CHARACTERS OF A SINCERE HEART, And the COMFORTS thereof. Collected out of the. WORD OF GOD, By HEN-WILKINSON, D. D. Late Principal of Magdalen Hall in the University of OXFORD. 1 Sam. 16. 7. Man looketh on the outward appearance, but Lord looketh on the heart. Psal. 51. 6. Behold thou desirest truth in the inward partest and in the hidden part thou shalt make me to know wisdom. OXFORD, Printed by L. LICHFIELD, Printer 〈…〉 e University, for RIC. DAVIS, Anno Domini, 1674. To the much Honoured and virtuous Lady HESTER HONYWOOD of Markshall in the County of of Essex: Grace, Mercy, and Peace from God our Father, and Jesus Christ our Lord. Honoured Madam, DEDICATIONS of Books to Persons of great rank and Quality, are of great antiquity, for St. Luke Dedicates Luke 1. 3. Act. 1. 1. two Treatises To the most excellent Theophilus. And now a days it's usual to dedicate Books to such Personages, who are (probably) ready to approve them by their Patronage and practice. As to my own concernment, I the rather prefix your name to this little Treatise, not only to acknowledge with all thankfulness, the many great Favours, which I have received from you, but especially I am encouraged to present those things to your view whereof you have had so large experience as you can give Testimony to the truth of them, both as to your judgement and affections. I therefore am your remembrancer of those things, whereof (as I doubt not) you have experimental knowledge, and my design is to comfort you with those comforts, wherewith I myself have been comforted: It's the charge which the Angel gives unto the Church of Thyatira— But that which you have already, hold Rev. 2. 25. fast: And the Apostle's charge is suitable unto that,— Let us hold fast Heb. 10. 23. the profession of our faith without wavering, (for he is faithful that promised.) Likewise for self examination, and trial of our evidences for heaven, we are frequently commanded,— More particularly St. Paul chargeth the Corinthians, and us as well as them.— Examine your 2 Cor. 13. 5. selves: know ye not your own selves, how that Jesus Christ is in you? except ye be Reprobates. So likewise the Church (after she had undergone great afflictions and sufferings) makes this serious deliberate resolution— Let us search and try Lam. 3. 40. our ways, and turn again to the Lord. You being (Madam) an old Disciple, and an experienced Christian, cannot but know, that it's a duty of great concernment, and in an especial manner incumbent upon all faithful Ministers to endeavour in their Preaching to distinguish the precious from the vile: for so saith the Lord to the Prophet Jeremiah. If thou jer. 15. 19 take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee but return thou not to them. Our blessed Lord and Saviour, the best Example and the exactest Pattern for our imitation▪ in that incomparable Sermon which he Preached in the Mount, makes mention of seven Beatitudes, each of them being a rare discriminating character, whereby good and bad, blessed and cursed, are distinguished one from another: For if the poor in spirit be blessed, than the rich & proud in spirit are cursed; & if the pure in heart be blessed, than the impu●e in heart must be cursed, etc. Because of Contrarieties there are contrary consequences. And Christ himself is the best Interpreter of himself, for when he pronounced blessings upon such as Luke 6. 20. 21. 22. were poor, and hungered, and wept, v. 24, 25, 26. he pronounced woes against such as were rich and full, and of whom all men speak well. Likewise our Saviour shows the absolute and indispensible necessity of Regeneration and being born from above, as may appear by Christ's answer to Nichodemus.— Jesus answered, and said unto him, Verily, verily joh. 3. 3. I say unto thee, except a man be born again he cannot see the kingdom of God. And Regeneration is a Characteristic note of distinction between the old and new birth. Farther, Christ puts a vast difference between a good and a bad tree: For (saith he) A good tree cannot Matt. 7. 18, 19, 20. bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not good fruit is hewn down, and cast into the fire, wherefore by their fruits you shall know them: And Christ makes Love one to another, a mark joh. 13. 35. of his Disciples. And after Christ's Example, his Apostles lay down marks and signs to distinguish the good from the bad. For instance, How frequently, doth St. John press the grace of love, and lays it down as an infallible sign of one that is translated from death to life— We know that we have passed 1 joh. 3. 14. from death to life, because we love the Brethren: He that loveth not his Brother abideth in death. Saint Peter expressly manifests what we should avoid— Wherefore laying 1 P●t. 2. 1, 2, 3. aside all malice and guile, and hypocusies, and envies, and all evil speakings, &c and he enjoins what we should reduce unto practice, As new born babes, desire the sincere milk of the word, that ye may grow thereby. And it follows by way of Character, representing such who are new born babes in these words. If so be that ye have tasted that the Lord 2 Cor. 5. 17. is gracious. Saint Paul gives an evident sign of such who are in Christ by the new Creature wrought in them. Therefore if any man be in Christ he is a new Creature: old things are passed away, behold all things are become new. And, to mention only one more scripture to this purpose, The Apostle discovers a great difference between the old man and the new, and Eph. 4. 21. 22, 23, 24. thus Presseth our duty upon us: If so be that ye have been taught by him as the truth is in Jesus, That ye put of concerning the former conversation, the old man which is corrupt according to the deceitful lusts: And be renewed in the spirit of your mind: and that ye put on the new man, which after God is created in righteousness, and true holiness. Now having such abundant warrant from the example of Christ and his Apostles, I question not in the least, but that in the exercise of our Ministry we obliged according to the Rule of the word of Gods to lay down Characters of a Regenerate estate, and to distinguish sincere and real Professors, from such who are only Nominal and Hypocritical. Many there are who name the name of Christ, but depart not from iniquity: But it's the express command of the word: And let every one that nameth the name of Christ depart from iniquity. Many there are that content themselves, with the Angel of the Church of Sardis, to have only a bare name to live; But he is reproved by Christ, Rev. 3 1, 2. And unto the Angel of the Church in Sardis write, these things saith he 〈◊〉. 3. 1. 2. that hath the seven spirits of God, and the seven Stars, I know thy works, that thou hast a name, that livest and art dead. Be watchful and strengthen the things that are ready to die: 〈◊〉 I have not found thy works perfect before God. Many there are who rest satisfied with a bare form, and deny the power of godliness: But the Apostles command is— Having a form of godliness, 2 Tim. 3. 5. but denying the power thereof: from such turn away. The Sincerity of the Heart is that which God requires. Behold thou desireth truth in the inward parts: Psal. 51. 6. Josh. 34. 14. joh. 4. 24. God must be feared and served in sincerity and in truth: God is a spirit, and his worship must be a spiritual worship: So saith our Saviour, God is a spirit and they that worship him, must worship him in spirit, and in truth. The fruits of the spirit are reckoned up by the Apostle to be in all goodness, righteousness and truth. Goodness may Eph. 5. 9 be reckoned to the duties of the first Table, and righteousness to the duties of the second Table, but Truth (i e.) Sincerity, refers to both Tables respectively. Sincerity is the ground of rejoicing, For (saith the Apostle) Our rejoicing is this, the Testimony Cor. 1. 12. of our Conscience, that in simplicity, and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation, and more abundantly to you ward. And the same Apostle prays for the Philippians, That Phil. 1. 10. ye may approve things that are excellent, that ye may be sincere, and without offence till the day of Christ. And although he is sensible of his own, and of his brethren's insufficiency for the great work of the Ministry, as may appear by that Question which he propounds: And who is sufficient for these things? 2 Cor. 2. 16. Yet he makes this profession of his own, and his brethren's sincerity. For (saith he) we are not as many v. 17. which corrupt the word of God: but as of sincerity, but as of God in the fight of God, speak we in Christ. To draw to a close of this Epistle: It is the sincerity of the Heart, which both to Ministers and people is a great ground of consolation. The grand design which I only drive at in this small Treatise, is to stir up myself and others, that every one in good earnest may Chatechise his own heart, and propound this great needful Question. Is my heart sincere with God? For answer to this question, I have by way of Character, according to the Rule of the word of God, endeavoured to declare in several particulars, wherein the sincerity of the heart consists. This Treatise I preached as to the substantials thereof, (which sinc● I have unlarged) in the public Congregation at Cosfield in Essex. T● you (much Honoured Madam) I offer ●his Mite, or Testimony of my graceful acknowledgement of these many signal favours, which both myself and my nearest Relations have received from you, both in our sickness, and health, God hath made you a worthy instrument to do good to many, and I hope you will far the better for their prayers. That Bread which you have cast upon the waters, you shall find after many days. May the Lord lengthen out your days, for the glory of God, and for your own good, and the good of many others: And may you be one of those of whom the Psalmist makes mention; Those that be planted in Psal. 92. 13. the house of the Lord shall flourish in the Courts of God; They shall still bring forth fruit in old age; They shall be fat and flourishing. I commend yourself, and all your Relations, to the Gracious Providence of God, beseeching him to guide you by his counsel till he bring you to glory. I remain Sible Henningham in Essex, Jan. 1. 1674. Madam Your Servant for Christ sake, HEN. WILKINSON. CHARACTERS OF A SINCERE HEART. CHAP. I. Of Spiritual Poverty. THE first Character of a Sincere Charact. 1. Spiritual Poverty. Heart, is, Spiritual Poverty: And Spiritual Poverty consists in emptying of the Heart to the utmost, of all and every thing, whatever is Self; as self-love, self-righteousness, self-opinion, selfsufficiency, self-reasonings and dispute with flesh and blood, and selfconfidence, and self-conceit, and all manner of self-ends, self-aims, and self-designs, So that when a Christian is wholly emptied of himself, and he hath learned that great and excellent Gospel-Lesson of Self-denial, and he comprehends himself, as he is in himself only, nothing, and less than no▪ thing, and is vile in his own eyes, and h● magnifies the riches of God's mercy, and ascribes all honour and glory to God such a one is Sincere, & upright hearted towards God. Jacob whom the Holy Ghost styles a plain man, (i. e.) as * Taatum dicit suisse simplicem; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem pro integro & sincero at plurimum accipitur, Calv. Jacob viz. integer, simplex: Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienus ab omni fraude dolo, & callidatate, Mercer. in Lo●. some Gen. 25. 27. interpret, a sincere and single hearted man, was a man of an humble spirit, witness his confession, I am not worthy o● the least of all thy mercies, and of all the truth which thou hast showed unto thy servant, Gen. 32. 10. David was poo● in spirit, & endowed with that excellent grace of Humility: For he was so vil● in his own eyes, as he accounted himself a worm and no man, Psal. 22. 6. and when the Lord sent Nathan the Prophet to tell what great things God had, and would do, for him, as to take him from 2 Sam. 7. 8. and that he had cut off all his the Sheep Coat to be ruler over Israel, enemies, and made him a great name, ver. 9 and that he would fix the children of Israel, that they may dwell in ● place of their own, and ●●ve no more, and that the Lord would make David an house; how David received these messages from the Prophet, is apparent by the humility and thankfulness, whereof he gave a large testimony, 2 Sam. 7. 18. 19 Then went King David in, and sat before the Lord, and he said, who am I, O Lord God? and what is my house, that thou hast brought me hitherto? And this was yet a small thing in thy sight O Lord God; but thou hast spoken also of thy servants house, for a great while to come, and is this the manner of man, O Lord God? Agur was a wise man, and the more wise, because the more humble, and the more esteemed of by God, by how much the more vile he was in his own opinion. His Qui s●i vilis est Deo charus est. Born. Prov. 30. 2. acknowledging himself to be more brutish than any man, and not to have the understanding of a man, plainly declares the lowliness and poverty of his spirit. S. Paul, who was the chiefest of the Apostles, and more eminent in gifts, and graces, than any of them, yet he had so cheap and mean thoughts, and valuation of himself, as to confess that he was chief 1 Tim. 1. 15. of sinners. Sect. 2 Every humble spirited person, who trade's most at home, and negotiates about his own soul, in heart-searching, and self-examination, thinks far worse of himself, and is more abject in his own eyes, then in the eyes of the worst of his enemies. Wherefore he is sensible of his forlorn and miserable estate: He knows himself to be poor, and indigent, and therefore he goes to Christ to enrich him. He apprehends himself blind, and ignorant, or knowing nothing as he ought to know, and therefore he begs eyesalve and a spirit of illumination from Jesus Christ. He is sensible of his nakedness, and therefore he goes to Christ for clothing, knowing that the immaculate robes of Christ's righteousness can alone and cover his nakedness. For this is that soulsaving Counsel, which Christ gives to the Angel of the Church of the Laodiceans,— I counsel thee to buy of me Gold tried in the fire, that thou may'st Rev. 3. 18. Suadendi no imperandi verbo utitur Dominus, quo illorum retundat insani em qui nisi violenter trahantur non arbitrantur se a Domino admonitos, tractos vel vocalos. Bulling. 1 Pet. 1. 7. be rich, ●nd white raiment, that thou may'st be clothed, that the shame of thy nakedness do not appear, and anoint thine eyes with eie-salve that thou may'st see. By Gold we are to understand true grace, especially true faith, which is much more precious than Gold, and this faith is not an ordinary faith, but 'tis a tried faith, for it's said tried in the fire, (i. e.) such a faith that is genuine, and of the right stamp, that can endure the trial of the sword, and the trial of afflictions though they be fiery. Further, by white raiment we are to understand, the unspotted and innocent robes of Christ's righteousness. And by eyesalve, we are to understand the illumination of the spirit, even that wisdom that cometh from above. All these we are counselled to buy of Jesus Christ: * yet here is no gap opened to let in Popish merit: Christus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ille qui merces salutis caelitus venales nobis promittit, et offered in Evangelio, no● pretio, vel meritis parandas, sed ●precibus & fide gratis Deo accipiendas. Hoc monopolium est Christi, extra quod nulla est salus, Pareus. Here is not the least allowance given to that rotten Doctrine of Merits: For all graces which we have, and all gifts which we have, are gratuitously given us by God, and to him alone we must ascribe the praise and glory of all. Whoever then hath received this great and excellent grace of Spiritual Poverty, the free gift of God (which is by our Saviour mentioned the first, and leads the van to the rest of all the Beatitudes) he is obliged more and more daily to search his heart thoroughly, and so to find out, and be sensible of, his own lost, forlorn, and utterly undone condition as in himself, and so likewise to apprehend his absolute necessity of making sure of his interest in Christ; who was for this very purpose sent into the world, to seek and to save that which was lost: For Mat. 18. 11. he professeth, Matth 15. 24. I am not sent, but to the lost sheep of the house of Israel. He then, who is so poor in spirit, and vile, and despicable, and altogether less than nothing in his own eyes, O! what haste doth he make unto Christ. As poor men flock apace to the Lord Almoner, to receive Alms, so all spiritually poor Christians make haste unto Christ, who only can enrich them with never fading ●iches. They therefore apply themselves unto Christ, and apply his merits unto themselves. They are thoroughly apprehensive of their absolute necessity of getting a saving interest in Christ, and that without him, they are utterly undone, wherefore with all expedition they run to Christ, and ●hey lay hold on him by faith (for he is their life) and they will not let go their hold. Sect. 3 Further, whosoever 'tis endowed with this rare and precious grace of Spiritual Poverty, he, I say, exerciseth himself in a frequent and serious meditation of the promises of the Gospel, and he applies them particularly for his own singular consolation. He likewise meditates of, and with all thankfulness accepts of, the invitations of the Gospel, and he makes particular application of them unto his own sonl. He is one of those who labours and is heavy laden, and therefore he goes to Christ for rest: For so runs the Invitation, and promise, both made by Christ, Mat. 11. 29. Come unto me all ye that labour, and are heavy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A●imo delassati dicuntar qui sub peccatorum gravi sensu animo faitscu●t. Beza. Refocillatio, quam promittit in gratuity â peccatorum remis●ione seta est quae nos tranquillat, Calvin. laden, and I will give you rest. But some are conscious to themselves of so much unworthinese, as they are afraid to come, lest if they do come, they be utterly rejected: But O! Christian, labour to be sensible of thy unworthiness, and mourn for the same, and then, notwithstanding thy unworthiness, be not discouraged; O! do not slacken thy pace, but make haste to go to Jesus Christ, for he hath made a gracious promise,— And him that cometh joh. 6. 36. to me I will no wise cast out, Joh 6. 37. Although you are poor and indigent, blind, miserable and naked, and can claim no merit from any thing, no not the best things, which you can do, yet you must not exclude yourselves, and so refuse that great salvation offered to you in the Gospel. The expostulation is pathetical, Heb. 23. How shall we escape, if we neglect so great salvation? If you are thirsty, and vehemently desire Tam pauperes quam divites fo●s graciae De● recipit, ac largiter polat, Musc. in Loc. Christ, you have many special invitations: One is isaiah 55. 1. Ha' every one that thirsteth, come unto the witers, and let not want and penury set a bar against your coming, for it followeth, And he that hath no money, come ye, buy and eat, yea come buy Wine, and Milk without money, and without price. Another Invitation is made by Christ amongst a great confluence of people.— In the last day, that great day of the feast, Jesus stood, and cried saying, if any man thirst let him come unto me and drink. Joh. 7. 37. A Third Invitation is Rev. 22. 17. And the Spirit, and the Bride say, come, and let him, that is athirst come, and whosoever will let him take of the water of life. Now lest any may affix a false gloss, and a corrupt sense upon those Invitations, as if they laid down a ground for Liberum facio cuilibet veniendi: neminem ex— cludo, prorsus omnes venire subeo. Omnes venite & accipite aquas. Domino ●t gloria. Bulling. : I answer, That all those Invitations abundantly manifest the Free grace of God and ascribe nothing to man's Free will (which if we trust to it, will prove an Egyptian reed to deceive us.) We read Ezrah. 