N01749:165
A treatise concerning conversion: showing the nature of saving conversion to God, and the way wherein it is wrought; together with an exhortation to labour after it. : To which is added, a lecture-sermon had at Boston, July 2. 1719. Wherein the way to know sincerity and hypocrisy is cleared up. / By Solomon Stoddard, Pastor of Northampton.A treatise concerning conversion: shewing the nature of saving conversion to God, and the way wherein it is wrought; together with an exhortation to labour after it. : To which is added, a lecture-sermon had at Boston, July 2. 1719. Wherein the way to know sincerity and hypocrisy is cleared up. / By Solomon Stoddard, Pastor of Northampton.
Boston: printed by J.F. i.e for D. Henchman, 1719
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
2. Many external acts of Sin are no evidence of Hypocrisy. Men have much more command of their words and outward actions than of their thoughts, and the inward workings of their hearts: Yet godly men are often guilty of external sins: They commit many sins in words, Jam. 3.8. The tongue is an unruly evil. Many times their words savour of vanity, pride, unbelief, and uncontentedness. And they are often guilty of other external sins, Psal. 19.12. Who can understand his errors? Every corruption is running them into transgression; sometimes •omitting duty, sometimes committing sin. They are guilty of many sins of ignorance. Men that understand general rules, often fail in applying them to particular cases. There be many proud, worldly, froward carriages that they are not aware of, and are ready to justify▪ And many sins are committed thro' inadvertency; they are hurried thro' fear, or passion, or pride, and consider nor at the time, but presently after they see it, and are sorry for it.
2. Many external acts of Sin are no evidence of Hypocrisy. Men have much more command of their words and outward actions than of their thoughts, and the inward workings of their hearts: Yet godly men are often guilty of external sins: They commit many sins in words, Jam. 3.8. The tongue is an unruly evil. Many times their words savour of vanity, pride, unbelief, and uncontentedness. And they are often guilty of other external sins, Psal. 19.12. Who can understand his errors? Every corruption is running them into transgression; sometimes •omitting duty, sometimes committing sin. They are guilty of many sins of ignorance. Men that understand general rules, often fail in applying them to particular cases. There be many proud, worldly, froward carriages that they are not aware of, and are ready to justify▪ And many sins are committed thro' innadvertency; they are hurried thro' fear, or passion, or pride, and consider nor at the time, but presently after they see it, and are sorry for it.
3. An act of gross transgression is no evidence. Gross transgressions are not the ordinary spots of God's children; but grace is no certain preservation from them. Mortified corruption may run a ma• […] transgression as many natural […] were never guilty of. Gross transgression […] of such a nature that they seem to be inconsistent with grace: ⟨p. 122⟩But as a man that has corruption in him may do choice acts of holiness, so a man that has grace in him may commit gross acts of sin. If a man's nature be much weakened, yet in a fit he may act very strongly: So, if mens corruptions be much weakened, yet they may have fits wherein they may act very powerfully. It is an idle thing to think, that such things are impossible as several times have come to pass. Noah's intemperance, Lot's incest, David's adultery, Peter's denying of Christ, are unanswerable arguments, that gross transgression is no evidence of an Hypocrite. It is no wonder if a gross transgression should make a man suspect his godliness, but it is no evidence. If God withdraw from a godly man, his grace will not prevent gross transgression. Natural conscience doth often preserve men, but grace doth not always preserve men from gross sin.
3. An act of gross transgression is no evidence. Gross transgressions are not the ordinary spots of God's chrildren; but grace is no certain preservation from them. Mortifyed corruption may run a ma• 〈…〉 transgression as many natural 〈…〉 were never guilty of. Gross transgression 〈…〉 of such a nature that they seem to be inconsistent with grace: ⟨p. 122⟩But as a man that has corruption in him may do choice acts of holiness, so a man that has grace in him may commit gross acts of sin. If a man's nature be much weakened, yet in a fit he may act very strongly: So, if mens corruptions be much weakened, yet they may have fits wherein they may act very powerfully. It is an idle thing to think, that such things are impossible as several times have come to pass. Noah's intemperance, Lot's incest, David's adultery, Peter's denying of Christ, are unanswerable arguments, that gross transgression is no evidence of an Hypocrite. It is no wonder if a gross transgression should make a man suspect his godliness, but it is no evidence. If God withdraw from a godly man, his grace will not prevent gross transgression. Natural conscience doth often preserve men, but grace doth not always preserve men from gross sin.
