witness [in the holy Ghost,] Rom. 9.1. That is, my conscience transcendantly seconded and assisted, by the holy Ghost, doth strongly testify to my soul, that I am full of bowels towards my kinsmen after the flesh, and could do any thing, or suffer any thing for their good. The order according to which the holy Ghost strikes in with conscience, is this. The understanding makes a double proposition, one grounded in the word of God, the other in the heart of man: as thus, He that keepeth the Commandments of God, truly loves God; this proposition is grounded in the word of God: but I do keep the Commandments of God; this is grounded in the heart of man: And then draws a conclusion from both; therefore I do truly love God. This conclusion whilst holy and drawn from divine premises, to wit, the word of God, and the grace of God in the heart of man; the Spirit of God strikes in with the soul, in making this conclusion, and assists the weak soul, so that he concludes thus with strong confidence, that he truly loves God: and not only secretly assistes, but seconds, and says the same thing to man, that his own spirit doth. Then is fulfilled that of the Apostle, the Spirit bears witness with our spirits, that we are the Sons of God. If the premises be corrupt which the understanding makes, (for the mind makes propositions suitable to the light that is in it, from which to argue the goodness or badness of man) than the Devil that lying spirit, strikes in and seconds the soul, in that corrupt conclusion, which he collects from corrupt principles, concerning himself: So that now the deluded soul is peremptory, and wiser than ten men that give a reason: in these is fulfilled that of the Apostle, Their minds and consciences being defiled. Thirdly, I affirm conscience to be a natural power, which the soul of man hath [above all unreasonable creatures, etc.] Bruit beasts have no conscience: and yet they better serve God in their kind, than many of us which have conscience. Bruit beasts want reason, and therefore are not capable subjects of conscience; and yet against reason, and against conscience, man ofttimes does worse than a beast. Fourthly, conscience (say I) is a natural power which the soul of man hath above all unreasonable creatures, [to compare his ways by some rule; and according as his ways agree or disagree with that rule, so answerably to bear witness with, or against him.] By the former part of this description, is showed unto us, what conscience is according to its being in the soul: It is a natural power, etc. By the latter part of this description, is showed unto us, what conscience is according to its office in the soul. The office of conscience, according to the description here given, consists in two things. First, conscience compares a man's ways by some rule. Secondly, Conscience bears witness with or against a man, according as a man's ways agree or disagree with that rule. First say I, conscience compares a man's ways by some rule. If the understanding be enlightened with the truth, to wit, the word of God; then conscience compares the ways of man, by a perfect rule, to wit, the word of God. But if the understanding be enlightened, with natural and moral principles only, than conscience compares a man's ways according to these principles only, and so by an imperfect rule. For 'tis my judgement, with submission to better, that conscience in every man, follows that light which the understanding holds up unto it. This I know, that a man may and often doth, go against conscience: but conscience goes not against that light, which the understanding holds up unto it. A man may outwardly say this or that, contrary to the light of his understanding, but conscience inwardly speaks, at the same time, according to that light. I will further clear this unto you, by an apt example. Paul you know zealously persecuted the Church of God, and his conscience (for aught that I can find) never checked him, but doubtless rather acquitted him, for it; I mean as long as he remained unconverted. And the reason, I think, is sufficiently rendered, where 'tis said, that he did it ignorantly. That is, according to that light which his understanding held up unto him, he thought he did God good service, in shedding the blood of his Saints, which me thinks makes manifest what I say, that conscience still follows the light of the understanding. The Apostle Paul persecuted the Church of God, and yet obtained mercy, because (saith the text) he did it ignorantly: he did out of conscience (as I may say) shed the blood of the Saints. But now the most men have received the knowledge of the truth; & therefore if now men persecute the Saints of God, either in heart, tongue, or hand, they go against knowledge, & so consequently against conscience; for conscience follows the light of the understanding; and so comes near the committing of the unpardonable sin, to the committers of which God hath said, there shall be no mercy showed, either in this world, or in the world to come. Here I would have you observe this, for the further clearing of what hath been said, That the word of God is the rule, by which conscience compares the ways of men, so farforth as the understanding is enlightened by the word of God, and no further. So farforth as the understanding is ignorant of the word of God, so farforth conscience is silent. As long as St. Paul knew not lust to be a sin, conscience never accused him for lust as a sin. And this surely is one reason why many eat the preaching of the word of God, and the study thereof, least by increasing knowledge they should increase grief, as Solomon saith: lest by this means they should come to the knowledge of their sins, and so conscience pull them by the throat for them. Of such as these the Apostle Saint Peter speaks where he saith, Of this they are willingly ignorant, that by the word of God the Heavens were of old, and the earth, and the world that then was perished. 2 Pet. 3.3,4,5. That is, they did purposely do as much as in them lay, to put out that light which was in their understandings, which told them that he which at first made the heavens by his word, and did by his word destroy them with water, would one day again destroy them with fire and brimstone: this they did labour to keep themselves ignorant of, that so they might without check of conscience, go on in their sins. To such as these I may truly say with the Apostle, If our Gospel be hid, it is hid unto those which perish, in whom the God of this world hath blinded the minds, of them which believe not, lest the light of the glorious Gospel of Jesus Christ, who is the Image of God, should shine unto them, 2 Cor. 4.3,4. He that keeps himself in ignorance, that his conscience may let him go on quietly in wickedness, loves to go to hell without control. Thou that canst not endure, that thy conscience should reprove thee secretly, 'tis no wonder that thou canst not endure, that thy minister should reprove thee publicly. Thou that canst not endure that thy conscience should reprove thee for sin now, must endure whether thou wilt or no, conscience to torment thee for thy sin, hereafter. The second thing that I would have you to observe is this, That conscience doth compare all a man's ways with the rule of the word, so farforth as the understanding is enlightened with the word. All that light which the understanding hath received from the word of God, conscience takes it and makes it a rule, by which he measures all a man's ways, thoughts, words, and deeds, to try what agreement or disagreement there is, between them and the rule. That conscience compares the thoughts of men by the word of God, so fare forth as the understanding is enlightened by the word, as well as words and deeds, is manifest by the language of the Apostle, where he speaks of the Gentiles on this wise, Which show the work of the Law written in their hearts, their consciences also bearing witness, & their [thoughts] the mean while accusing or excusing one another. Rom. 2.15. Divine light so farforth as it shines into the hearts of heathens, conscience makes use of it as a rule, by which to examine their very thoughts, and so answerably to accuse or excuse them, as their thoughts are found to agree or disagree with the rule. Saint Paul likewise in the ninth to the Rom. at the first verse, confirms this truth. I say the truth in Christ I lie not, my conscience bearing me witness in the holy Ghost, that I have great heaviness and continual sorrow in my heart, for I could wish myself separate from Christ, for my kins-folk in the flesh. Saint Paul here tells us that his conscience did bear him witness, that his thoughts and desires were thus and thus sincere, respecting his brethren; which conscience will never do, before he hath leveled a man's thoughts and desires by the word of God, and found them to be so: by consequence than it is manifest, that conscience compares a man's thoughts by the rule, as well as his words and deeds. Conscience keeps court in the heart, and therefore can and doth observe our thoughts, as well as our words and deeds. Conscience keeps a Court of justice in the heart, and sits upon the life and death of the soul, which is ten thousand times more precious than the body; and therefore will not sift this and that, and let other things go, which the word condemns, as well, and as plainly, as it doth any thing else. The word of God you know condemns evil thoughts, as well as evil words; and not only gross evil thoughts, as thoughts of murder, adultery, and the like, but vain idle thoughts; and therefore conscience can do no less, as God's Vicegerent in this lower circuit, but examine these, as well as words and deeds, by the rule of God's word, to see how fare they agree to, or disagree from it. Which work when conscience hath exactly done, than it! bears witness with or against a man, answerably as a man's ways agree or disagree with this rule: which is the last clause in the description of conscience, and comes now according to order and method to be a little opened. Conscience when he hath compared a man's ways by the rule, and exactly found out how they agree with, or disagree from it; the next thing he doth, is, he bears witness with, or against a man. This clause I add, in the description of conscience; because 'tis a divine power placed in the soul of man, to be as it were a judge between God and man. Conscience takes notice of things together with God, and compares them by the rule together with God, and then pronounceth sentence with or against man, for God. First I say, conscience takes notice of things together with God: and hence it is, say the learned, that this power in the soul is called conscience. Scire (say they) is said of him which knows one thing alone, so as none else knows it with him. Conscire is said of three or four, which know some secret together. Conscience therefore must needs signify a combination of two at the least, in the knowledge of some secret thing. Now this combination cannot be between man and man; for man doth not know the secrets of my heart, no further then as I reveal them to him: this combination neither cannot be between man and Angels, for they do not know the secrets of my heart together with thyself. This combination than must needs be, between God and man. God knows all our thoughts, There cannot be a thought hid from thee, saith Job of God. job 42.2. And he knows all our words and deeds: all things are naked before him, with whom we have to do. And man also by a gift from God, knows together with God, his thoughts, words, and deeds; and compares them by the rule together with God; and then bears witness with or against himself to God: and this gift we therefore call conscience. Here note this, That conscience bears witness with or against a man, no farther than his ways agree or disagree with the word of God. There can be no bribing of conscience, to speak better or worse of any man to God, than his ways deserve. Conscience bears witness against a man, when having compared the ways of man by the word of God, he finds them to disagree from it. But here possibly some of you may say, Doth any man's conscience bear witness against himself? against his own landlord, in whose house he dwells? To this I answer, yes. The Apostle confirms this, where he saith, If our hearts condemn us, God is greater than our hearts, and knoweth all things, 1 john 3.20. If our hearts condemn us, etc. Conscience will give testimony and sentence, against the very womb that bears him, if wicked; and so farforth as he knows it to be wicked. Conscience cannot now give an exact testimony, nor an exact sentence against a sinner, because the understanding holds not up unto it an exact light: We know but in part, though God know all things; and knowing but in part, conscience yet can do his office but in part; but what he does is faithful and righteous, according to the light which the understanding holds up unto him. But hereafter when we shall all appear before the judgement seat of Christ, Christ will by his Almighty power, set up a glorious light in every man's understanding, so that they shall know all things done in the body whether good or evil, as completely as Christ himself, and then conscience will speak as plain and as broad as Christ himself: and hence 'tis that men shall stand silent before the Judge of all the world. The testimony which conscience gives against a man now, is very audible: so audible that it causeth the merriest heart, in the midst of laughter to be sad. It will make the stoutest sinner stoop, his heart to ache and shake within him, and his countenance to gather blackness. But at the great day, it will make every sinner in Belshazzars' case, & worse, when he saw the hand-writing in the wall. It will make sinners at their wit's end: to wish for mountains to fall upon them, and cover them, or dispatch them utterly. Conscience bears witness with a man, when having compared his ways by the rule, he finds that they agree therewith. So audible and so sensible is the testimony, that conscience gives now with a man, that it makes him to rejoice in the midst of all outward troubles and hardships: For our rejoicing is this (saith Paul and Timothy in the midst of all their outward troubles) the testimony of our conscience that in simplicity and go●ly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the World. Conscience spoke so loud, and so plain, and so comfortable, in giving testimony with them concerning their integrity, that they understood well what he said, and were more comforted by this still testimony within, then if hundreds without, had given testimony with them to their adversaries, and said they were upright men. But much more audible and comfortable will the testimony of conscience with a man, be, at the great day: but I let that alone till then. At presert I hope you see enough, by this description of conscience, to confirm the truth in hand, to wit, That conscience can give testimony, concerning the simplicity or hypocrisy of a man's conversation. Now the reasons why God hath given unto conscience this power, are these: First, That man might have some thing within him, to comfort or terrify him, when all things without fail. Secondly, That God's proceed with man, may be by man, confessed to be just. Lastly, That God at the great day, may dispatch a great deal of weighty business speedily. First, God hath given this power to conscience, to give testimony concerning the simplicity or hypocrisy, or man's conversation, That so man might have something within him, to comfort or terrify him, when all things without him fail. If a man walk sincerely, conscience will be a comfort to him, when father, mother, husband, wife, wealth, and all friends fail him. And this comfort will be a continual feast, in famine; continual honour, in disgrace; continual wealth, in poverty; continual liberty in bonds; continual peace, in war; continual health, in sickness; continual ease, under every burden. This was meat to eat, to Paul and Timothy, which the world knew not of. Nay, this was transcendent consolation in the midst of troubles, to Paul and Timothy, which the believing Corinthians dreamt not of: and therefore 'tis, that they thus wrote to them, Our rejoicing is this, the testimony of our conscience, that we have sincerely ordered our conversation in the world. As if they had said thus, Though we have lost many comforts, yet we have not lost all; we have something within us, which is a continual comfort to us, in the midst of all the sorrows and miseries, which we meet withal; and that is, the peace of a good conscience. And if man walk not sincerely, conscience is by divine appointment, to be an accuser, condemner, and in part an executioner of torture upon the delinquent, in this life. This worm shall gnaw within, when things are carried smooth without. This dog shall by't and tear within, when all are afraid to bark without. This bloodhound shall dog the sinner; let him go with Cain into the Land of Nod, into what place he will, or to what employment he will: so that proud man shall feel something within, for his wickedness, when he feels nothing without. Secondly, God hath given this power to conscience, to give testimony concerning the simplicity or unsoundness of man's conversation; That so all Gods proceed with man, both here and hereafter, may be confessed to be just. One witness, said God, shall not testify against any person, to cause him to die, Deut. 35.30. Two witnesses God accounted sufficient, to vindicate every act of justice amongst men: but under two, God would not allow judicature against any man; that so judgement might be clear, the Judge confessed to be righteous, and the malefactor silent. God the great Judge of all the world, keeps himself to this rule, in his proceed of judicature against man. Two witnesses will God have, against every malefactor, to wit, Christ and conscience. God doth immediately see all things done by man, and is a witness himself, to all that he commits in the body, as we may guess by his own words. Because they have committed villainy in Israel, and have committed adultery with their neighbour's wives, and have spoken lying words in my Name, which I have not commanded them, even [I know] and am a witness, saith the Lord, Jer. 29.23. By this we see, that God the Father sees our sins, and is a witness; but because he will not be a witness in his own cause, he will have two sufficient witnesses besides himself, to wit, Christ, and conscience: both very true. The Devil would willingly be a witness against man, as an evil spirit that knows much by man, but does not know so much as the Spirit of man, which is in him: and therefore not a sufficient witness. But if that evil Spirit, did know as much by man, as man's own evil spirit which is in him, yet being corrupt, he would prove a false witness against man: a Knight of the Post, and swear any thing against man, to bring as great misery upon him, as is upon himself, if he might be admitted for a witness, such is his devilish hatred and malice, to all beings better than his own; but therefore God will not admit of him as a witness, for or against a man. Two true witnesses will God have, one without a man, and another within him; one in heaven and another in earth; to wit, Christ and conscience: Behold I have given him for a witness to the People, saith God the Father of Christ, Isa. 55.4. And this witness is in Heaven, saith job: Behold my witness is in Heaven Job 16.19. Not so in heaven, that he is not also in earth; or as if he