1. 5. Then risen the chief of the Fathers of Judah, and Benjamin, and the Priests and the Levites, with all them, whose spirit God had raised to go up, to build the house of the Lord in Jerusalem. Before we can come to Christ and accept of the Gospel Invitation, God raiseth up our hearts: For saith our Saviour. Joh. 6. 44. No man can come to me except the Father, which hath sent m● draw him. But when he draws us w● can run (as the spouse professeth) Can. 1. 4. Draw me, we will run after the. Before we can run the ways of God's Commandments, he enlargeth our hearts. So saith the Psalmist. Psal. 119. 32. I will run the way of thy Commandments: When thou shalt enlarge my heart. Sect. 4. He that is poor in spirit is weak, sick, and in a distressed condition, as to his own apprehension, and therefore of necessity (all delays being laid aside) he must repair to Christ, and beg strength, health, Comforts, even all from him, as the only skilful Physician who alone can Work an effectual cure. And Christ is the only Physician, and his blood is the only Medicine; and both the Physician, and his Medicine are of infinite dignity, price, value. For no Physician, nor no Medicine can work that cure, which Christ works, Psal. 103. 3. For he pardoneth all iniquities, and healeth all diseases. Christ prepares and prescribes the Medicine: our Duty is to apply it to our wounds: For the most Sovereign Medicine cures not in preparation, but in Application. Wherefore we must imitate the Apostle, by making a particular Application of of Christ and all his merits unto our own souls. For (saith he) Gal. 2. 20. I am crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me, and the life with I now live in the Flesh, I live by the faith of the Son of God, who loved me, and g●ve himself for me. After Thomas had a demonstrative Conviction of Christ's personal appearance after his resurrection, he made use of a Pronoun Possessive to his comfort, saying, Joh. 20. 28. My Lord, and my God. Whoever he be, that is so poor in spirit as to be nothing and less than nothing in his own account and value Christ above all, and (as the Apostle phraseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Est Christus (sese scilicet uniens re●atis eosque regenerans) omnia, scilicet ad salutem necessaria: Omnibus, ni mirum fidelibus sanctificatis & Christo copulatis, Est illis omnia meritoriè. Daven. in Loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Macar. Hom. 16. it) Col. 3. 11. All in All, he (questionless) is in the state of blessedness; for (saith our Saviour, Matth. 5. 3.) Blessed are the poor in spirit, for theirs is the Kingdom of heaven. Observe how low the Foundation is laid, even in Poverty of spirit: But Christ sets a high Roof and glorious superstructure upon so low a Foundation, even the Kingdom of heaven. CHAP. II. Concerning the highest priceing and valuing of Jesus Christ. A Second Character of a sincere Heart Character 2. The highest priseing and valuing of Jesus Christ. is to set the highest Price, Value and Estimation upon Jesus Christ. Sect. 1 This is an infallible Sign of a true Beleiver, whose heart is upright with God, to Price, Value, Esteem, and Prefer Christ in our judgements, and affections before all the Riches of the World in their greatest Estate, and confluence. This the Apostle sets down as an infallible Sign of a true Believer, 1 Pet. 2. 7. Unto you therefore which believe he is prelious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. O! how high an Estimation did the Lovesick Spouse discover concerning Jesus Christ: For (said she) Cant. 5. 10. My beloved is white and ruddy, the chiefest Jesus Christus totus suavis est, totus salubris est, totus delect ib●lis, totus denique secuadn sponsae Vocem desiderabilis. Beza. among ten thousand. Christ is white by his innocency, purity, and immaculate righteousness, but he is ruddy by reason of his bloody sufferings, and the effusion of his precious blood. To which the Prophet Isaiah alludes in a lofty piece of Rhetoric Esa. 63. 1, 2, 3. Who is this that cometh from Edom? with died Garments from Bozrah? This is to be understood of Christ, as may appear Loquitur Ecclesia & Christum ipsum alloquitur. Quare vestes tuae rubidae sunt? Piscator, in Loc. more evidently by what follows, viz: This that is glorious in his apparel, travelling in the greatness of his strength, I that speak in righteousness, mighty to save. Wherefore art thou red in apparel and thy garments like him, that treadeth the wine fat? This scripture represents the meritorious sufferings of Christ, in pouring out his most precious blood out of his veins. His body was pierced with a Spear, and forthwith came thereout Joh. 19 34. Rev. 19 13 Amictus cruentus indicat victorem reducem ab hostium strage Parae. Tinctum non piorum sanguine, ut Roma sed impiorum Grot. blood and water. St. John in the Revelation gives us a farther Evidence— And he was clothed with a vesture dipped in blood and his name is called the word of God. Oh! what an inestimable value should we have of Christ, who bought us, and paid for the purchase the greatest price that ever was paid, even the price of his innocent, meritorious, and most precious blood. The Apostle observes the Doctrine, and enjoins us to make particular application thereof— For (saith Haec correctio estquod admonet corpus non minus quam animam subjectum esse Deo. Calv. Ezek. 34. 29. Hag. 2. 7. he) 1 Cor. 6. 20. Ye are bought with a price, therefore glorify God in your body, and in your spirit, which are Gods. Christ is called by the Prophet Ezekiel a Plant of renown. Christ is called by the Prophet Haggai The Desire of all Nations, and by Malachy The Angel of the Covenant, and by Zachary the Branch of Mal. 3. 1. Zech. 3. 8. Dan. 9 26. Righteousness, and by Daniel The Messiah. Add farther, by way of Singularity and excellency and incomparable Benefit, Christ is called our Advocate and 1 Joh. 2. 1. Propitiation, our Redeemer and only Mediator. Job. 19 25. Christ hath trodd the wine press alone. 1 Tim. 2. 5. There is Isa. 63. 3. none other given under heaven, whereby we must be saved, but by the name of Jesus. Act. 4. 11. 12. Christ therefore as he is of infinite value and dignity in himself, so we ought to have the highest estimation of him, and to prefer him both in judgement and affections, before all the Kingdoms of the world, and the glory of them. Christ is compared to a Fountain, which is beyond compare with any Zech. 13. 1. other, for it is a Fountain opened to the House of David and to the Inhabitants of Jerusalem for sin, and for uncleanness. Christ is likewise compared to a Stone, and to such a one as excelleth others in admirable Properties. Isai. 28. 16. Therefore thus saith the Lord God, Behold I lay in Zion for a Foundation, a Stone, a tried Stone, a precious corner Stone, a sure Foundation: He that believeth, shall not make haste. Farther Christ is compared to the Pearl of great Price. Matth. 13. 45. 46. Again the Kingdom of heaven is like unto a Merchant man seeking goodly Matt. 13. 45, 46. Pearls, who when he had found one Pear● of great price, he went, and sold all that h● had and bought it. Whatever we estee● highly of, must go for Christ, the Pearl o● Price: If we possess Christ in our heart's b● faith, we are enriched with that possession, which is infinitely more worth the● all the possessions of the Universe. Muc● value is set upon the Eastern, and Western treasures of the Indies, and grea● pains is taken to get them: Impiger extremos currit Mercator ad Indos. Ye● they are not worth the nameing, in comparison of the Riches of Christ. Th● knowledge of Christ is the most enriching knowledge, for Col 2. 3. In him are hi● O Thesauris omnibus opulentior notitia Christi. all the treasures of Wisdom and Knowledge Whosoever hath a saving Interest i● Christ, is richer than the greatest Emperor, who is ignorant of him. Sect. 2 And hereunto, Where there i● such a high valuation of Christ in th● Judgement, there will of necessity follow ardency & strength of affection toward 2 Cor. 5. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, constringit, cohibet (i. e.) totos possidet ac regit, ut ejus afflatu quasi correpti agamus omnia. Beza. Jesus Christ. The apprehension of th● exceeding great love of Christ to u● should constrain us to love him with a reciprocal love. Love is the Loadstone o● love, and love will never be paid, nor b● contented and satisfied, but with its own coin; I mean love, answering love. And the greatest love which we can express to Jesus Christ, is only the reflection of those Beams, which he first darted upon us. Whatever love we manifest towards God is only the Return of that love, which he first shed abroad in our hearts by the Holy Ghost, which is given unto us. Rom. 5. 5. 1 Joh. 4. 19 We (saith the Apostle) love him, because he first loved us. Where Christ is highly prised, that soul is inflamed with ardent love to him. Neither is this an ordinary and common, but an extraordinary, and special love. This love is in the highest degree above the apprehension of Philosophers. They tell us, That there is Calor ad octo, and this is in gradu intenso, & none in gradu remisso. Something that expression represents, but we'll set forth the vehemency of Love in the Scripture Phrase: Love, Psal. 120. 4. is hotter than the coals of Juniper; and to such an extensive heat, so that Cant. 8. 7. many waters cannot quench love, neither can the floods drown it. But as for all those who love not the Lord Jesus, they are cursed in this world, and in the world to come: For (saith the Apostle 1 Cor. Read Pynk in Loc. 16. 22, If any man love not the Lord Jesus Christ, let him be Anathama Maranatha. An Anathama alone is a dreadful Curse, but that's not all, there is a Maranath● Maran-Domiaus, Athan-venit Maranatha extrema & ultima species excommunicationis quae Ebraeis Samatha dicitur. Drus. added to the Anathema; and this Maranatha is reserved until the second coming of Christ to judgement, and oh! how dreadful must their condition be at that great and terrible day, who love not the Lord Jesus Christ! Against them Christ will pronounce that dreadful sentence of condemnation, Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels. CHAP III. A heart in love with holiness, evidenced in a holy life and conversation, is a Character of a sincere Heart. A Third Character of Sincerity, is a Character Third. A heart in love with holiness. Heart in love with holiness: Sect. 1 For when the Heart is emptied of all self-love, and selfconfidence, and made throughly sensible of its own vileness▪ and wretchedness, than Christ is highly valued and entirely loved, and cordially embraced and delighted in. Every true Believer loves holiness for itself, because it is the image of God. And (as Bucer used to say) where there is Aliquid Christi (i e.) any impression of the image of Christ, there we ought to place our love. Wherefore the Apostle gives a strict Eph. 4. 23. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Command— Be renewed in the spirit of your mind. And that ye put on the new man, which after the image of God is created in righteousness and true holiness. Where this image of God is, (which consists in righteousness and true holiness) Sanctitas veritatis est vera sincera minime fucata Drus. Tali innocentia & sanctitate qu● sint in esse non in videri Grot. it is stamped upon the heart, and is visible in the life, and there is such a transcendent beauty, purity, and excellency, and amiableness in all the ways of holiness, as the least glimpse of them are abundantly sufficient to delight, rejoice and ravish the soul of every true believer. What plato said of Moral virtue, much more may be said of Theological virtue (i. e.) Si Virtus & humanis ocutis possit cer●i admirabile (sui) desiderium excitaret-Plato. Soulsaving grace, and holiness, that if it could be discerned by Corporal eyes, it would raise the heart to a wonderful desire thereof. Oh! how did David love the Law of God He professed that God's Law was his Delight, and that Psal. 119. 77. he loved the commandments above Gold, yea above fine gold. Psal. 119. 127. Thy Testimonies (saith he) I have taken Psal. 119. 111. 〈…〉 n Heritage for ever, for they are the rejoicing of my heart. O! What sweetness did David suck out of the Judgements of the Lord! for (saith he) Th● Psal. 19 9 10. Judgements of the Lord are true, and righteous altogether: Moore to be desired ar● they then Gold yea then much fine Gold sweeter also than honey, and the hone● comb. There is a great reward in th● very work of holiness: For it follows i● the next words— Moreover by them, i● thy Servant warned: and in keeping o● them, there is * Utilitas non mediocris, sedingens sequitur, etiamsi illi respectum retributionis alicujus non habeant sed simplici ac sincere cord in viâ mandatorum Dei currant, unum hoc spectantes, ut Domino Deo suo gratificentur Musc. great reward Now to love God for himself and the Law of God for it and holiness for holiness sake because it is the image of God and resembles him, this is a good sign indeed that the heart is sincere with God. But to profess religion for self and sinister ends, hoping to make a good Market to themselves by ingratiating themselves with some Professors for advantage sake, this is a very bad Sign, and comes far short of a heart right with God. * Qui Deum ideo colit ut aliud magis quam ipsum assequatur, non Deum colit sed illud colit quod concupiseit. August. So the Sichemites Embraced circumcision upon a Politic design, to compass to themselves all the Estate of the Israelites Gen. 34. 25. * Si vere hoc dicunt, tyran●ide bawd dubie, & per vim cum illis agere specie foederis statuerunt, quod vellent vi eorum bonae accipere. Ita cum dolose cum illis agerent juste sunt pu●itī alioqui praeter stuprum illataus'. Merc. Shall not their Cattle, and their substance, and every beast of theirs be ours, only le● us consent unto them, and they will dwell with us. But that Politic, and selfended proposal did not prosper with the Sichemites, for we read immediately after of their utter destruction: No more will any men thrive in the close of all, who seek their own ends and design only self-Interests. The People followed Christ for the loaves, and many like the Persians worship the rising Sun, and seek only their own private ends, and some have two faces under one hood, and some imitate Water men rowing upon the Thames, who look one way and row another. The Apostles Censure is verified of multitudes— For all seek their Phil. 221. own, not the things which are Jesus Christ's: But such men's hearts are not upright with God. Sect. 2 Ad hereunto, wherever true holiness is seated in the heart, it becomes exceeding fruitful in the life, and appears so by those good fruits visible in a holy conversation. Not bare leaves, and formal professions will serve the turn, but there are required good actions. Christ must not only be in the tongue, to speak good of his name (which is our duty;) but he must be form in us, and our hearts must be ravished with love to him, and Love must constrain us to yield ready & cheerful obedience to him. Not only a form but the power of godliness must exert and evidence itself in a Sanctified conversation. The Apostle cautions us against such, who content themselves with a bare outside-form of godliness, 2. Tim. 3. 5. and deny the power thereof— Having a form of godliness, but deny the power thereof: from such turn away. There must not be only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a formal profession: But there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transforming, Rom 12. 2. We must be transsormed by the renewing of our minds. Questionless, where the heart is sincere towards God, there profession and practice concur in a sweet harmony, and where the profession is in sincerity, a holy life gives abundant Testimony thereunto: For we must adorn the Doctrine of God (as the Apostle Tit. 2. 10. speaks) and then we adorn the Doctrine of God when we evidence the sincerity of our profession by the holiness of our lives and conversations: For wherever holiness is in sincerity, and in truth, it is very diffusive, and discovers itself in its vast extent, and latitude. It consists not only in verbal professions, but in real actions, nor is confined to one or to two acts, nor to a few particulars, but it is in the Habit, and extends itself to all manner of Conversation (as the Apostle 1 Per. 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12. 14, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per sequutione premite, Sum study enitimiai. exhorts) But as he that hath called you, is holy, so be ye holy in all manner of Conversation. We must with all diligence pursue holiness (for so the Original imports) It is used of Hunters and Hounds, who follow the game, and take great pains in the pursuit thereof. Peace and Holiness are conjoined by the Apostle— Fellow peace with all men and holiness, without which no man shall see the Lord. Holy persons, and they only shall be made partakers of the blessed Vision: And they are thus distinguished from hypocrites by our Saviour— Blessed are Matth. 5. 8. the pure in heart, for they shall see God. They are said to be pure in opposition to Deum jam vide●t lumine gloriae, quae es● summa hominis Beatitudo. Spanhem. all manner of impurity, and profaneness, and pure in heart in opposition to all manner of hypocrisy. Whoever then hath hope to be made like unto God in happiness, in the highest Heaven, must be first made like unto God in holiness here on Earth. For holiness and happiness differr not substantially, but gradually: For Holiness is happiness inchoate in this World, and happiness is holiness perfected and consummated in the World to come. Let us take a narrow View View of the Words of the Apostle— Behold now are we the Sons of God, and it 1 Joh. 3. 2. doth not yet appear, what we shall be; But Non sanctitate tantum, sed aeternitate & beatitudine, ac sic multo magis filii ejas quam nunc. Grot. we know, that when he shall appear, we shall be like him, for we shall see him as he is. Now for the right Interpretation of those words, we must interpose this Caution by way of Distinction— There is sicut similitudinis to be understood, non sicut proportionis. In variety of places in Holy Scripture, we are commanded Leu. 11. 44. Leu. 19 2. Leu. 20. 1 Pet. 1. 16. to be holy, as God is holy; yet we must know and acknowledge, that it's altogether impossible for us poor finite Creatures to attain to that equality of holiness, which is in God: However it is our obliged duty to endeavour according to our utmost ability, after a similitude and conformity to God. Similitudes are in the Predicament of Quality, and according to Quality, we are said to be like, or unlike. But similitudes are not in the Predicament of Quantity: for it's altogether impossible for any Creature to be equal and hold any proportions of holiness, with the Infinite, and Everlasting Creator. But what's the Grand Duty incumbent on all those, who hope to be partakers of the blessed Vision. The Apostle makes mention— 1 joh. 3. 3. And every one that hath this hope in him, purifieth himself, even as he is pure: Both outward and inward purity; holiness of Heart, as well as Holiness of life are essentially requisite to a good Christian. Both Hands and Hearts (as St. James commands) must be cleansed, and I am. 4. 8. purified— * Unclean persons can have no commerce with God: If you would have a holy life you must get a clean heart v D. Manton in Lo. 2 Cor. 7. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In divino. Cultu nihi mutilun sed omnia absoluta esse decet. Calv. Cleanse your hands ye Sinners, and purify your hearts, ye double minded. Not only outward impurity of the Body, but inward impurity of the Heart, not only practical uncleanness, but speculative uncleanness should be utterly abhorred, and abandoned altogether: For so runs the Charge of the Apostle— Having therefore these promises, (dearly beloved) let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. This then is an undoubted Conclusion consonant to the Rule of the word. That where holiness is cordially embraced, loved, desired, and delighted in, and rightly priced in the Judgement, and preferred as the true Wisdom, before Rubies and all manner of precious Stones, and where holiness is practised in the life and Conversation, questionless that heart is upright and sincere towards God, notwithstanding many personal Infirmities (which we grieve for and dislike of) while we are in this Vale of misery. CHAP. FOUR Of ingenuous Sorrow for Sin. A Fourth Character of Sincerity is Ingenious Charact. 4. Ingenious sorrow for our Sias. sorrow for all Sin. This Epithet Ingenuous, I therefore name, because I would lay down hereby a discriminating note between that sorrow; which is for the Sin, and that which is only for the punishment. Sect. 1 That sorrow I call ingenuous which is for the Sin, more than for the Punishment, and this is a Filial kind of sorrow, That I call servile and disingenous, which is more for the Punishment, then for the Sin. A Child of God understands the nature of Sin, as to its filthiness, guiltiness and punishment, which is the consequent thereof, and therefore he lays Sin to heart, and is grieved and vexed at the very heart, because God is thereby dishonoured and his holy Law is broken. A Godly mourner mourns for Sin as it is Sin, because of its filthiness, and defilement, and because it displeaseth the only Holy Lord God, and is odious and abominable in his sight. The Eye of every upright man affects his Heart, and melts him into Tears of Godly sorrow, and works an inward compunction, and a heart breaking sorrow. And this is that sorrow, which is of the right stamp, a genuine and ingenuous kind of sorrow. And where ever this ingenuous sorrow is, it may be fully evidenced by seven Apostolical characters mentioned by the Apostle: For, Behold (saith the Apostle) 2 Cor. 7. 11. this self same thing, that ye sorrowed after a godly sort, what carefulness it wrought in you? yea, what clearing of yourselves? yea, what indignation? yea, what fear? yea, what vehement desire? yea, what zeal? yea, what revenge? Sect. 2 There is a very great difference between the mournings of Cain, Pharaoh, Ahab, and Judas, (who only mourned and roared for the smart of punishment) and the mournings of David, Paul, Peter, and Mary Magdalen, who mourned for their sins; and therefore grieved, because they displeased so good and gracious a Lord God. For instance, Pharaoh often cried out, that the plagues inflicted on him and on his people might be taken away; but what plagues did he mean? I answer; he meant only the plagues of Frogs, Locusts, Caterpillars, etc. Pharaoh had a plague incumbent on him worse than all those, and that was the plague of a hard heart; of this plague he makes not any mention at all. A hard heart was his great sin, and it was inflicted upon him as a very great judgement: But David cries out against Psal. 51. 4. himself for his sins, and makes a particular acknowledgement: Against thee, thee only have I sinned, and done this evil in thy sight. And he prays, Hid thy face Verse 9 from my sins, and blot out all my transgressions. Ahab was a mere stranger to the Grace of Humility, and unacquainted with it altogether; yet it's said of him, that he humbled himself: and for his outward humiliation the judgement threatened was adjourned. Seest thou how Ahab 1 Kings 21. 29. humbleth himself before me? Because he humbleth himself before me, I Poenitentia ductus sed quae non permansit. Aliquid tamen de commeritâ poenâ ob hoc detractum est. Grot. Exemplum bonitatis Dei: quatenus Achab quantumvis hypocriticè poe●itentiam agenti poenas meritas differt. Hinc colligi pot est Deum, multo magis beneficum fore erga eos qui veram & seriam poenitentiam egerint. Piscat. will not bring the evil in his days; but in his sons days will I bring the evil upon his house. Yet of Ahab it may be more properly said, that he was rather humbled than humble; for the fear and horror apprehended of those dreadful judgements which were to be poured down against himself, and Jezebel his Wife, and his Posterity, extorted from him an outward humiliation, which consisted in putting on Sackcloth, in fasting and going softly, and looking with a sorrowful and dejected countenance, yet all this while he had not one dram of true godly sorrow, and of true humility. How sad must be the condition of many lose Professors now a-dayes, who come short of such as Ahab was? and how dreadful must their condition be who come short of those who come short of Heaven? But St. Paul was a man of another spirit, he was not only humbled, but humble, and had the gift and grace of true humility; and he was a true Penitent, a sincere Convert, and a godly Mourner for sin; and he was so low and debased in his own eyes, as to account himself the chief of 1 Tim. 1. 15. sinners. We read of Ahab's forwardness in offering himself a Volunteer and Slave to sin, so that this foul Brand of Infamy is stamped upon him. But there was none 1 Kings 21. 25. like unto Ahab, which did sell himself to work wickedness in the sight of the Lord, whom Jezebel his Wife stirred up. Ahab was active, and put himself forward to work all manner of mischief; he precipitated himself, without fear or wit, into any desperate Adventure. He stuck at nothing, but ran on in a wild and mad career, following all sorts of wickedness with a full bent, propension and vergency of his soul, and with delight and complacency, driving a Trade for Sin, and for the Devil. We read of such who were almost starved for hunger, that they flew upon the spoil. And likewise 1 Sam. 14. 32. the Apostle stigmatizeth the vilest of sinners after this manner; Who being past feeling, have given themselves over Eph. 4. 19 unto lasciviousness, to work all uncleanness with greediness. Of this brand was Ahab. But on the contrary, St. Paul discovers a better spirit, as appears by his protestation; I delight in the Law of God after Rom. 7. 22. the inward man. He was passive, and with great grief and remorse of heart Tom. 7. 14. complains, that he was sold under sin. He discovered great renitency, reluctancy and antipathies against every sin; For (saith he) that which I do, I allow not; for what I would do, that do I not; but Rom. 7. 15. what I hate, that do I. O how did this holy Apostle fight and struggle, and exercise continual Combats and Conflicts, fight against Sin and Satan! And thereupon he breaks forth into a doleful complaint; But I see another Law in Verse 23. my members, warring against the Law of my mind, and bringing me into captivity to the Law of sin which is in my members. And it's observable, that all this while, and amidst all those sad complaints, Paul was a regenerate man; and a pregnant demonstration we have of our assertion, because he delighted in the Law of God, For (saith he) I delight in the Law of God Verse 22. Totus homo mento & ratione regitur: ab ca itaque Apostolo homo totus appellatur, Bucer. after the inward man. And to delight in the Law of God in the inward man, cannot be appropriated to any, but to such only who are in the state of Regeneracy. And that the words of the Apostle are not by a figure, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it's evident that he speaks in his own, and not in another person, because he saith, I myself. And that the Apostle Rom. 7. 25. gives no allowance to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem ego vel ipse ego, quod à Paulo emphaticè dictum est ad designandum seipsum ne quis eum sub alienâ personâ hactenus fuisse locutum suspicaretur. Estius in Loc. Accipiamus hoc in suâ ipsius personâ protulisse Apostolum. Zegerus. Hac exceptione fatetur se it a esse Deo addictum, ut reptans in terra mu●tis sordibus inquinetur. Calr. in any sin is clear, because he professeth, For the good that I would, I do not; but the evil which I would not, that I do. And the Apostle was apprehensive of his own impotency and insufficiency, to extricate himself out of those straits and difficulties wherein he was involved, and therefore he cries out for a deliverer, as appears in that pathetical exclamation: O wretched man that I am, who shall deliver me from the Body of Sin? By the Body o● Sin, he understands all sorts of Sin, both Original and Actual, both the Roor and Fruit; the corrupt Fountain, and the corrupt Streams. And none but God ca● deliver and set him free from them. H● alone can deliver him, who delivers u● from the wrath to come, 1 Thes. 1. 10. Sect. 3 Moreover, we are farther to considered that there is a vast and a wide difference between the howling of Dogs, and the crying of Children; and there is as muc● difference between the roaring of Galley slaves, and the crying of godly Mourners. Wicked men, Slaves, an● such as feel the present smart of the lash, cry out bitterly by reason of the great pain which they feel, and thos● smarting blows which they groan under. * Poe lit eat te quod tot & tantis flagitiis involutus in luto faecis & miseriae diutius jacuisti, poenite●tiam agens corpus tuum conteras & furibunde carnis asello iacentivorum semina subtrahens, etc. Bern. p. 331. But as for all those who are true and unfeigned Mourners in Zion, they are deeply affected with godly sorrow fo● sin; and therefore they grieve and mourn, because they have been so hardhearted as to kick a tender Father upon his Bowels; and have been so unthankful, as to sin against riches of mercy and loving kindness: Hence comes thei● Heart-piercing, Heart-breaking, and Soul-melting Sorrows, because they have been such undutiful Children, as to re● bell against a gracious and merciful God, the Father of all mercies, and the God of all consolations. No massy great Mountain, no not the burden of Aetna (as the Proverb is) no weight imaginable, or expressible, can be so heavy, as is the burden of sin to a Child of God. And no manner of sorrow can be so bitter to a godly man, as is the sense of Sin, and sorrow for it. Nothing in the World can be so grievous, vexing, torturing, and every way afflictive to a good Christian, as Sin is: for Sin to him is like a Dagger sticking in his Heart, and continually tormenting and putting him to pain. Hereupon we read of David watering his Couch with his Tears; For Psal. 6. 6, 7. (saith he) I am weary with my groaning; I make my Bed to swim, I water my Couch with my Tears: Mine eye is consumed because of grief. Further he expresseth an addition to his mourning, because his Psal. 42. 3. tears was his meat day and night. To eat the bread of affliction, and to drink the water of affliction is a sad calamity, but to feed on tears must needs be much sadder; but this is not all, for the Psalmist confesseth further; There is no Psal. 38. 3. soundness in my flesh, because of thine anger; neither is there any rest in my bones, because of my sin. Diseases, aches, pains, and broken bones are very grievous Omnium est utilissimum dolorem corporis ex morbo vel ulcere loco peccati habere, & peceati etiam vocabulo appellare: ita vel hoc pacto ad detestationem peccatorum, & horrorem induceremur. Musc. in Loc. but sin is, or should be, more grievous to us than all. David was of a sanguine complexion (and such naturally are more cheerful.) David was a great and potent King, and an excellent Musicians yet the sense of his sins caused great sorrows to him, and made him go● mourning all the day long. If then the● thorough sense of sin, and the guilt thereof be set home upon the Conscience, there will be weeping and mourning: The eye will affect the heart, and cause inward compunction, and godly sorrow. Thus we read of Ephraim smiting upon his thigh. Of Ephraim's Conversion and Repentance (which is the Fruit of Conversion) the Prophet Jeremy makes mention: I have surely heard Ephraim Jer. 31. 18, 19 bemoaning himself thus; Thou hast chastised me, and I was chastised, as a Bullock unaccustomed to the yoke. Turn thou me, and I shall be turned; for thou art the Lord my God. Surely after that I was turned, I repent; and after that I was instructed, I smote upon my thing. I was ashamed, yea even confounded; because I did bear the reproach of my youth. We shall likewise find the Prophet Ezekiel ●zek. 21. 6. sighing to the breaking of his loins. And Job 42. 6. Job abhorring himself, and repenting in dust and ashes. Many mourn for worldly losses, and shed many a tear for any loss which befalls them in their temporal estate; but few there are which mourn for sin, which produceth the greatest loss, even the loss of God's favour. Many have cause to repent for their worldly mournings, and to mourn for their mournings. See the vast difference between worldly and godly sorrow, 2 Cor. 7. 10. For godly sorrow worketh repentance to salvation, not to be repent of; but the sorrow of the world worketh death. If we could mourn for sin much more, and for the world less, we should lead more comfortable lives for the future, than ever we have formerly done. CHAP. V Of Sorrowing and Mourning for others Sins. Sect. 1 A Fifth Character of a sincere Heart Charact. 5. Mourning for others Sins. 1. is Sorrowing and Mourning for others Sins. A true godly Mourner, (whose heart is upright with God) doth not confine and terminate his sorrow within the narrow compass of his own ●rest, and not let it extend any further, but he lays to heart, and unfeignedly mourns for the sins of others. Though (as it's commonly said) Charity gins at home, yet it must not end there; there must be a plus ultrà for our Charity; it must be diffusive, and extended to others. And this is a great sign of love, when we are assected with, and affected for the sins o● others, as well as for our own. Every good man is not only grieved for his own sins, but for the sins of others. Of this excellent temper was David, the man after God's own heart; who from his heart professed, Rivers of tears run down mine eyes, because they keep not thy Law, Psal. 119. 136. But many there are whose motions Qui spiritu Dei aguntur hi sentiunt tales dolorum stimulos, ut Loth cum videret scelerum omnium colluviem regnare Sodomae, etc. Mollcrus. are eccentric to that good man; for they are so far strangers to mourning for other men's sins, as they make their sins a matter of sport, mirth and mockery: However, they would be loath to be branded for fools, yet they cannot escape Solomon's censure, Prov. 14. 9 Fools make a mock at sin. When men make sin a matter of pleasure and jesting, and make that a matter of laughter, which should be a cause of mourning, they show themselves to be notorious fools. Many there are who deservedly may be ranked amongst the chiefest and worst sort of fools, who when they see men drunk, or hear them swear or curse, or talk lasciviously, and belch out such words as (even the Heathen could say) corrupt good manners, 1 Cor. 15. 33. then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menander. those men are transported with laughter and merriment, and they talk with delight and complacency, pleasing themselves with the remembrance of others sins. These have Solomon's brand for fools; and their folly will appear to their shame, when they shall mourn for their laughter, and weep for their wicked pleasure and jollities. When some wrote Books in a jesting and deriding manner, concerning several faults of great men, after Mr. Greenham, a Reverend and Learned Divine, had read those Books, he was much offended at them, saying, That sins ought to be made V greenham's works. odious, and not only made ridiculous. Whatever sins we either discern in ourselves, or in any other, we ought to mourn for them, and not to make a sport of them. A good Christian, who is acquainted with the pangs of the New Birth, and is sensible of that great filthiness and abomination that is in every sin, and that every sin grieveth and vexeth God, and is odious and abominable in his sight, such a man (I say) wherever he finds sin, he hates it, and mourns for it; and therefore he is not an idle Spectator, or overcurious Inquisitor, but a real Mourner for other men's sins. And whilst he mourns for others sins, he reflects upon himself as a person made of the same mould, and one of the same passions, and having the same corrupt nature. That excellent Father St. Bernard makes mention of an old man, who when he had heard that one of his Brethren had committed a scandalous sin, he wept bitterly, saying, He sinned to day, Vid. Bern. in Fest. St. Martini. I may sin to morrow. We are all by nature children of wrath, as others, Ephes. 2. 3. Nature makes no difference between us and the vilest of men: Who art thou then that boastest of a good nature, and a sweet disposition? though these things are very commendable amongst men, and much to be desired, yet there's much more required; for the best nature, without sanctifying grace, is no better than poison in a golden Cup. Hath then God endowed thee with a greater measure of grace than thy Brother? remember that it is thy duty to acknowledge with all thankfulness, that what grace thou hast, is the free gift of God. And what hast thou which thou hast not received? now if thou didst receive it, why dost thou glory as if thou hadst not 1 Cor. 4. 7. received it? Not the goodness of thy nature, but the free grace of God makes thee to differ from thy Brother. O therefore with all thankfulness acknowledge God's restraining grace, and sanctifying grace, whereby thou kept from running with others into the same excess of riot. All sorts of grace come from God; as antecedent, concomitant, and subsequent; and a Christian hath need of them all, that so he may begin any good work, proceed, and persevere therein. If the Lord should leave thee to thyself, and let thee be filled with thy own ways, and give thee up to thy own hearts lusts, thou wilt quickly destroy thyself, by breaking out into such horrid sins, as the vilest of men give themselves to commit with delight and complacency. It was a good Prayer in an ancient Litany, Lord, deliver me from myself. That rare Father St. Bernard prayed, Lord, deliver me from the evil man, (i. e.) my E●ipe me a malo homine, a me i●so. Bern. de i●ter. Dom●. self. Thus he counted himself the evil man, and thus he discovered singular humility. Sect. 2 Let's not neglect our duty, in being both affected with, and afflicted for the sins of others, as remembering, that we are men of like passions; and we are dust and ashes, frail creatures, our Father's being Amorites, and our Mother's Hittites; notwithstanding we are preserved from the commission of many sins which others ordinarily commit, we have great cause of thankfulness, but not the least cause of being proud. If through riches of mercy we have hopes of a saving interest in Christ, (we not knowing the secret Decree of God) for aught we know others may be fellow members of Christ's Body, and fellow Citizens of the new Jerusalem; we ought therefore to sympathise with them, and be alike affected with variety of Dispensations towards them, as the Apostle commands, Rom. 12. 15 Rejoice with them that do rejoice, weep with them that weep. For any one to say as Cain, Am I my Brother's keeper? What am I concerned in another's matters? let every one look to himself: such speeches as ●●●elare scriptum est a Platone ●on a nobis solum nati sumus, sed ortus nostri partem patria, partem pareates ve●dicant, partem amici. Cic. off. lib. 1. these are so far below a Christian spirit, as they come short of a moral Heathen: For one of the best of Heathen Orators citys Plato, (and commends his saying) We are not only born for ourselves, but our Country, our Parents; our Friends challenge a part of us. And Sympathies and Antipathies are critical Dispensations, and discriminate Friends from Enemies. If then our Brethren be in adversity, than we should mourn with them; if they be in prosperity, we should rejoice with them. Solomon tells us, Eccles. 