II. A Course of sin is an evidence of hypocrisy. If a man makes a profession of religion, and lives in a way of sin against the light of his conscience, he is an hypocrite. He that makes a profession, and contradicts it in his conversation, is an hypocrite. Tit. 1.16. They profess that they know God, but in works they deny him • He ••at pretends to godliness, and turns aside to •ooked ways, is an hypocrite; for those that ••e really godly do live in a way of obedience. Psal. 119.1, 2, 3. Blessed ⟨p. 123⟩are the undefiled in the way, that walk in the way of the Lord, they also do no iniquity. Luk. 1.6. They were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. But such as live in ways of sin are dissemblers; for all such will be rejected in the day of Judgment: Mat. 7.23. Depart from me, ye that work iniquity. The like we have, Luk. 13.27. If Men live in a way of Disobedience they don't love God; for love will make men keep God's commands. 1 Joh. 5.3. Herein is love, that we keep his commands, and his commands are not grievous. If men live in a way of disobedience, they have not a spirit of Faith; for faith sanctifies men: Acts 26.68. Sanctified by faith that is in me. If men live in a way of disobedience they are not Christ's sheep; for his sheep hear his voice, Joh. 10.27. Men that live in a way of disobedience are not born of God; 1 Joh. 3.9. He that is born of God sinneth not. Men that live in a way of disobedience are the servants of sin;
1. A course of external sin is an evidence of Hypocrisy, whether it be a sin of omission or commission. If men live in the neglect of known duties, or in the practice of known evils, that will be their […]. Let the sin be what it will; •it be Profaneness, Drunkenness, Uncleann•••, ••ing, or Injustice. Thus it was with the sons of Eli, Hophni and ⟨p. 124⟩Phinehas, they are called sons of Belial, that knew not the Lord, 1 Sam. 2.12. The foundation of their censure was their profaneness and uncleanness, v. 13, 14, 22. So it was with Jehu, notwithstanding his zeal in destroying Baal, because he practiced and tolerated the worship of the Calves at Dan and Bethel, 2 King. 10.31. Jehu took no heed to walk in the law of the Lord God of Israel, with all his heart and with all his soul; for he turned aside after the sin of Jeroboam. So many of the Pharisees were wicked, because they devoured widows houses, Mat. 23.14. Thus Judas appeared to be an hypocrite, because he lived in theft, Joh. 12.6. He was a thief. That showed the rottenness of the heart of Demas, that he was an Apostate, 2 Tim. 4.10. Demas hath forsaken me, having loved this present evil world. To live impenitently in any outward known sin, will cast the case against a man, and prove him a hypocrite.
2. A course of internal sin proves a man to be an hypocrite. Tho' he washes his hands, if he does not cleanse his heart, he is ungodly. The external conversation of some hypocrites may excel the conversation of some saints; but if there be a way of internal sin, their pretences to godliness are vain. There be two sorts of • ••rna• […], which men may live in a way of, and is a •••tness against them. One is, a way of corrupt thoughts and affections: If men allow themselves in malice, envy, wanton ⟨p. 125⟩thoughts, profane thoughts, that will condemn them: Though those corruptions do not break out in any scandalous way, those thoughts are an evidence of a rotten heart. Tit. 3.3. We our selves were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. If a man allows himself, though he thinks he doth not, in malice or envy, he is an hypocrite; tho' his conscience disallows it, yet if his heart allows it he is no saint; if he don't hate and mortify those corrupt affections, he is no saint. The other way of living in internal sin is, to live in the omission of spiritual duties: Whether a man knows it or knows it not, it is an evidence of hypocrisy. Many men that make a fair show, don't believe in Jesus Christ: They have a persuasion of the truth of the gospel, they hope Christ will save them, they have had some joy in hearing the gospel, but they don't believe in Christ; either they are carnally confident, or discouraged: This doth condemn them. He that believeth not, the wrath of God abideth on him, Joh. 3.36. He that is contentious, and obeys not the gospel will be condemned, Rom. 2.8. So, if a man live in the neglect of love to God▪ If there be no hearty love to God in his […] in his obedience, he is not go• […] though there be affection, yet if there […] hearty love, that will condemn him: that was the condemnation
The habits of Grace cannot be seen immediately: As no man can see his own Soul or any of the faculties of it immediately, so he cannot see the gracious principles that are there immediately. And there is no external act of obedience that is evidential, for an ungodly man may do an external act of obedience. He may give all his goods to the poor and his body to be burned, though he has no charity. 1 Cor. 13.3. But by particular acts of grace they may know their uprightness, and by them only. If a man were to try his sincerity by his certain […] of his gracious carriages day by day, he […] ••d never attain assurance, but be under […] •al uncertainty; but by particular acts […] •race he may know it.