were ignorant of any thing done in earth, for than he could not be a sufficient witness. job speaks of Christ, according to his special place of residence; and that is in heaven: but Christ hath a Country house, here below in our hearts, where he hath one abiding continually, that is equal to himself, that tells him all, to wit, his spirit: so that Christ is as competent a witness as conscience, that sits as Register still in the heart, and never stirs out of his place. These two witnesses do, as that man was commanded to do, which had a sheep committed to his trust, and the sheep torn in pieces by wild beasts; he was to bring some of that which was left; some horn or hoof, or any part else that was left for a witness of the truth thereof. Exod. 22.13. Thus Christ and conscience bring before God & the soul, those precepts which were by God committed to man, to be kept, and which he hath suffered his unruly heart to break to pieces: my meaning is, so lively do these two witnesses set before the sinner, the breach of every precept, according to every circumstance, as ever any party under the Law, could set before the owner, the tearing in pieces of his cattles, by the limbs and pieces thereof. And this being done, divine sentence is given, and the soul must needs be silent, being so legally handled; and Angels and Saints be forced to break forth and say, Rightéous art thou O God in all thy ways, and holy in all thy works. Lastly, God hath given this power to conscience, to give testimony concerning man's simplicity or hypocrisy, that so God at the great day, may dispatch a great deal of weighty business speedily. And I will come near to you to judgement, and I will be [a swift witness] against the sorcerers, and against the adulterers, and false swearers, saith the Lord, Mal. 3.5. What the Lord then spoke respecting a particular judgement, the same will be Gods proceeding with all at the great day. The books shall be opened; Christ's book, and the book of conscience; and so in a moment, in the twinkling of an eye; that is very speedily, all things shall be clear to Judge and malefactor, without troubling Juries, and other witnesses, as we do here, which would make a long work, at that great assize; and all persons be judged & sent to their place; and so righteously judged, that not one shall open his mouth to complain. Now this could not possibly be a work speedily done, if God had not given this power to conscience, to reflect and give testimony, and to be instead of, & better than a thousand witnesses beside, and all debating pro and con, between them. The wisdom of God is here to be admired: for he hath made such a witness to give testimony with Christ for or against a man, every way so fit, that nothing in the world can be judged so fit. Christ we must all confess to be very sit, to be Gods Delegate; because he came out of the bosom of God, and knows exactly all his Laws, which he hath given man to observe, which Angels do not, and man is a party, and therefore both unfit. But the holy Ghost cannot be judged fit to be man's Delegate, because one with the Father and Son, and so a party in the cause. And as for Angels, they know not neither the proposed rule exactly, nor the aberrations of the Delinquent; and as for men, they are parties in the cause, and so would juggle together, and swear one for another: or at least as one flesh and bone, with foolish pity spoil a City (as we say:) that is, they would speak flattering and halting, and so overturn justice at last, after a great deal of do with them. Now to prevent all this danger, toil, and stir; God hath created such a power within man as to observe all things done by man; and no less one with man, than Christ is with the Father; and therefore as inexceptible a Delegate for man on the one side, as Christ is for God on the other side. And these two of an instant, without all disturbance, distraction, or turmoil, give in exact evidence concerning man's integrity or hypocrisy; and so speedily without all clamour, sentence, and execution, and all is finished; and the Judge of all the world, does more weighty business in a moment, and fare better, than all the Judges in this world could do, in the age of the world. Having thus given you the point, and the grounds of it; let us see in the next place, how useful this may be unto us all. Hath God given power to conscience, to give testimony concerning the simplicity or hypocrisy of man's ways? Why then let us all take heed, how we order our conversation in this world. Give leave to your souls to think nothing, speak nothing, nor do nothing, but what you would have written down, and delivered into the Judge of all the world at the great day. When we know a tale-teller is near us, we are very careful what we say, or do. Why, we have always a tell-truth in our bosoms, where ever we go, or whatsoever we do; who will tell all to the Judge of all the world, that we think, speak or do: and therefore let us watch over our thoughts, words, and deeds; and so think, and so speak, and so do, as those that look to have the comfortable testimony of conscience with them, at the great day of account; That in simplicity and godly sincerity, we have had our conversation in the world. Under the old covenant, God had a Tabernacle of witness, which was the inner Court where the Ark was, in which the Law was, to give testimony against the Israelites, when they did evil. So God hath now under the new covenant, a Tabernacle of witness; and this is the inner Court, to wit, the heart, where conscience is, to give testimony against us, when we transgress. And therefore let us set a watch upon our hearts, and tongues, and hands, and entreat God with David, to hold up our go in his paths, that our footsteps slip not. Psal 17.5. I note this, because I see multitudes live, as if there were neither conscience, nor God, nor Devil, Heaven nor Hell. The speech of the Prophet of old, may I sitly here make use of. Men were then so audaciously wicked, that the very show of their countenance did testify against them: they declared their sins as Sodom, and hide them not: Woe unto their soul (saith God) they have rewarded evil unto themselves, Isa. 3.9. Thus may I say of multitudes amongst us now, The very show of their countenance, doth testify against them. The wanton eye, the fiery eye, the drowsy walling eye, the burly Malmsey nose, the painted face, Antic postures, gestures, and fashions, do all as jobs wrinkles in his face, testify against thousands, that they little lay to heart this doctrine, That conscience can speak, and tell all their do to God. Proud haman's, time-serving Doegs', drunken Nabals, whorish jesabels', scoffing Ishmaels', declare their sins as Sodom, and hid them not; and as for conscience, turn him off with a glass of Sack, and a Playhouse. But let me say to these wretches, with the Prophet, Woe unto their souls, for they have rewarded evil unto themselves. You have made a long, black, bloody bill, for conscience to open against you, the last day of this Term, to wit, at death; which shall be tried the first day of the next Term, to wit, as soon as you are out of the body: and then will conscience give testimony, so strongly against you, that if you would give ten thousand Rivers of Oil, nay, if you would give the fruit of your body, for the sin of your soul, it shall do no good; the cause shall go against you, and sentence shall be passed upon you: and then shall you know by woeful experience, the meaning of that place, Rom. 2.5. But after thy hardness and impenitent heart, treasurest up unto thyself wrath, against the day of wrath, and revelation of the righteous judgement of God. Wherefore three things I would give in counsel to you all: seeing conscience can give testimony concerning the simplicity or hypocrisy of man's ways; suspend him not; slight not his language; but give diligent attention to what he saith. Let us not stop the mouth of conscience, seeing he can speak, and tell us what we are. Many there are that labour to stop the mouth of conscience, when he tells them plainly of their sins, and to destroy that divine power which conscience hath, to speak in them, and to them. The Apostle Peter gives us a hint of these, where he saith, Scoffers shall come in the last time, and shall say, where is the promise of his coming. For this (saith he) they are willingly ignorant of, that by the world of God, the Heaveni were of old, 2 Pet. 3.5. When conscience told those scoffers, that would live in their sins, and scoffed at the day of judgement, saying, where is the promise of his coming; that God made the world by his word, and drowned it quickly by his Word, when it was overspread with wilful wickedness; and therefore you have like cause, to look for like swift misery, for as much as you are so wilfully and desperately wicked. This sharp and plain language of conscience, they could not endure; and therefore willingly laboured to darken this divine light, and to silence this faithful House-chaplain. Thus 'tis with many sinners now; Conscience now and then, delivers stinging language to their souls, for such and such sins; and then they set to lift this faithful Monitor out of his place; and because they cannot possibly do this, being so immediately inducted by God, they strive to gag his mouth, and kill him; by running wilfully into wickedness, against all checks and reproofs of conscience, and friends, as men desperately resigning up their souls to the devil, because God will not humour, and satisfy them in their own ways: and so ship wrack faith, conscience, soul, and all for ever. That which ofttimes follows upon this, is selfe-stabbing, selfe-drowning, selfe-hanging, selfe-poysoning, and the like. This is crying wickedness, and incurable wickedness. 'Tis crying wickedness to strive to gag and kill conscience. 'Tis Dei-cidium, to murder God. Conscience is no other but God's Vicegerent in the soul: or rather, God's judiciary presence in the soul. So fare forth therefore as a man wilfully doth injury to this, he doth commit high treason against the King of Heaven. 'Tis to stab the Judge of all the world as he sits upon the Bench, speaking Law and Justice, which very nature abhors, as desperately devilish. And 'tis incurable wickedness: for 'tis to destroy the first medium of conversion, by which the holy Ghost works in man, to gag and kill conscience. The first thing that the Spirit of God doth when he come to convert a sinner, is to convince his conscience, and to make that sting him for his sins, and then stir him up to long after, and to seek for Christ; and then gives faith in Christ, and so saves the sinner. Now he that strives to silence conscience, undermines his own salvation, in the very foundation and first stone thereof. He doth wilfully and wickedly prevent his own soul, of all the good that God doth in this way, to bring sinners home to himself. Thou dost little consider, O desperate wretch, what great wickedness thou committest, that strivest to gag and kill conscience. Thou committest double murder, in a spiritual sense; which is murder of the highest kind: thou dost murder God and thine own soul. And therefore I beseech you all, to take heed of this practice. Seeing God hath given conscience ability and parts to speak, let him speak freely, though he speak never so sharply and plainly, and do not check him. 2 Nay do not slight him: which is the next thing I would a little press upon you. A man that can speak, and speak to good purpose, though he be an enemy, we so fare honour him, as to let him speak out fully what he hath to say, and not turn away the ear from him: give but this honour to conscience. Many deal with conscience, as Felix did with Paul; he willingly heard Paul a while, concerning the faith of Christ, but when he came to reason of righteousness, temperance, and judgement to come, he set Felix into a trembling; and then saith he to Paul, Go thy way for this time; when I have a convenient season, I will send for thee, Act. 24.25. So many will hear conscience, whilst he gives testimony with them, of this good thing, and that, which they have done, and it may be whilst he tells them of lesser faults, but when once he comes to reason throughly with them about their sins, which are as dear as right eyes, and right hands unto them, and threatens them home, with judgement to come: when he tells them of that righteousness and temperance which the word commands, how much they have neglected it, and what they are liable to for it, and so sets their souls into a cold shaking sweat, than they have enough of conscience, and they turn their ears and minds, to some other matters; and send conscience away, till they be better at leisure: this is no other, but to slight conscience in his place. God will make no other of this, but contempt of his prime Court of justice here below, and those that sit chief there, as for him: and thou wilt find no other, but a great deal of secret soul mischief by this. God hath no other Court here below, but the heart of man; and no Judge in this Court, but conscience: and conscience being God's Chiefe-judge, wilt thou hearken to him when thou pleasest; and when thou pleasest, turn the deaf ear to him, say what he will? Dost thou think that God swears Judges for this lower Circuit, which know not Law, nor how to speak upon the Bench, worth the hearing? Dost thou think thyself too great, to be arraigned by God? and to answer to such interrogatories, as he shall put unto thee? As God will make no other but contempt of this, so thou wilt find no other but a great deal of secret soul mischief by this. To slight the voice of conscience, is the ready way to bring the soul, into security and presumption, which are unsensible damning evils. When there was no King in Israel, nor royal Courts of judicature, every man did what was right in his own eyes. So when this royal Court of conscience is slighted, the soul will grow fearless and careless, and man will give leave to himself, to think, and speak, and do as he listeth, and yet promise peace to himself, though he live in the wickedness of his own heart; than which, what can be a greater soul evil? Wherefore honour God, in his Royal way of judicature: and seeing he hath appointed an able judge in thy soul, of thy ways; slight him not, but diligently hearken to what he saith; which is the last thing I would a little press upon you. Conscience can speak better of thy ways, than any man can do: therefore give him leave to speak, and diligently observe all his words, and tell me what he saith to thee. Doth he not tell thee, that thou art a drunkard, an adulterer, a swearer, a profaner of the Lords day, an unjust dealer, a selfe-seeker, a , a man that orderest thy devotion and conversation, suitable to the times, a man that makes thine own ends thy aim, in all thy actions? Doth he not tell thee that thou art an idle person, a busybody, a railer, a scoffer, and malicious person? Or what is it that conscience saith unto thee? For he speaks to no man else, but to thyself, so faithful and discreet is he; and therefore I can inquire of none but of thyself O sinner, what conscience says unto thee. Conscience can give testimony with or against thee; prithee harken to him, and tell me what he saith. When Christ was arraigned, and stood still and said nothing, the high Priest arose (saith the Text) and said unto him, answerest thou nothing? What is it which these witness against thee? Math. 26.62. So say I to you, conscience doth arraign you now and then, and he doth give testimony; what testimony is it that he gives? Is it against you, or with you? If against you: What is it that he accuses you of, and condemns you for? Doth he condemn thee, for the vanity of thy thoughts, for the levity of thy words and deeds? Doth he condemn thee for the pride of thine heart, or for the pride of thine heart and life both? Doth he condemn thee for shedding of innocent blood? for scoffing and persecuting the ways of God? Doth he condemn thee for hugging some secret sin, which the word disallowes? or for thy superficial perfunctory piety? Whatsoever conscience accuses and condemns thee for, honour this Viceroy so fare, as to weigh throughly what he saith; and call to mind thy ways, and consider whether they have not been, so as conscience saith: and if so, then compare what conscience saith of thy course, with the word of God; and if conscience within, and the word of God without agree in one, in what they say against thy course; do thou strike in with thy conscience and the word of God, and say of thyself and ways, as they say, and join with them in judging and condemning thyself, and thy courses. And then beg the Lord, that he will not strike in and judge thee too; for if he judge thee too, than thou art gone for ever. Tell him, that though thou hast sinned, yet Christ hath died; and here hold. And then beg him to cleanse and cure thy wicked heart, that thou mayst go, and sin no more, lest a worse thing befall thee: namely, to be delivered from the hands of a condemning conscience, into the hands of a condemning God, who will tear thee in pieces, and there will be none to deliver. If conscience give testimony with you, that you are pure and upright, as he useth the expression to job, that in simplicity and godly sincerity, you have had your conversation in the world; why then, weigh your ways by the word of God, and see whether the word of God saith the same of your ways which conscience doth: if so, why then do you strike in too, and say as conscience and God's Word do, and so own Gods great work of grace in your hearts, in making them upright; and think that thou canst never declare love enough to God, which hath declared so much love to thee, as to make thee a man after his own heart, to be a companion for his own Son and self, in grace and glory. FINIS. 2 COR. 1.12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-wards. THE third proposition, which now according to order and method, comes to be handled, is this, That consciousness to ourselves, of the simplicity and sincerity, of our conversation, will yield us joy in the midst of troubles. Paul's and Timothy's conscience, giving testimony with them, concerning the simplicity and sincerity of their conversation, made them to rejoice in the midst of all the troubles they underwent. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, we have had our conversation in the world. I think the Psalmist points at this truth too, where he saith, Unto the upright there ariseth light [in the darkness,] etc. Psal. 112.4. By the darkness, I conceive he means troubles and injuries from wicked men, which because they are more vehement than many other troubles are, the mercies of the wicked being cruelties, the Psalmist elsewhere calls them, the sorrows of hell, as here he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the darkness: now in this darkness, though the darkness, that is very sharp misery, yet there ariseth light in it; by light I conceive is here meant, comfort and joy from conscience, giving testimony concerning their uprightness, as attended with the spirit of glory and of God, as Peter calls the holy Spirit of consolation. If you conceive not this Scripture plain enough, to consent with my Text, read David's language in the seventh Psal. 10,11. My defence is of God, which saveth the upright in heart. God judgeth the righteous; and God is angry with the wicked every day. As if David had said, This is my comfort in the midst of all the troubles and fears I am in, that my conscience tells me, my conversation in the world hath been lead according to the dictate of an upright heart, no way injurious to these sons of Belial, which labour to be every way injurious to me; and therefore I am sure that God, which is always a defence unto the upright, will be a defence unto me: God considers the ways of the upright, and smiles upon their souls to their great consolation, when the world frowns, this I finde by experience; but rotten wretches God is continually angry with, and this he will first or last (I am sure) make them to know with a witness. Solomon likewise consents to this as a truth, to wit, That the testimony of conscience concerning the simplicity of man's conversation, will yield him joy in the midst of troubles, as we may collect from his language, Prov. 15.23. A man hath joy (saith he) by the answer of his mouth. When a man upon every occasion speaks sincerely, conscience within cheers and comforts a man whatsoever follows upon plain dealing to the outward man. 