3. 11. that God hath made every thing beautiful in his time, also he hath set the world in their heart. And that shows the beauty of Providence; for God hath abundantly discovered his beautiful ordering of all the affairs of the World, representing his infinite Wisdom and gracious Providence. Now seasons of Providence are to be observed, and we ought to act accordingly; as the same Wise man exhorts, Eccles. 7. 14. In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him. And as we ought to take notice of Providences in general, so we should take notice of the particular conditions of others, as considering that all things come by a Providence, either permitting or approving. No sin is approved of, but altogether abhorred by Almighty God; yet God permits that which he approves not of. For the greatest of sins which the Jews committed, in embrewing their hands in the blood of Christ, came to pass by Divine permissive Providence; (as St. Peter spoke Acts 2. 23.) Him being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain. That which was an Act of the highest Malice in the Jews, was an Act of great Providence in God. Wherefore though we cannot (though if we could we ought) prevent and hinder the commission of sins in others, yet (be they never so bad) we ought hearty to mourn for them. So did Lot mourn for the abomination of the Sodomites; though they were ripe for vengeance, by reason of their exceeding great wickedness, (as if they had attained unto the highest degree of sinning) yet Let grieved and mourned for them, who no way grieved nor mourned for themselves. Of Lot's mourning for those wicked Sodomites, St. Peter sets an especial remark, 2 Pet. 2. 7. And delivered just Lot, vexed with the filthy conversation of the wicked. The word imports more than an ordinary sorrow and vexation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Significas opprimi, fatigari, gra●●ter assligi. Gerh. in Loc. for their wickedness, for it signifies to be oppressed, wearied, and grievously afflicted. And it's further added; For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds, 2 Pet. 2. 8. And here is another word expressing a greater grief or vexation; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word implies a sifting and searching; so in Aristophanes, & others note upon the word: So that many have been questioned by such searching and torturing to force confession. 2. The word signifieth to Vid. Rev. 14. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vex, rack and torment; and it expresseth the torments of Hell. Lot was as it were upon the rack, and for the time imagined himself to be so tormented in his Soul, as if he was in Hell, by seeing and hearing those abominations of the Sodomites. And as Lot, so the Prophet Jeremy was a true Mourner for the sins of others; he wept abundantly for the dreadful judgements inflicted on the Israelites: his Rhetoric is raised to a high pitch. My bowels, my bowels; I am pained at my very heart; my heart maketh a noise in me, I cannot hold my peace; because thou hast heard, O my Soul, the sound of the Trumpet, the alarm of War, Jer. 4. 19 And he strains himself to a higher piece of Rhetoric, Jer. 9 1. O that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people. But he not only weeps for the judgements, but in an especial manner for their sins, Jer. 13. 17. But if ye will not hear it, my Soul shall weep in secret places for your pride. By what hath been mentioned, let's utterly detest the careless, heedless temper of Cain, Gallio, etc. and let us look upon ourselves concerned, not only to mourn for, and bewail our own sins, but mourn for, and bewail the sins of others also. CHAP. VI Showing, that all sincere-hearted christian's labour to approve their Hearts towards God. Sect. 1 THE sixth Character of a sincere-hearted Charact. 6. A sincere heart approves itself. . Christian, is to approve himself to God, and to put himself in the integrity of his heart upon the test, trial and examination of God himself, who only knows the heart, and alone can search it thoroughly. Thus David durst not stand upon his own searching, but casts himself altogether upon God's search and trial: Judge me, (saith he) O Lord, for I have walked in mine integrity; I have trusted also in the Lord, therefore I shall not slide. Examine me, O Lord, and prove me; try my reins and my heart, Psal. 26. 1, 2. Likewise in another Psalm David puts himself upon a farther test and trial, Psalm 139. 23, 24. Search me, O God, and know my heart; try me, and know my thoughts. And see if there be any wicked way in me, and lead me in the way everlasting. Job makes his appeals and applications unto God alone. Behold, (saith he) my witness is in Heaven, and my record is on high, Job 16. 19 Hence he discovered a resolution truly heroical. I will not remove my integrity from me. My righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live, Job 2●. 5, 6. Variety of the foulest slanders are cast upon the people of God, (as Histories mention) even such lies and calumnies were invented, as bad as the Father of lies could invent. Nero, when Rome was burnt, imputed the burning of it to the Christians; and the Romish Gunpowder Traitors (had their Treason took effect) were resolved to have laid the whole Treason upon such whom they maliciously stigmatised with the nickname of Puritans. It's an old Policy (though there is not one dram of honesty in it) of Machiavelli; To accuse Auducter criminare aliquid haerebit. boldly, and cast dirt enough, hoping that some may stick on. Yet notwithstanding, all those whose hearts are sincere and upright towards God, do raise to themselves a ground of strong consolation, from the testimony of a good conscience; that notwithstanding humane infirmities, the whole frame, vergency, and resolution of their hearts is, to walk in the fear of God all the day long. The Apostle speaks in his own name, and in the names of all upright-hearted Christians, 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. Wherefore then we must make it our grand study and business to approve our hearts to God, and always to walk as in the presence of God, as having the fear of God before our eyes; if so, amidst troubles, trials, and sufferings, we may take abundant comfort in the integrity of our hearts and consciences. Sect. 2 It must be daily bewailed (what we cannot deny) that we are subject to many infirmities, and shall never be quite exempted from them whilst we are in this World, yet if we groan under the burden of them, and mourn for them, and pray and strive against them; there may be sincerity in the heart, notwithstanding human infirmities incident to our lives. We read in that Parable, Matth. 25. 5. that all the Virgins slept, even the five wise Virgins as well as the five foolish Virgins: While the Bridegroom tarried, they all slumbered and slept. That sleeping implies infirmity. Both wise and foolish went forth to meet the Bridegroom, verse 1. Both of them took their Lamps, verse 3. But the wise took oil in their Vessels, with their Lamps; i e. they had grace in their hearts. Both wise and foolish had the Lamps of an enlightened judgement, and of an Per oleum unde lampades aluntur ne exting vamtur poterit exponi cordis justitia, sinceritas & vigilantia, quae est in verâ solida, & perseveranti fide Christi, & charitate non ficta. Nam sine tali cord, quid aliud est quicquid foris ostenditur, quam lampas quaedam adsque oleo. Musc. in Loc. outward profession; but the wise had made provision for supplies, and augmentation of all the graces of the spirit of God. Those five wise Virgins, notwithstanding they slept as well as the foolish, yet they were admitted to the Marriage, when the foolish lost the season, and a door of hope was for ever shut against them. For we read Matth. 25. 10. And while they went to buy, the Bridegroom came, and they that were ready went in with him to the Marriage, and the door was shut. The Spouse likewise had her infirmities, and she was sensible of them, so she professeth, Cant. 5. 2. I sleep, but my heart waketh. She confessed (as some have observed) That security had oppressed her in a great Vid. English Annotat. measure; but yet the inward bent and motion of her heart was active and vigilant. Let us, Oh! let us secure this Fort-Royal of a good conscience; this is a better defence than a wall of Brass. Bulwarks and Forts have Hic murus abeneus esto Nil conscire sibi nullâ pallescere ●ulpâ. been took by stratagems, or by storming; great Castles built upon Rocks may be undermined, and the strongest Military Garrison may be forced to yield, lest they be starved: but a good Conscience cannot be starved, for it's a continual feast. Ahashuerosh made a magnificent Feast unto the common People seven days, but unto his Princes and Nobles, an hundred and fourscore days, Esther 1. 4, 5. But he that daily keeps a good Conscience, he keeps a Feast every day. And notwithstanding many assaults and batteries, a good Conscience will be a shield of defence, and as a Bulwark impregnable, to secure us from the malice and mischief of unreasonable and malicious Adversaries. However men may be enraged against us, and accuse us falsely, and condemn us unjustly, yet if a good Conscience acquit us, we have more to make for us, than all accusations and condemnations of the worst of Enemies can make against us. Wherefore we should make it our continual endeavour to walk with that wisdom and circumspection, as we may put to silence ungodly men, who watch for our haltings, and would gladly make us an offender for a word. And a good Conscience, and a good Conversation, will make our Enemies to be ashamed. Having a Christiant testatum mundo facerent, se procul ab omni impietate, veraeque pietatis corruptela ab esse, quo nomine imperitis suspecti erant. Calv. good conscience, that whereas they speak evil of you, as of evil doers, they may be ashamed that falsely accuse your good conversation in Christ, 1 Pet. 3. 16. Here is the great labour, and the great work, so to endeavour to order our hearts and our lives, that we may amidst all our troubles and calamities, either imminent or incumbent on us, appeal to God, the searcher of all hearts, whose curious eyes are more than ten thousand times ten thousand, even infinitely more bright than the Sun in his brightness; before whom all things are transparent; to whom day and night are all one; the darkest night hideth not from God: For (saith the Apostle, Heb. 4. 13.) neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tradunt Grammatici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dici quae a collo suspensa excoriantur, & per dorsi spinam, tandem resupinata fiaduntur ut tota soris & intus oculis pateant. Beza. is there any creature that is not manifest in his sighi; but all things are naked and opened unto the eyes of him with whom we have to do. If then the Question (which is a very material one) be asked, What is that which will carry us through the greatest sufferings? I answer, that a God reconciled in Jesus Christ, a Conscience pacified, and a Righteous Cause, i. e. when we suffer for Righteousness sake, will make us Conquerors, and more than Conquerors, as the * Rom. 8. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, supervincimus, quoniam in eruce etiam gloriamur, nedum ut, animam despondeamus. Cypr-Epist. 26. word very emphatically imports, mentioned by the Apostle, Rom. 8. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supervincimus. Nay, in all these things we are more than Conquerors, through him that loved us. CHAP. VII. Where the Heart is sincere, there will be a pressing forward towards Perfection. Sect. 1 I Proceed to a seventh Character of a Charact. 7. A pressing forward towards Perfection. sincere Heart; and this both an Apostolical Character, and an Apostolical Practice; viz. A pressing forward towards Perfection. St. Paul propounds his own Example as a Pattern for our imitation, and what he had experimented, and known to be good experimentally, he communicates to us, and exhorts to reduce into practice. Not as (saith he) though I had already attained, either were already perfect, but I follow after, that I may apprehend that for which also I am apprehended of Christ. Brethren, I count not myself to have apprehended, but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before; I press toward the mark for the price of the high calling of God in Christ Jesus: Let us therefore, as many as be perfect be thus minded, Phil. 3. 12, 13, 14, 15. This progressive motion David lays dowor is a sign of such who are blessed, Psal. 84. 6, 7. Who passing through the valley of Baca make it a well, the rain also filleth the pool: They go from strength to strength, every one of them in Zion appeareth before God. Their endeavours are indefatigable, and their motions are continued and progressive in the service of God. Hence judicious Calvin observes upon the place; That the faithful recollect A si dicerunt fideles collectis subiade viribus ascendere ad moatem Zion nec lassitudiae ullâ tardari, donec conspicia at Dei faciem. Calv in Psal. 84. vers. 7. their strength, and ascend unto the mount of Zion, and are not hindered by any weariness till they behold the face of God. Our grand endeavour should be to get grace, and truth of grace; and to be diligent in searching whether we have got special and more than common grace; and whether we mistake not parts for graces. We must still be sitting, examining, and trying whether our grace be true and genuine, sincere and saving grace: And our endeavour must be continued to get growth in grace, and more accessions thereunto. If we would be preserved from apostasy and back-sliding, we must grow in grace; for growth in grace is a special preservative to keep us from falling from our steadfastness. For so saith the Apostle, 2 Pet. 3. 17, 18. Ye therefore, beloved, seeing ye know these things before, beware, lest ye also being led away with the error of the wicked, fall from your own steadfastness. A sovereign remedy to prevent the danger of Apostasy, is prescribed in the following words, vers. 18. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. A growing Believer is a new born Christian. As new born babes desire the sincere milk of the word, that ye may grow thereby, 1 Pet. 2. 2. Likewise augmentation of every particular grace is required: We must labour for true grace as to the quality of it; and as to the quantity of it we must still be adding thereunto. So saith the same Apostle, 2 Pet. 1. 5, 6, 7, 8. Add to your faith virtue, and to virtue Est insignis hic locus, si quis alius verae Christianae vitae summam, descriptis illius veris tum crusis tum effectis spectandam praebens. Beza. knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity: For if those things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the the knowledge of our Lord Jesus Christ. We have need of every grace; and the more we have of any grace in sincerity and in truth, the more we shall value it, and the more we shall beg supplies of God, and increase from him. The Apostles prayed, Lord, increase our Faith. If we have any grace already really wrought in us, we shall be sensible what need we have of, and shall pray for, a continual augmentation. Sect. 2 To instance in particulars: Have we faith? let's fift narrowly, and examine thoroughly, whether our faith be a saving faith; whether it be a justifying faith, Rom. 5. 1. such as works by love, Gal. 5. 6. and purifies the heart, Acts 15. 9 (for this only is of the right stamp:) or whether our faith be only historical, dogmatical, and only temporary. If we search exactly, upon mature and deliberate reflections upon ourselves, we shall find some failings and deficiencies in our faith: For though (questionless) the Thessalonians had true faith, yet they had something lacking in their faith. And yet they were such for whom the Apostle gave thanks to God in an especial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e.) omnibus 〈◊〉 ris fidem vestram aa huc imperfectam absolvamus. Beze in Loc. manner, 1 Thes. 3. 9, 10. For (saith he) what thanks can we render again to God for you, for all the joy wherewith we joy for your sakes before our God night and and day, praying exceedingly that we might see your face, and perfect that which is lacking in your faith? And as we should labour for more faith, so should we labour for more love, more meekness, more humility, and more self-denial. If then through the pride of our own hearts we should flatter ourselves as if we had grace enough already, it's evident that we never had any grace at all in sincerity and in truth; for wherever true grace is planted in the heart, it fructifies in the life and conversation. Grace is no withered dead plant, but a living and growing plant; where the seed of grace is sound in the heart, it takes root downward, and brings forth fruit upward throughout the practice of our whole lives. He then who labours Qui desinit prosicere, incipit deficere. Bern. not to grow better, gins to grow worse, as a Father saith. Though covetousness, and a greedy carking care after the World are unlawful, yet here is a lawful covetousness; for to desire more grace is a holy covetousness. To be rapax & tenax, i. e. to get get and grasp all that one get, and not to be willing to part with any thing, are characters of covetous Earthworms; but to be eager 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stadium exigit & majorem quandam in compara●dis soiritualibus cupiditale. Theoph. and greedy after increase of every grace, and when we have got grace, to be careful to the utmost to keep it, this is the only lawful kind of covetousness, recommended by the Apostle, 2 Cor. 12. 13. Covet earnestly the best gifts. And grace is the best gift, Christ himself only excepted: Gifts of Tongues, and gifts of Wisdom and Understanding, etc. are highly to be valued, but this gift of Grace is of far greater value. Grace is Quid constitutivum; i. e. that which constitutes a true Christian. Though Tongues, and Arts and Sciences are precious in their kind, yet many bad men may have them, and many good men may want them; but Grace is of absolute necessity, for without it we cannot come to Heaven; and without holiness we shall never see the Lord. Wherefore let us cry out for Grace, as Solomon makes mention of the Horsleeches two Daughters, Give, give, Prov. 30. 15. Wherefore we should not rest satisfied & contented with these measures of Grace whereunto we have at present attained, but we should make it our great business, study, and endeavour to grow from one degree of grace unto another: We must no● only follow holiness, Heb. 12. 14. but perfect holiness in the fear of God, 2 Cor. 7. 1. We must strive after perfection of grace; though we are encompassed with many imperfections in this World, yet we must not allow ourselves in them, but mourn for them; and still go on in adding grace to grace here, till at length grace be swallowed up in glory; and we then shall attain to the end of our hope, the salvation of our immortal Souls. CHAP. VIII. Showing, that where the Heart is sincere, there is a strict Watch set upon the Heart and Life, to keep us from bosom Sins. THe eighth Character of sincerity is a Charact. 8. A strict Watch against bosom St●s. strict Watch set upon the Heart and Life, against all and every bosom and beloved Sin: Be thy sins as dear and as near as a right hand, or a right eye, they must be cut off, and plucked out; for so saith our Saviour, Observem●s in hac Christi admonitione quo serio qno fervore quamque vehementi cautione opus sit regnum Dei quaere●ibus ut offendiculorum occasiones undicunq●e irruentes amputent. Musch. in Loc. Matth. 5. 