Part 5
foever wants them, is poor andmiferable,howrich foever he be
ingifts ofthemind,or treaſures ofthe earth.
Secondly, Blind ; † i. e. without ſpiritual illumination, and ſo neither knowing theirdiſeaſe, northeir remedy ; the ⚫eviloffin, or neceffity ofChrift.
Thirdly, Naked, ‡ without Chrift,andhisrighteouſneſs. Sin is the foul's ſhame and nakedneſs ; Chriſt's pure and perfect righteouſneſs is its covering or garment; this they wanted, P2
* πλωχος deftitutus juftitia, et sanctitate vera, coram Deo. Grotius.
†τυφλος Nec morbam ſciens, nec remedium-----Durham in loc. ‡γυμνός Carensjuftitia quæ veſtitus eftCbriftianorum. Pareus.
: 116 The Doctrines prapounded andopened. howrichlyfoever theirbodies wereadorned. ThesewereLaodiceans ; i. e. ajuft, or righteous people (according tothe no-
(ation ofthatword) whoſegarmentswith which they covered themſelves, were made ofthehome-ſpunthreadof their own righteouſneſs .
Thirdly, The diſeaſe of Laodicea ishere opened to them in its'aggravation : " Thou ſaidſt I am rich, and increafed "withgoods, andhave needofnothing; butknoweſtnot,"&c.
To be really graceleſs and Chriſtleſs, isa miferable condition *; butto be fo, andyet confidently perfuaded of the contrary, is moſt miferable: tohave the very fymptoms of deathuponus, and yet tell thoſethatpityusweareas well as they, is lamentable indeed ! Othe efficacyofaſpiritualdelufion! this was theit disease, gracelesness ; and the aggravation of it, was their fenfeless ness.
Secondly, We have aproper remedy preſcribed, ver. 18. "Icounſel thee tobuy ofmegoldtried inthe fire, that thou " mayeſtbe rich," &c. In which wehave to confider, First, what is preſcribed forthe cure. Secondly, Where itis tobe had. Thirdly, How tobe obtained. First,What are theremedies preſcribed; andtheyarethree; Gold, white raiment, and eye-falve. First, gold, the cure of poverty, yea, Gold tried in the fire; i. e. gracethathathbeen variouſly proved already; andthe more it is proved, the more its truth willbeconfpicuous. The next is white raiment, the remedy againſtnakedneſs. And, lastly, eye-falve, the effectual cure of blindneſs. Under all theſe choice metaphors, morechoiceandexcellent things are ſhadowed, even ſpiritual graces, real holineſs, more precious than gold. Chrift's imputedrighteouſneſs, the richestgarment inall the wardrobe of heaven ; and ſpiritual illumination, the moſt excellent colly-
rium or eye-falvethat ever was, or canbe applied tothementaleyeor understanding of manin this world.
Secondly, Where theſe precious remedies maybehad; and you find Chriſt hath the † monopoly ofthem all ; Buy of me, faith Chriſt inthe text; he is the repository ofallgraces. Angels, minifters, ordinances cannotfurnishyou with themwith
out Chrift.
* Nilmiferiusmiferonon miferantefeipfum, 2. e. None is more to be pitied than a pityable ſinner whodoesnot pity himſelf. * Ηος μονοπλιον εftChrifti, extra quodnulla eftfatus.
The Doctrines propounded and opened. 117 Thirdly, Howthey may be obtained from him ; Buy ofme. OnthisplaceEſtius, andothers,build their doctrine ofmerit; which is tobuild a ſuperſtructure of hay and ſtubble upon a
foundationof gold. The exigenceof the very text itſelf de. ſtroys fuchconceits : forwhathave they that are poor, wretched, miferable, andwant all things, togive as a price, orby wayofmerit forthoſe inestimable treaſures ofgrace ? Buying therefore in thisplace can fignifyor intend nomore than the
acquifition, compaſſing, or obtainingtheſe things from Jeſus Chriſt, inthe use offuchmeans and methods as hehath appointed: andin the uſe ofthem we meritgrace no morethan thepatient merits of his physician by coming tohim, andcare-
fully following his preſcriptions in the uſe ofſuch medicaments as he freely gives him: And that place, Ifa. lv. 1. (fromwhich this phraſe ſeems to be borrowed) fully clears it; He thathath no money, lethimcomeand buy wine and " milkwithout money, and withoutprice."