'Tis me thinks as if Solomon had said, Let a man speak sincerely upon all occasions, and he shall be sure to find his conscience comfort him, in the midst of all troubles that may follow upon it. Troubles are either natural, or accidental. Natural troubles I call such as man is borne unto, by reason of sin. By the fall of Adam, man is horn to troubles, as the sparks sly upward, job 5.7. to troubles in body, in soul, in husband, in wife, in children, in servants, in kindred, in friends, in substance, in all things that are given man for his good. To the just as well as unjust, come troubles in all these; only here is the difference, consciousness of simplicity and sincerity sweetens all those to the godly, whereas the wicked must swallow them in their full bitterness. That conscience, which tells a man that in simplicity and godly sincerity, he hath had his conversation in the world, will also tell him, that all troubles in the flesh, shall work together for the good of his Spirit; and that God will give strength to bear them, and a seasonable deliverance out of them; and this sweetens these bitters. That conscience, which tells a man, that in simplicity and godly sincerity, he hath ordered his conversation in the world, will tell him also, that 'tis a wise and gracious Father that doth thus, and thus afflict him; yea, conscience now and then shows the soul, the bright beams of God's smiling countenance, that he may see that 'tis indeed a reconciled father which doth afflict; and this like Jonathans' honey revives much, and fetches life in swooning fits, under great troubles. That conscience which told job that he was sincere, told him also in the midst of all his troubles, that his Redeemer lived, and he should see him, with his fleshly eyes: moreover it told him, that when God had tried him, that she should come forth as gold. This sugared his bitter potion, and sweetened every bitter drug he took. The like may be said of David; his conscience told him that he was upright, and this conscience told him also, that God was his God; Thou art my God, and I will praise thee: thou art my God, and I will exalt thee. Psal. 118.28. and that God would light his candle, and enlighten his darkness * Ps. 18.28. : that is, turn all his sorrows into joy, and his troubles into advantages; and this made every burden easy. Thus we see, that consciousness to ourselves of the simplicity of our course, yields comfort in all troubles for sin's sake, which I call natural troubles. Troubles caused by religion and religious walking, which I call accidental troubles, because by accident not of its proper nature, religion exasperates wicked men against us, these I conceive my text principally points at; and as for all these, though the fiercest kind of troubles, and therefore called by David, the sorrows of hell, yet if a Christian hath but the voice of conscience with him, that he hath walked simply & sincerely in the world, this will keep his head above water, though these waves be never so tempestuous: this will make a man sing in a dungeon at midnight, as Paul and Silas did: this will make a man smile in fiery flames, as many of the Martyrs did: this will make a man always rejoice, in the midst of all sorrows: as sorrowful, yet always rejoicing, 2 Cor. 6.10. Sorrowful always were the Apostles of Christ, such hard usage they always met withal from the world, for the Gospel's sake; and yet in the midst of all, joyful, because of that sweet peace which their consciences spoke unto them, that they were not such as the world judged them to be, but were simple and sincere in life and doctrine; and so this Scripture sounds the same in sense and substance with my text: For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God we have had our conversation in the world. You have seen now, in what troubles the testimony of conscience, concerning a man's simplicity, will rejoice a Christian. I will in the next place show you, what rejocying 'tis that the testimony of conscience will yield a man in trouble. Joy is either sensual, or spiritual. Sensual joy is a mere and naked joy in the creature, so fare as it pleaseth the senses. Of this joy speaks Solomon, where he saith, that he withheld his heart from no joy, Eccl. 2.10. That is, any thing that might delight any sense, he got to him: he had men singers and women singers, and all the delights of the sons of men. Thus to order a man's conversation, is to live sensually and not sincerely; and therefore conscience gives testimony against this man, and not with him; and so consequently checks and curbs this joy, and not causeth it: conscience damps this mirth much, by gripping the spirit now and then, in the midst of laughter. Spiritual joy, is the souls rejoicing in God, as reconciled in Christ. Spiritual joy, is the souls] rejoicing in God, etc. Divine joy is therefore called spiritual, because the subject of it is a spirit, and the object of it is a spirit, and all the manifestations of it spiritual. The subject of divine joy, is the spirit of man. Divine joy doth not take only the ear, or the eye, or the taste, or the smell, as carnal joy doth, but the heart: Let the heart of them rejoice, that seek the Lord, Psal. 105.3. The heart is broken for sin, and this is made to rejoice in God's mercy, as a pardoner of sin: the same bones which are broken, are made to rejoice. Make me to hear joy and gladness, that the bones which thou't hast broken may rejoice. Psal. 51.8. David's heart was so overcharged with sorrow, that his bones were ready to break in his body, and in this he desired some divine refreshing, that so all things out of order might be quieted and composed again. As sorrow is no sorrow, unless it take the heart; so joy is no joy, unless it warm the Spirit. And therefore saith David, My soul shall be joyful in the Lord, [it] shall rejoice in his salvation. Psal. 35.9. God doth honour that in man with joy, with which man honours him by obedience: now, the soul of the upright, obeys God. My Soul hath kept thy testimonies, and I love them exceedingly, Psal. 19.167. and therefore God made David's soul to rejoice. I delight to do thy will, O God, yea thy Law is within my heart, Psal. 40.8. The Law of God was within David's heart, and therefore the joy of God was within his heart too. Hypocrites do not with their souls keep Gods testimonies; their righteousness is like Ephraim's, an outside righteousness that vanisheth, and so answerably God giveth them an outside superficial joy, that soon vanisheth and perisheth. They do not set their hearts aright to obey God, as David useth the expression, Psal. 78.8. and therefore God doth not tune and set their joy aright, so that it jars at the best; their spirits and their faces, are not always merry together; in the midst of laughter their hearts gripe them. Divine joy takes the spirit of man wholly, and ofttimes immediately. Divine joy takes the spirit of man wholly when at lowest. A dram, a sparkle, the least measure of divine joy that can be thought of, revives and makes glad the whole Spirit of man, as a drop of strong water warms the whole heart. Hence 'tis, that David when he had but a drop of divine joy, distilled into his heart (as 'tis but a drop of this heavenly liquor, that our weak giddy souls can bear, whilst here below) presently he breaks out as a man warmed all over: I will praise thee, O Lord, with my whole heart: I will show forth all thy marvellous works, Psal. 9.1. The like phrase you shall find David often speaking in. David found his whole heart warmed by those sparkles of divine joy, which God strooke in his dark dolorous heart, and this fetched life in him still, when ready to faint and swoon, and then all he returned to God again, which he gave him; God warmed his whole heart with joy, and he returned his whole heart to God in thanksgiving. Divine joy warms all that is within, and all that is without, soul and body, and sets both at work to praise God. Praise the Lord, O my soul, and all that is within me praise his holy name. Psal. 103.1. All that was within David, was warmed with divine joy, and therefore all that was within him, he would have should return thanks and praise unto the Lord. Elsewhere, he calls upon all without him. And my soul shall be joyful in the Lord, it shall rejoice in his salvation: this is for all within him: then in the next verse saith he, All my bones shall say, Lord who is like unto thee. Psal. 35.9,10. Divine joy warms all that is within a man, and all that is without: it warms Spirit, flesh, and bones; the whole man, and sets all on fire to praise the Lord. As divine joy takes the Spirit wholly, so it ofttimes seizes upon the Spirit immediately; breaking forth in the heart as lightning, without any certain known medium, by which to come into the soul. David doth darkly hint this, where he saith, Rejoice the soul of thy servant, for unto thee, O Lord do I lift up my soul, Psal. 86.4. Thou needest not this to speak in, or that creature to work by, to revive a drooping Spirit, as if the Psalmist had said, thou canst put joy and gladness into the sad soul of man, by thine own immediate work, as well as if forty Ministers were employed: this I believe, that none without thee can rejoice me, but thou without any other canst do it; and therefore unto thee, do I lift up my soul. Sometimes God doth work by secondary means and inferior instruments, to rejoice the souls of mourning sinners, as David would have comforted Hanun by his messengers: at other times, he will make use of none but his own Spirit, to bear witness with our spirits, that we are the Sons of God, and walk before him as obedient children, and so rejoices the souls of his people in troubles. Thus did God rejoice the soul of Paul and Timothy, in their troubles and sorrows: by the Almighty work of his Spirit, he assured their spirits, that they were his, and that their ways were pleasing to him; which made them thus to speak, in the midst of miseries, Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, etc. Secondly, divine joy is called spiritual, because the object of it is a spirit. The object of divine joy is God, who is a Spirit, saith John. Divine joy hath God for its immediate object, and all other good things as beams of this Sun, as streams from this fountain, as mediate objects coming from, and relating to God. God alone is the object of divine joy. Most true 'tis, that God hath always in his right hand Heaven; and in his left hand earth, to wit, all the Kingdoms of this world, to bestow upon whom he will; but had he neither, or would he part with neither, to any beside himself, but keep all in his own hand, yet an upright man would joy in him, and desire no better object to let out his affections upon. Although the Fig tree shall not blossom, neither shall fruit be in the vines, the labour of the Olives shall fail, and the field shall yield no meat, the flock shall be cut off from the folds, and there be no herd in the stalls, yet I will rejoice in the Lord; I will joy in the God of my salvation, saith the Prophet, Hab. 3.17,18. Habakkuk will rise in judgement against a thousand thousand souls, which would never judge God worthy to be looked after, muchless delighted in, if he had not Corn and Wine, Heaven and Earth to bestow upon his favourites. This text I conceive is a plain testimony, that God alone is the object of divine joy: that is, not God as very wealthy, and very bountiful, but as very holy, and an absolute complete being, above all things beside him. This was Paul's joy, to wit, in God alone, as he whom his conscience told him, he served sincerely, though weakly. Upright men eye the divine rule in their rejoicing, as well as in all other things. Now the divine rule of joy, is, that it should be bounded and terminated in God. Rejoice in the Lord ye righteous, Psal. 97.12. This rule is repeated again and again in Scripture, to note how apt we are to rejoice in creatures, and sins which are worse than any creatures, and not in God: as also to note, how strictly God looks at this, that we should make him only the object of our joy, and all other good things, as beams of this Sun, as blessings from his hand; and so consequently to rejoice still, as long as we have communion with God, and our consciences witnessing with us that we sincerely serve him, though we have nothing else in the world beside him, as Paul and Timothy did. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, etc. Thirdly, divine joy is called spiritual, because all the manifestations of it are spiritual. They that have this joy in their hearts, do not let their tongues sing ribaldry and vanity, such as flesh and blood delights in, but they sing in the ways of the Lord, Psal. 138.5. That, is, they rejoice in divine things, to be thinking, and speaking of, and walking in, the ways of the Lord. 'Twas Paul's and Timothy's matter of joy, that they could walk sincerely in the ways of the Lord, and this they humbly gloried in. Such as have the joy of the Lord in their hearts, their tongues speak, and sing, in such a manner, that God is extolled and magnified, according to one attribute or another, which is making melody to God, as the Apostle terms it. As here in my text, the Apostles so expressed divine joy, that the power and goodness of the Lord were magnified, that he could and would give internal comfort, to those that did sincerely, though weakly serve him, when all external comforts failed. Divine joy doth not, as carnal joy, transport men into drunkards, whoremasters, wantoness, libertines, and so turn them out of the ways of the Lord; but raises their spirits, to a higher pitch of love to God, and so makes them walk more strictly and cheerfully, in the ways of God. Divine joy makes a man rejoice and work righteousness, and not rejoice and work wickedness. Thou meetest him that rejoiceth and worketh righteousness, Isa. 64.5. Paul & Timothy thus rejoiced, that they could work righteousness, that they could order their conversation sincerely, though by many handled injuriously. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, etc. 2 Divine joy is the souls rejoicing in God [as reconciled in Christ.] Divine joy, as man upon earth is the subject of it, hath God in Christ for its object: that is, God as reconciled in Christ; for otherwise God is an enemy, and no man rejoiceth in an enemy. And not only so, but we also rejoice in God, through our Lord Jesus Christ, by whom we have received the atonement. Rom. 5.11. We cannot joy immediately in God, as Adam could, because of our sin in Adam, which made God angry with us: we must now have some to interpose between God and us, in whom is made up, what is wanting in us, and so God's anger against us appeased: and therefore 'tis, that the Apostle thus speaks in the person of the godly, we joy in God [through] our Lord jesus Christ, by whom we have received the atonement. This is sweetly set forth also unto us, under metaphorical terms by the Prophet Isaiah. I will greatly rejoice in the Lord, my soul shall be joyful in my God, for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a Bridegroom decketh himself with ornaments, and as a Bride adorneth herself with Jewels, Isa. 61.10. God as clothing us with the garments of salvation, and as covering us with a robe of righteousness, is the object of joy to fallen man; and thus we know, he doth in Christ. God freely reveals an infinite love to man in Christ, and this begets love to him, and joy in him. He washed away all our sins in Christ's blood, covers all our wants with Christ's righteousness, subjects his Son to suffer what we had deserved, and to merit for us, all that from which we were justly excluded, to wit, communion with God, and eternal life. This love, God sheds abroad in the heart of man, and this makes man love God, and joy in him. God out of Christ, is no other but a condemner of man: conscience so apprehending God, is no other but a tormentor of man: and man between both these is in no other but Hell: and there is no joy in Hell. God in Christ reconciles man to himself, and then God joys in man, and man in God. The blood of Christ makes peace between God and man, and between man and his conscience; and makes God acquit, and conscience acquit: God to speak peace, though man be not perfect; conscience to speak peace, though man walk weakly, yet whilst sincerely; and this makes divine joy in the heart, in the midst of all troubles, natural or accidental. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, etc. You have had a brief hint now, by what hath been said, what that joy is, which the testimony of conscience brings to the soul, to wit, a conciliatory joy, as I may fitly call it. A joy of peace and friendship, between God and man, and between man and himself, to wit, conscience. Conscience tells that man which walks sincerely, that he for his part is at peace with him; and that God is the like, though men and devils be at variance with him; and that he shall have favours spiritual and temporal, here and eternally hereafter, say and do all his enemies what they can; and this makes the heart of man leap within him, in the midst of troubles, as the babe in Elizabeth's womb, when she heard the salutation of Mary. Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world. Having showed you in what troubles, the testimony of conscience will give joy; and what joy 'tis that conscience causeth in the soul, I will in the next place show you the ground of the point, why the testimony of conscience, concerning a man's simplicity, must needs cause joy in the midst of troubles. This testimony of conscience is attended with a glorious power, as the Apostle calls it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the glorious power of him, saith the original, that is, of the holy Ghost, which makes the testimony so strong, and so transcendently comfortable, that troubles and sorrows for sincerity sake, though never so great, cannot possibly overbeare the heart. Strengthened with all might according to [his glorious power] unto all patience and long suffering, with joyfulness. 