29, 30. And if thy right eye offend thee, pluck it out, and cast it from thee; for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into Hell. And if thy right hand offend thee, cut it off, and cast it from thee; for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into Hell. But these words may not be understood literally, of mutilating and of dismembering of ourselves, but we are to understand them as spoken by way of caution, and of strict command, not only to avoid all sins, but all manner of appearance of evil; and likewise all sorts of occasions and temptations to sin. The Psalmist gives a clear note of distinction between him whose heart is upright, and him whose heart is not upright towards God, Psal. 18. 23. I was (saith he) upright before Neque quisquam ia pietatis siudio perget, nisi qui sedulo se custodiet ab iaiq●itatc sua. Caiu. in Loc. Ab iniquitate meâ, i. c. ad quam naturam meâ proius sum, h. e. ne quid pravi admilterem aut nescclus admitterem quas antea admisissem. Vatabl. him, and I kept myself from mine iniquity. It's plain and evident from that Scripture, that every bosom sin, which David calls mine iniquity, aught in an especial manner to be watched against, and prevented; and if we be overtaken with it, we should loathe and leave it. That sin is a bosom sin which is peccatum in deliciis, a darling sin, like a Delilah in the bosom; an Agag, a ruling sin; a Gibeonite, a pretending sin: any sin that pleads with an Exceptive, as Naaman did, 2 Kings 5. 18. In this thing the Lord pardon thy Servant, that when my Master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow down myself in the house of Rimmon, the Lord pardon thy Servant in this thing. All these, and such like Apologies and plead, pretences and excuses for sin, must be utterly abhorred and abandoned altogether. Suppose thy sins may be lesfer comparatively than some others, yet no sin can be so little, but it's greatly hated and abhorred by Almighty God, and deserves his wrath to be poured down upon the Sinner unto all eternity. As for instance, suppose thou accustomest thyself to petty and lesser Oaths, frothy and vain discourse, jesting lies, etc. yet all these have filth and guilt in them, and are odious and abominable in the fight of God, and therefore we ought to detest and utterly forsake them. One of the ancient Fathers, of the highest rank, declares his judgement, That none ought Augusti to tell (though but one) a lie, although the telling of that one lie might save the whole World. The Reason of that Assertion is grounded upon that Proposition of eternal Truth, We may not do evil that good may come thereof. Ancient sins, which are of long standing and custom, such as are sins of pleasure and profit, such as suit most with the genius, complexion, and constitution of particular men, and conduce most to the satisfaction of carnal lusts, and to the pleasing of flesh and blood, and corrupt nature, are so far from being extenuated, as notwithstanding Custom and Antiquity, they carry a greater Aggravation with them. Thiefs, Murderers, and such notorious criminal persons, cannot expect to far a whit the better, but the worse altogether, for pleading a custom and habit in their wickedness: Wherefore then let us in good earnest loat he and detest all sins, and after loathing and detesting, leave and forsake all manner of sins; and break off both acts and habits of sinning by unfeigned repentance, and conversion to God. And let us fulfil that Prophecy by our daily practice, Isai. 30. 22. Ye shall defile also the covering of thy graven Images of Silver, and ornament of thy molten Images of Gold. Thou shalt cast them away as a menstruous Cloth; thou shalt say unto it, Get thee hence. Let none presume to plead for any sin, as Lot pleaded for Zoar; Is it not a little one? and my Soul shall live. A little leak in a Ship, if it be neglected and not stopped up presently, may sink the Ship, and so all in the Ship may be suddenly drowned. A little Thief put into a Window may open the Door, and let in a multitude of such desperate Cutthroats, as may quickly destroy a whole Family. A little Penknife, a little Awl or Bodkin, may kill a man as soon as either Sword, Spear, or Gun. Sisera the General of Jabin's Forces, ran away on his feet, and so escaped the edge of the Sword in the open field, but by Jael he was killed in the Tent: for we read, Judges 4. 21. That Jael, Heber's Wife, took a Nail of the Tent, and took an Hammer in her hand, and went softly unto him, and smote the Nail into his Temples, and fastened it into the ground, (for he was fast asleep and weary) so he died. Sect. 2 In our most composed and deliberate thoughts, let us consider that there is no sin so little, but (without the interposing of the merits of Christ) will damn us both Body and Soul into the nethermost Hell. There is no little God, no little Price paid to make an Atonement for Sin; and no little Hell, the place of Torments. Oh then! as thou consultest the good of thy precious Soul, lay aside altogether all manner of Apologies, pretences, plead, and expostulations, and all manner of hopes of obtaining any Dispensations for any one Sin, which may be comparatively lesser than some others: As for that sin which in thy account is not to be regarded, as if it were either a little one, or none at all, (without repentance and pardon, purchased through the Blood of Christ) thy Soul and Body may be cast into that Lake which burneth with Fire and Brimstone to all eternity. One of the chiefest rank of the Roman Historians relates what Hanno said of Hannibal, That such a Parvus hic ig●is iace●dium ●●geis exuscitet. jav. little Spark might cause a great Flame. The Embers of an evil Thought may set the whole man in combustion: sinful thoughts which are in embrione, and not yet come to maturity, yet being not crushed not disallowed, may in a short tract of time bring forth evil words, and afterwards full-born actions of all sorts of abominations. As soon as Goliath, that insolent proud-daring Champion, was brained, and his Head with his own Sword severed from his shoulders, than forthwith the whole Army of the Philistines was routed, and utterly overthrown. If then all Champion-reigning Sins (such I call so which are darling bosom Sins) be conquered and destroyed, than all other sins which are of more than ordinary incursion, will the sooner be vanquished and subdued. We read that when the King of Syria went to join battle against Ahab King of Israel, 2 Kings 22. 31. that he gave strict command to his thirty and two Captains, that had rule over his Chariots, saying, Fight neither with small nor great, save only with the King of Israel. Now if the Question be made, Why was the battle principally designed against the King of Israel? The Answer is at hand, Because the King of Israel was the worst Enemy, and most hating, and most hated. Although in our spiritual warfare we must valiantly encounter and fight against every sin, yet in an especial manner we must with renewed strength fight against all bosom sins; because the more they are delighted in, and hugged in the bosom, they prove more mischievous; as Vipers and Serpents, who being once received into the bosom, suddenly destroy those who give them entertainment. Questionless every sin is of a poisonous and destructive nature; yet a beloved sin carries with it more aggravating circumstances, and so proves more mischievous and destructive; as may be abundantly evidenced by the sad consequences thereof, as daily experience witnesseth abundantly. Sect. 3 For a further illustration of the Assertion, by a plain and obvious similitude: Would any man, though of an ordinary capacity, harbour Vipers, Adders, Scorpions, Toads, and such like noxious and hurtful creatures in his house? would any entertain such kind of dangerous creatures in his bed, and lay them in his bosom, and so venture to sleep with them? None can easily imagine that any there are who are so far sequestered from common sense and reason, as to venture to give a bosom reception to such kind of creatures which are offensive and destructive unto mankind. The chiefest of the Heathen Orators tells us, That Principio generi animantium omni est a naturâ tributum, utse, vitam corpusque tueatur, deelinetq●e ea, quae ●ocitura videantur. Ci●. off. Ib. 1. naturally all creatures must defend their life and body, and avoid all those things which are hurtful. Wherefore let's consider seriously, and after mature deliberation we shall confess, that any beloved Sin is worse than any Viper, Scorpion, Adder, or Toad in the bosom; and whilst thou embracest and pleasest thyself in any beloved Sin, thou takest a ready course to destroy both thy Body and Soul. Wherefore, Oh Christian! if thou hast any love, any regard or commiseration of thy immortal and heavenly-born being Soul, give not thyself the least allowance or dispensation in any beloved Sin: for if thou pleadest for thy Sins, thou art the greatest Enemy to thy own Soul. Let not any voluptuous man plead for his pleasures and sensual delights; let not any unchaste man plead for his Strumpet, or for any wanton lascivious carriage; let not any vain frothy Jester and Scoffer plead for any wittily contrived lie, collusion, or any abusive carriage; let not any Tradesman excuse his lying, and overreaching in his Trade, and vending of sophisticated wares, and refuse commodities; let him not flatter himself with vain pretences, as if his lying, equivocating, and juggling, would much conduce to his profit; let him not pretend that he cannot keep open shop, and maintain his family; and if he should once leave his lying, and swearing, and cozening, his family would be utterly undone. All such kind of plead are odious and abominable in the sight of God. Neither Antiquity nor Custom, nor pleasure nor profit will excuse thee in the least, nor relieve thee before the impartial Tribunal of Jesus Christ: When thou shalt appear before the Judgment-seat of Christ, than all sinful plead, and all vain Apologies, will be so far from extenuating or lessening thy sin at that great day, as that they will aggravate them both as to the silth and guilt of them. And then Christ will pronounce against thee that dreadful sentence of condemnation. We read Matth. 25. that sins of omissions could not in the least excuse them: And some in an especial manner have bewailed their sins of omission; how then shall the Bishop Usher late Primate of Ireland. commissions of scandalous sins excuse thee at that great day of account; and amongst other sins, such as are beloved, bosom and customary sins, most pleasing to flesh and blood; these will aggravate both thy sins and thy punishments at the day of Judgement. CHAP. IX. A desire and universal endeavour against all and every Sin, is a Character of a sincere Heart, and it's accompanied with the Practice of all Duties. Sect. 1 THe ninth Character of sincerity consists Charact. 9 A desire and endeavour against all Sins, and for the practice of all Duties. in a desire universally extensive, and an equal endeavour against all manner and all sorts of Sins, and a desire and endeavour as extensive to yield obedience unto all Command, and to practise all Duties. The desire and endeavour must be The desire and endeavour must be extensive against all sins. extensive against all manner of all sins. There must be a desire and endeavour to refrain from every evil way; and not only from one sin, but from all sins of all sorts, and all manner of sizes; though as considered comparatively they may not be pleaded for at all, (though less than others) but they must be utterly abandoned and forsaken, as well as others of a greater filth and guilt. Thus the Psalmist professeth, Psal. 119. 101. I have refrained my feet from every evil way, that I may keep thy word. By feet we are to understand, the whole course of our lives and conversations in a comprehensive sense, taking in the whole duty of man. And that we may keep the Word of God, and keep close to his Statutes, we must wage war against every sin, and * Significat se bellum indixisse omnibus vitiis, ut se Deo in obsequium dederet. Calv. refrain our feet from every evil way. There must then of necessity be an universal loathing, and an universal leaving of every sin; for in every sin, even in such as some call a peccadillo, there is poison and venom, for which there is no other Antidote but the Blood of Jesus Christ. There is no sin which is in its own nature venial, unless the Blood of Christ make it so. Wherefore that commonly received distinction amongst Papists, of venial and mortal sins, is to be discarded altogether, as a rotten distinction: The Papists may rather, according to their own practice, call sins venal, because they set sins to sale and grant Indulgences for money; and so hope to make a good Market of People's bad lives, thereby intending to enrich the Pope's Coffers, and the Priests Purses. But they in the mean time presumptuously derogate from the Merits of Jesus Christ, by presumptuously arrogating to themselves a power of forgiving of sins, upon the payment of moneys for Indulgences. Against them may be justly retorted the same censure which the Apostle pronounced against Simon Magus, Acts 8. 20. for offering of money: Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. As for Popish Pardons and Indulgences, both Givers and Takers are abominable, because they undervalue the pardoning Mercy of God in Jesus Christ. It's an undoubted sign of all those who love God, to hate evil. So saith the Psalmist, Psal. 97. 10. Ye that love the Lord, hate evil. And this hatred must be an universal hatred of all manner of sins, without exception; and it must be a perfect and irreconcilable hatred. Deadly feuds (such as Chronicles mention) between Family and Family, were barbarous and abominable, and tended to the utter subversion of many Families: But here, a deadly feud is lawful; i. e. to perpetuate our hatred and enmity against all manner of sins and corruptions. David declares his utter hatred and indignation against all the Enemies of God, Psal. 139. 23, 24. I hate them, O Lord, that hate thee. And am not I grieved with those that rise up against thee? I hate them with a perfect hatred, I count them mine enemies. David hated their sins rather than their persons; though he loved their persons, yet as they were God's enemies, for their notorious rebellions against God, he hated them with a perfect hatred. It's an universal charge enjoined by the Apostle, Rom. 10. 9 to all without exception, Abhor that which is evil, and cleave to that which is good. Not only one Cockatrice, but all the breed of Cockatrices are of a poisonous and destructive nature, and mischievous to mankind, and therefore not only such as come to maturity, but those also which are in the Egg ought to be destroyed. So every sin is of a poisonous and mischievous nature, and therefore aught to be stifled in the fir●● conception, and be prevented from proceeding to any ripeness. For any Woman to stifle and destroy the fruit of her womb (though the conception be very early) is abominable murder in the sight of God; and if such courses be practised, they tend to the rooting out a succession of all mankind: But as for all manner of sins and wickedness, though newly committed, and gone no further than a thought, yet that very evil thought should be checked and disallowed. The School men have coined acquaint notions, and amongst them are mentioned motus primo primi; let them not mince nor extenuate sins by such Cobweb distinctions; for those beginnings, (to speak more plainly) which by them are called primo primi, are sinful; those first rise and motions, as sinful, are to be destroyed, mourned for, and never suffered to proceed to any further maturity. Sect. 2 2. As there must be a refraining and 2. An endeavour to practise all God's commands. abstaining from all manner of sins, so there must be an endeavour to obey all Commands, and practise all Duties. Hereupon the Psalmist professeth, Psal. 119. 6. Then shall I not be ashamed, when I have respect unto all thy commandments. It is an infallible and undoubted sign of a gracious heart, neither to divide in duties nor in commands; neither to make exceptions and distinctions, as if one grace was to be got, and not another. Neither may we plead a dispensation from any duty, whether it be commanded in the first or second Table. For instance, whoever he be that pretends a strict observation of the Sabbath day (I mean only the Lords day Sabbath) and pretends a hatred of swearing and lying, and of all manner of Idolatry, and yet this man is dishonest and unjust in his deal, he is without doubt an errand Hypocrite; and likewise whoever he be that pretends to deal justly and uprightly between man and man, and to pay every one his own, (which is both necessary and commendable) and yet this man makes no conscience at all of observing the Lords day, nor of keeping his Word or Oath, nor of using the Name of God with reverence, such a man is but a mere formalist, and a stranger to the power of godliness: For the same God who commands one duty commands another, and lays an equal obligation to yield ready and cheerful obedience unto both Tables. For the whole Law of God is copulative, and Lex Dei est uta tota copulativa. Illyric. one Commandment is joined to another as a link of the same golden Chain. Hence it appears in Deuteronomy, Deut. 5. 18, 19, 20, 21. that there is a concatenation and connexion between all the Commandments of God. Neither shalt thou commit adultery, neither shalt thou steal, neither shalt thou bear false witness against thy neighbour, neither shalt thou desire thy neighbour's wife, neither shalt thou covet thy neighbour's house, his field, or his manservant, or his maid-servant, his ox or his ass, or any thing that is thy neighbours. From which Scriptures we conclude, That there ought to be an equal regard unto one Commandment Q●jcquid 〈◊〉 cum si, equali●er sit. as well as another; for there is one only holy Lord God, who commands one Commandment in the Decalogue as well as an other. This was the very trade, or grand employment which St. Paul did drive, Acts 24. 16. To keep a conscience void of offence, towards God and towards man. The Apostle did not shift and put off this grand negotiation from himself, as if he were unconcerned, and therefore left it to others; but it's said, herein do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I exercise myself. Neither did the Apostle sit fast and lose, and (as we say) exercise himself by fits and starts only, but he made it his business, exercise and employment; for it's said, always. Neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. will any sort of conscience, at a venture, serve the turn; because there are many bad consciences: but the Apostle only values and exerciseth a conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. void of offence. And such a conscience, in its extent and latitude, is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or an infallible note of the sincerity of that heart, which in the Apostles language, keeps a conscience void of offence, toward God and toward men. Farther the said Apostle makes mention of three significant Adverbs, which comprehend the whole duty of man; viz. soberly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. righteously, and godly. As to all commands, and to all sorts of duties commanded in the Word of God, we must make it our business to manifest our thorough and impartial obedience, not picking and choosing, as if when we had performed an easier duty, than we might obtain a dispensation for a greater commandment. But all such manner of halving and dividing is odious and abominable in the sight of Almighty God; for every divided heart is faulty, as the Prophet saith, Hos. 10. 