From allwhich, theſe three obſervations fairly offer themſelves to us.
Doct. 1. That many profeſſors of religion are under very
great anddangerous mistakes in their profeſſion. Doct. 2. That truegrace is exceedingprecious, andgreatly
enriches thefoul that poffefſfeth it. Doct. 3. That only is to be accounted truegrace, which is
able to endureall those trials appointed, or permitted for
the discovery of it. The first doctrinenaturally riſes out oftheſcope ofthe text, which is to awakenand convince unfound profeffors.
The ſecond, from the uſethe HolyGhostmakes ofthe beſt and choicest thingsinnature, to ſhadow forth the inestimable worth andpreciouſneſs of grace.
And the third, from that particular, and moſt fignificant metaphor ofgoldtried in the fire; bywhich I here underſtand areal and ſolidwork ofgrace, evidencing itſelftobe ſo in all theproofsandtrials that are made ofit ; forwhatsoever is probational ofgrace, andputs its foundneſs and fincerity to the
teſt, is thatto it which fire is togold: Inthisſenſe it isuſed in ſcripture, Pfal. Ixvi. ro. " Thou hast tried us as filver is " tried:" And Zech. xiii. 9. " I will bring the third part " through the fire, and willrefine them as filver is refined, " and try them as gold is tried." Sothat whatsoever it is which examines and tries grace whether itbe found and fin-
cere, that is the fire Chrift here ſpeaks of; and ſuch grace as abides theſe trials, isthegoldhere intended.
118 The great anddangerous Mistake offome Profeffors,
CHAP. II.
Wherein the first Doctrine is opened and proved briefly, as a
preliminary Difcourse to theprincipal Subject hereindeſigned.
DOCT. I.
That many profeſſors of religion are under very great and
dangerous mistakes in their profeſſions,
SECT. I.
LL flattery is dangerous ; ſelf-flattery is moredanger-
ous; but felf-flattery inthebuſineſs offalvation, isthe moſt dangerous ofall.
To pretend to thegoodwe know we have not, is groſs hypocrify; toperfuade ourselves ofthe good we have not, tho we think we have it, is formal hypocrify; and this was the cafe ofthoſe ſelf-deceivers in the text.
My deſign in this diſcourſe is not to ſhake the well-built hopes ofany man, orbegetgroundleſs jealouſies, but to dif-
cover the real dangerous flaws in the foundationofmanymens hopes for heaven : Every thing is as its foundation is, and debilefundamentum fallit opus ; that failing, all fails.
There is a twofoldfelf-fufpicion or fearinGod's own people: The one is afear of caution, awakingthe foul to the uſe ofall the preventive means for avoidingdanger ; this is lauda-
ble : The other agroundleſs fufpicion of reigning hypocrify, tending only todeſpondency ; this is culpable : By the former the foul isguarded against danger ; by the latter it isbetrayed into needleſs trouble, and debarred from peace.
Good men have ſometimes more fear than they ought, and wickedmenhave leſs than they ought: The former dofome-
times ſhut their eyes against the fair evidences of their own graces; the latter ſhut their eyes against the ſad evidences of their fin and miſery. This isanevilinboth, but not equally dangerous ; for he that ſhuts his eyes against his own graces
and privileges, loſeth but his peace and comfort for a time ; buthe that ſhuts his eyes against theevidences of his fin and mifery, loſeth his precious foul to all eternity. Ofthis latter
fort of felf-deceivers the world is full, and theſe are the men Iam concerned withinthispoint.