1 Col. 11. There is a glorious power, attending the testimony of conscience, extended to upright souls, in times of great troubles for uprightness sake, which strengthens them with all might, so that all burdens cannot depress them; unto all patience and long suffering, so that they will never be weary, and out of breath with bearing; and to do all this with joyfulness, so that no outward hardship, can utterly exhaust joy out of their spirits. Now, the testimony of conscience concerning our simplicity and sincerity, being attended with this glorious power in times of trouble, as Peter saith, 'tis, the spirit of glory and of God rests upon such, it must needs keep up the dolorous spirit of man, and make him rejoice in the greatest troubles. Paul and Timothy doubtless found this glorious power, attending the testimony of their conscience, strengthening them with all might, unto all patience and long suffering with joyfulness, which made them thus to say, For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world. 2 Secondly, the testimony of conscience concerning man's simplicity and sincerity, must needs rejoice a man, in the midst of all troubles, because conscience now minds a man, that he walks in the midst of all enemies and troubles, just as Christ did. There was no guile found in Christ's mouth, though he was put to it again and again: Whatever he underwent from his Father, from the devil, and his children, yet still he walked sincerely, and faultered not in the least kind, for the greatest advantage, though he was proffered all the kingdoms in the world, to do it. Now, when conscience tells a man, that in simplicity and godly sincerity, he hath had his conversation in the world, it doth at once tell him, that he hath walked in this world, just as Christ did. As he was, so art thou in this world, O my soul; which cannot but rejoice the heart, in the midst of the sharpest afflictions for Christ's sake. Thy Saviour, O my soul, though God, yet was called a devil, nay Beelzebub the prince of devils; though temperate, yet called a drunkard and Wine-bibber, and companion to Publicans and Harlots; though a man without guile, yet called a deceiver; though innocent, yet scoffed, imprisoned, condemned, and executed as a malefactor. 'Tis just thus with thee O my soul: thou art studious to walk uprightly, and yet censured for an hypocrite: thou labourest to be better than any, and yet the world judges thee to be worse than any: thou labourest more for humility and love, then for all the wealth in the World, and yet the World judges thee to be fuller of pride, and malice, than any man: thou dost not blow a Trumpet, when thou givest alms, but hidest from thy left hand, what thy right hand doth, and therefore the world thinks that thy religion towards God, is without mercy towards man: thou thinkest no evil to others, but labourest to do good to all, and yet all almost think evil, or speak evil, or do evil against thee. In this, O my soul, thou art not alone, 'twas the condition of thy Saviour; therefore mourn not, O my soul, but rejoice, according to the divine rule, that thou art made like him. Thus the testimony of conscience concerning a man's sincerity, brings in matter of comfort and joy to the soul of man, in the midst of troubles, and makes it smile, when under heavy burdens of cruelty. Lastly, it must needs be, that the testimony of conscience concerning the simplicity of a man's conversation, should minister joy in the midst of troubles, because such plainly see their interest, in the divine word of consolation. Be glad in the Lord, and rejoice ye righteous, and shout for joy all ye that are upright in heart, Psal. 32.11. Conscience now tells me that I am upright in heart; and that in simplicity and uprightness I have had my conversation in the world; and so consequently that joy here, as well as hereafter, belongs to me. Out of this reasoning, between conscience and the divine word of consolation, joy will break forth in the soul first or last, lad an upright man with what burdens you will. Rejoice all ye that are upright in heart, saith God: thou art upright in heart, saith conscience to a sincere soul; and conscience will not stay here, but will press upon the soul to apply his own mercies; why then dost not thou rejoice? Dost thou think it a small matter, to disobey a command of God? This pressing language of conscience, will make a sincere soul strive hard, and pray hard, to rejoice in afflictions for Christ's sake, according to the divine rule, which prayer God will hear, and bring the upright foul at last, to say in the midst of troubles, with these champions in my text, For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God we have had our conversation in the world. Having given you the point and the grounds of it, a word or two I would speak, by way of application, to you that are unsound, and then a word more to you that are sincere, and so conclude this point. This doctrine may in the first place serve to unfold a riddle, to you that are unsound. Possibly you may wonder, to see a man go rejoicing to prison, and to fire and faggot, especially when censured by learned men, for such and such a malefactor: you it may be think of such a man, as he of Paul, that he is mad and merry without cause, as bedlams are; or else that he laughs from the teeth outward, as he that would put a good face upon an ill matter. No, no, do not judge so uncharitably, it may be this man hath meat to eat, which ye know not of. It may be he hath his conscience testifying within, that he hath walked in all uprightness, and is not such a one, as the world hath censured him to be; and this makes him rejoice, in the midst of all troubles. 'Twas wonderful to Nabuchadnezzar, to see the three children walk in the fiery furnace, as if they had been walking in his stately walks; because he was not ware that they ha●… such a divine comfortable companion, as they had. So 'tis wonderful to blind worldlings, to see men so cheerful in suffering for trifles in religion (as they call them) and the reason is, because they know not that divine comforter conscience, which is continually within them, & unto them, a feast. This is to walk sincerely, to be tender to obey all Gods will, and this conscience tells the soul, in the midst of all the troubles he undergoes, from men of corrupt minds, and large consciences; and this language of conscience, being attended with the glorious power of the holy Ghost, as a comforter, this soul cannot but rejoice, though bleeding upon a Pillory, groaning upon a Rack, dying upon a Cross, and condemned by wise men for a fool, in standing out in such small matters. Secondly, as this doctrine tells you blind souls, the reason why some are so cheerful, under great troubles, for small things; so it tells you that are a little more grown in hypocrisy and wickedness, that your design against the godly is frustrate. The main design of the devil and his children, in all the troubles he puts them to, is, to deprive them of all joy and comfort, & to make their being upon earth hell, which is a place without all consolation. Now this they can never do, for as much as they cannot deprive them of the peace of conscience, and joy of the holy Ghost, which go hand in hand, in an upright heart. True it is, if all the joy of the godly, did consist in outward things, as wicked men's joy doth, then possibly they might serve the godly, as God will one day serve them, to wit, utterly strip them of all consolation; but the least part of an upright man's joy, consists in external things; his prime joy is within, from conscience and the holy Ghost which keep company always with it; and these two, all the wicked men upon earth, nor all the Devils in Hell, cannot suspend, muchless silence from speaking comfort to an upright heart. Conscience will still say this within, that he which so walks as before mentioned, is upright; when men and devils without, say, that he is an hypocrite, a dissembler, and not worthy to live. And the Holy Ghost will still second this language of conscience, by speaking over the same again: in such glorious expressions, and with such sweetened words, will the spirit of God, bear witness with the spirit of man, that do what you will to this man, he will still, notwithstanding all, rejoice. Cast him into prison; nay, cast him into a dungeon, a dirty dungeon, as Jeremies was; nay, cast him into a fiery Furnace; into a fiery Furnace heat seven times-hotter then ordinary, Give his back to the smiters, and his cheeks to them that pluck off the hair, as the Prophet speaks, Isa. 50.6. do what you will to him, yet you will never deprive him of his joy. As long as breath is in his nostrils, conscience will comfort him; and when this is gone, by thy cruelty, he will be in fullness of joy; and in the fuller, by how much the more cruelty thou hast inflicted on him. The joy of conscience, is proportioned to what we suffer, for conscience; as the afflictions of Christ, abound in us, so shall our joys both here and hereafter. And therefore do not break your sleep and your brains, to plot mischief against the upright, for they will have more joy in suffering cruelty, than you can have in inflicting it. You do but lessen your own joy, to increase theirs. The more terrible you are unto them, the more shall the testimony of conscience be attended, with a glorious Spirit of consolation, which will make them rejoice and be exceeding glad, under all that you can inflict; and this will exceedingly vex you. Thirdly, this doctrine will acquaint you with this truth. That if consciousness of sincerity, will lessen and sweeten troubles, by giving joy to the upright in the midst of them; consciousness of hypocrisy and unsoundness, must needs embitter all troubles, and make them more pressing and piercing, upon you that are halters, and time-servers: this was that which jobs friends drove at, in all their discourses with him, to bring him to sorrow doubly and trebly, for as much as all his outward miseries, were attended (as they conceived) with inward rottenness: intimating, and that truly, that it must be so, and will be so with all hypocrites, when conscience is once throughly awakened, to tell them of their unsoundness, under afflictions. What a terrible sting will this be, to a man in poverty, when his conscience shall tell him. Thou hast shuffled and shifted basely to get wealth, and yet by all thy unjust ways, thou canst scarce keep a cue above a beggar. This blunt language of conscience, will be such an addition of sorrow to poverty, as will exceed the pressure of poverty, when at greatest. What a sting will this be to a man in disgrace, when his conscience shall tell him, Thou hast been a ; one that hast studied to humour and please men, more than God, that thou mightest get honour, and keep honour in the world, and yet for all thy doglike fawning and flattering, thou stinkest in the nostrils of all, and art cast unto the dunghill as unsavoury salt. What a sting will this be to a man in sickness and death, when his conscience shall tell him, that he hath been but an outside Christian, all the days of his life; a man zealous about humane inventions and bodily exercises, to give God the outside, and careless to worship God in spirit and truth: this close language of conscience, will pain a man more than any sickness, or death can do. This was that which stung Balaam worse than death, that his conscience told him, he had been but an hypocrite all his life. This made Judas hang himself, after he had sold his master for money, for as much as his conscience told him then strongly, that he had been but an hypocritical follower of Christ, from the first to the last. And thus would every rotten wretch do or worse, in every little trouble, if God should not admirably step in, and restrain and hinder, so terrible is the sting of conscience, when it testifies against a man, and such deep additions of grief it bringeth to the soul, in every calamity. Sharp arrows and coals of juniper, conscience shooteth and kindleth in the soul of man, in every trouble, when it testifieth against him, as the Psalmist useth the expressions, in relation to the hypocrite, the man concerning whom I here treat of, Psal. 120.4. Wherefore I would exhort all you, that are unsound at heart, to beg upright hearts at the hands of God, that you may walk uprightly, and so have the testimony of conscience with you, to rejoice you in all your troubles. You labour by hook and by crook to get wealth to stand by you, and to comfort you in troubles; and this will prove gravel in your bellies to torture you, as Solomon affirmeth, so fare will it be from comforting you in troubles. The testimony of conscience concerning your sincerity, is better than all the wealth in the world, to stand by you and to revive you in troubles. You flatter and faun, turn and wind, shuffle and shift, to get great men to be your friends to stand by you, and to comfort you in troubles; and alas their favour is a vapour; as unconstant as the wind. Walk sincerely, and conscience will be a faithful friend for you to the death; yea, after death, in judgement. If thou hadst the favour of all the Princes in the world, yet could not they procure for thee a dram of comfort in sickness, in death, or in judgement: conscience in all these times can, and will procure for thee, not only drams, but flagons of consolation, if thou walk sincerely. Conscience is an incomparable friend, or foe, in sickness, death, and judgement. The blindness and folly of man above all other creatures, is much to be wondered at; he hunts after things which are not, as Solomon saith, to be comforters to him, and takes no pains to procure that, which will indeed be stable and abiding comfort to him, in all states. Riches, and honours, and friends, all the things of this life, they are, called by Solomon, things that are not, because they are not such things, as the blind heart of man conceives them to be: he thinks they are sufficient to make him happy, and they are not so. The least fit of sickness, will nonplus all these things, for reviving the soul. Vain man like that fool, thinks that he hath comfort enough for many years; that is, for all his life, when he hath great revenues in the world, and therefore sings a requiem to his soul, as if there needed no other thing, to the tranquillity of the Spirit, throughout a man's life, but worldly things; and alas! these things are not abiding, but still upon the wing, ready to flee from us; and if they were abiding, yet they are not satisfying; and therefore Solomon calls them vanity and vexation, to the Spirit. Conscience is a lasting friend, and a substantial friend, to the spirit of man. A friend that hath such waters of life, which will revive the soul in the greatest extremities; and he is a fountain made by God, that will never wax dry; So that the soul, as long as she keeps herself sincere, shall never be without a spring of joy, boiling up day and night, within her. And this joy is not a low prised commodity, a thing little worth: 'tis called in Scripture, a joy of the Lord, such a joy of God, as is the strength of man. When the Levits had opened the Law unto the people, their consciences were awakened, and smote them so, that they wept, saith the text, and weakened and unfit themselves, for the duties of the day; and therefore the Levits were feign to comfort them, that conscience might take hold on something, to work joy in them, which is the strength of the soul, unto the duty of thanksgiving, which was the special work of that day. As an accusing condemning conscience, secretly consumes spirits and strength of soul and body; and when attended only with a legal spirit, begets such a horrid grief in the heart of man, as unfits for the highest and noblest service of God: So an acquitting conscience, doth exhilarate and revive the soul; and as being attended with an evangelical spirit, begets such a joy in the heart, as tunes & strengthens it, unto all divine duties, especially unto thanksgiving, which is the highest & hardest divine lesson, that can be played upon the heart of fallen man, but makes the sweetest melody in the ears of God, of all divine lessons committed to man, to learn. If thou then wouldst be a sweet singer in Israel, a man apt and able to that which God most loves, walk so that conscience may still be an acquitter within thee: if this accuse and condemn thee, 'twill put every string in thy heart out of tune; consume thy spirits, & make thy living a continual dying, & yet death undesirable. Secondly, divine joy is called in Scripture an exceeding joy. I am exceeding jayfull in all our tribulations, saith Paul, 2 Cor. 7.4. The joy which conscience gives to an upright man in all tribulations for uprightness sake, is an exceeding joy; a joy that doth fare more take, content, and delight the soul, than any other joy can do: so the Apostle explains this clause, by that which goes before it in the same verse. I am [filled] with comfort (saith he) I am exceeding joyful in all our tribulations. Conscience gives such a joy to the soul in tribulations, that sils the soul with comfort, which is more than all the sweets and delights of this world can do. The delights of this life they do not reach the soul of man; they reach no further than the external senses, so fare are they from filling the soul with comfort; and yet they do not fill nor satisfy these neither: for the eye is not satisfied with seeing, nor the ear with hearing, nor the nose with smelling, nor the tongue with tasting, nor the hand with handling. 'Tis but a tiring, and not a satisfying joy, that all outward things bring to the outward senses. That joy which only the external senses bring into the soul, Solomon calls madness, as not worthy of the name of joy, because it reaches not the spirit of man as rational, but as merely sensitive. The joy which conscience brings into the soul, doth not barely reach the soul, but it fills it and satisfies it. My soul shall be satisfied as with marrow and fatness, & my mouth shall praise thee with joy full lips; when I remember thee upon my bed, and meditate upon thee in the night watches, Psal. 63.5.6. If thou wilt live all thy days, with the joy of a bruit, with a mere sensual outside, spiritless, vain, vexing joy, than thou needs not take pains to order thy conversation sincerely, to get thy conscience to testify with thee; but if thou wouldst live all thy days in the joy of a man that bears the Image of God, then must thou strive so to walk, that conscience may bear witness that thou art sincere. The Scripture doth not stay here, but calls divine joy everlasting; which is an attribute so high, that it leads us necessarily to the original, to wit, God, who is everlasting. As hell is a place of everlasting sorrow to all that be in it, because a river of Brimstone from an everlasting fountain, runs to it; so heaven which is begun in joy upon earth, to wit, in the hearts of the upright, 'tis everlasting; because fresh streams of consolation continually come from an everlasting fountain, to wit, God. God always seconds conscience in him that is sincere, with such a glorious power as Saint Paul calls it, that though he be always in sorrows for Christ's sake, yet he is always rejoicing: As sorrowful, yet always rejoicing, 2 Cor. 6.10. You may many ways cause sorrow to an upright man, but yet joy will live in all, and outlive all his sorrows. You may set on fire the body of an upright man, and consume that; but you can never set on fire his joy and consume that. You may various ways kill a sincere man, but you can no way kill his joy, as long as he holds fast his integrity. The joy that conscience gives to the soul of man, upon testimony of his sincerity, 'twill live in fire, 'twill live in water, 'twill live in this land, 'twill live in any land; famine cannot starve it, plague cannot infect it, the sword cannot murder it, the rack cannot tear it; 'tis very healthy, 'tis long-lived, 'twill never die: 'tis from heaven, and will abide with the soul until he come to heaven; and then will be consummated, to give full solace to the soul for ever. If then thou wouldst have joy to stick bythee, in health, in sickness, in peace, in war, in plenty, in famine, in honour, in disgrace, in liberty, in bonds, in life, in death, and eternally after death, walk so that thy conscience may say that thou art simple and sincere in thy conversation. The Scripture stays not here, but calls divine joy unspeakable and full of glory. As that joy which just men made perfect inherit, is beyond conception, so that it cannot enter into the heart of man to conceive of it, so that joy which conscience gives to upright men in troubles, 'tis beyond expression: the tongue of man cannot fully express it. I do not affirm that the heart of man cannot fully conceive it, though possibly it may be so. 