2. Their heart is divided, therefore they shall be found faulty. Wherefore Universality of the subject, the whole man, which in a comprehensive acceptation takes in all the members of the Body, and faculties of the Soul, Universality of the object, the whole Law, and Universality of time and place, are essentially requisite to the completing of the obedience of every sincere hearted Christian. This Character searcheth very near the heart; and he who hath it, without all question is a sincere hearted man. By this Character let us in an especial manner try ourselves; even by the universality of our hatred of all manner of sins, and by the universality of our obedience unto all God's commands; and by the universality of our endeavours to grow in every grace. Universality is both a divisive and constitutive difference, for it distinguisheth a half nominal and formal outside Christian, from a sincere Christian; and it constitutes a Child of God. CHAP. X. Where the Heart is upright with God, it is without guile and hypocrisy. THe tenth Character of sincerity, is Charact. 10. A spirit without guile. Sect. 1. a spirit without guile and hypocrisy. Nathanael had this testimony from Christ, John 1. 47. Behold an Israelite indeed, in whom is no guile. And to have a spirit without guile, is that grand distinguishing Character which the Psalmist appropriates to a blessed man, Psal. 32. 1, 2. Elessea is he whose transgression is forgiven, whose sin is covered. Blessed is the m●n unto whom the Lord imputeth not iniquity, 〈◊〉 in whose spirit there is no guile. Who are they who are thus blessed? Such whose sins are forgiven, and not imputed to them. And who are they whose sins are forgiven, and not imputed to them? Such in whose spirit there is no guile. Only those who are pure in heart shall see God. Purity of heart is one of those transcendent Beatitudes mentioned in our Saviour's Sermon upon the Mount, Matth. 5. 8. Blessed are the pure in heart, for they shall see God. They are said to be pure, in opposition to profaneness; and pure in heart, in opposition to hypocrisy. They only shall be partakers of the blessed Vision, whose hearts are pure, (i. e.) sincere with God. True Believers, whose hearts are upright, and their lives holy, they shall see some manifestations of God by his Word, and by his Providences; and they shall see the footsteps and out-going of God in the Sanctuary. But what they see here, is but little in comparison of what they shall see and enjoy in glory. For (saith the Apostle, 1 Cor. 13. 12.) we see through a glass, darkly, but then face to face. Now I know in part, but then shall I know even as also I am known. Sect. 2 Every upright person is compounded of three signisicat words, which comprehend the whole duty of integrity: And they are simplicity, singleness, and sincerity. The first word is simplicity; and this 1. Simplicity. is opposite to a double heart, and to such a heart as is usually called, a heart and a heart. This simplicity of the heart was a ground of the Apostles rejoicing, and of all true Believers: For saith the Apostle, 2 Cor. 1. 12. For our rejoicing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. this, the testimony of our conscience, that in simplicity, etc. And it's the high commendation ascribed to the Children of Zebulun, 1 Chron. 12. 33. that they were not of a double heart. St. James stamps a brand of infamy upon a double minded man, in that he is unstable in all his ways, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. James 1. 8. He is unsixt, unplaced, and so unsettled, as you know not what to judge of him, nor (as we use to say) where to find him: A man may as soon hold the wind in his hand, as hold fast an unstable man. A second word is singleness: Now 2. Singleness. singleness and uprightness differ only in the sound of the name pronounced; they agree in the same sense altogether, as being of a synonimous signification. Of this singleness of heart we have a clear evidence of the Primitive Converts, Acts 2. 46. They continued daily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. with one accord in the Temple, and breaking bread from house to house, and eat their meat with gladness and singleness of heart, praising God. It's the observation of judicious Mr. Calvin upon the place, Quia in laudando Deo non potest esse cordis simplicitas nisi constet in omnibus vitae partibus, ideo certum est ejus fieri mentionem hoc sensu quod fideles eain ubique colueriat. Calv. in Loc. That simplicity of heart, and praising of God, are joined together: And the reason he gives is this; Because in praising of God, there cannot be simplicity of heart, unless it consist in all the parts of our lives, etc. This single and undivided heart is highly esteemed of in the sight of God: Wherefore we are commanded to turn unto the Lord with all our hearts, Joel 2. 12. And the Psalmist professeth, Psal. 119. 10. With my whole heart have I sought thee: O let me not wander from thy commandments. An entire, single, one heart, are all one in sense; and such a one only obtains acceptance in the sight of God, the searcher of all hearts. A third word is godly sincerity; so I 3. Sincerity. 2 Cor. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 site cerâ. call it, because it's so called by the Apostle; godly sincerity, or the sincerity of God. Hereby is necessarily to be inferred, that we must not only be sincere in all that we do towards men, but in all that we do towards God. Simplicity and godly sincerity are joined together by the Apostle, and they cannot be parted asunder. The Apostle likewise prays for the Philippians, Phil. 1. 10. That ye may approve things that are excellent, that ye may be sincere, and without offence till the day of Christ. In this place here are two significant words to be explained; one is, sincere: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original, and according to the received Etymology, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sol, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, judico: And this is as (most say) an allusion to the practice of Eagles, who turn the faces of their young ones to look upwards towards the Sun, and if they cannot behold the Sun, they throw them down as spurious, and not of the breed of Eagles. Thus far this allusion may be improved, That all our thoughts, words and actions, should be so genuine, and so rightly ordered, as they may behold the Sun of Righteousness, and be approved of by Almighty God. Another word to be opened in that Text, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Qui inoffenso cursu pergit. Qui non possit offendi qui nusquam offendat. inoffensive; in the Original its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: (i. e.) We should so look to our steps as that we may not stumble; and we should walk so prudently, as we may neither give nor take offence. This inoffensive walking the Apostle enjoins in the extent and latitude of it, 1 Cor. 10. 32. Give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God. The same Apostle gives in special charge to the Corinthians, 2 Cor. 6. 1. We then as workers together with him, beseech you also that ye receive not the grace of God in vain. And how must they evidence their not receiving the grace of God in vain? He adds verse 3. Giving no offence in any thing, that the Gospel be not blamed. All Ministers, in an equal manner, aught to keep up the honour of their Ministry, by a faithful and diligent discharge of their duty, and by the holiness of their lives and conversations. Many foul-mouthed rash Censurers are so ignorant, as not to distinguish between the Ministers and Ministry, and therefore blame the whole Ministry for the default of some particular Ministers: Wherefore Ministers and People, especially such as are Professors of Religion, must labour to walk so unblamably, as they may (what in them lies) preserve the Reputation and Honour of the Gospel-Ministry. Inoffensive and circumspect walking, is the wisest walking. See (saith the Apostle, Ephes. 5. 15.) how circumspectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. you walk. Not only the matter, but the manner is required; and this precise walking is the wisest walking. Not as fools, but as wise. They who walk in dissolute courses, and live without God in the World, they are the fools, and so will be found to be another day: And an especial effect of circumspect wise walking consists in redeeming of time. Redeeming the time, because the days are evil, Ephes. 5. 10. He then whose heart is without guile, evidenceth it so to be in the integrity of his life and conversation; as a good tree is known by the good fruits which it bears. And this upright walking is the only sure and safe walking; but the contrary thereof is always accompanied with variety of dangers and mischiefs: As Solomon saith, Prov. 10. 9 He that walketh uprightly, walketh surely; but he that perverteth his ways shall be known. CHAP. XI. Of Mortification of the Deeds of the Body. THe eleventh Character of a sincere Charact. 11. Mortifiation of the Deeds of the Body. Sect. 1. Heart, is Mortification of the Deeds of the Body; i. e. all manner of Lusts, and the evil fruits of corrupt nature. Carnal lusts, and all the works of the flesh must be mortified. And that we may the better know what they are, the Apostle gives us a large Catalogue of the works of the flesh, Gal. 5. 19, 20, 21. Now the works of the flesh are manifest, which are these; adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, and such like. Our duty is to confer the strength of our best endeavours, to set upon the practice of mortification of all those , and not of those only, but of all other sins: For not only one particular member, not only one particular act, not only one particular affection or faculty must be mortified, but the habit, nature, and constitution, even the whole body of sin must be mortified. Every sin must have a mortifying blow, and not only be left half dead, but dead altogether. I have heard an observation made of two eminently Learned and Dr. Job. Reynolds, and Dr. Guil. is bitaker. Valiant Champions of the Truth, that one of them fought so long with his Adversary, that he conquered and slew him in his Disputations; the other did not only slay his Adversary, but buried him. Thus must we deal with every sin; our endeavour must be to destroy all our sins utterly, to kill and bury them, that so they may never rise against us in this World to our shame, nor in the World to come to our condemnation. we find the cursed fruits of sin, we must utterly destroy them; neither must sin only be destroyed in the fruits, but in the roots also: both root and branch must be plucked up. When the plague of Leprosy was spread in any house, God gave a special command, That the Priest should break down the house, and the Levit. 14. 45. stones of it, and the timber thereof, and all the mortar of the house. Sin is a spiritual infectious Leprosy; and wherever it is, it ought to be rooted out. The mortar of a Leprous house may not be made use of for daubing of any house; no more may any sin be mingled in the worship of God. We read of the barbarous cruelty of Pilate, Luke 13. 1. who mingled the blood of the Galileans with their sacrifices. But it's most just for God to reject all our services, and destroy us, when we mingle our sins, vain fancies, and sinful inventions, with the purity of his worship. Nadab and Abihu are standing examples and warning-pieces against offering strange fire unto the Lord. And that is strange fire which is after our will-worship, and devised by our own brains, and not according to divine Institution. We have the History upon record, Leu. 10. 1. And Nadab and Abihu the sons of Aaron took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. We may not offer to God the lame and the blind. And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy Governor; will he be pleased with thee, or accept thy person, Mal. 1. 8. saith the Lord of hosts? As for all those who put such a high affront and indignity upon God, as to offer the refuse and worst of their services, (as if they thought any good enough for him.) they incur that dreadful curse, Mal. 1. 14. But cursed be the deceiver, who hath in his flock a male, and voweth and sacrificeth unto the Lord a corrupt thing; for I am a great King, saith the Lord of hosts, and my Name is dreadful amongst the Heathen. If then we would offer any acceptable sacrifice unto God, we must mortify our sins and corruptions, and offer unto God the best of our services: the male in the flock, and the best male. Sect. 2 Although the Lord commanded the sacrifice of Bullocks and Rams, etc. yet he rejected the sacrifices of the Jews, and had no respect to their persons, nor to their sacrifices. Thus the Lord expostulates the case with them, Isai. 1. 12, 13. When ye come to appear before me, who hath required this at your hand, to tread my courts? And the Lord forbids them to bring such kind of sacrifices, verse 13. Bring no more vain oblations; incense is an abomination unto me. Quest. But might not they truly have replied, that incense, oblations, sacrifices, etc. were all of Divine institution? God commanded them all, why then should not they yield obedience to the command accordingly? Answ. I answer, They were commanded to offer sacrifice; but they offered sacrifice in a wrong manner: For in every service which we perform to God, we should do it in a right manner, and for a right end; not only the action itself, but the manner of performing it must be regarded. The Jews rested only in the Ceremonial service, and in the multitude of external sacrifices, having no regard at all to their own hearts and lives: these they should have offered up to God pure and holy; but their hearts were exceeding foul, and their hands were full of blood; therefore God rejected both their persons and their sacrifices. For thus saith the Lord, verse 15. When ye spread forth your hands, I will hid mine eyes from you; yea, when you make many prayers, I will not hear; your hands are full of blood. First then before we can offer any acceptable sacrifice unto God, we must set upon the practice of mortification and slaughter of all our sins. Wherefore the special charge of the Apostle is, Col. 3. 5. mortify therefore your members which are upon the earth: fornication, uncleanness, in ordinate affection, evil concupiscence, and covetousness, which is idolatry. Not a● lust may be spared: All carnal lusts may be compared to those brats of Babylon, which are appointed for utter destruction. To this purpose we may apply that of the Psalmist, Psal. 137. 8, 9 O daughter of Babylon, who art to be destroyed; happy shall he be that rewardeth thee as thou hast rewarded us. Happy shall he be that taketh and dasheth thy little ones against the stones. Quest. Some make it a Question, (though good Christians make no Question of it at all) Whether self-murder be lawful? Answ. For Answer: It's murder in the highest degree, and an apparent breach of the sixth Commandment, Thou shalt do no murder. As no murder should be committed against another, much less against a man's self: But for every one of us to slay our sins, and destroy our corruptions, is no self-murder; for then a Christian lives best of all, when he hath slain his sins and corruptions. We must make it our daily prayer, that God would destroy our sins, and save our Souls. Every sin we must account a Benhadad, designed for destruction. Therefore Benhadad being appointed by God for utter destruction, Ahab by sparing him brought inevitable ruin upon himself and his people. For thus saith the man of God to Ahab, by the word of the Lord, 1 Kings 20. 42. Because thou hast let go out of thy hand a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his people. If then we give quarter to any one sin, and hug it in our bosoms, we take a speedy course to destroy our own Souls; for by showing foolish pity to spare any one sin, we prove cruel to our precious Souls; we ourselves being the greatest enemies to ourselves. Sect. 3 Farther, we must take special cognizance of such sins as either are secret, unknown to any man, or else such as come not within the verge of the punishment of the Law of man; as wanton and amorous glances, vain frothy discourse, and covetousness, on which God sets a peculiar brand of infamy, Col. 3. 5. and calls it Idolatry. Now Idolatry is a sin of a high aggravation, for it endeavours to rob God of his honour, and to ascribe that honour and glory to Mammon, and worldly rich men, which is only due to the eternal Creator, God blessed for ever. Likewise we must observe what a wide difference the Apostle makes between carnal living, and the practice of mortification; the difference is as great, as between life and death, and so are the different effects and issues of both. For saith the Apostle, Rom. 8. 13. Ifye live after the flesh, ye shall die; but if ye through the spirit do mortify the deeds of the body, ye shall live. We read of that glorious Victory which the Lord wrought for Israel against Amalek, an inveterate enemy; after this Victory was obtained, we read that Moses built an Altar, and called the name of it Jehovah Nissi; for he said, because the Lord hath sworn, that he will have war with Amalek from generation to generation, Exod. 17. 15, 16. Quest. The Question may be asked, Why was war to be made and continued from generation to generation against Amalek? Answ. The Answer is obvious; they were cruel and bloody Enemies, destitute of all manner of mercy, and bowels of compassion, and therefore God chargeth Moses to make a Record of this signal Deliverance. And the Lord said unto Moses, writ this for a memorial in a Book, and rehearse it in the ears of Joshua; for I will utterly put out the remembrance of Amalek from under Heaven. Quest. But it will be further asked, Wherein consisted the particular sin of Awalek? Answ. For Answer, Moses gives a full relation, Deut. 25. 17, 18, 19 Remember what Amalek did unto thee by the way, and smote the hindmost of thee, even all that were feeble behind thee, when thou wast faint; and he feared not God. Therefore it shall be when the Lord thy God hath given thee rest from all thine enemies round about, in the land which the Lord thy God giveth thee for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under Heaven; thou shalt not forget it. As war by God's appointment should be waged against Amalek, so it's the appointment of God that we should continue fight and warring against our sins and corruptions. In this case only its lawful to perpetuate a deadly feud, and remain always implacable and irreconcilable against all our sins; we must not make the least peace, nor admit of any parley for peace for any sin, though it be of long standing, custom and antiquity, and pleasing to flesh and blood. To what hath been mentioned, I will add for further explication two significant words; viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which the Apostle makes an emphatical mention, 1 Cor. 9 27. 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. The first word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rendered, I keep under my body: but there lies in the word a greater emphasis; for the word signifies to beat the body black and blue; and further yet in the propriety of the word, it signifies * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est par● saciet quae oculis est subjecta, contuendo suboctum, seu dejectum premo. Beza. to beat under the eye, and to leave a mark there of redness and blueness. The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and this properly signifies, to bring into subjection: it's a Metaphor took from Oxen, whom we bring under the yoke; or from any such Creatures whom we enslave or captivate, and bring them into subjection, for our use and service. We should then endeavour so to bring down our bodies, and subdue them, as to make them serviceable to our souls, and subject and obedient to the yoke of Christ; if so, we have well learned the Doctrine of Mortification. A learned moral Heathen will condemn many dissolute livers, who call themselves Christians, and yet live without God in the world: I am (saith Seneca) greater, and born to greater things, than to be a slave to my body. Every Drunkard is a slave to his Cups, and every Whoremonger a slave to his Harlot, and every covetous Worldling is a slave to his Mammon: But our design must not be to enslave our Souls to our Bodies; but the design which we drive, must be to make our Bodies serviceable to our Souls. It was an excellent saying of Ephrem Syrus, who flourished in the third Century after Christ; He that feasts his Body, and starves his Soul, is like him that feasts his Slave, and starves his Wife. CHAP. XII. Vivification of the Fruits of the Spirit is a Character of a sincere Heart. THe twelfth and last Character of sincerity Charact. 