Take Up the Cross

(For the fruit of the Spirit is in all goodness and righteousness and truth;)
— Ephesians 5:9

And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.
— Isaiah 11:5

Let your loins be girded about, and your lights burning;
— Luke 12:35

By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left,
— 2 Corinthians 6:7

Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;
— 1 Peter 1:13

How Sincerity Covers the Saint’s Uncomeliness, by William Gurnall. The following contains an excerpt from Chapter Seven of his work, “The Christian in Complete Armour”.

Finally, my brethren, be strong in the Lord, and in the power of his might. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; and your feet shod with the preparation of the gospel of peace; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God: praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; and for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, for which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.
— Ephesians 6:10-20

Having your loins girt about with truth’ (Eph. 6:14).

How sincerity covers the saint’s uncomeliness.

THIRD INQUIRY. How doth sincerity cover the saint’s sinful uncomeliness? I shall answer to this —First. Negatively, and show how it doth not. Second. Affirmatively—how it doth.

First. Negatively—how sincerity doth not cover them, and that in several particulars.

1. Sincerity doth not so cover the saint’s failings, as to take away their sinful nature. Wandering thoughts are sin in a saint, as well as in another. A weed will be a weed wherever it grows, though in a garden among choicest flowers. They mistake then, who, because the saint’s sins are covered, deny them to be sins.

2. It doth not cover them so, as to give us the least ground to think that God doth allow the Christian to commit the least sin more than others. Indeed, it is inconsistent with God’s holiness to give, and with a saint’s sincerity to pretend such a dispensation to be given them. A father may, out of his love and indulgence and love to his child, pass by a failing in his waiting on him, as if he spills the wine, or breaks the glass he is bringing to him, but sure he will notallow him to throw it down carelessly or willingly. Though a man may be easily entreated to forgive his friend, that wounded him unawares, when he meant him no hurt, yet he will not beforehand give him leave to do it.

3. It doth not cover them so, as that God should not see them, which is not only derogatory to his omniscience, but to his mercy also, for he cannot pardon what he doth not first see to be sin. God doth not only see the sins of his children, but their failings are more distasteful to him than others’, because the persons in which they are found are so dear, and stand so near to him. A dunghill in a prince’s chamber would be more offensive to him, than one far off from his court. The Christian’s bosom is God’s court, throne, temple; there he hath taken up his rest forever. Sin there must needs be very unsavoury to his nostrils.

4. It doth not so cover them, as that the saints need not confess them—be humbled under them, or sue out a pardon for them. A penny is as due debt as a pound, and therefore to be acknowledged. Indeed, that which is a sin of infirmity in the committing, becomes a sin of presumption by hiding of it, and hardening in it. Job held fast his integrity throughout his sad conflict, yet those failings which escaped him in the paroxysm of his afflictions brought him upon his knees: ‘I abhor myself,’ saith he, ‘and repent in dust and ashes,’ Job 42:6.

5. It doth not so cover them, as if our sincerity did the least merit and deserve that God should for it cover our other failings and infirmities. Were there such a thing as obedience absolutely complete, it could not merit pardon for past sins; much less can an imperfect obedience, as sincerity is in a strict sense, deserve it for present failings. Obedience legally perfect is no more than, as creatures, we owe to the law of God; and how could that pay the debt of sin, which of itself was due debt, before any sin was committed? Much less can evangelical obedience —which is sincerity—do it; that falls short by far of that obedience we do owe. If he that owes twenty pounds merits nothing when he pays the whole sum, then surely he doth not, that of the twenty pounds he owes pays but twenty pence. Indeed, creditors may take what they please, and if they will say half satisfies them, it is discharge enough to the debtor. But where did ever God say he would thus compound with his creature? God stands as strictly upon it in the gospel-covenant to have the whole debt paid, as he did in the first of works. There was required a full righteousness in keeping, or a full curse for breaking of the law. So there is in the evangelical; only here the wards of the lock are changed. God required this at the creature’s hand in the first covenant to be personally performed or endured; but in the gospel-covenant he is content to take both at the hands of Christ our surety, and impute these to the sincere soul that unfeignedly believes on him, and gives up himself to him.