'Tis joy unspeakable strong: stronger and more vehement, than the joy of worldlings, when Corn and Wine and Oil increase; and yet 'tis hard to express how much joy an earthy heart hath, in great earthly increase. 'Tis joy unspeakable sweet; so that he which tastes of this joy, tastes no more sweetness in sensual things, then in the white of an egg: 'tis sweeter than the Honey or the Honeycomb: that is, sweeter and more pleasing to the soul, than all the delights of this life, to the carnal heart; and yet 'tis hard to express, how sweet and pleasing sensual delights are, to the carnal heart of man. 'Tis joy unspeakable pure: as David saith, that the fear of the Lord is clean; so I may say, that the joy of the Lord, which he gives to man upon the testimony of conscience concerning his sincerity, 'tis clean; that is, 'tis pure, unspeakable pure, and holy. What was said of the generation of Christ, that may be said of the generation of divine joy. Who can declare his generation? saith the Scripture of Christ; so may I say, Who can declare the generation of divine joy? 'Tis begotten in the heart, as Christ was in Mary's womb, to wit, by the holy Ghost: 'tis shed abroad in the heart, by the holy Ghost: 'tis continually nourished and cherished by the holy Ghost. It fills the heart full of holy thoughts, the mouth full of holy words, and the hand full of holy deeds. It is immediately from heaven, and makes a man have his conversation in heaven, whilst on earth. 'Tis joy unspeakeably precious: a dram of it is more worth than the world: a damned soul in hell would give ten thousand worlds, if there were so many, for the least drop of this cooling comforting liquor, to assuage his scorching torments, but for a moment. It hath heaven in it, with which what can be compared for worth? 'Tis joy unspeakable, and full of glory. The smiling face of God, which is more glorious than the Sun, may be seen in it, so diaphanous is it. 'Tis joy unspeakably lasting: whereas all other joys die when man dies, if not long before; this joy lives, as long as the soul and God lives. Labour then so to live, that conscience may testify before God and you, that you are sincere, and so lead your souls into that unspeakable joy, which will make you unspeakeably happy. I have now a word or two to you which walk sincerely and uprightly in this world, & so I shut up this point. If you do not yet find experimentally, the truth of this point; to wit, your consciences causing you to rejoice in the midst of your troubles, by alively testifying your integrity to you, then by prayer plead your integrity to God, and entreat him so transcendently to second conscience, with his glorious power which worketh in us, that your hearts may be revived under every pressure for piety's sake. Thus David was forced to do sometimes, to wit, plead his integrity, to find the benefit of it in troubles; for God will be sought unto for every good thing, though we be never so sincere. Let integrity and uprightness preserve me: for I wait on thee, Psal. 25.21. David you see was put to it, to plead his integrity to God, to obtain the benefit of it in troubles; and thus must we still do if we find our hearts to droop in troubles, although we are conscious to ourselves of our upright and innocent conversation. Say, Lord thou knowest that I have walked uprightly as concerning this thing and that, about which I am troubled, and therefore do thou stand up in my heart, and second my conscience by the Almighty power of thy holy Spirit, and make it speak peace so lively and so gloriously within me, that I may rejoice in this tribulation for thy sake; that I may find my integrity, as a cordial to me, to keep me from fainting in my mind, and from stretching out tongue or hand to iniquity. If you find the comfortable testimony of conscience, reviving and rejoicing you in your troubles, then bless God with David, that he hath enabled you so to walk in this wretched world, as to have the voice of conscience with you, that you are sincere. 'Tis of God that we walk uprightly a moment: did not he stand by us, and watch over our deceitful hearts, and uphold our go in his paths, we should show ourselves hypocritical wretches in all our ways. God is my strength and power; and he maketh my way perfect, Psal. 28.32. When the lively testimony of conscience, concerning David's integrity, had rejoiced, and raised his dull spirit, than he took wing, and made his soul mount up to heaven like an Eagle, to magnify God which had been such strength and power to him, as to make his way perfect, that is, sincere, and so capable of deliverance from his insulting enemies, [God] is my strength and power; and [he] maketh my way perfect. David would not appropriate the praise, of his upright and innocent conversation to himself, as if he by his own wisdom, strength and goodness, had made his way perfect, and upright; he had through experience of the rottenness of his own heart, and his aptness to declare it, if God had not been a special strength and aid unto him, in his conversation; and therefore doth he so humbly and imitably say, [God] is my strength and power; and [he] maketh my way perfect. 2 Sam. 22.33. he enabled me so to walk, as to be capable of the accomplishment of his promises of defence against, and victory over ungodly men, and no wisdom, strength, or goodness of his own. Thus let us humbly do; when we feel our hearts leap within us, as rejoiced by the secret testimony of conscience, concerning the integrity of our carriage, in this or that matter of weight and trial that we were put upon; Thou wast my wisdom, strength, and power, O God, to guide and enable me to walk uprightly in such and such hazardous matters; my heart is deceitful, and full of base fear, and if thou hadst not stood up as a mighty God in my weak spirit, I had been over-borne with fleshly fears, and self-respects, to the wounding of my integrity, and thy Gospel and glory: blessed be thy name, that didst enable me to look over all by ends, to thy glory; and to acquit myself, at the time of trial, answerable to my upright purpose and resolution: 'tis of thee to will and to do good, and unto thee I give all the glory. This is the good way to have God stand by us still, and so mightily to guide us in all our ways, that we shall keep faith and a good conscience to our grave, and so consequently our joy, which is the life of our lives. This was upright jobs sweet carriage, as we may guess by his language. Though I were perfect, yet would I not know my soul: I would despise my life. If I were for holiness, as just men made perfect in glory, yet whilst a soul so holy, is in a body so diseased, I could not take any pleasure in my life. Thus to interpret these words, is to give us a hint and more, that Job was extremely overgone with impatience under God's hand, which is the worst that can be said upon this place: I think there may be hinted this unto us (if the other be the main scope) that Job saw all the integrity and uprightness he had, or possibly could be had, was from God, and that he had no reason to boast, and magnify himself, what ever his endowments were. Lastly, if you find by comfortable experience the truth of my doctrine, your sincerity, causeth joy and rejoicing in our souls, then hang upon God for perseverance in a sincere way, that your joy may abide, and still more and more increase, as the light of the Sun unto the perfect day. You have tasted of the sweetness of a sincere way, and therefore you should zealously follow God, to keep you on in it, as long as breath is in your nostrils, that you may never lose your grapes, your first-fruits of the holy Land, your taste of heaven, until you come to the full fruition of it. 'Twas David's prayer often (and let it be yours) though he were sincere, that God would make his heart sound in his statutes. There is much rottenness in the best heart, and this will break forth in a man's life, to the dishonour of God, and the wounding of his conscience, and robbing of his joy, if he be not still with David, hanging upon God by prayer, for more and more uprightness, and for further and further cleansing of an unsound heart. Things that are apt to bend and become crooked, we are every foot rectifying and straightning them, and labouring to strengthen them, so that they may abide strait, and so be still fit for use and service. You know to what to apply this, if I should not tell you, to the heart of man. Flattery or violence will turn you aside, from your sincere walking, if you do not humbly seek God still with David, to make your heart sound in his statutes, and to be still with you, to uphold your steps in his paths. You will ship wrack conscience, and all the peace and joy you have by it quickly, as Peter did, if you grow confident of your own strength, and do not fear always, and depend upon your God, for ability, to do every thing uprightly. And therefore lean not to your own understanding, as Solomon said to his son, nor to any parts else you have, to steer your conversation, if you would maintain the integrity and uprightness of it; but renounce all in yourselves, and beg God to make you run and not be weary, and to deliver you from backsliding in heart and life, to make you faithful to the death, and to give you at last the crown of life. This counsel that you may carefully follow, think on these two or three things. The peace and joy of a good conscience, is better than the greatest preferment in the world, and the loss of it, is worse than the loss of thy life, in the cruelest way that man can invent. Thou wilt lose a little heaven, and create within thy heart a little hell, which will last till the marrow of thy bones be consumed, and thy moisture turned into the drought of summer, in the day that thou turnest aside from thy sincere course, and setst conscience against thee. The joy of an acquitting conscience, is unspeakable and full of glory: and so the sorrow of an accusing condemning conscience, is unspeakable and full of terror. 'Tis sorrow unspeakable strong. What God said to the woman, after she had turned aside from the upright way of the Lord, that may I say of all the seed of the woman, when once they turn aside from their upright conversation. Unto the woman God said, I will greatly multiply thy sorrow, Gen. 3.16. Sorrow multiplied, is to have sorrow upon sorrow, as Paul useth the expression to the Philippians. Phil. 2.27. As in childbearing there is pang upon pang; and these returns of pangs, grow still stronger and stronger, till the womb be discharged of her burden: so say I to you, in the day that you turn aside from upright walking, God will greatly multiply your sorrow; you shall have sorrow upon sorrow, pang upon pang by an accusing conscience; and these pangs shall still be stronger and stronger, till you have humbled your souls throughly for your halting, and got your consciences sprinkled with the blood of Christ. The sorrows which God distributeth to his, when they turn aside from sincere walking, they are sorrows fetched from hell, and those sorrows, of all sorrows, are the strongest. The sorrows of hell compassed me, saith the Psalmist. To turn aside from uprightness and holiness, was the practice of the evil angels, for whom hell was first founded, and therefore God doth borrow some sorrows from thence, to punish such sins in his children, which carry a near similitude to their sin: that similes vitio, may be similes supplicio; like in sin, may be like in punishment. The sorrows which God inflicts upon revolters, for similitude sake, are called the sorrows of hell. The sorrows of hell God distributeth in anger, as Job saith. How oft is though candle of the wicked put out? and oft cometh their destruction upon them: God ●istributeth sorrows in his anger. joh. 21.17. So the sorrows which God distributeth to his people, when they turn aside from their sincere walking, are from God, as with an angry frowning vizard upon his face, as if he were indeed very angry, as indeed he is with the sin, though not with the person of the godly; for he hates sin in all, with a perfect hatred. The sorrows which God will distribute to thee by accusing conscience, when thou haltest, shall be such as in which thou shalt see nothing, but the angry face of God, and this will make thee tremble & sorrow, as the Lord speaks of the Babylonians. Jer. 51.29. as the very damned in hell do, as one that feeleth the very sorrows of hell to compass thee. God looking angrily upon the earth, it trembleth, saith the Psalmist, Psal. 104.32. The earth is the vastest and gravest body under Heaven, and therefore least apt to shaking; & the foundations of it were laid, by Gods own immediate hand; and yet if God do but look angrily upon this firm stable body, so transcendantly founded, it trembleth: how much more than needs must man, which is but a little dust of that grave vast body, shake and tremble, when God as an angry God looks upon him? Secondly, the sorrows of hell are such as principally torture the spirit. The fire which we make, can only burn and torture the bodies of men; because this only of man is material: Igris socalis i●… material ●on ●…quit Ph●lo●…ph●…. immaterials, as the souls of men are, our fire cannot fasten upon: but that strange fire, which God hath kindled in hell, for all that disobey him, burns the souls of men, though immaterial substances. Nay, so strange is that fire, that it burns these immaterial substances most fiercely, as being the most sinful part of man; for 'tis only sin that pitches and defiles the soul, and makes it combustible, which otherwise would never burn, if all the fiery artists of hell did blow the bellows. Now, just such is that fire, which conscience kindles upon the breach of integrity; to wit, a fire that principally tortures the spirit of man: a fire that burns inwardly, and consumes the marrow of the bones, and drinks up the spirits. The arrows which conscience shoots in upon a man, upon the breach of sincerity, are such as pierce principally the spirit. As long as job was patiented under God's hand, he felt the arrows of the Almighty only without him, as I may say, to wit, in his body, in his children and substance; but when he broke out and cursed his day, he presently complains, that he felt the arrows of God within him, & that the poison of them did drink up his spirits. job 6.4. All that which before he felt without, was nothing to that which he now felt within, upon his spirit; as the torments which damned wretches shall suffer in their bodies, are nothing to those which shall continually flee up and down, within their souls. So David after he had made breaches in his integrity, God filled his loins with loathsome diseases, but this was nothing to speak of; God made things strike into his heart, and then he roared. I am feeble and sore broken, I have roared by reason of the [disquietness of my heart.] David felt pains gather about his heart, and then he cries out. The heart is the mark that God principally aims at, when a Christian hath turned aside from his upright course: other outward parts he may hit and deeply wound, but this is but to make holes into the heart, where the seat of unsoundness that principally offends him is. The fire which conscience kindles, it may flash forth into the eyes, and tongue, and hands, and make a man look fearfully, speak desperately, and do bloodily against the body; but the heat of the fire is principally within, in the furnace, in the spirit; 'tis but some sparkles and flashes only, that you see come forth at the lower holes of the Furnace, which you behold in the eyes, words, and deeds of such men. Thirdly, the sorrows of hell are torturing, but yet not such as utterly consume and end the soul. The fire which we make, let it fasten on never so hard a thing, yet it will consume it in length of time. But that strange fire that God hath kindled in hell for all that disobey him, though it burn with the greatest fierceness that can be conceived, yet it never consumes the souls of those that are now burned in it; no nor yet the bodies that shall hereafter be burned in it. Damned souls are ever burning, and yet never burned; ever a consuming, and yet never consumed; and this adds infinitely to the misery of the damned. Even such is that sire which conscience kindles in the soul of man, upon the breach of integrity. 