Thegreat and dangerous Mistake offome Profeffors. 119 Oh! that ſome men had leſs trouble ! and, oh ! that fome hadmore! Ifthefoolish virginshad been leſs confident, they hadcertainly been more ſafe, Matth. xxv. If thoſe glorious profeſſors inMatth. vii. 22. had notſhut theireyes againsttheir
ownhypocrify, Chriſt had not ſhut against them the door of falvation andglory. Ananias and Sapphira ; Hymeneus and Philetus ; Alexander and Demas, with multitudes more of that fort, are the fad inſtances and proofs of this point. It is faid, Prov. xxx. 12. " There is a generation that is pure in " theirown eyes,and yet is not washedfrom their filthineſs." Throughwhat falſe ſpectaclesdo the men of that generation
lookupontheir own souls ; the men ofthat generation are multiplied in this generation : Never was any age over-run withageneration ofvain, felf-cozening, formal profeffors, as thisgenerationis.
Three things I ſhall here endeavour todo : 1. To give evidence beyond contradiction to this ſad truth, thatamongprofeffors arefoundmany ſelf-deceivers .
(2.) To affign the true cauſes and reasons why it is ſo. And,
(3.) Improve it in thoſe practical inferences the point affords. T
SECT. II. HAT there are multitudes of ſuch ſelf-deceivers among
profeffors, will appear, 1. First, By this, that there are every where to be found more profeffors than converts ; unregenerate profeſſors, whoſe religion is butthe effect of education. Chriftianity, by the favour ofan early providence, was the firſt comer, it firſt beſpoke them for itſelf; these are Chriſtians of an human creation, rather born, than new-born, believers. Now all theſe arefelf-deceived, and hafting to damnation, under theefficacy ofaſtrong deluſion; " for if amanthinkhimſelf to be ſome- "thingwhenhe his nothing, hedeceiveth himſelf," faiththe
apoſtle, Gal. vi . 3. Surely our birth-privilege,withoutthenewbirth, is nothing, yea, worſe than nothing, as to our laſt and great account : That which ſtands for a great ſum in our arithmetic, it is nothing, itis but a cypher you ſee inGod's, " Except aman beborn again (fays the lips oftruth) he cannot " ſee thekingdom ofGod," John iii. 3 .
Poor felf-deceivers, ponder thoſe words of Chriſt ; you havehitherto thought your civil education, your deadand heartless duties, enough to denominate you Chriſtians before
120 The great and dangerous MistakeofSomeProfeffors: God; but, go now, and learn what that ſcripture meaneth;
and be affuredyou must experienceanothermannerofconverfion, or else it is impoſſible for you to eſcape eternal damnation.
2. Secondly, It is too manifeſt by this, that manyprofeffors are only acquainted with the externals of religion ; and all theirduties are no more butacompliance ofthe outward man with the commands ofGod: This is the fuperficial religion which deceives and betrays multitudes into eternal miſery.
True religion ſeats itſelfinthe inward man, and acts effec tuallyupon thevital powers,killing finintheheart, and purging its defigns and delights from carnality and ſelfishness ; en gagingthe heart forGod; and ſetting it as a bow in its full bent for him, in the approaches we make to him. Buthow little are many profeſſors acquainted with theſe things ?
Alas! if this beallwehave to ſtandupon, how dangerous a ſtation is it ? What is external conformity, but an artificial imitation ofthat which only lives in the fouls ofgood inen? Thus was Jehudeceived; hedid many acts ofexternal obedi-
ence to God's command, " but Jehu took no heed towalk in " theways of the Lord God of Ifrael with allhis heart,"
2Kings x. 31. And this was his overthrow. This alſo was the ruin of thoſe formaliſts, Ezek. xxxiii. 31. they came and fatbefore the Lord as his people : The wordwas tothem as alovely ſong ; mightily charmed with
the modulation oftheprophet's voice, and his livelygeſtures ; but all the while their hearts went after their covetouſneſs Andwhat abundanceoffuch phariſaical, ſuperficial religion is
everywhereto be found ?
3. Thirdly, It appears by this,thateverytrialmadebyſufferingsupon profeſſors,blows away multitudes, like dry leaves in Autumn, by a stormy wind; many fall from their own ſtedfaſtneſs in thakingtimes; profperity multiplies vain profeffors, and adverſitypurges thechurch ofthem; " Then ſhall " many be offended," Matth. xxiv. 10.