The habits of Grace cannot be seen immediately: As no man can see his own Soul or any of the faculties of it immediately, so he cannot see the gracious principles that are there immediately. And there is no external act of obedience that is evidential, for an ungodly man may do an external act of obedience. He may give all his goods to the poor and his body to be burned, though he has no charity. 1 Cor. 13.3. But by particular acts of grace they may know their uprightness, and by them only. If a man were to try his sincerity by his certain 〈…〉 of his gracious carriages day by day, he 〈…〉 ••d never attain assurance, but be under 〈…〉 •al uncertainty; but by particular acts 〈…〉 •race he may know it.
Consider,
1. Saints may certainly see particular acts of Grace. Though there be many acts of grace that a man doth not know to be such, yet some acts of grace are plain to be seen. We find Christ enquiring of one whether he did believe, Joh. 9.35. Dost thou believe on the Son of God? and of another whether he loved him, Joh. 21.16. Simon son of J•••as, • vest thou me? That shows that such things may be known, else to what purpose would it be to ask those questions. And reason shows that they may be seen, for they do greatly differ from all counterfeit acts, and sometimes grace acts very strongly and apparently. And we have an account in Scripture of saints that have spoken very confidently about the workings of a spirit of grace; so Job, Job 42.5, 6. Now mine eye seeth thee, wherefore I abhor my self in dust and ashes. He saw the mighty workings of a spirit of repentance, and was at no loss about it. So David, Psal. 116.1. I love the Lord. He speaks of it as of a thing he was assured of. The like workings of heart he found towards the law, Psal. 119.97. O how love I thy law. So, Peter appeals to Christ, who knew his heart, Joh. 21.17. Lord, thou knowest all things, thou knowest that I love thee. And others have had the […].
1. Saints may certainly see particular acts of Grace. Though there be many acts of grace that a man doth not know to be such, yet some acts of grace are plain to be seen. We find Christ enquiring of one whether he did believe, Joh. 9.35. Dost thou believe on the Son of God? and of another whether he loved him, Joh. 21.16. Simon son of J•••as, • vest thou me? That shews that such things may be known, else to what purpose would it be to ask those questions. And reason shews that they may be seen, for they do greatly differ from all counterfeit acts, and sometimes grace acts very strongly and apparently. And we have an account in Scripture of saints that have spoken very confidently about the workings of a spirit of grace; so Job,
2. Ordinarily, they do […] see but few particular acts of gra•• […] is a very great difference in godly men […] this account. ⟨p. 128⟩I take it for granted, that there are not two men in ten thousand, that have just the same experience. More generally, godly men do hope and think, that they exercise grace many times every day, in their prayers, and in their callings, and in their conversation with men; but it is but now and then that they can certainly speak up to it. There be great mixtures of corruption with grace, there be many false appearances of grace, which makes them afraid whether they did indeed exercise grace; and this makes it evident, that it is thus with Saints, that many of them are for a long time under doubt whether they be indeed godly; thence we have these precepts, 2 Pet. 1.10. Give all diligence to make your calling and election sure. 2 Cor. 13.5. Examine your selves, whether you be in the Faith. Some hypocrites are a great deal more confident than many saints. Many godly men are at a loss whether their faith be any other than what unconverted men may have. And so about their other graces; there be some saints that have assurance, but the foundation of it is, that now and then they see the plain actings of faith and love, and repentance. They see something of encouragement from their daily […] But that which begets assurance is th•• •••etimes they plainly see Grace.