'Tis a fire that will burn and torture the soul day and night, but never consume it. He-man complains that this fire burnt so fiercely in his soul, that it distracted his spirit, but yet did not end his spirit. While I suffer thy terror I am distracted, Psal. 88.15. The terrors that conscience kindles in the spirit, will rack the spirit, rend and tear limb from limb, faculty from faculty, and make the spirit mad with horror and anguish, but yet for all this not put a period to the spirit: he shall be as susceptive and as sensible of tortures to day as yesterday, and tomorrow as to day, and next week as this week, next year as this year, the last day of his life, as the first day they begun, if God do not admirably intercept. Conscience hangs the soul in chains alive, upon the breach of integrity; and there lets the soul beat himself, by't and gnaw himself, but yet cannot when he would end himself, and this makes every torture double. O that I might have my request! and that God would grant me the thing that I long for! Why what job dost thou long for? Why, even that it would please God to destroy me: that he would let lose his hand and cut me off. No job, your spirit has hanged but a while, 'tis not dead yet, and therefore it shall not be cut down. The things that Jobs soul refused to touch, were made by conscience his daily sorrowful meat, and this Gall and Wormwood fretted his guts, but did not strangle and end him; conscience forced him every day, and every night to drink a new draught, that kept his Spirit in continual torture, and yet he could not get his soul out of this body, nor have it consumed in. The terrors that conscience kindles they are so terrible, that they will make a man wish for death, nay inflict death upon himself, and all to put an end unto them, and yet all will not do, because these tortures fasten upon the Spirit, but destroy not the Spirit. Final, the sorrows of hell, they are such as are not in the least measure pitied by God. Though the damned in hell, be tormented with sulfurous flames, which is a very fierce fire; and though they cry and roar, howl and yell, shrich and gnash the teeth continually, and all this in the hearing of God continually, which would stir, nay, turn the bowels of any man, to hear but a moment; yet it stirs not God a jot, though he hath heard these dolorous cries so many hundred years, to give them the least good word, or good look. So that sorrow which conscience raises in the soul, upon, the breach of sincerity, God seems not to pity in the least measure, for a long time. Though the spirit of man be racked, tortured and affrighted even unto distraction, yet God will not so much as afford a good look to the soul. Though he pray and fast, and consume himself with fasting, yet not any beam of light and love, that the revolting soul shall see in the countenance of God, to take hold on, and to comfort himself by. Hence 'tis that the Psalmist complains of God and his mercy as clean gone. Will the Lord cast off for ever? and will he be favourable no more? is his mercy clean gone for ever? doth his promise fail for evermore? Psal. 77.7,8. Nay, many times God serves back-sliding Christians, as he served the Israelites of old, to wit, increases their sorrow, when they are in earnest suit for release and comfort; so fare he is from pitying of them: and as joseph carried himself to his brethren; instead of pitying them in their want, he spoke affrightingly to them, and told them that they were spies, and so put them in fear of the loss of their lives. Just thus for a time doth God usually carry himself to revolting Christians: he is so fare from pitying them, notwithstanding all their prayers, that he calls them dogs, and speaks roughly to them, and puts them in fear of the loss of their best lives, and seems resolved to proceed against them as his enemies, beg and cry as long as they will. Job points at this, where he saith, Wherefore hidest thou thy face, and holdest me for thin-enemy? job 13.24. And is not this hell indeed, to be in soul misery, and to have no compassion from God? To be pitied and condoled by a man's friend, though he be not able to help him, we take it as a great mercy, and moderation of misery; job would so have accounted it. But when such as we take for friends, do not only forbear to pity, but set themselves against us in our misery, and add to our afflictions; this makes misery unspeakeably miserable, and a lively Emblem of Hell indeed: But I go no further this way. Secondly, as the sorrow which conscience causeth upon the breach of sincerity, is unspeakable strong no other in a manner but the torments of hell; so 'tis oft times unspeakable sudden. As the Wind raises hideous storms and tempests at Sea on a sudden, that endangers the drowning of all: So conscience, when once the soul hath turned aside to crooked ways, oft times of a sudden raises hideous storms and tempests in the soul, which adds exceedingly to the torture. Horror and terror breaking forth suddenly, affrights more by fare, then if it came with warning. The fire that conscience kindles in the soul, is like the setting a fire of Gunpowder, very sudden, as 'tis very fierce. After once a breach is made upon sincerity, conscience lays trains of wildfire, and blows up all a man's joy on an instant, and sets on fire the soul, and then lets in legions of such spirits whose dwelling is only in fire to keep Garrison against all promises of good to this soul, and then the soul becomes like Tashur, fear round about: the face of God terrible; the face of friends terrible; the thought of sickness, death; and the thought of death, hell; and the thought of hell, as at the door, and unavoidable. As the Arrows which God will shoot, against the enemies of his Church, shall go forth as lightning, Zech. 9.14. so the Arrows which God shoots by conscience, against such as turn aside to evil ways, they go forth ofttimes as lightning's, very sudden, & very swift. Sometimes when a sinner like Belshazzar is in the very act of sin, conscience writes down a man's doom in his heart, and in such legible letters, that the sinner cannot choose but read and tremble. When a sinner is taking pleasure in unrighteousness, of a sudden conscience breaks forth into thundering and lightning in the soul, and the sinner is as one descending quick into hell. And [immediately while he yet spoke] the Cock crew, and the Lord looked bacl upon Peter, saith the text, Luke 22.60. On a sudden, while Peter was in the very act of denying, a cock crew within, to wit, conscience that made Peter's spirit die within him. Once and twice Peter denied Christ, and Christ did not awaken conscience, and set him at him, to pull him by the throat; but the third time, immediately while he yet spoke, conscience like a Lion ran upon his soul, and made him believe, that he would be a tormentor to him, as he is to the damned, before the time. Sometime conscience may let a man alone, after he is turned aside from sincere walking, but if the soul still go on, of a sudden conscience will break forth, into thundering and lightning so fiercely as he did in Peter's soul, on whom if Christ had not looked bacl, Peter would have gone near, to have served himself as judas, after he had betrayed his Master. To conclude all, This I am sure, O sincere soul, that as conscience will make thee know to thy comfort, that 'tis a sweet thing faithfully and sincerely to serve God; so conscience will make thee know to thy grief, that it is an evil and a bitter thing, to turn away from the good way of the Lord. Having therefore now set good and evil before thee, make a wise choice. Choose rather to undergo any thing, that man or devil can invent, that thou mayst still enjoy the peace and joy of a good conscience, then to have the greatest honour this world will afford, and shipwreck sincerity, and so lie liable to the lash of an evil conscience. FINIS. 2 COR. 1.12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-wards: but specially amongst you. THe fourth and last proposition, which now according to order and method, comes to be handled, is this, That there be special times and occasions, for the declaration of sincerity, which ought to be observed, and answerably to declare and show ourselves. The Church of the Corinthians was very vicious in doctrine and manners, as we may plainly see by many expressions or Saint Paul, in his first and second Epistle to them. They were a 1 Cor. 1.11. contentious, and b 1 Cor. 4.6. puffed up one against another. They had itching ears, and carnally gloried in 〈◊〉; one was for c 1 Cor ●●. Paul, and another for Apollo, and another for Cephas. They were voluptuous; so voluptuous, that before they came to the Lords Supper, one was hungry, another d 1 Cor 11 21 drunken, in the House of God. They were followers of heathenish fashions, as in their apparel and meats, so in their hair, wearing it so long that 〈◊〉 e 1 Cor 11 14,16 nature, and the custom of the Church of Christ condemned it. They were f 1 Cor. 10 25. superstitious, g 1 Cor. 10 14 idolatrous, h 1 Cor. 6 9,10,11 adulterous, fornicatours, abusers of themselves with mankind, theives, covetous, drunkards, revilers, extortioners, murmurers i 1 Cor 10 9,10. tempters of Christ, k 1 Cor. 11 ●…. backbiters whisperers, raisers of tumults and what no●…? This gross wicked●… made Paul to stir up the grace of 〈◊〉 in him, and to use great bold●… 〈◊〉, towards this Church, as himself saith, 2 Cor. 7.4. with all plainness and powerfulness, reproving their sins, and making manifest the truth, to every man's l 2 Cor. 4.2. conscience, in the sight of God. They were grown so lose, that Paul was forced to use such m 2 Cor. 13.10 sharp and home expressions, and with such majesty, as you shall not find him the like, to any Church▪ Twice in one Epistle useth he this upbraiding expression, n 1 Cor 5.6. 1 Cor 15 34 I speak this to your shame, which not once throughout all his Epistles, to any other Church, doth he use the like upbraiding language. And then delivering his reproofs, with such a transcendent majesty. Moreover I call God for a record upon my soul that to spare you I came not as yet to Corinth. 2 Cor. 1.23. A● it he would dart their soule● through, with such an holy fear of God, that their lose hearts for ever after, might stand in awe and sin not. Thus as this Church above all other, gave Saint Paul, special occasion for the declaration of his uprightness and sincerity, so answerably he courageously applied himself unto them, which is the meaning of this expression in my text, but more abundantly to you-ward, or, specially among you. Paul had dealt sincerely with all other Churches, but other Churches were not so openly wicked, and therefore there needed not, that he should use such open majestical contestation with them. This Church of Corinth, was very openly and wilfully wicked, and therefore Paul answerably opened his mouth against them. O Corinthians, our mouth is open unto you, our heart is enlarged: ye are not straightened in us, but ye are straightened in your own bowels, 2 Cor. 6.11. We have said enough and done enough (as if the Apostle had said) to work upon your profane hearts, and to turn you from your profane lives, but yet your affections are straightened and clogged, that you come not off so readily, to follow our holy instructions as you should. The point you see to be very naturally raised, That there be special times and occasions, for the declaration of sincerity, which we ought to observe, and answerably to declare, and show ourselves in our places. Special times and occasions for the declaration of sincerity, are either personal, domestical, social, or national. Personal occasions, which require sincerity after a special manner to be declared, are when a man is strongly assaulted by the world, the flesh or the devil, to sin against God; or else strongly hindered in seeking the glory of God, and the good of his Church. When Simon the sorcerer saw, that through laying on of the Apostles hands, the holy Ghost was given, he offered Peter money to impart his skill unto him, and so to have made him a Merchant of the holy Ghost, for gain; then was a special personal occasion from the world, for Peter to declare his sincerity, that he abhorred all unjust ways to get wealth, and that he was not mercenary in his Ministry, as the world might suppose; which he wisely considered, and answerably carried himself. Peter stood up, and courageously said to Simon the sorcerer, Thy money perish with thee; because that thou thoughtst the gift of God may be purchased with money, thou hast neither part nor lot in this matter; for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God if perhaps the thoughts of thy heart may be for given thee; for I perceive that thou art in the gall of b●tternesse & bonds of iniquity, Acts 8.18,19,20,21. When Samuel was thought hardly of, the people being strongly set to have a King, as other Nations had, not liking their government by Judges; then was a special personal occasion from the world, for Samuel to declare his integrity, that he had walked faithfully as God's Vicegerent over them, and had given them no just occasion, to wax weary of this way of government, and so consequently that they did evil to desire a King. And Samuel said to all Israel, behold here I am, witness against me before the Lord and before his Anointed: whose Ox have I taken? Whose Ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith? and I will restore it you, 1 Sam. 12.3. When Bariesus withstood Paul in his Ministry, that he could not do that good he would upon Sergius Paul is then was a special personal occasion from the world, for Paul to declare his sincerity, that he strongly abhorred slatterers and time-servers, and dear loved the glory of God, & the winning of souls unto him; which he wisely considered, and answerably with courage declared himself Then Saul who also is called Paul, filled with the Holy Christ, set his eyes on him, and said, O full of all subtlety and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? Act. 13.9,10. 2 When Paul was strongly set upon by his own flesh; when the law in his members, rebelled against the law of his mind, and carried him captive to the law of sin; then was a special personal occasion from the flesh, for Paul to declare his sincerity, that he loved God more than his lusts, and to please him, rather than to enjoy the pleasures of sin; which he wisely considered, and answerably declared himself. But I keep under my body, and bring it into subjection, lest that by any means when I have preached to others, I myself should be a castaway. 1 Cor. 9.27. This is after a special manner to declare sincerity indeed, when a man courageously fights against himself, so farforth as sinful, and opposite to God. The lusts of the heart, are the enemies of a man's own house, which are the worst enemies of all, and therefore when these begin to war and rebel, against that holy light which is in our minds, then is a special time indeed for a man to stir up the grace of God in him, and to declare his uprightness for God, whose throne the heart of man ought to be, or else God will give up the heart to the power and dominion of sin, and then the soul is undone for ever. This Paul wisely considered, 2 Cor. 12.7 and therefore when he felt this prick in the flesh, after a special manner molest him, he still after a special manner declared his uprightness in wresting against it, that so be might subdue his flesh, which otherwise would have subdued his spirit, and outed Christ of his prime Hold, and Saint Paul of his prime happiness. 3 When the devil tempted Christ, to cast down himself from the top of a steep place, and to fall down and worship him, and so to decline his Father utterly; then was a special personal occasion from the devil, for Christ to declare his uprightness; that he prised every title of his father's will, above all this world, and all the honours and pleasures in it. Which Christ wisely considered, and answerably with much courage and resolution declared himself. Then said jesus unto him, get thee hence Satan, for it is written, that thou shalt worship the Lord thy God, and him only thou shalt serve, Math. 4.10. So when the Serpent subtly got into one of the followers of Christ, and prayed him to pity and spare himself, from that painful work on which the glory of God, and the salvation of man so much depended; then was a special personal occasion from the devil, for Christ again to declare his sincerity, that he more regarded the glory of God, and the good of man, than his own life, though his life were worth a thousand of ours; which be thoroughly considered and answerably declared himself; Get thee behind me satan, Mark. 8.33. So when the serpent subtly set upon our first parents, to draw them to eat● of the forbidden fruit, than was a special personal occasion from the devils for them to have declared their uprightness; that they would not disobey their God in the least point, though they might have been made God's themselves, to do it: which because they did not seriously consider, and answerably carry themselves, they lost the confirmation of their happy being, and plunged themselves, and all us their posterity, into unspeakable misery. ● Domestical occasions which require sincerity after a special manner to be declared, are, when in family relations, good or evil, after a special manner is to be conversant about. When Ely's sons abused their high calling, by a profane conversation; then was a special domestical occasion, for Ely to declare his sincerity, to God and man, that he loved the glory of God, above the lives of his sons, which because he did not seriously observe and answerably carry himself, but passed over a special occasion, with an ordinary reproof, therefore God fell out with him, and punished him as one that esteemed and loved his sons, more than God. When God commanded Abraham to sacrifice his only son Isaac, then was a special domestical occasion for Abraham to declare his sincerity, that to obey the Will of God, was dearer to him then the life of his only son; which he seriously considered, and answerably carried himself; and God then openly confessed Abraham to be upright. For now I know that thou fearest God, seeing thou hast not withheld thy sin, thine only son from me Gen. 22.12. When Iob's wife bid job in his extremity to curse God and die then was a special domestical occasion, for Job to declare his sincerity, that he served God for nought; which job seriously considered, and answerably carried himself towards his wife. Thou speakest as one of the foolish women speaketh, what? shall we receive good at the hands of God, and not evil? job 2.10. So when David saul's son had a special advantage against Saul, and might have slain him, but would not, because he was the Lords Anointed; then was a special domestical occasion for David, to declare his uprightness to God and to Saul, that he was an obedient son to Saul, and desired not the life or Kingdom of his father, but to live in love and peace with him; which David wisely considered, and took this special occasion to declare his integrity to Saul; and this done so seasonably, his words were to Saul like Apples of gold in pictures of silver, which made him to confess David, to be more righteous than himself, 1 Sam. 24.17. so likewise when God met Moses in an Inn, and commanded him to circumcise his son, to which bloody ordinance Zipporah was so averse, or otherwise he should lose his life, than was a special domestical occasion for Moses to declare his uprightness to God and to his wife, that he regarded more to please God then to please his wife; which Moses seriously considered, and answerably with courage carried himself, or else he had assuredly smarted severely. 3 Sociall or Symmachicall occasions and times, for the declaration of sincerity after a special manner, are, when good or evil are more than ordinarily conversant about in relation to such or such a Society or Corporation. When joab that bloody man, would have destroyed Abel that ancient City, because of Sheba a seditious man which fled thither, then was a special symmachicall occasion for that wise woman to declare her uprightness, for her own good, and for the good of that City whereof she was a member; that she was none of them that made strife and contention against David, nor that City in which she lived; which she wisely considered, and answerably with wisdom and courage carried herself. I am one of them that are peaceable in Israel; thou seekest to destroy a City, and a mother in Israel; why wilt thou swallow up the inheritance of the Lord. 2. Sam. 20.19. When judas one of that honourable society, plotted mischief against Christ, the Master of that company, than was a special wine for Christ to declare his integrity that the world might know, that Christ had given judas no just cause, thus treacherously to behave himself, but had every way so carried himself towards ●…m, as might have been enough, to have won any man's heart for ever to him. Christ made him as his equal; his familiar friend; he did eat of his bread; he had favours in common with the rest of the Apostles; and yet plaved the traitor to Christ: this, Christ upon this occasion (you know) declared. When the holy Ghost after a transcendent manner, fell upon the Apostles, that they spoke with divers tongues, some sons of Bel●…l mocked them and said, These 〈◊〉 are fall of new Wine; then was a special symmachicall occasion for Peter to declare his uprightness, for the glory of God, and for the credit of that honourable society of which he was: to declare to all the world that they were not drunken, as the blind worldlings conceived, but transcendently filled with the holy Ghost; which the Apostle seriously considered, and answerably with much courage he declared himself. But Peter standing up with the eleven, lifted up his voice and said; Ye men of judas and all ye that dwell as jerusalem, be this known unto you, and hearken unto my words: for these are not drunken as ye suppose, seeing it is but the third hou●e of the day, but this is that which was spoken by the Prophet joel, etc. Act. 2.14,15,16. 