Second. Positively—how sincerity doth cover the saint’s uncomelinesses.

1. Sincerity is that property to which pardoning mercy is annexed. True, indeed, it is Christ that covers all our sins and failings, but it is only the sincere soul over which he will cast his skirt. ‘Blessed is he…whose sin is covered; blessed is the man unto whom the Lord imputeth not iniquity,’ Ps. 32:2. None will doubt this; but which is the man? the next words tell us his name—‘and in whose spirit there is no guile.’ Christ’s righteousness is the garment that covers the nakedness and shame of our unrighteousness, faith the grace that puts this garment on. But what faith? none but the ‘faith unfeigned,’ as Paul calls it, II Tim. 1:5. ‘Here is water,’ saith the eunuch, ‘what doth hinder me to be baptized?’ Acts 8:36. Now mark Philip’s answer, ver. 37, ‘If thou believest with all thine heart, thou mayest;’ as if he had said, Nothing but a hypocritical heart can hinder thee. It is the false heart only that finds the door of mercy shut. He that promiseth to cover the sincere soul’s failings, threatens to uncover the hypocrite’s impiety. ‘He that perverteth his ways shall be known,’ that is, to his shame, Prov. 10:9.

2. Where sincerity is, God approves of that soul, as a holy righteous person, notwithstanding that mixture of sin which is found in him. As God doth not like the saint’s sin, for his sincerity, so he doth not unsaint him for that. God will set his hand to Lot’s testimonial that he is a righteous man. Though many sins are recorded in the Scripture which he fell into —and foul ones too—yet Job is regarded perfect, because the frame of his heart was sincere, the tenure of his life holy; and he was rather surprised by his sins as temptations, than they entertained by him upon choice. Though sincerity doth not blind God’s eye that he should no see the saint’s sin, yet it makes him see it with a pitiful eye, and not a wrathful; as a husband knowing his wife faithful to him in the main, pities her in other weaknesses, and for all them accounts her a good wife. ‘In all this,’ saith God, ‘Job sinned not.’ And at the very close of his combat, God brings him out of the field with his honourable testimony to his friends that had taken so much pains to bring his godliness in question; that his servant Job had ‘spoken right of him.’ Truly God said more of Job than he durst of himself. He freely confesseth his unadvised froward speeches, and cries out, ‘I abhor myself, and repent in dust and ashes.’ God saw Job’s sins attended with sincerity, and therefore judged him perfect and righteous. Job saw his sincerity dashed with many sad failings, and this made him, in the close of all, rather confess his sins with shame, than glory in his grace.