2. Ordinarily, they do 〈…〉 see but few particular acts of gra•• 〈…〉 is a very great difference in godly men 〈…〉 this account. ⟨p. 128⟩I take it for granted, that there are not two men in ten thousand, that have just the same experience. More generally, godly men do hope and think, that they exercise grace many times every day, in their prayers, and in their calings, and in their conversation with men; but it is but now and then that they can certainly speak up to it. There be great mixtures of corruption with grace, there be many false appearances of grace, which makes them afraid whether they did indeed exercise grace; and this makes it evident, that it is thus with Saints, that many of them are for a long time under doubt whether they be indeed godly; thence we have these precepts,
3. By these […] actings of grace, they may conclude […] •s a course of gracious carriages. ⟨p. 129⟩Godly men are described to be men that walk in a course of holiness. Psal. 119.1. Blessed are the undefiled in the way, that walk in the law of the Lord. And we find that godly men have been well satisfied that they have walked in a way of holiness. Isai. 39.3. Remember, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy fight. If it be enquired, how they do know that their obedience is not the fruit of natural conscience and common grace, as it is with many others: The Answer is, that they see now and then the plain exercises of grace, and from thence conclude, that they are under the influence of a gracious spirit in their walk; that though they be guilty of much formality and hypocrisy, yet there is a spirit of holiness working in them, and an hearty care to keep the commandments of God. If a man sees now and then a spirit of love to God, he may safely conclude that his religion is not the fruit of ostentation, or slavish fear, but that a gracious spirit doth stir him up to perform his duty, and that his walk is holy.
3. By these 〈…〉 actings of grace, they may conclude 〈…〉 •s a course of gracious carriages. ⟨p. 129⟩Godly men are described to be men that walk in a course of holiness. Psal. 119.1. Blessed are the undefiled in the way, that walk in the law of the Lord. And we find that godly men have been well satisfyed that they have walked in a way of holiness. Isai. 39.3. Remember, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy fight. If it be enquired, how they do know that their obedience is not the fruit of natural conscience and common grace, as it is with many others: The Answer is, that they see now and then the plain exercises of grace, and from thence conclude, that they are under the influence of a gracious spirit in their walk; that though they be guilty of much formality and hypocrisy, yet there is a spirit of holiness working in them, and an hearty care to keep the commandments of God. If a man sees now and then a spirit of love to God, he may safely conclude that his religion is not the fruit of ostentation, or slavish fear, but that a gracious spirit doth stir him up to perform his duty, and that his walk is holy.
USE I. Is of awakening to those that live in a course of sin. Some make pretences to godliness, whereby they do not only deceive others, but which is a […], they deceive themselves also […] will condemn them, that they […] •se of sin; & such must go with un•• […] Psal. 125.5. ⟨p. 130⟩As for such as turn aside unto their crooked ways, the Lord will lead them forth with the workers of iniquity. If there be a great change in a man's Carriage, and he be reformed in several particulars, yet if there be one evil way, the man is an ungodly man. If he doth choice service for the church of God, yet he is an ungodly man. If there are twenty hopeful things that may be alleged for him, yet he will not pass for a godly man. Where there is piety, there is universal obedience. A man may have great infirmities, yet be a godly man; so it was with Lot and David and Peter; but if he lives in away of sin, he don't render his godliness only suspicious, but it is full evidence against him. Men that are godly, have a respect to all God's commandments, Psal. 119.1. There be a great many commands, & if there be one of them that a man has not a respect unto, he will be put to shame another day. If a man lives in one evil way, he is not subject to God's authority; but then he lives in rebellion, and that will take off all his pleas, and at once cut off all his pretences, and he will be condemned in the day of Judgment; Luk. 13.27. Depart from me, all ye that work iniquity. One way of sin is exception enough against the man's salvation▪
USE I. Is of awakening to those that live in a course of sin. Some make pretences to godliness, whereby they do not only deceive others, but which is a 〈…〉, they deceive themselves also 〈…〉 will condemn them, that they 〈…〉 •se of sin; & such must go with un••
1. Th• […] •hat he lives in be small Such per••• […] guilty of perjury, stealing, drunk […] •on• they look upon them to be […] •ngs, and they are afraid ⟨p. 131⟩of them, but they do not much matter it if they oppress a little in a bargain, if they commend a thing two much which they are about to sell, if they break a promise, if they spend the sabbath unprofitably, if they neglect secret prayer, if they talk rudely, and reproach others; they think these things are but small things: If they can keep clear of great transgression, they hope that God will not insist upon small things; but indeed all the commands of God are established by divine authority, and that man that doth not lay weight upon little commands, keeps none as he ought to do. A small shot may kill a man as well as a cannon bullet. A small leak may sink a ship. If a man lives in small sins, that shows that he has no love to God, no sincere care to please and honour God. Little sins are of a damning nature as well as great; if they don't deserve so much punishment as greater, yet they do deserve damnation. There is contempt of God in small sins, Mat. 5.19. He that shall break one of the least of these commandments, and shall teach men so, shall be called the least in the kingdom of God. There is rebellion in little sins, Prov. 19.16. He that keepeth the commandment keepeth his own soul, but he that despiseth his ways shall die. If a man says, thi• […] great command, and so lays wait […] other is a little commandment▪ […] guard it, but will allow himself […] he is in a perishing condition.