This the ſcriptureeverywhere marks as aſymptom ofhype criſy; Pfalm lxxviii. 8. "A generation that fet not their "hearts aright, andwhoſe ſpirit was not ſtedfaft withGod."
1 John ii. 19. "Buttheywentout, thattheymightbe made " manifeft, that theywere not ofus." Matth. xiii. 21. " For " when tribulation orperfecutionarifeth becauſe oftheword, " by andby he is offended." But ſhould one have told them in thedays oftheir firſt profeſſion,that alltheirzeal and labour
in religionwouldhave endedinthis, it is liketheywouldhave
Evidences ofself-deceit in Matters of Religion. 121
replied as Hazaeltothe man ofGod, 2 Kings viii. 13. " But "what, isthyſervantadog, thatheſhoulddothis great thing?"
Quantum mutatus ab illo ? Ohow unlike is their dark and dirtyevening to theirgloriousand hopeful morning! Thefe profeſſors have more ofthe moonthanofthefun,littlelight,leſs heat,butmanychanges :
Theydecievemany, yea, they deceive themſelves,butcannot deceiveGod. Duringthe calm,whata flouriſhdo theymake? Andwith what gallantry do they fail ! By and byyou may hearhorrendas tempestates, andſoon after you may feeflenda
naufragia, adreadful ſhipwreck after a furious ſtorm ; andno wonder, for they wantedthat ιδιον περιγμον, that ballast and eſtabliſhment in themselves that 1Pet. iii. 17. wouldhave kept them tight and ſtable.
4. Fourthly, It is too apparent by this, that many profeffors ſecretly indulge and ſhelterbeloved lufts underthewings of their profeſſion: This, like a worm at the root, will wither and killthem at last, how fragrant foever theymay
feemto be for a ſeaſon. Gideon had ſeventy fons, and one baſtard; but that one bastard was the death ofallhis ſeventy fons.
Somemen have manyexcellent gifts, and perform multitudes ofduties; butone ſecret ſin indulgedand allowed, will deſtroy them all at laſt. He that is partial as to the mortification ofhis fins, is undoubtedly hypocritical in his profeffion. IfDavid's evidencewas good forhisintegrity, furely fuchprofeſſors will never clear themſelves ofhypocrify. " Iwas alfo " upright beforehim, andkept myſelf from mine iniquity," faith he, Pfalm xviii. 23. This is the right eye, andrighthand which every fincere Chriſtian muſt pluck out, and cut off, Matth. v. 29, 30.
Which is a metaphor from chirurgeons, whoſe manner it is,whenthewhole is indangerbyany part, tocut itoff, ne parsfincera trahatur ; left all periſh.
Their ſuppreſſing ſome lufts, raiſeth their confidence ; the indulging ofone, razeth the foundation oftheir hopes ; and thus theydeceive themſelves.
5. Fifthly, This alſo manifeſts the ſelf-deceits ofmany profeffors, that the ſecret duties of religion, or at least the ſecret intercourſe ofthe foul with God inthem, is a ſecret hid from the knowledge and experience ofmanyprofeffors.
To attend the ordinances of God in the ſeaſons of them, theyknow ; topray intheir families atthe ſtatedhoursthereVOL. VII.
az Evidences ofSelf-deceit in Matters of Religion .
of, theyknow; but to retire from allthe world into their clofets, and there to pour out their hearts before the Lord, they know not.
To feel ſomewhatwithin,paining them like an empty hungry ſtomach, until theyhave eaten that hidden manna, that bread in fecret ; Imeanrefreſhedtheirfouls with real communi-
on with the Lord there ; this is a mystery lockedup from the acquaintance ofmany that call themſelves Chriſtians ; and yet this is made a characteriſtical note ofa fincere Chriſtian by Chrift himself, in Matth. vi. 6.