God’s mercy is larger to his children, than their charity is many times to themselves and their brethren. (1.) To themselves. Do you think the prodigal — the emblem of a convert—durst have asked the robe, or desired his father to at such cost for his entertainment, as his father freely bestowed on him? No sure, a room in the kitchen, we see, was as high as he durst ask. To be among the meanest servants of the house—poor soul! he could not conceive he should have such a meeting with his father at first sight. A robe! he might rather look for a rope, at least a rod. A feast at his father’s table! O, unlooked for welcome! I doubt not but if any had met him on his way, and told him that his father was resolved as soon as he came home, not to let him see his face, but presently pack him to bridewell, there to whipped and fed with bread and water for many months, and then perhaps he would at last look on him and take him home—I doubt not but, in his starving condition, this would have been good news to him. But as God hath strange punishments for the wicked, so he hath strange expressions of love and mercy for sincere souls. He loves to outdo their highest expectations, kiss, robe, feast, all in one day, and that the first day of his return, when the memory of his outrageous wickednesses were fresh, and the stinking scent of the swill and swine from which he was but newly come hardly gone! What a great favourite is sincerity with the God of heaven! (2.) Again, God’s mercy is larger to his children, than their charity is towards one another. Those whom we are ready to unsaint for their failings that appear in their lives, God owns for his perfect ones, because of their sincerity. We find Asa’s failings expressed, and his perfection vouched by God together, as I may say, in a breath, II Chr. 15:17. It was well that God cleared that good man, for had but the naked story of his life, as it stands in the Scripture, been recorded, without any express testimony, of God’s approving him, his godliness would have hazarded a coming under dispute in the opinion of good men; yea, many more with him— concerning whom we are now put out of doubt, because we find them canonized for saints by God himself—would have been cast, if a jury of men, and those holy men too, had gone upon them. Elijah himself, because he saw none have such zeal for God and his worship, as to wear their colours openly in a free profession, and hang out a flag of defiance against the idolatry of the times, by a stout opposing it as he did—which might be their sin—makes a sad moan to God, as if the apostasy had been so general, that the whole species of the godly had been preserved in his single person. But God brings the holy man better news, ‘I have left seven thousand in Israel, all the knees which have not bowed down to Baal, and every mouth which hath not kissed him,’ I Kings 19:18. As if God had said, ‘Comfort thyself, Elijah. Though my number be not great, yet neither is there such a dearth of saints as thou fearest in this ungodly age. It is true their faith is weak, they dare not justle with the sins of the age as thou dost, for which thou shalt not lose thy reward; yet those night-disciples, that for fear carry their light in a dark lantern—having some sincerity, which keeps them from polluting themselves with these idolatries —must not, shall not be disowned by me.’ Yea, God who bids us be most tender of his lambs, is much more tender of them himself. Observable is that place, I John 2:12-14. There are three ranks of saints, ‘fathers,’ ‘young men,’ ‘little children.’ and the Spirit of God chiefly shows his tender care of them; as by mentioning them first, ver. 12, so by leaving the sweet promise of pardoning mercy in their lap and bosom, rather than in either of the other. ‘I write unto you, little children, for your sins are forgiven you for my name’s sake.’ But are not the fathers’ sins, and young men’s also forgiven? Yes, who doubts it? But he doth not so particularly apply it to them, as to these; because these, from the sense of their own failings —out of which the other were more grown—were more prone to dispute against this promise in their own bosoms. Yea, he doth not only in plain terms tell them their sins are forgiven, but meets with the secret objection which comes forth from trembling hearts in opposition to this good news, taken from their own vileness and unworthiness, and stoops its mouth with this, “forgiven for my name’s sake’—a greater name than the name of their biggest sin, which discourageth them from believing.

3. Sincerity keeps up the soul’s credit at the throne of grace, so that no sinful infirmity can hinder its welcome with God. It is the regarding of iniquity in the heart, not the having of it, (that) stops God’s ear from hearing our prayer. This is a temptation not a few have found some work to get over—whether such as they who see so many sinful failings in themselves, may take the boldness to pray, or, without presuming to expect audience, when they have prayed; and it sometimes prevails so far, that because they cannot pray as they would, therefore they forbear what they should—much like some poor people that keep from the congregation because they have not such clothes to come in as they desire. To meet with such as are turning away from duty upon this fear, the promises— which are our only ground for prayer, and chief plea in prayer—are accommodated, and fitted to the lowest degree of grace; so that, as a picture well drawn faceth all in the room alike that look on it, so the promises of the gospel- covenant smile upon all that sincerely look to God in Christ. It is not said, ‘If you have faith like a cedar,’ but ‘if you have faith as a grain of mustard-seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove,’ Matt. 17:20. Neither is justifying faith beneath miraculous faith in its own sphere of activity. The least faith on Christ, if sincere, as truly removes the mountainous guilt of sin from the soul, as the strongest. Hence all the saints are said to have ‘like precious faith,’ II Peter 1:1. Sarah’s faith, which in Genesis we can hardly see—as the story presents her —wherein it appeared, obtains an honourable mention, Heb. 11:11, where God owns her for a believer as well as Abraham with his stronger faith. What love is it the promise entails the favours of God upon? Is it not, “grace be with them that love our Lord Jesus’ {not} with a seraphim’s love, but with a sincere love, Eph 6:24. It is not ‘Blessed they who are holy to such a measure;’—this would have fitted but some saints. The greatest part would have gone away and said, ‘There is nothing for me, I am not so holy.’ But that no saint might lose his portion, it is, ‘Blessed are they which hunger and thirst after righteousness;’ and this takes in all the children of God, even to the least babe that is newly born this day to Christ. The new convert hungers after holiness and that sincerely. And wherefore all this care so to lay the promises, but to show that when we go to make use of any promise at the throne of grace, we should not question our welcome, for any of our infirmities, if so be, this stamp of sincerity is upon our hearts? Indeed, if sincerity did not thus much for the saint, there could not be a prayer accepted of God, at the hands of any saint that ever was or shall be on earth to the end of the world, because there never was nor shall be such a saint dwelling in flesh here below, in whom eminent failings may not be found. The apostle would have us know that Elijah, who did as great wonders in heaven and earth too by prayer, as who greatest? yet this man —God could soon have picked a hole in his coat. Indeed, lest we attribute the prevalency of his prayers to the dignity of his person, and some eminency which he had by himself in grace above others, the Spirit of God tells us, he was of the same make with his poor brethren. ‘Elias was a man subject to like passions as we are, and he prayed,’ c., James 5:17, 18. A weak hand with a sincere heart is able to turn the key in prayer.