4 Nationall occasions and tunes for the declaration of sincerity after a special manner, are, when good or evil after a special manner is conversant about in relation not to this or that particular person, but to a whole Nation. When bloody Pharaoh would have destroyed all Israel, then was a special Nationall occasion, for Moses and the rest of the worthies of the Lord, to declare their sincerity, for the glory of God, and the good of his Church; which Moses seriously considered and answerably, with much courage carried himself towards Pharaoh, upon all occasions, though a King: he told him his own, and held him strictly to God's terms; and though he shuffled and shifted, and went forth and bacl as a halting rotten Prince, to work Moses about to decline a little from Gods will, yet so sincerely did Moses declare himself to God and all his people, Exo. 10.26. that he would not yield to Pharaoh a hoof, nor swerve from a tittle of what God bid him to stand for. So when Balaam would have cursed all Israel for wealth and honour, than was a special Nationall occasion, for all Israelites indeed, to declare their sincerity, by wrestling with the Lord by prayer, to countermine all his enchantments, which they seriously considered, and answerably with much unweariedness doubtless did, or else doubtless God would never have withstood Balaam in that admirable manner as he did, and have forced him still to bless, when he meant to curse. When Israel committed whoredom with the daughters of Moab, and joined themselves unto Baal-Peor, and the anger of the Lord kindled, threatening to destroy all, then was a special Nationall occasion for Moses, to declare his sincerity, that he loved the glory of God above the lives of his brethren, which he seriously considered and answerably with much courage did. And Moses said, unto the judges of Israel, slay ye every one his men, that were joined to Baal-Peor, Num. 25.5. So when Israel had made them a molten Calf in the absence of Moses, and God would have destroyed them all at once, and have made Moses a great Nation if he would have let him alone in his way, than was a special Nationall occasion indeed for Moses to declare his uprightness, that he loved the lives of his brethren, above all honours and preferments this world could afford him, and that he loved the glory of God (which would have been much blemished by the heathen, if he had destroyed Israel) more than his own life; which be seriously considered, and answerably declared himself. And Moses returned unto the Lord, and said, Oh this people have committed a great sin, etc. Yet now if thou wilt forgive their sin, and if not, blot me I pray thee out of thy book, Exod. 32.31,32. When Israel halted between God and Baal, making a mixture of divine worship and idolatrous together, one to colour the other, that poison might be swallowed without scrupling, to the speedy and unsensible perdition of souls, than was a special Nationall occasion for the Prophets of the Lord to declare their uprightness, in crying against halting, not fearing man who shall be made as grass; which Elijah seriously considered, and answerably with much courage carried himself. And Eliah came unto all the people, and said, how long halt ye between two opinions? if the Lord be God, follow him; but if Baal, then follow him: and the people answered him not a word. When Azariah the Prophet told Asa and all Juda, that their halting in God's worship, was the cause of all their troubles, and that if they did zealously return to that purity of divine worship, which God required, and shake off man's inventions, it should go well with them, and that God would still be with them for good, and not for hurt, as he had been; then was a special Nationall occasion for that people to declare their sincerity; their love to the purity of God's ordinances, more than to their own inventions; which they seriously considered, and answerably with much zeal and life did. And they entered into a covenant, to s●eke the Lord God of their fathers, with all their heart, and with all their soul: that whosoever would not seek the Lord God of Israel, should be put to death, whether small or great, whether man or woman, 2 Chro. 15.12,13. So when Haman had plotted the death of all the Jews, than was a special Nationall occasion for Mordecai and Esther, to declare their sincerity, for the glory of God and the good of his Church; which they seriously observed, and answerably with much courage carried themselves. Then Esth●r bade them return Mordecai this answer. Go gather together all the jews that are present in Shushan, and fast ye for me, and neither eate nor drink three days, night or day: I also and my maidens will fast likewise, and so will I go in unto the King, which is not according to the Law, and if I perish, I perish. Esther 4.15,16. The reasons why God in the course of his providence, brings about, special occasions for the declaration of sincerity, are these; First, that the world and the devil may see, that his people are indeed sincere. Special occasions of trial, are like Nebuchadnezzars fiery Furnace, heat seven times hotter than ordinary, which will thoroughly discover Gold from dross. These made known jobs sincerity so universally, that all mouths were stopped, which strangely thought and spoke of job before. 'Tis very common with the devil and his children, to account and call God's people hypocrites; such as do not serve God for nought, but follow Christ for loaves, and profess religion for their own ends. Now God to convince these censorious wretches, that judge amiss of the generation of the just, brings his children as 'twere upon the stage, in the open view of all, and puts them upon special trials of their uprightness; he sets them such tasks of doing or suffering, that shall stretch every vein in their bodies, and convince all beholders, yea the devil and all his children, that they are sincere; and make them confess with Saul, that they are more righteous, than themselves. As there be some stars, which by divine institution are invisible to us, & others visible, to declare the glory of God, and to be of use for man: So those stars which God hath placed in the lesser world, to wit, the soul of man, some of them God would have to be as it were invisible to the world; God would have a Christian modestly, & humbly to conceal as much as may be, many gifts, but others again God would they should declare them as much as may be, to his glory and the good of others, as love, and sincerity, that they may sparkle in the eyes of all the world, as glorious beams of the divine Image. Now man being too backward to this work voluntarily, God makes and fits occasions and times for the very purpose, that shall sit a man throughly, and sound his heart to the bottom, and turn-his inside outward, and so declare his sincerity or hypocrisy to all the world. As God knows who are his; so he will have the devil and his children to know also who are his; that they may walk as selfe-condemned wretches, as Saul did, for persecuting of them. Now, to effect this, this is the thing God does, viz, he makes bitter pills for his children to swallow, heavy burdens for his children to bear, such as no unsound heart would touch, with one of his fingers; he heats Furnaces seven times hotter than ordinary, and throws his children into them; one thing or other God so orders, that shall put his people to it, to see what mettle they be made of; that shall anatomise every string in their hearts, so that the Devil, and all his children, to their conviction and torment, shall read sincerity written in their hearts, with capital letters. 2 The second reason why God in the course of his providence, brings about special occasions for the declaration of sincerity, is, that his own glory may thereby be greatly advanced. Special cures they win a name to a Physician, more than the ordinary cures of seven year's practice: likewise special victories, win their prime agents more honour, than all the ordinary warfare of their whole life: So God by carrying his people through special occasions of trial magnifies the glory of his power, wisdom, and love, more than a thousand ordinary passages of his providence towards them. What a name for power, God won to himself, in the heart of Daniel, and the three children, for enabling them with such courage, to stop the mouths of Lions, and to quench the violence of fire; to expose themselves to the mercy of Lions, and fire; rather then to wrong their consciences. This doubtless made them more to sing of the power and goodness of the Lord, than all the passages of his providence towards them, in the whole course of their lives before. Some skilful Physicians will make their men swallow this or that strong poison, that they may show their skill before multitudes in curing of them, to win them a name: So God he puts his people to great plunges oft times, that he may win them a name for ever in their hearts, and in the hearts of all beholders, for wisdom, power, and mercy in carrying them sweetly through all, without making shipwreck of faith and a good conscience. This know, that 'tis God's great work in this world to advance his own Name, and to make it great to the ends of the earth: now, amongst the many notable ways, he hath to magnify his Name, this is one, and not the meanest, to wit, to put his people upon special occasions, of the trial of their sincerity, and by these, such an art hath God to advance his own honour, that he wins a world of hearts to himself at once, that will be so many living Trumpets to sound forth the praise of his greatness and goodness, from generation to generation. Thirdly, God by his providence brings about special occasions for the trial of sincerity, to add to the torture of the devil and his children. Great trials of the godly, put the devil and his children in hope of their utter ruin. When Haman had prevailed so fare, as to get a bloody decree against the Jews, he then joyed exceedingly, as one that promised himself their utter ruin: now God stepping in between, and on a sudden turning this trial of Mordecai's to his advantage, and to Hamans' disadvantage, to his honour, and Hamans' disgrace, no man can tell, nor hardly conceive, how this added to Hamans' torture. God hath admirable ways, to make wicked men gnash their teeth, before they come to Hell; and amongst the many admirable ways, which God hath for this end, this is not one of the meanest, to put the wicked into a kind of hope, of having their will upon the godly, by giving the godly in part (for trials sake) into their hands, and then on a sudden, snatching them farther out of their power, than ever they were before, and making them engines of the downfall of the wicked. This hath made many a proud malicious wretch, hang himself, stab himself, poison himself, to wish himself any where, so he were but out of the sight and talk of them that fear God. Lastly, God in the course of his providence, brings about special occasions, for the trial and discovery of sincerity, that so the joy of the upright may be augmented, in this life, and in the life to come. Special trials of sincerity, sincerely gone through, they procure joy unspeakable and full of glory in this life; and they work about joy unconceivable and full of glory in the life to come. There is joy in this life for the godly, and joy unspeakable and full of glory. So there is a reward in Heaven for the godly, and a great reward, as Christ useth the epithet. Math. 5.12. Now, unspeakable joy, God gives to them that undergo unspeakable trials of their integrity; he gives full flagons of consolation, to such as have been soarely shot at, as the expression is used concerning joseph, Gen. 49.23. & yet have kept faithful to their God. So the great reward in heaven, is kept for them, that undergo great trials on earth, and yet hold fast their integrity. As Princes have their ways to advance men to great honour, honourably; to wit, by putting them upon some notable hard and difficult service, and if they acquit themselves well and faithfully in it, then to confer great honour upon them, not otherwise: So the King of Kings he hath his honourable ways, to advance mean Christians to great spiritual dignities, here and hereafter: and amongst many others this is one, namely, to put them upon special trials, and difficult tasks and services, that shall put every nerve and sinew to it; and discharging themselves well and faithfully in these, than he puts a long white robe upon them, and palms in their hands, great spiritual dignities, that so they may be known to all, to be such as came out of great tribulation, as John saith, Rev. 7.14. This doctrine findeth fault with two sorts of persons, viz, Such as of wilfulness and such as of weakness, neglect and pass by special times and occasions, for the declaration of sincerity. Men wilfully pass by special times and occasions, for the declaration of sincerity, when they shut their eyes, and will not take notice of such times; out of some selfe-respect. The Prophet Isaiah speaks of this fort of men, where he saith; Let favour be showed to the wicked, yet [will he not] learn righteousness, in the Land of uprightness [will be deal unjustly] [and will not] behold the Majesty of the Lord. Lord when thy hand is lifted up, [they will not see:] but they shall see, and be ashamed for their envy at the people, etc. Isa. 26.10,11. God gave special times to this generation of men, to mend their manners, and to declare uprightness in their conversation to his glory, but though this special favour were showed them, yet would they not, so much as set about, to learn righteousness, to acquaint their deluded conscience with what was right, and to be practised by them. God in a very majestical manner lifted up his hand against them, to cross and curse them in their corrupt ways, and all to this end, that they should behold it, and take shame to themselves, and break off from their unrighteous courses, and they wilfully shut their eyes, that they might not behold the Majesty of God against them. God gave them (of his rich favour) special times and opportunities, to declare uprightness, and they made them special times and occasions, to declare their pride and rottenness. There is an iron sinew in the will of men naturally, and therefore let God give never so fair opportunities and occasions to them, to show themselves for him and for his righteous ways, yet they will not bow and stoop unto it. This iron sinew was in the neck of Saul, and therefore God called his sin, in not slaying all the Amalekits, when he gave him a special opportunity thereunto, stubbornness and Rebellion. God saw more into saul's sin than he, or many of us could imagine. He looked upon saul's will, in sparing Agag, when he might have killed him; and God saw that saul's will was resolutely set to do this, what ever hypocritical plea he made for himself, and what ever express charge he had to the contrary. God gave to Saul there, a special opportunity wherein to declare his sincerity, and he as a self-willed wretch, made it a special time wherein to declare his hypocrisy, to his utter disgrace and ruin both of soul and body. Pride and malice are the cause, why men wilfully pass by special times, for the declaration of sincerity. God gave to Herod a special time wherein to declare sincerity, by causing that promised branch, to spring out of the root of jesse in his time, which root was thought to have been quite dead. Here was such an opportunity given Herod, to declare his love to Christ, by protecting and countenancing of him, as was given to no Ruler before him; and he out of pride and malice, as one that could not endure, that there should be any other King of the Jews besides himself, sought with all his policy and might to kill him, so fare was he from using all his regal power, to protect and fence this choice branch from spoilers. God gave likewise to the learned Scribes and Pharises, special occasions for the declaration of sincerity, by causing him that was the wisdom of God to converse amongst them, and to speak as never man spoke, and to do those things which never man did; that so they (as john the Baptist, according to what they had heard with their ears, and seen with their eyes, might magnify him, and labour as God's faithful Ministers in their place, to bring all men to believe on him, and follow him; and they out of pride and malice, used all their craft and might, to crush him in the shell, to nip him in the very bud, to cloud his glorious sun, as soon as risen, that none might see his light and walk in it. Such wretches as these, who wilfully shun special times and occasions for the declaration of sincerity, must be told this, That their sin is very great, and answerable shall be their punishment unless they repent. That your sin is great, appears by the example of Saul, sinning in this very kind. God gave him a special occasion, to declare his sincerity to him, when he gave all the Amalekites into his hands; he wilfully taking his own course, and pleasing his own humour, you know how God calls this sin, viz, stubbornness; Rebellion; rebellion parallel to Witchcraft, Rejecting the word of the Lord. God will not otherwise account your sin, who now wilfully pass by occasions and opportunities of declaring your sincerity to him. He will account your practice, stubbornness: and did any man ever stout it out with God, and prosper? He will account your practice Rebellion: and did ever any man play the rebel against God, that was not hanged and quartered? He will account your practice a rejecting of his Word: and for this God will certainly reject you. You know well what heavy punishment God inflicted upon Saul for this sin: he stripped him of his Kingdom, nay, he stripped him of the holy Ghost, ten thousand times more worth than his Kingdom, and gave him up to an evil spirit, to be vexed and whorried headlong into great sins, and great miseries; Pares peccato, supplicio pares. and according to this proceeding of divine justice, must you look to be dealt withal. God offers you now golden opportunities, to declare your sincerity to him, by killing all Amalekits, every sin in your souls, which are more abominable to him, than ever was the Amalekits, and to the kill of all, he promiseth you his assisting of all, he promiseth you his assisting grace, as he caused his victorious arm to go along with Saul; and if now you wilfully spare some one Agag, some fat of the Kine, some sins, that bring you in pleasure and profit, look for saul's sauce to such sweet meats. God will take his spirit utterly from you, and give you up to your own hearts lusts, to commit wickedness with greediness, to the aggravation of your condemnation. Secondly, the doctrine in hand, Est debilitas culpabilis, sicut excusabilis. finds fault with such as pass by special occasions and times, for the declaration of sincerity, out of weakness: under this head four sorts of persons are to be reproved. First, such as through ignorance pass by special times and occasions, for the declaration of sincerity. Many men in place have often by the providence of God, special occasions and times put upon them, for the declaration of their sincere love to Christ and his members, Ignorantia normae, ignorantia culpabilis, est. but being ignorant of what is indeed sincerity, to wit, what is indeed