12. Vivification of the fruits of the Spirit. Sect. 1. (which I shall only mention) is, The Vivification of the Fruits of the Spirit. After mortification of the deeds of the Body, there must necessarily follow, the Vivification of the Fruits of the Spirit; for where Christ dwells in a Soul by faith, and by the influence of his grace, the Body is dead, (as the Apostle saith, Rom. 8. 10.) because of sin; but the spirit is life, because of righteousness. A Learned and Judicious Writer thus interprets that Scripture; Quam vis peccatum morfi nos adjudicet quatenus in nobis remanet primae naturae vitiosibus spiritum tamea Dei esse victore noc obstare quod tantum primitiis donati sumus quia vel una ejus sciatilla vi●ae semen est. Calv. in Loc. Although (saith he) sin condemns us to death, so far as the remainders of corrupt nature, and the vitiosity thereof remains in us, yet the Spirit is Conqueror: wherefore notwithstanding out primitive corruption, one spark of the Spirit of God is a seed of life to us, though in this world we receive only the first-fruits thereof. All those who by nature are dead in trespasses and sins, can never be brought from death to life, and from the state of nature into the state of grace, any other way but by the quickening virtue of Jesus Christ. For saith the Apostle, You hath he quickened, who were dead in your trespasses and sins. Such as are now (through grace) in a state of regeneracy, were in their natural condition in a state of unregeneracy; and such who are now quickened, were formerly in a dead condition: As it's said of the converted Prodigal in the Parable, Luke 15. 32. He was dead, and is alive again; and was lost, and is found. The Apostle discovers the great difference between the state of regeneracy and unregeneracy, (and the difference is great, as great as the difference between life and death.) Let's diligently review the words of the Apostle, Wherein Ephes. 2. 2, 3. in time past ye walked according to the course of this World, according to the Prince of the power of the Air, the spirit that now worketh in the children of disobedience: Among whom also we had our conversation in times past, in the lusts of our flesh, fulfilling the desires (or wills) of the flesh, and of the mind, and were by nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the children of wrath, even as others. And what is the sole moving cause of all? it followeth vers. 4, 5. But God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sect. 2. Christ; by grace ye are saved. Quest. But the Question may be asked, How may such who are regenerated and quickened by Christ, be distinguished from such who are unregenerate, and yet dead in their trespasses and sins? Answ. I Answer, as a tree may be known by its fruits which it bears; i e. a good tree, by good fruits; and a bad tree, by bad fruits; so may regenerate be distinguished from unregenerate: unregenerate bring forth the fruits of the flesh, as adultery, fornication, uncleanness, etc. Gal. 5. 19, 20, 21. before mentioned; but regenerate persons bring forth the fruits of the Spirit. St. Paul gives us a double Catalogue; one is short, but very comprehensive, Ephes. 5. 9 The fruit of the spirit is in all goodness, righteousness and truth. The other is a large Catalogue, Gal. 5. 22, 23. The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, against such there is no Law. If then the fruits of the Spirit exert and manifest themselves in the holiness of our lives and conversations, it's an infallible sign of our vivification by the Spirit of Jesus Christ. By those twelve forementioned Characters of a sincere Heart, we may and must put ourselves upon a strict search and enquiry, whether our hearts be sincere and upright towards God? We must then with all diligence and impartiality make a strict search into our hearts; we must ask, What have I done? Jer. 8. 6. we must commune with our own hearts, Psal. 4. 4. and (as the Church resolves, Lam. 3. 40.) Let us search and try our ways, and turn again to the Lord. And I am persuaded, that if we have one of those Characters forementioned in sincerity and in truth, we have the rest; for they are all Links of one and the same golden Chain, and there's such a concatenation between them, as one cannot be separated from another. CHAP. XIII. Containing the Comforts pertaining to sincere Christians in their Lives in this World. HAving laid down those twelve forementioned Characters and Signs of Sincerity, I thence infer this Conclusion, That it's the grand Duty incumbent upon us all, and every one in particular, to propound the Question (as in the presence of God) to his own Soul, Am I a sincere-hearted Christian, yea or no? Let us with deliberate thoughts consider of those twelve Signs and Marks of Sincerity, and examine ourselves by them accordingly: herein consists the grand Labour and Work, to busy ourselves with all frequent and serious self-reflections, and heart-examinations; and let us as one man, every one particularly, propound the Question (as in the presence of God) to his own Soul, saving, Is my heart sincere and upright towards God? There are many needless Questions propounded, which gender strife, and it were better that they had been buried in silence altogether; but here is the Question worthy of our studying and stating, viz. Whether our hearts stand sincere towards God? As for all those whose hearts are without guile, as Nathanael's was, John 1. 47. who have truth in the inward parts, (as God requires, Psal. 37. 6.) who are men after God's own heart, (as David was) whose hearts are perfect with God, as Hezekiah, Asa, and Jehosaphat were, these notwithstanding infirmities incident to human nature, shall find the comfort and benefit of their uprightness and sincerity in their lives, and in their deaths, and after death to all eternity. Sincere-hearted Christians receive Sincere persons receive comfort in their lives. comfort in their lives: Although God's dear Children meet with variety of sore and grievous afflictions in this present World, and encounter with many tentations, and great troubles and vexations, insomuch as they are the very Butt and Mark against which their implacable Enemies shoot their keenest and sharpest Arrows, poisoned and destructive: yet notwithstanding all their sufferings, a good odd, a good Cause, and a good Conscience, will carry them cheerfully through all their troubles, and abundantly quiet and support their spirits. And the least glimpse of God's reconciled countenance in Christ, will infinitely compensate for all the frowns and fury of implacable Adversaries; inward comforts will make amends for outward troubles. A good Conscience, like Ahimaaz, will bring good tidings; or like a Halcyon, (as is said) appears in a storm, as an emblem of a calm approaching. Or a good Conscience may resemble Noah's Dove, which brought an Olive-leaf in her mouth, in token that the waters were abated. As Aaron's Rod swallowed up all the Rods of the Magicians; so a pacified Conscience, by the consolations of God's spirit, will swallow up all manner of troubles and vexations whatsoever. A sincere heart, and the answer of a good conscience, and the apprehension of God's reconciled countenance in the face of Christ, will compose and quiet our spirits, and becalm and make them sedate, and settle all manner of fluctuating and tumultuating thoughts. To this purpose I'll cite an excellent passage of St. Augustine. * Tumultuosis varietatibus dilaniantur cogitationes meae, intimae viscera animae, meae donet in te coajinam purgatus & li●uidus g●e amoris tui. Aug. conf. l. c. 29. My thoughts (saith he) are torn in pieces with variety of tumults, even my inward bowels are torn in pieces, until I make haste to be purged, and and melted with the fire of thy love. One only word spoken by Christ, suddenly becalmed a rough and tempestuous Sea; for when the Disciples were afraid, Matth. 8. 26. Christ arose, and rebuked the Winds and the Sea, and there was a great calm. And amidst variety of storms and tempests, even such winds which blow fiercer than that called Euroclydon, Acts 27. 17. Christ can make all still: and so can he amidst the greatest inward and sharpest storms of Christians (when they are at their wit's end, and know not what to do) Christ (I say) can speak a word of peace unto their Souls, saying, Son, or Daughter, be of good comfort, all thy sins are forgiven thee. Upon the hearing of such a gracious word, there will follow a marvellous tranquillity and serenity upon the spirit. Sect. 2 It cannot be denied (though it ought to be bewailed) but the best of Saints here on earth have their spots and failings; for they are encompassed in this World with a body of sin and corruption, yet they are sensible of, and mourn for their spots and failings, (for they are their sorrow, and their heavy burden.) They do not willingly allow themselves in any sin, nor willingly departed from any command. Sin in a Child of God is a torment to him, like a broken leg, or a broken tooth; it's matter of dolour and anguish to him. Sin in a Child of God, is like Garbage thrown into a running stream, it is still running and purging away of all manner of filth and impurity. But sin in an unregenerate man is like Garbage thrown into a standing pond, there it abides, and sends forth a loathsome and stinking savour. However, all those whose hearts are upright with God, make it their continual employment to search their hearts, and to wash and cleanse them: hereupon after searching of their hearts, they learn to know them better; and they know more evil by themselves than all the World can tell them of; hence follows heart-compunction, sighing and mourning. And being thus apprehensive of their own impotency and unworthiness, and forlorn condition, they make haste to Christ, and implore his gracious assistance; and beseech him to cleanse them, and make them white in his Blood. Wherefore as often as that inveterate enemy Satan, and all malicious and ungodly men, the Devils instruments, prefer large Bills of Accusations and false Indictments against the Saints, they make their appeal to the righteous Judge of Heaven and Earth, who always judgeth righteously. The Apostle makes an expostulation, and gives an answer thereunto every way satisfactory, Rom. 8. 33, 34. Who shall lay any thing to the charge of Gods elect? it is God that justifieth. The most bitter Accusations, and most violent Persecutions of them all are altogether insignificant, and of no effect, force or virtue, against any of those whom God justifies: for God's justification and discharge will fully acquit and exonerate us, and save us harmless and indemnified against all the demands, charges, suggestions, and libels made against us by the worst of Enemies. For it follows in the next words; Who is he that condemneth? it is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. The frequent and serious meditation of these things, abundantly support and comfort the godly in their Pilgrimage on Earth. Albeit the best of God's children meet with conflicts and antipathies, and are exercised in combats against the Flesh, the Devil, and the World, those spiritual Enemies of their Salvation, yet through the strength of Christ they shall return with Trophies of Victory; and by experience they shall find the flesh to be weaker and weaker, and the spirit stronger: as it was said of the houses of David and Saul, this grew weaker and weaker, and the other grew stronger and stronger. But whilst we are in this World we must never cast down our weapons, but still continue fight against sin; we must not expect to rest from our labours till we are dead. Let's then with all diligence and fidelity manage our spiritual warfare, and in all things labour to approve our hearts sincere to God, and we shall at length conclude with the Apostle, Rom. 8, 37. Nay, in all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. things we are more than conquerors, through him that loved us. CHAP. XIV. Containing the Comforts which sincere-hearted Persons enjoy in their Deaths. Sect. 1 HAving represented in the former Chapter the great comforts which such whose hearts are sincere with God receive in their lives, in the second place I come to discover the comforts of them in their deaths: Although by no means may we make a judgement of the course of the life, by reason of some distempers and passions which oftentimes proceed from strength of Diseases; yet usually we read of the deliberate, composed and serious professions of many good Christians, which they have made on the bed of languishing. Solomon saith, Prov. 14. 32. The righteous hath hope in his death. And hope grounded on Divine promises affords us superabundant consolation. When the Prophet Isaiah was sent to Hezekiah, to give him warning of his death, which was suddenly approaching, than Hezekiah recollects his serious thoughts, and reflects upon his upright walking with God in his whole life and conversation; the remembrance whereof administered ground of singular consolation unto his Soul. The History is on record in holy Scripture; 2 Kings 20. 1, 2, 3. In those days was Hezekiah sick unto death: and the Prophet Isaiah the son of Amos came to him, and said unto him, Set thine house in order, for thou shalt die and not live. Then he turned his face unto the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth, and with a perfect heart, and have done that which was good in thy sight. Likewise St. Paul, apprehending the time of his dissolution to draw near, thus raiseth to himself a ground of strong consolation, 2 Tim. 4. 7, 8. For (saith he) I am now ready to be offered, and the time of my departure is at hand: I have fought a good fight, I have finished my course, I have kept the faith; henceforth is laid up for me a Crown of righteousness, which the Lord the righteous Judge shall give me at that day, and not to me only, but unto all them that love his appearing. We commonly say, That the house of Death is the house of Truth; and where the senses are exercised, and the memory and judgement are not extinct, there will be plain dealing, and there will be made plain discoveries. As for such (for them only I now mention) whose hearts are upright with God, the remembrance of the sincerity of their hearts, next to the consolations of God's spirit, will revive their spirits on their beds of languishing. Sect. 2 Let us consider before hand, that we shall all die; for Death is the common lot and portion of all mankind, Heb. 9 27. it is God's appointment: Would we not then be glad when we are cast upon our Deathbeds, to have something at that time ●o comfort us? when we are leaving of these houses of Clay, and unclothing of ourselves of our mortal Bodies, what is that which will be a ground of comfort to bear up our spirits? Will thousands of Gold and Silver purchase the Favour of God? can the greatest Manors, Lordships, and Revenues of the World? Can an Imperial Diadem bribe Death to stay a longer time? Can all the Grandees and Potentate's of this World, should they all unite as one man, avail any thing to make our peace with God? No, questionless: For no great Personages, nor great Riches, can either d●●●●er themselves or us from the stroke of Death, nor pacify their own nor our Consciences, nor make any peace and reconciliation either for themselves or for us at that day. Some in this World being arrested for Debt, have made the Sergeant drunk, and so have made an escape out of his hands. But it is altogether impossible to deal so with the grim Sergeant Death; none can escape Death's dart, wherever they run Death will strike them to the heart. Now then, when all the Gold and Silver which the Universe can afford, when all the interest of Friends, though great and potent, cannot administer any comfort, peace and satisfaction to us when we lie upon our Deathbeds, then Oh then! is that necessary instant, when the light of God's gracious countenance, shining upon us in the face of Christ, can only revive our spirits, and give us real and durable joy, peace and comfort; when all creature comforts are Physicians of Job 13. 4. no value, empty Ciphers, insufficient and unable to give us any satisfaction. This then is that good which the Psalmist had experienced, and prayed for it above all besides, Psal. 4. 6, 7, 8. There be many that say, Who will show us any good? Lord, lift thou up the light of thy countenance upon us. Thou hast put gladness in my heart, more than in the time that their corn and wine increased. I Aspice nos sereao vultu, ostend te nobis favere, recipe no● in gratiam, consolare to, laetifica no. tuâ praes●●tiâ: id non famus soliciti quid fiat in hoc mundo, car impit per veni●at ad summas ope●, & ecclesia misere ●●primatur. Mollerus. will both lay me down in peace and sleep; for thou Lord only makest me dwell in safety. Hence it evidently appears, that the only saving good consists in the light of God's gracious countenance. For this we must be earnest and indefatigable solicitors at the Throne of Grace: However the men of the World may frown on us, and the Riches of the World may forsake us, yet if God smile on us, and be reconciled to us in Christ, he will never leave us nor forsake us, no not when we are gray-headed, and upon our beds of languishing; and when our natural strength fails, and our diseases do much afflict us, and the pains thereof make us roar, the reflection of our well-spent time in giving up our strength to the service of God, and of improving of our health to glorify God, will be even our Deathbeds singular ground of consolation, even the reviving of the memory of such time, strength, and health so employed in the service of God. When the faithfulest of our Friends, and such as are most willing to do us good, are not able to help us at all; when learned Physicians have given us over, as altogether desperate and incurable; and when the pains and pangs of a long, wasting, lingering and tormenting disease, even a complication of diseases are inexpressible, and our throats rattle, and the abundance of Phlegm is ready to suffocate us, and our eyestrings are ready to break, and our eyes are dim and ghastly, and every breath we take (though with much difficulty) is like to be our last breathing. Oh! then is the time that the testimony of a good conscience, that (as the Apostle professeth, 2 Cor. 1. 12.) in simplicity, and in godly sincerity, we had our conversation in this world, will abundantly comfort us; and the apprehension of the love of God in Christ will revive our fainting spirits, and give strength in our weakness, and raise up our spirits, and make us courageous, that we shall not be afraid of Death, the King of terrors; which though it be terrible in itself, and (as the Philosopher saith) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the most terrible of all terrible things; yet through the mediation of Jesus Christ, Death is a conquered Enemy; Christ hath conquered Death, and took away its sting. That which makes Death so terrible, is the sting of sin; but when the sting is took away, Death can no more hurt us than a Snake that hath lost its sting, or an Adder that hath its teeth knocked out. The Apostle cries out, 1 Cor. 15. 