(Why sincerity covers the saint’s uncomelinesses.)

FOURTH INQUIRY. Now follows the fourth query. Whence is it that sincerity thus covers the saint’s uncomelinesses.

Reason First. It flows from the grace of the gospel-covenant, that relaxeth the rigour of the law, which called for complete obedience; by resolving all that into this of sincerity and truth of heart. Thus God, when entering into covenant with Abraham, expresseth himself, ‘I am the Almighty God; walk before me, and be thou perfect’ or sincere, Gen. 17:1. As if God had said to him, ‘Abraham, see here what I expect at thy hands,’ and what thou mayest expect at mine. I look that thou shouldst ‘set me before thee,’ whom in thy whole course and walking thou wilt sincerely endeavour to please and approve thyself to, and at my hands thou mayest promise thyself what an ‘Almighty God can do,’ both in protecting thee in thy obedience, and pardoning of thee, where thou fallest short of perfect obedience.’ Walk but in the truth of thy heart before me, and in Christ I will accept thee and thy sincere endeavour, as kindly as I would have done Adam, if he had kept his place in innocency, and never sinned. Indeed, a sincere heart by virtue of this covenant might—I mean the covenant would bear him out and defend him in it, relying on Christ —converse with God, and walk before him with as much freedom, and more familiarity, by reason of a nearer relation it hath, than ever Adam did, when god and he were best friends. ‘If our heart condemn us not, then,’ saith the apostle, ‘we have confidence towards God,’ I John 3:21; — we have a boldness of face. And it is not the presence of sin in us, as the covenant now stands, that conscience can, or, if rightly informed concerning the tenure of it, will condemn us for. Paul’s conscience cleared him, yea, afforded matter of rejoicing, and holy glorying, at the same time he found sin stirring in him. No, conscience is set by God to judge for him in the private court of our own bosoms, and it is bound up by a law, what sentence to give for, or against, and that is the same, by which Christ himself will acquit or condemn the world at the last day. Now when we go upon the trial for our lives, before Christ’s bar, the great inquest will be, whether we have been sincere or not; and as Christ will not then condemn the sincere soul, though a thousand sins could be objected against it, so neither can our hearts condemn us.

But here it may be asked, how comes God so favourable in the covenant of the gospel, to accept an obedience so imperfect at his saints’ hands, who was so strict with Adam in the first, that the least failing, though but once escaping him, was to be accounted unpardonable? The resolution of this question takes in these two particulars.

1. In the covenant God made with mankind in Adam, there was no sponsor or surety to stand bound to God for man’s performance of his part in the covenant, which was perfect obedience, and therefore God could do no other but stand strictly with him; because he had none else from whom he might recover his glory, and thereby pay himself for the wrong man’s default might do him; but in the gospel-covenant there is a surety—Christ the righteous —who stands responsible to God for all the defaults and failings which occur in the Christian’s course. The Lord Jesus doth not only take upon him to discharge the vast sums of those sins, which he finds them charged with before conversion; but for all those dribbling debts, which afterward, through their infirmity, they contract. ‘If any man sin, we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins,’ I John 2:1, 2, so that God may without impeachment to his justice cross the saints’ debts, which he is paid for by their surety. It is mercy indeed to the saints, but justice to Christ, that he should. O happy conjunction where mercy and justice thus conspire and kiss each other!