right, and the thing to be stood for, do nothing, show themselves neuters, or else do as the most do. Some though they have a long time lived in the light, and should be able to distinguish between light and darkness, yet through a careless improvement of the light, and resting in customs, know not what is indeed the exact will of God to be stood for; and therefore when they are by the providence of God, brought upon the stage, to set their seal to God's truth, they as fools, say and do they know not what. Others there are, who though not ignorant of what is indeed right and good, but yet ignorant of the danger which may ensue upon the neglect of any opportunity for the declaration of sincerity, pass by one special occasion, and promise to themselves another, and god greadventure presently proceeds against them in a strict way of judicature, to the deserting of their souls, and never brings about such a golden opportunity more unto them, wherein to show themselves so admirably for him. Solomon points at this where he saith, Because to every purpose there is time and judgement: therefore the misery of man is great upon him, Eccl. 8.6. The misery of man is great upon him indeed, that is either ignorant of judgement (1) of what is right, and sincere; or that is ignorant of time: that is of such special and sit opportunities as God offers to man, for the performing of, and standing for, what is right and good. You that are ignorant of judgement; of what is right to be done or suffered, you will by the example of others be drawn to stand against right, instead of standing for it, as did the ignorant multitude against Christ, concerning whom the Apostle speaks thus, That had they known it, they had not crucified the Lord of glory, 1 Cor. 2.8. The ignorant Jews not knowing judgement, were by the example of the learned Scribes and Pharises, drawn to stand against Christ, instead of standing for him, and so pulled the guilt of innocent blood upon them, which is not yet washed off. You that are ignorant of time; of the special occasions and times, which God in the course of his providence brings about, for the declaration of sincerity, and of the dangers which ensue thereupon, must be told this, That you will open great gaps unto evil, ere you are ware. Old Ely not taking that special occasion given him, to declare his sincerity, by a due punishment upon his sons, they grew horribly wicked, and God's wrath grew quickly unquenchably hot. Secondly, let me tell you this, That you blindfoldly pass by the choicest times of your life, to advance your own happiness both here and hereafter. Phinehas for taking that special time which God gave him, to declare his sincere love to him, won a great deal of honour to himself and posterity. And so likewise Levi, who took hold of that special time that God gave him to declare his sincerity; Who said to his father and to his mother, I have not seen him, neither did he acknowledge his brethren; nor knew his own children, Deut. 33.9. won unspeakable honour. So likewise Abraham in taking that special time which God gave him, to try the sincerity of his love in putting on to sacrifice his only son, won incomparable dignity. 2. Secondly, such as through carnal fear pass by special occasions for the declaration of sincerity, are here to be blamed. This I think was Pilat's case. God gave a special time unto him, for the declaration of sincere love to Christ, when Christ was brought as a malefactor before him, and yet nothing worthy of death or of bonds could be found against him. But Pilate out of fear to displease the Jews, passed by this golden opportunity, and passed Sentence upon the innocent. This was Peter's weakness. God gave him a special occasion for the declaration of sincere love to Christ, when the Damsel so hardly put him to it, and yet he out of fear, passed by this golden opportunity, & denied Christ with all vehemency, which he should with all boldness and fervour then have confessed. Such as these may do well to keep these two Scriptures still in their minds: I, even I am he that comforteth you, Who art thou that shouldst be afraid of a man that shall die, and of the son of man that shall be made as grass, Isa. 51.12. But whosoever shall deny me before men, him will I also deny, before my father which is in Heaven, Math. 10.33. Secondly, such may do well also to consider this, That they will brand their name with everlasting reproach; rob God of more honour, through their cowardliness, than their souls are worth, though rated above all this world; and rob themselves of the spirit of glody, which rests transcendently upon suffering Christians, as Peter speaks, 1 Pet. 4.14. Thirdly, such as pass by special times for the declaration of sincerity, through carnal persuasion, are here to be blamed. The man of God which cried against the Altar at Bethel, was faulty in this kind. God gave to him a special occasion to declare his sincere love to him, when that old Prophet persuaded him to do contrary to his commission, but he being overborne with the smooth language of the Prophet, returned bacl with him, and did eat bread and drink water, contrary to the express command of God. How the man of God was handled for this, such shall do well to think of, that are apt to have an ear open to carnal counsel and persuasion, to be turned thereby from taking hold of special times for the declaration of sincerity. Three examples more there be, which are most worthy of these men's consideration, which would have this weakness cured in them. The first is the example of joseph in his carriage to his Mistress; He would not admit of discourse with her, nor stand to hearken to her unclean persuasions, but speedily breaks away from her company and counsel both. The second, is the example of Paul, that would not consult with flesh and blood, when he was to take hold of special occasions and times, for the declaration of his sincere love to Christ. The third is the example of Christ himself, in his carriage to Peter, who when he sought to persuade him to spare himself, said, Get thee behind me Satan. 4. Fourthly, such as out of carnal pity, pass by special occasions for the declaration of sincerity, are by this doctrine to be blamed. Good old Ely was faulty in this kind. Out of pity to his sons he forbore to do that which he should have done, to have declared his sincere love to the glory of God. Let such as are faulty in this kind, think on Elies misery to humble them; and on these divine examples following, to reform them. Think on Levi, who sheathed his sword in the bowels of his brethren, nay, he knew not his father nor mother, no, nor the children of his loins, that he might declare his sincere love to the glory of God, when opportunity was offered. Think on Gideon, who threw down the Altar of his father, that he might declare his sincere love to God, when he called him hereunto. Think on Asa's dethroning his mother, and stamping her idols to powder, 2 Chron. 15.16. And on salomon's denying the request of his good mother Bathsheba, when she requested a bad thing, to wit, Abishag the Shunamite, for Adonijah, which was given to lie in David's bosom in his old age to keep him warm, and to cherish him. All these worthies were not swayed by foolish pity; but looked over all relations, to obey the will of God, and to declare their sincere love to him, upon all occasions offered. Wherefore: The second and last use of this doctrine, shall be fore exhortation. Seeing there be special times and occasions for the delcaration of sincerity, and that many have broken through all impediments, to take hold of them, let us also strive thus to do. Two things I would exhort you to; to observe such times; and secondly, to take fast hold of them. Seeing there be special times for the declaration of sincerity, let us give all diligence to observe, when they are by God offered to us. Shut not your eyes against such times; nor through ignorance, and carelessness overlook such times. Quest. But how should I know special times and occasions for the declaration of sincerity? Answ. I answer, by these three things. First by the dependency of God's glory and thine own eternal good, upon times, occasions, and actions. If the glory of God, and thine own eternal good depend much upon the doing or suffering of this or that thing; so depend, that if not performed, both God's glory and thine own peace fall to the ground; this is a special time and occasion for the declaration of sincerity; and therefore observe it. Secondly, by strong internal motions and move to this or that duty, together with the hand of God externally in a special manner, by mercies and corrections seconding. 'Tis said (you know) that the spirit of the Lord moved Samson at times in the camp of Dan. That is, God after a special manner stirred him up now and then, to that great work of fight with the Philistines, to which he had assigned him. So likewise now, the Spirit of God doth at times, move men's hearts, after a powerful and special manner, to this duty or that, to the mortification of this lust or that; and seconds this strong internal motion, by such mercies and corrections, as may most suitably tend to further this motion, and spur on backward man, to the performance of this duty. This is a special time for the declaration of sincerity; observe it. Balaam (doubtless) had special motions and internal stir not to go about to curse Israel, and the Angel of the Lord without seconding to hinder him; and yet for all this sword within, and sword without, he would on. You that will do as he did, must look to far as he did. So on the other hand, Mordecai (doubtless) had strong internal motions and stir to labour for the good of the Jews, and the downfall of proud Haman; and the providence of God externally, after a special manner seconding; which he observed, and answerably moved in this golden opportunity, and so won much honour to God, to himself, and good to his Church. Thirdly, by the word of God. The word of God is so full and perfect, that it plainly sets before every man that studies it, what is of weight to be done, and what is of moment not to be done. It sets forth things to be done, or not to be done, with all the circumstances about them, which makes them of more special consequence or less. So that if a man look upon an action or occasion by the word of God, he shall presently be able to see, of what consequence the thing is, and how answerably he is to move in and about it, whether with more or less care and diligence. Hence 'tis that Christ willed those which he urged to embrace him, to search the Scriptures concerning him; intimating that there they should see, of what consequence this work was, of embracing Christ, and following him. Secondly, as I would have you to take notice, so I would have you to take hold of special times and occasions for the declaration of sincerity. When you have espied these golden opportunities, fasten upon them. Quest. But how should I take hold of these golden opportunities aright? I answer, the taking hold of these golden opportunities aright, consists in these three things, viz, That a man when such times are brought about to him, by the providence of God, set himself, first, speedily; and secondly, thoroughly, to answer them; and thirdly, that he go about all in the strength of Christ. First a man that would take hold aright of special times and occasions for the declaration of sincerity, must be speedy in this work. Time, we say, tarries for no man. And opportunity is the extract, and quintessence of time, and fare more gliding. Opportunity let slip, possibly a man may have never such another, though he should live an hundred years. Hence 'tis that Christ speaks so dolefully to jerusalem, which had slipped her opportunity, O jerusalem, jerusalem, if thou hadst known in this thy day, the things that belong to thy peace! but now they are hidden from thine eyes. Secondly, as you must set yourselves speedily, so you must set yourselves throughly to this work, if you would take hold of these golden opportunities aright. That is, you must set yourselves to declare sincerity, answerable to the occasions and special opportunity which God offereth. For this is to take hold of these precious opportunities aright, to wit, when special occasions for the declaration of sincerity present themselves, after a special manner, to declare our sincerity in them. When a special occasion of this kind was offered to Paul, by Peter's Judaizing, you know with what courage and spirit Paul declared himself answerable to the occasion. To whom I gave place, not for a moment. Whom I withstood to the face, for he was to be blamed, Gal 2. And Moses likewise though a very meek, quiet, and patiented spirited man, yet when a special occasion for the declaration of his sincerity was offered, by Aaron and the people's making a Calte, with what a Lion-like courage did he show himself? And old Ely because he did not set himself thus to declare his sincerity, when his sons of provoked God, to wit, answerable to that special occasion offered, you know what construction God made of his mild cold carriage, in that urgent weighty matter, between God and his sons. Thirdly, a man that would declare sincerity aright in all occasions offered thereunto, must set about this work in the strength of Christ, and not in any strength of his own. I will go in the strength of the Lord God: I will make mention of thy righteousness even of thine only, Psalm. 71.16. I will go in the strength of the Lord God, etc. That is in every design, and in every business I will depend wholly upon the aid and assistance of God, and upon no strength of my own. Thus we know David went against Goliath, when he would declare his sincere love to God, whom Goliath blasphemed. Thus must we do when ever we set upon any opportunity, wherein to declare our sincere love to God, or else we shall do as Peter, deny Christ, instead of standing for him answerably to the occasion offered. Now, that what hath been said touching this point, of taking hold of golden opportunities offered, for the declaration of sincerity, you may all observe and follow, think on these two or three things. God calls for it: Conscience calls for it: Church and State calls for it: Soul and body will else severely smart for it. First, think on this, God calls for this at our hands, that we should declare sincerity according to the special occasions calling thereunto. Gather yourselves together, etc. saith the Lord to the disobedient Jews, and in them to us, before the decree come forth, before the fierce anger of the Lord come upon you. Seek ye the Lord all ye meek of the earth, seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lords anger. Zeph. 2.1,2,3. A special time was offered, wherein to show themselves for God and for good, and God called upon them carefully to take it, as they tendered their temporal and eternal good. God calls us now to the declaration of sincerity, as by his word, so by his works, both of mercy and justice. God hath loaded us with mercies and corrections of all sorts, and all for this end, that we should declare our sincere love to him, answerable to all opportunities offered hereunto. Many a time (as the Psalmist saith) hath he turned away his anger, and hath not made a full end of us, when we have highly provoked him thereunto, and all for this end, that we should declare our sincere love to him, answerable to all opportunities offered thereunto. To the language of the Lord by the Prophet Amos I may fitly here allude. God hath withholden the rain from us, when there have been but three months to the harvest: God hath caused it to rain upon one shire and county, and not upon another: God hath smitten us with blasting and Mildew; and all this to bring us to declare a sincere love to him, according to all opportunities offered; and yet we are backward hereunto. God hath smitten us with the pestilence again and again; and with the sword hath he threatened us again and again, and all this to bring us on to declare a sincere love to him, according to all occasions offered; and yet we are backward hereunto. Therefore thus will I do unto thee, saith the Lord to Israel, and because I will do thus, prepare to meet the Lord thy God, O Israel, Amos 4. So say I to you, forasmuch as all the mild means which God hath hitherto used are not effectual for this end, to bring us to declare our sincere love to him, according to all opportunities offered, therefore we must expect that God will take some severe course with us for the time to come; and because we are to expect this at the hands of God, let us prepare to meet the Lord our God. Let every one of us repent of our halting and time-serving past, and for the time to come let us set ourselves to declare a sincere love to God, according to all occasions offered. 2. Conscience calls us hereunto, as well as God. Special occasions for the declaration of sincerity, now so frequently and so openly show themselves, that every man's conscience tells him, that he should show himself a great deal more than he doth, for God, his King, and Country. As in the night the Owls and the Bats look abroad: so in these dark sad days of sin and wickedness, the eyes of Owls and Bats, the eyes of wicked and secure sinners, begin to open, and their consciences begin to tell them, that they should do something more now than they have done, for God, and the good of this Church and Kingdom. 3. Church and State calls for it. They both now with one doleful voice cry out to us, in the language of the Psalmist: Who will rise up for me against the evil doers? or who will stand up for me against the workers of iniquity? Psal. 94.16. They know not, neither will they understand, they walk on in darkness: all the foundations of the earth are out of course. Psal. 82.5. Finally, soul and body will else severely smart for it, if we do not now step in, to take hold of all opportunities for the declaration of sincerity. Curse ye Meroz (said the Angel of the Lord) curse ye bitterly the inhabitants thereof: because they came not to the help of the Lord against the mighty, Judg. 5.23. This curse may all such expect who now come not forth, to declare their sincere love to Christ and his truth, upon all just occasions calling thereunto. The souls of such Christians as now neglect and put by these golden opportunities, of declaring their sincere love to Christ, will be given up to lukewarmness, coldness, deadness, hardness, and some to obstinateness, and maliciousness against God, and all goodness: which are all soul curs●s with a witness. And such bodies as have in them such cursed souls as these, you may assure yourselves, they shall meet with misery enough first or 〈◊〉 Paul intimates something to this purpose, where he saith, At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge, 2 Tim. 4.16. Such as take not hold of special times and occasions for the declaration of their sincere love to Christ and his truth, may fear that sad things will be first or last, laid to their charge; such as shall make body and soul shake. Let us therefore all, as we love our bodies and souls, and as we profess love to Christ, which should be dearer to us then our bodies or souls, take hold of all opportunities for the declaration of sincerity. As God brings about special times and occasions for this end, so let every one of us after a special manner, take hold of them, that we may after a special manner be honoured of God, both here and hereafter. Dixi. Trinuni Deo gloria. Imprimatur Tho Wykes. Febr. 24. 1639