55, 56, 57 O Death, where is thy sting? O Grave, where is thy victory? The sting of Death is sin, and the strength of sin is the Law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ. What is Death to a Child of God, reconciled to him by the 〈…〉 hrist? It's no more (as a d●ing Saint expressed) then a Child of God can embrace with both his arms: And he closing his arms together died immediately. To a Child of God Death is the greatest preferment; by Death he is translated from a vale of tears and misery, to everlasting happiness. It's like 〈◊〉 Gaol-delivery, which delivers the Soul from the Body's imprisonment, and sets it at liberty to enjoy the happiness amongst Saints in glory. what's then the grand duty incumbent on us all? It is thus: If we would desire to die happily, we must live holily; if we would die the death of th●●ghteous, we must labour to live the life of the righteous: we should so live every day, as we desire to be sound at the last day. And if we desire comfort in our death, we must make daily preparation, by approving our hearts to God in a holy and circumspect life and conversation. It is a very great mercy and condescension in God, to accept Evangelical instead of Legal perfection; and to accept of a willing mind instead of real performances. For we read, Heb. 11. 17. that by faith Abraham, when he was tried, offered up Isaac. And likewise the Apostle saith, If there be a willing mind it is accepted, according to that a man hath, and not according to that he hath not. When then we come to die, to consider that our hearts are sincere with God, and that our peace is made with him by the redemption and intercession of Christ, and that all our sins are washed away, and we are made white in the Blood of the Lamb, these Meditations will comfort us in Life and in Death. Sect. 3 Let's add hereunto for encouragement and comfort to the living, the dying Speeches of many eminent Saints, who upon their Deathbeds breathed forth snch savoury Speeches, which ought to be had in everlasting remembrance. I shall gather sparingly from so great a heap, and only select some choice Instances, which deserve a special remark to be set upon them. Old Simeon's Song was sweet before his Funeral, saying, Luke 2. 29, 30. Lord, now lettest thou thy Servant departed in peace, according to thy Word; for mine eyes have seen thy Salvation, Stephen, the Protomartyr, breathed forth this dying Prayer, Acts 7. 59 Lord Jesus receive my Spirit. Ignatius, who lived in the sirst Century, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid. Ignat. epist. ad Rom. who was (as the Ecclesiastical Writers say) twelve years of age when Christ was crucified, and afterward St. John's Auditor, used frequently to say, My Love is crucified. And when he was brought to Martyrdom, and the wild Beasts were let lose to tear him in pieces, he courageously said, I am the Wheat or Grain to be ground with the teeth of Beasts, that I may be pure Bread for my Master's tooth: Let fire, rack, pulleys, yea and all the torments of Hell come on me, so I may win Christ. Polycarpus, when the Proconsul urged him to deny Christ, answered, I have served Christ Eighty six years, and he hath not done me hurt, and shall I now deny him? When they would have tied him to the Stake to be burned, he desired to stand untied, saying, Let me alone, I pray you; for he that gave me strength to come to this fire, will also give me patience to abide in the same, without your tying. Cyprian, that eminent Martyr for the truth, after his condemnation, said, Blessed be God for this Gaol-delivery. Ambrose, on his Death bed, said to his Friends about him, I have not so lived, that I am ashamed to live any longer; nor fear I death, because I have a good Lord. Some young men seeing the excellent death of St. Ambrose, and hearing what rare speeches he uttered, one of those young men turned to his fellow, and said, Oh! that I might live with you, and die with him. John Lambert, a Martyr in Queen Mary's days, said amidst the flame, None but Christ, none but Christ. Mr. Bradford, at the Stake in Smithfield, embraced the Reeds and Faggots which were suddenly to be set on fire to burn him, and said, Straight is the Gate, and narrow is the Way that leadeth unto Life, and few there be that find it. And he encouraged his fellow-Martyr, saying, Be of good comfort, Brother, for we shall have a merry Supper with the Lord this night: If there be any way to Heaven on horseback, or in fiery Chariots, this is it. Martin Luther, that great scourge of the Pope, and Champion sor the Protestant Religion, on his Deathbed said, Thee, O Christ, have I taught, thee have I trusted, thee have I loved; into thy hands I commend my spirit. Bucer, an eminent Reformer, said ne●● his death, No man by talk shall with draw my mind from Christ crucified from Heaven, and my speedy Depa●ture, on which my Soul is fixed. Whe● one advised him to arm himself against Satins temptations, he answered, Satan hath nothing to do with me; Go● forbidden but that now my Soul shoul● be sure of sweet consolation. John Ardley, a Martyr in Queen Mary'● dai●s, said, If every hair of my hea● were a man, it should suffer death i● the faith I now stand in. To the sam● purpose William Sparrow spoke, and Agones Stanley. Alice Driver, when the Chain was about her Neck, Here is (saith she) ● goodly Neckerchief, blessed be Go● for it. John Noyes, a Martyr, kissing the Stake said, Blessed be God that ever I wa● born for this day. And he added farther to his fellow Martyrs a word of singular consolation, saying, We shall not lose our lives in this fire, bu● change them for a better; and fo● Coals have Pearls. etc. What need I produce any more Instances? with what joy have many sincere hearted Christians looked death in the face, so that they had rather die than live? Melancthon rejoiced when he was to die, saying; That he should be with Christ, and enjoy fellowship with him and the Church triumphant; and then be freed from all those hot disputes and contentions of Divines, which were very great in those days. Grynaeus, a great Scholar, when he came to die, said; O happy day, when I may departed out of this troublesome and sinful world, and to go to those blessed Souls before departed. He writing to his friend Chytraeus, said; If we never see one another again in this world, yet we shall meet in that place where Luther and Zuinglius agree very well together. Mr. Bolton on his dying b●d said; I am now drawing on apace to my dissolution: Hold out faith and patience, your work will quickly be attained. That great Magazine of Learning Mr. John Selden, when he came to die, said; That he accounted all his Learning nothing at all in comparison of Christ. Mr. Giles Workman, a worthy Minister of the Gospel in Gloucester shire, a little before his death said; That he had a little sincerity of heart, and that was a comfort to him. Mr. John Ferriby, a Minister of the Gospel in Essex, when he was dying said; That he left his Wife and Children with God, and his gracious promises. Mr. Gifford, a Minister in Northamptonshire, said to his Children upon his Deathbed; That if they feared God, (to which he earnestly exhorted them) they should not want; but if they did not fear God, he wished that they might want till they did fear him. Mr. Samuel Hieron, a rare Minister, (whose excellent writings praise him in the gate) on his Deathbed said; That the same God who took care for the Ravens and Sparrows, would likewise take care for the young Hierons. And so it came to pass, for God stirred up the hearts of some charitably affected persons, who carefully educated his Children; and so those young Hierons were well provided for. I shall conclude this head with the words of the Psalmist; Precious in the sight of the Lord is the death of his Saints, Psal. 116. 15. Surely he shall not be moved for ever; the righteous shall be in everlasting remembrance, Psal. 112. 6. And I will only add words of Solomon, Prov. 10. 9 The memory of the just is blessed. CHAP. XV. Containing the Happiness of the Saints in Heaven; or the inexpressible Consolations which the Godly, even all sincere-hearted Persons, enjoy in Heaven to all Eternity. IN the third and last place, let's consider, 3. The comforts of the godly after death. Sect. 1. or rather admire at the happiness, even the perfection of all comforts and happiness, which the Saints shall enjoy after death in the highest Heavens to all eternity. As for all those who lived in hypocrisy and dissimulation, and lived without repentance, and so died; and as for all such who lived without God in the world, having no fear of God before their eyes, but have committed sin with greediness, and have run into all excess of riot, and so die in their unbelief and impenitency, these are the Goats which shall stand on Christ's left hand; and against them he will pronounce that dreadful sentence of condemnation, Matth 25. 41. Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his Angels. But all upright and sincere-hearted Christians, who are only Christ's sheep, they shall stand at Christ's right hand; and he will pronounce to them that comfortable soul-ravishing sentence of absolution; Come, ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world, verse 34. However such who are Gods Jewels, and precious in sight, are vilified and trampled on by the wicked of the world, as if they were no better than the filth of 1 Cor. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the world, and the offscouring of all things● yet at the general resurrection, both of just and unjust, there will be a resurrection of the names and of the causes of the righteous, however in this world they have been traduced and scorned. Then the meanest of glorified Saints (whom this world thought they could not think bad enough) shall have the pre-eminence and superiority above all the ungodly, though they have been never so great in this present world; for (so saith the Psalmist, Psal. 49. 14.) the upright shall have dominion over them in the morning. From this Scripture it plainly appears, that at the general resurrection the godly shall be known to the whole world to have dominion and Quamvis ●●c demersis sit i● te●ebris mund is, ex●ri●tur subito n●va● manè quod faciem verae & ae●etaae v●●e ●obis restituet. Calv. in Loc. pre-eminence above all the ungodly men of this world. And that all such who truly fear God, though in this world they were in a poor and abject condition, yet at that great day they shall be in a better condition, every way rich and honourable, and infinitely happier than any ungodly, great, and rich men can be in this present world. Farther, the godly in glory shall partake of nothing else but joy and happiness, and the perfection of both; but damned wretches shall be for ever debarred from all manner of joy, and partake of nothing else but hopeless sorrow, and endless misery. At the general Judgement, when all without exception shall appear before the Judgment-seat 2 Cor. 5. 10. of Christ, then there shall appear a great and wide difference between g●od and bad, chaff and wheat, sheep and goats: that day will make a great and clear distinction. Then all the Enemies of Christ and of his Church, who rejoiced in persecuting Christ here on Earth in his Members, would be glad to creep into holes (if possible) that they might hid themselves from the wrath of the Lamb. Then they will wish that the mountains might fall upon them, and that Rocks and Hills, Dens or Caves might shelter and cover them from the face of the Lamb incensed against them. The● those bloody Persecutors of Christ shall see him whom they have pierced, zech. 1●. 10. Judas, who betrayed Christ with a hypocritical kiss; Pilate, who (notwithstanding the reluctancy of his own conscience) condemned Christ to please the people, and released Barabb as, an infamous Thief and Murderer; the Soldiers, who crucified him; and after they had first been his Executioners, were his Executors to take his Garments: All these, and all other Enemies of Jesus Christ, shall see him at that great Day to their terror and condemnation. Those giddy-pated people, who a little before cried to Christ Hosanna, and afterwards cried, Crucify him, Crucify him, shall appear before Christ's Judgment-seat, and then receive their sentence. Those cursed Jews, who wished that the blood of Christ might be upon them, and their Children (except such only who are washed in Christ's blood) shall to their dread, and horror be condemned for embrewing their hands in the innocent blood of Christ. Sect. 2 At the day of Judgement all falls Judgements, and unrighteous sentences passed on earth shall be reversed. Pontius Pilate who past an unjust judgement against Christ, shall have a just judgement passed upon him. Luther used to say, that At the day of Judgement, John Huss and Jerome Luth. Loc. Com. of Prague shall appear to be good men, when the Pope and his Cardinals shall appear to be vile, and wicked wretches. St Bernard used to say. That the Day will Veniet Veniet Dies quando male judicata rejudicabit Deu●. Bern. come, it will certainly come, when God will judge over again all false judgement. But as for all those whose hearts were upright with God, whilst they lived in this world, these after death are translated into an estate of glory and happiness, and in the highest heavens receive consolations beyond all expression, and a weight of glory beyond the capacity of any mortal man, which Christ gives to all his Children, who in their Pilgrimage on earth, endeavoured with their whole heart, and strength, to serve the Lord in sincerity, and in truth. All those who were on earth Sincere-hearted, and real Saints, shall be acknowledged to be such by Christ himself at the Day of Judgement. No sin, no failing, nor imperfection shall at all be laid to their Charge in that day; for all failings and sins, and all manner of imperfections shall be washed away in the blood of Jesus Christ. What ever good things the Saints have done on earth, shall be all remembered, and not any one thing forgotten at the day of judgement. But whatever was bad and sinful that they committed on earth, shall not be laid to their Charge, but shall be blotted out of the Book of God's Remembrance, and God will cast them into the depth of the sea. O: What a joyful day, and full of Comfort will the day of judgement be to all the Children of God Then they shall lift up their heads with Comfort and behold him who is their Judge, as their Redeemer, Advocate, Intercessor, and Flder Brother, and he will pronounce for them a sentence of Absolution. At that day, all glorified Saints shall have their bodily eyes irradiated with the splendour of glory▪ and they shall be enabled to behold the Beatifical Vision, and this is he Happiness of all Happiness, and this only is their portion, and appropriated to them alone who are pure in heart. Th●y are blessed (as our Saviour pronounceth them) Who are pure in heart, for they shall see God. Then the Saints in glory shall sit in Judgement as Assessors with Christ, and shall approve of the righteous sentence of Christ in Condemning their unrighteous Judges. Then they shall see the Omniporent Eternal Jehovah, the Being of all Beings the first person in Trinity uncreated, unbegotten, and unproceeding: Then they shall see Christ the Mediator of th● New Covenant, their only Saviour and Redeemer uncreated, but begotten, and not proceeding, who is the second Person in Trinity: Then they shall see the holy Ghost the third Person in Trinity neither created, nor begotten, but proceeding from both. The Glorifyd Saints (what they believed when they were militant on earth) shall in heaven understand the great Mystery of the Trinity in Unity, and Unity in Trinity. One glorified Saint shall know more, than all the Learned men in the world. I'll conclude with this Doxology. Now to the holy and blessed Trinity, and one God in Unity, Father, Son and Holy Ghost, be ascribed all Honour and Glory, Praise and Thanksgiving, Dominion and Obedience, henceforth and unto all Eternity, Amen, THE Contents of this Treatise. CHAP. I. OF spiritual poverty p. 1. Sect. I. Spiritual poverty consists in emptying of the heart of what is self ibid. Sect II. Every humble spirited man is low, vile and abject in his own eyes p. 3. Sect. III. One who is spiritually poor, meditates frequently and seriously upon the promises, and makes particular application of them p. 6. Sect. IU. One that is poor in spirit is weak, fi●k, and in a distressed condition as to his own apprehension, and makes haste unto Christ for help p. 9 CHAP. II. Concerning the highest prising and valuing of Jesus Christ p. 11. Sect. I. It's an infallible sign of a true Believer to value and prefer Christ before all the riches of the world p. 11. Sect. II. Of ard●ney and strength of affection to Jesus Christ p. 14. CHAP. III. Of a heart in love with holiness, evidenced in ● holy life and conversation p. 16. Sect. I. Every true Believer loves holiness for itself, because it is the image of God ibid. Sect. II. Where holiness is in the heart, it is fruitful in the life p. 19 CHAP. IU. Of ingenuous sorrow for sin p. 24. Sect. I. Ingenuous sorrow is more for the sin than the punishment ibid. Sect. II. There is a great difference between the mournings of Cain, Ahab. Judas, etc. and the mournings of. David, Paul, Peter, etc. p. 25. Sect. III. There's a great difference between the mourning of slaves and mourning of children p. 30. CHAP. V. Of sorrowing and mourning for others sins p. 33. Sect. I. A godly mourner mourns for others sins ibid. Sect. II. We must be affected with, and afflicted for the sins of others, remembering that we are men of like passions p. 37. CHAP. VI Of approving our hearts unto God p. 42. Sect. I. A sincere-he●rted Christian labours to approve his heart to God, and put himself upon God's trial ibid. Sect. II. Though we are subject to many infirmities, we must groan under the burden of them p. 44. CHAP. VII. Of pressing forward towards perfection p. 49. Sect. I. It's an Apostolical character, and Apostolical practice, to press forward towards perfection ibid. Sect. II. Instances in particulars whether we press forward towards perfection p. 52. CHAP. VIII. Of a strict watch set upon the heart against bosom sins p. 55. Sect. I. A sincere heart endeavours to keep itself from every beloved sin ibid. Sect. II. No sin so little but deserves damnation p. 59 Sect. III. An illustration by similitudes p. 61. CHAP. IX. An endeavour against every sin, and for the practice of every duty p. 65. Sect. I. The desire and endeavour must be against every sin ibid. Sect. II. The endeavour must be to obey all commands, and practise all duties p. 69. CHAP. X. Of a heart without guile p. 73. Sect. I. The heart must be without guile ibid. Sect. II. Every person that is upright is compounded of three words, viz. simplicity, singleness, and sincerity p. 74. CHAP. XI. Of mortification of the deeds of the body p. 80. Sect. I. The deeds of the body, i. e. all lusts ought to be mortified ibid. Sect. II. Questions propounded and answered p. 83. CHAP. XII. Vivisication of the fruits of the Spirit p. 91. Sect. I. Beside mortification of the deeds of the body, there must be a vivification of the fruits of the Spirit ibid. Sect. II. How this is to be discerned p. 93. CHAP. XIII. Containing the comforts of sincere Christians p. 95. Sect I. Sincere Christians have comforts in their lives ibid. Sect. II. Sincere Christians are sensible of their sins, and mourn for them p. 98. CHAP. XIV. Sincere-hearted Christians have comforts in their deaths p. 102. Sect. I. The comfortable deaths of such as are sincere p. 102 Sect. II. We ought to prepare for deat● p. 100L Sect. III. The ●ying speeches of Saints p. 109 CHAP. XII. Containing the happiness of the Saints i● Heaven p. 115 Sect. I. The Saints in Heaven receive per fection of happiness ibid. Sect. II. At the day of Judgement all fal● judgements shall be reversed p. 118 FINIS.