2. God did, and well might, require full and perfect obedience of man in the first covenant, because he was in a perfect state, of full power and ability to perform it, so that God looked to reap no more than he had planted. But in the gospel-covenant God doth not at first infuse into the believer full grace, but true grace; and accordingly he expects not full obedience, but sincere. He considers our frame, and every believer is, if I may so say, rated in God’s books as the stock of grace is, which God gives to set up withal at first.

Reason Second. The second reason may be taken from the great love he bears, and liking he takes, to this disposition of heart; upon which follows this act of grace, to cover their failings where he spies it. It is the nature of love to cover infirmities, even to a multitude. Esther transgressed the law, by coming into Ahasuerus’ presence before she was sent for; but love soon erected a pardon- office in the king’s breast, to forgive her that fault; and truly she did not find so much favour in the eyes of that great monarch, as the sincere soul doth in the eyes of the great God. He did not more delight in Esther’s beauty, than God doth in this; ‘such as are upright in their way are his delight,’ Prov. 11:20. His soul closeth with that man as one that suits with the disposition of his own holy nature—one whose heart is right with his heart. And so, with infinite content to see a ray of his own excellency sparkle in his creature, he delights in him, and takes him by the hand, to lift him up into the bosom of his love, a better chariot, I trow, than that which Jehu preferred Jehonadab to, for his faithfulness to him. You seldom find any spoken of as upright in the Scripture, that are passed over with a plain naked inscription of their uprightness; but some circumstance there is, which, like the costly work and curious engraving about some tombs, tell the passenger, they are no ordinary men that lie there. God, speaking of Job’s uprightness, represents him as a nonesuch in his age. ‘None like him in the earth, a perfect man, and upright.’ Mention was before made of his vast estate, and in that also he was a nonesuch. But when God comes to glory over Satan, by telling what a servant he had to wait on him, he doth not count this worth the telling the devil of. He sayeth not, ‘Hast thou considered my servant Job, that there is none so rich?’ but, ‘none so upright,’ Job 1:8.

When God speaks to Caleb’s uprightness, see to what a height he exalts him. But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land, c, Num. 14:24. As if God had said, Here is a man I do not count myself disparaged to own him for my servant and special favourite; he is one that carries more worth in him than the whole multitude of murmuring Israelites besides. He had ‘another spirit’—that is, for excellency and nobleness, far above the rest. And wherein did this appear? The next words resolve us, ‘He hath followed me fully.’ Now that which gained him this great honour from God’s own mouth, we shall find to be his sincerity, and especially in that business when he went to search the land of Canaan. Joshua 14:7, compare with ver. 9. He had great temptations to tell another tale. The Israelites were so sick of their enterprise, that he would be the welcomest messenger that brought the worst news, from which they might have some colour for their murmuring against Moses, who had brought them into such straits; and of twelve that were sent, there were ten that suited their answer to this discontented humour of the people; so that by making a contrary report to theirs, he did not only come under suspicion of a liar, but hazard his life among an enraged people. Yet such was the courage of this holy man, faithfulness to his trust, and trust in his God, that he saith himself, Joshua 14:7, he ‘brought him’—that is, Moses, who had sent him—‘word again, as it was in his heart,’ that is, he did not for fear or favour accommodate himself, but what in his conscience he thought true, that he spake; and this, because it was an eminent proof of his sincerity, is called by Moses, ver. 9, following God fully;’ for which the Lord erects such a pillar of remembrance over his head, that shall stand as long as Scripture itself.