1. Th• 〈…〉 •hat he lives in be small Such per guilty of perjury, stealing, drun on they look upon them to be ngs, and they are afraid
2. Though their temptatio•• be great. Some persons delight in iniquity, they take pleasure in rudeness, and intemperate practices: But there be others that don't delight in sin; when they can handsomely avoid it, they don't choose it: Except they be under some great necessity they will not do it: They are afraid to sin, they think it is dangerous, and have some care to avoid it. But sometimes they force themselves to sin: They are reduced to difficulties, and can't tell how well to avoid it. It is a dangerous thing not to do it. If Naaman do not bow himself in the house of Rimmon, the king will be in a rage with him, take away his office, it may be take away his life, and so he complies; 2 King. 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 my self in the house of Rimmon; when I bow my self in the House of Rimmon, the Lord pardon thy servant in this. So Jeroboam forced himself to set up the Calves at Dan and Bethel. He thought that if the people went up to Jerusalem to worship, they would return to Rehoboam, and kill him; therefore he must think of some expedient […] •er himself i• this strait: 1 King. […] Whereupon the king took council […] of gold; and said to them […] for you to go up to Jerusalem, […] gods O Israel, which ⟨p. 133⟩brought thee up out of the land of Egypt. He was driven by appearing necessity to take this wicked course. So the stony ground hearers were willing to retain the profession of the true religion, but the case was such that they thought they could not well do it; Mat. 13.21. When tribulation or persecution ariseth because of the word, by and by he is offended. They would have chose to have lived and died in the profession of the truth, but they can't brook confiscation, and prisons, and death; and so they must be excused if they drop their profession. So Achan and Gehazi had singular opportunities to get an estate; if they live twenty years, they are not like to have such an advantage, and they force themselves to borrow a point, and break the law of God. They lay a necessity on estate, and liberty, and life, but not upon obedience. If a man be willing to serve God in ordinary cases, but excuse himself when there be great difficulties, he is not godly. It is a small matter to serve God, when men have no temptation;
but Lot was holy in Sodom, Noah was righteous in the old world. Temptations try men, but they don't force men to sin; and grace will establish the heart in a day of temptation. The […] that do endure temptation, Ja• […] they are cursed that fall away […] station.
but Lot was holy in Sodom, Noah was righteous in the old world. Temptations try men, but they don't force men to sin; and grace will establish the heart in a day of temptation. The 〈…〉 that do endure temptation, Ja• 〈…〉 they are cursed that fall away 〈…〉 •tation.
3. Though they be afterwards sorry for it. Some men fall into great transgression, but when they consider of it they are sorry for it. They don't justify themselves, neither do they excuse themselves, and say others do so as well as they, and if men be left of God who can help it; but they confess it, and bewail it before God, it is an affliction to them that they were carried away with temptation, they see they have acted foolishly, that they have despised the commandments of God, and they hope they shall never do so again, be drunk again, or lie again. Sometimes men take occasion to talk with them, and they are ready to own their fault, they are ashamed, and they shed tears; but after a while the temptation returns, and they are as bad again: They are like the dead fish, that are carried down the stream; but they are sorry again; and so they keep on, sinning and repenting. Just thus it was with Saul: Jonathan talks to him and he hearkens, 1 Sam. 19.6. Saul hearkened to Jonathan, and Saul sware, as the Lord liveth, he shall not be slain. After a while he is persecuting David again; but upon David's saving his life, he weeps and makes confession, 1 Sam. 24.16. Saul lift up his voice and wept. But upon […] invitation of the Ziphites he pursue […], and David spares his life a see• […] upon that Saul confesses and […] 20.21. Then said Saul, I have […] son David, for I will ⟨p. 135⟩no more do thee harm, I have played the fool, and erred exceedingly. There is no trusting such men; if they live in ways of sin, they are ungodly: Godly sorrow will make men live holily; 2 Cor. 7.10. Godly sorrow worketh repentance unto salvation, not to be repented of.