To go over but one instance more, and that is of Nathaniel, at first sight of whom, Christ cannot forbear, but lets all about him know how highly he was in his favour. ‘Behold,’ saith he of him, ‘an Israelite indeed, in whom there is no guile,’ John 1:47. Christ’s heart, like the babe in Elizabeth’s womb when Mary saluted her—seemed thus to leap at the coming of Nathaniel, yea, comes forth in this expression, not to flatter him into an over-weening conceit of himself— Christ knew what an humble soul he spake to—but to bear witness to his own grace in him, especially this of sincerity—that knowing what a high price and value heaven sets upon the head of this grace, they might, like wise merchants, store themselves with it more abundantly. His simplicity of heart made him ‘an Israelite indeed.’ Many goodly shows and pompous outsides were to be seen among the Pharisees, but they were a company of base projectors and designers. Even when some of them came to Christ, extolling him for his sincerity, ‘Master, we know that thou art true, and teachest the way of God in truth,’ Matt. 22:16, then did they play the hypocrites, and had a plot to decoy him by his glozing speech into danger; as you may perceive, ver. 15—they came that ‘they might entangle him.’ But good Nathaniel had no plot in his head in his coming, but to find the Messias he looked for, and eternal life by him, and therefore, though he was for the present wrapped up in that common error of the times, that no prophet could come out of Galilee, John 7:52—much less so a great one as the Messias, out of such an obscure place in Galilee as Nazareth—yet Christ, seeing the honesty and uprightness of his heart, doth not suffer his ignorance and error to prejudice him in his thoughts of him.

(Two effects inseparable from sincerity.)

Now to give some account of why this grace of sincerity is so taking with and delightful to God, that it even captivates him in love to the soul where he finds it, there are two things which are the inseparable companions of sincerity, yea, effects flowing from it, that are very taking to draw love both from God and man.

First. Effect. Sincerity makes the soul willing. When it is clogged with so many infirmities, as to disable it from the full performance of its duty, yet then the soul stands on tip-toe to be gone after it, as the hawk upon the hand, as soon as ever it sees her game, launcheth forth, and would be upon the wing after it, though possibly held by its sheath to the fist. Thus the sincere soul is inwardly pricked and provoked by a strong desire after its duty, though kept back by infirmities. A perfect heart and a willing mind are joined together. It is David’s counsel to his son Solomon, to ‘serve God with a perfect heart and a willing mind,’ I Chr. 28:9. A false heart is a shifting heart—puts off its work so long as it dares. And it is little thanks to set about work when the rod is taken down. Yet hypocrites are like tops that go no longer than they are whipped, but the sincere soul is ready and forward, it doth not want will to do a duty when it wants skill and strength how to do it. ‘The Levites’ are said to be ‘more upright in heart to sanctify themselves, than the priests’ were, II Chr. 29:34. How appeared that? In this, that they were more forward and willing to the work. No sooner did the word come out of the good king’s mouth, concerning a reformation, ver. 10, than presently the Levites arose to ‘sanctify themselves.’ But some of the priests had not such a mind to the business, and therefore were not so soon ready, ver. 34, showing more policy than piety therein—as if they would stay, and see first how the times would prove before they would engage. Reformation work is but an icy path, which cowardly spirits love to have well beaten by others, before they dare come on it. But sincerity is of better metal. Like the true traveller, that no weather shall keep from going his journey when set, the upright man looks not at the clouds, stands not thinking this or that to discourage him, but takes his warrant from the word of God, and having that, nothing but a countermand from the same God that sets him a work shall turn him back. His heart is uniform to the will of God. If God saith, ‘Seek my face,’ it rebounds and echos back again, ‘Thy face will I seek,’ yea, Lord; as if David had said with a good will, Thy word is press money enough to carry me from this duty to that whither thou pleasest. May be when the sincere soul is about a duty, he doth it weakly; yet this very willingness of the heart is wonderful pleasing to God. How doth it affect and take the father, when he bids his little child go and bring him such a thing, that may be as much as he can well lift, to see him not stand and shrug at the command as hard, but run to it, and put forth his whole strength about it; though at last may be he cannot do it, yet the willingness of the child pleaseth him, so that his weakness rather stirs up the father to pity and help him, than provokes him to chide him. Christ throws this covering over his disciples’ infirmities—‘The spirit is willing, but the flesh is weak.’ O! this obedience that, like the dropping honey, comes without squeezing, though but little of it, tastes but sweetly on God’s palate, and such is sincere obedience.

Second Effect. Sincerity makes the soul very open and free to God. Though the sincere soul hath many infirmities, yet it desires to cloak and hide none of this from God, no, if it could, it would not, and this is that which delights God exceedingly. To be sure he will cover what such a soul uncovers. If we confess our sins, He is faithful and just to forgive, I John 1:9. It was a high piece of ingenuity and clemency in Augustus, that having promised by proclamation a great sum of money to any that should bring him the head of a famous pirate, did yet, when the pirate, who had heard of this, brought it himself to him and laid it at his foot, not only pardon him for his former offences against him, but rewarded him for his great confidence in his mercy. Truly thus doth God. Though his wrath be revealed against all sin and unrighteousness, yet when the soul itself comes freely and humbles itself before him, he cannot stretch forth his arm to strike that soul which gives such glory to his mercy; and this the sincere heart doth. Indeed, the hypocrite when he has sinned, hides it, as Achan his ‘wedge of gold.’ He sits brooding on his lust, as Rachel on her father’s idols. It is as hard getting a hen off her nest, as such a one to come off his lusts, and disclose them freely to God. If God himself find him not out, he will not bewray himself. I cannot set out the different disposition of the sincere and false heart in this matter better, than by the like in a mercenary servant and a child.

When a servant—except it be one of a thousand —breaks a glass or spoils any of his master’s goods, all his care is to hide it from his master, and therefore he throws the pieces of it away into some dark hole or other, where he thinks they shall never be found, and now he is not troubled for the wrong he hath done his master, but glad he hath handled the matter so as not to be discovered. Thus the hypocrite would count himself a happy man, could he but lay his sin out of God’s sight. It is not the treason he dislikes, but fears to be known that he is the traitor; and therefore, though it be as unfeasible to blind the eye of the Almighty, as with our hand to cover the face of the sun, that it should not shine, yet the hypocrite will attempt it. We find a woe pronounced against such, ‘Woe unto them that dig deep to hide their counsel from the Lord,’ Isa. 29:15. This is a sort of sinners whose care is not to make their peace when they have offended, but to hold their peace, and stand demurely before God, as Gehazi before his master, as if they had been nowhere but where they should be. These are they whom God will put to shame to purpose. The Jews were far gone in this hypocrisy, when they justified themselves as a holy people, and put God so hard to it as to make him prove his charge, rather than confess what was too true and apparent. This God upbraids them for, ‘How canst thou say, I am not polluted? I have not gone after Baalim? see thy way in the valley, know what thou hast done,’ Jer. 2:23. Hast thou such a whorish forehead to justify thyself, and hypocritical heart to draw a fair cover over so foul practices? would you yet pass for saints, and be thought a people unpolluted? Now mark, it is not long but this hypocritical people that thus hid their sin hath shame enough, ‘As the thief is ashamed when he is found, so,’ saith the prophet, ‘is the house of Israel ashamed,’ ver. 26; that is, as the thief, who at first is so insolent as to deny the fact he is accused of, yet when upon the search the stolen goods are found about him, and he brought to justice for it, then he is put to double shame, for his theft, and impudence also in justifying himself. So it is with this people, and with all hypocrites; though while in peace and at ease they be brag and bold, yea, seem to scorn to be thought what they indeed are; yet there is a time coming—which is called ‘their month wherein they shall be found,’ ver. 2:24—when God’s hue and cry will overtake them, his terrors ransack their consciences, and bring forth what they so stiffly denied, making it appear to themselves, and others also, what juggling and deceit they have used to shift off their sin. It is easy to think what shame will cover their faces and weigh down their heads while this is doing. God loves to befool those who think they play their game so wisely; because, with Ahab, they fight against God in a disguise, and will not be known to be the men.

But the sincere soul takes another course, and speeds better. As a child when he hath committed a fault doth not stay till others go and tell his father what the matter is, nor till his father makes it appear by his frowning countenance that it is come to his ear; but freely, and of his own accord, goes presently to his father—being prompted by no other thing than the love he bears to his dear father, and the sorrow which his heart grows every moment he stays bigger and bigger withal for his offence—and easeth his aching heart by a free and full confession of his fault at his father’s foot; and this with such plain- heartedness—giving his offence the weight of every aggravating circumstance —that if the devil himself should come after him to glean up what he hath left, he should hardly find wherewithal to make it appear blacker;—Thus doth the sincere soul confess to God, adding to his simplicity in confession of his sin such a flow of sorrow, that God, seeing his dear child in such danger of being carried down too far towards despair—if good news from him come not speedily to stay him—cannot but tune his voice rather into a strain of comforting him in his mourning than of chiding for his sin.

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