3. Though they be afterwards sorry for it. Some men fall into great transgression, but when they consider of it they are sorry for it. They don't justify themselves, neither do they excuse themselves, and say others do so as well as they, and if men be left of God who can help it; but they confess it, and bewail it before God, it is an affliction to them that they were carried away with temptation, they see they have acted foolishly, that they have despised the commandments of God, and they hope they shall never do so again, be drunk again, or lie again. Sometimes men take occasion to talk with them, and they are ready to own their fault, they are ashamed, and they shed tears; but after a while the temptation returns, and they are as bad again: They are like the dead fish, that are carried down the stream; but they are sorry again; and so they keep on, sinning and repenting. Just thus it was with Saul: Jonathan talks to him and he hearkens,
2. A course of internal sin proves a man to be an hypocrite. Tho' he washes his hands, if he does not cleanse his heart, he is ungodly. The external conversation of some hypocrites may excell the conversation of some saints; but if there be a way of internal sin, their pretences to godliness are vain. There be two sorts of • ••rna• 〈…〉, which men may live in a way of, and is a •••tness against them. One is, a way of corrupt thoughts and affections: If men allow themselves in malice, envy, wanton ⟨p. 125⟩thoughts, profane thoughts, that will condemn them: Though those corruptions do not break out in any scandalous way, those thoughts are an evidence of a rotten heart. Tit. 3.3. We our selves were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. If a man allows himself, though he thinks he doth not, in malice or envy, he is an hypocrite; tho' his conscience disallows it, yet if his heart allows it he is no saint; if he dont hate and mortify those corrupt affections, he is no saint. The other way of living in internal sin is, to live in the omission of spiritual duties: Whether a man knows it or knows it not, it is an evidence of hypocrisy. Many men that make a fair shew, dont believe in Jesus Christ: They have a perswasion of the truth of the gospel, they hope Christ will save them, they have had some joy in hearing the gospel, but they don't believe in Christ; either they are carnally confident, or discouraged: This doth condemn them. He that believeth not, the wrath of God abideth on him, Joh. 3.36. He that is contentious, and obeys not the gospel will be condemned, Rom. 2.8. So, if a man live in the neglect of love to God▪ If there be no hearty love to God in his 〈…〉 in his obedience, he is not go• 〈…〉 •hough there be affection, yet if there 〈…〉 hearty love, that will condemn him: that was the condemnation ⟨p. 126⟩of the Jews, Joh 5.42. I know you, that you have not the love of God in you. If men be zealous men, have tenderness of conscience, delight in sabbaths, but are destitute of love to God, they are hypocrites. So, if there be not a spirit of love to saints, 1 Cor. 13.23. If I speak with the tongue of men and angels, and have not charity, I am become as sounding brass, and a tinkling cymbal, So, 1 Joh. 4.8. He that loveth not, knoweth not God.
2. Though their temptatio•• be great. Some persons delight in iniquity, they take pleasure in rudeness, and intemperate practices: But there be others that don't delight in sin; when they can handsomely avoid it, they don't chuse it: Except they be under some great necessity they will not do it: They are afraid to sin, they think it is dangerous, and have some care to avoid it. But sometimes they force themselves to sin: They are reduced to difficulties, and can't tell how well to avoid it. It is a dangerous thing not to do it. If Naaman do not bow himself in the house of Rimmon, the king will be in a rage with him, take away his office, it may be take away his life, and so he complies; 2 King. 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 my self in the house of Rimmon; when I bow my self in the House of Rimmon, the Lord pardon thy servant in this. So Jeroboam forced himself to set up the Calves at Dan and Bethel. He thought that if the people went up to Jerusalem to worship, they would return to Rehoboam, and kill him; therefore he must think of some expedi•nt 〈…〉 •er himself i• this strait: 1 King. 〈…〉 Whereupon the king took council 〈…〉 of gold; and said to them 〈…〉 for you to go up to Jerusalem, 〈…〉 gods O Israel, which ⟨p. 133⟩brought thee up out of the land of Egypt. He was driven by appearing necessity to take this wicked course. So the stony ground hearers were willing to retain the profession of the true religion, but the case was such that they thought they could not well do it; Mat. 13.21. When tribulation or persecution ariseth because of the word, by and by he is offended. They would have chose to have lived and died in the profession of the truth, but they can't brook confiscation, and prisons, and death; and so they must be excused if they drop their profession. So Achan and Gehazi had singular opportunities to get an estate; if they live twenty years, they are not like to have such an advantage, and they force themselves to borrow a point, and break the law of God. They lay a necessity on estate, and liberty, and life, but not upon obedience. If a man be willing to serve God in ordinary cases, but excuse himself when there be great difficulties, he is not godly. It is a small matter to serve God, when men have no temptation;