O reader ! ifthy heart were right with God, andthou didst not cheat thyselfwith a vain profeffion, thou wouldst have frequent buſineſs with God, which thou wouldſt be loath thy dearest friend, orthe wife ofthy boſom ſhould be privy to : Non eft religio ubi omnia patent ; religion doth not lay all open to the eyes ofmen. Obſerved duties maintainour credit, but fecret duties maintainour life. It was the ſaying ofan heathen abouthis ſecret correfpondency withhis friends, what
need the world be acquaintedwith it ? Thou and I are theatre ' enough to each other.' There are incloſed pleaſures in religion,whichnonebut renewed ſoulsdofeelingly underſtand.
6. Lastly, How many more profeſs religion in theſe days, thanever made religion their buſineſs ! Philofophy tells us,
there is a το εργον anda παρέργον, amain buſineſs ; and aby-buſineſs ; the fame is foundin religion alſo.
There are thatgive themselves to the Lord," 2 Cor. viii. 5. whoſe converſation, or trade, is inheaven, Phil. iii. 18. the end or ſcope ofwhoſe life is Chriſt, Heb. xiii. 7, 8. who give
religion the precedency both intime and affection, Pfalm v. 3. Rom. xii. 11. who are conſtant and indefatigable in the work of the Lord , 1 Cor. xv. 58 .
And there are alfo that take upreligior rather for oftentationthan for anoccupation, who nevermindtheduties ofreligion, butwhentheyhavenothing else todo; and when their outwardman is engaged in the duties of it, yettheir heart is not init ; theyhear, they pray, ή δε ψυχη εξω, as Chyryfoftome
ſpeaks, but their fouls, their thoughts, andminds are abroad. It is not their buſineſs to have fellowship with God in duties,
to get their lufts mortified, their hearts tried, their fouls conformedto the image ofGod in holineſs .
Theypray as ifthey prayed not, and hear as if they heard not; and ifthey feel nopower in ordinances, noquickening
induties, it is no diſappointment at all to them; for theie
Causes of Self-deceit. 123 were not theirdeſigns indrawing nigh toGod intheſe appointments.
And thus you ſeewhat numbers of profeſſors deceivethem.. ſelves. A
SECT . III. ND ifwe ſeriouſlyenquireinto the grounds andcauſes of
this ſelf-deceit among profeffors,we shall find theſe four things conſpiring to delude and cheat them in thegreat con-
cern of their ſalvation .
1. First, The natural deceitfulness ofthe heart, than which nothing is more treacherous, and falſe, Jer. xvii. 9. "The " heart is deceitful above allthings, anddeſperately wicked;" *
קצ בלהילבט
Supplantativum cor,praeomnibus ; theheart is thegreatest fupplanter, the most crafty and fubtle cheat ofall, thatdeceives us, as Jacobdid his brother (to whoſe name this
textalludes). It defeats us ofour heavenly heritage, as Jacob ſupplantedhim in his earthly one, while we are gone ahunting after earthly trifles. Andwherein its deceitfulneſs principally appears, you may fee by the folemn caveat of the apostle, James i. 22. wherein he warns us to beware, that in hearing
theword we deceive not ourſelves by falſe reaſonings ; for fo παραλογιζομενοι εαυτές imports, and may be ſtrictly rendered, falſereaſoningthemſelves, namely,bymakingfalſe ſyllogifms ; whereby they miſconclude about their ſpiritual and eternal
eſtateandcondition, and befoolthemſelves.
The time will come when a man's own heart willbe found tohavethe chiefhand inhis ruin ; and what Apollodorus did butfancy his heart faid to him, fome mens hearts will tell them in earneft, whenthey come to the place of mifery and
torment ; εχω σοι τουτων αιτία, I have been the cause ofall this, I have betrayedthee into all theſe torments : it was my lazineſs, my credulity, my averſeneſs to the ways of ſtrict godliness, mortification and ſelf-denial which have for ever undone thee : when thou fateſt under the convincing truths of the gospel,
itwas I that whiſpered thoſe atheiſtical furmiſes into thine ear, perfuading thee that all thou heardſt was butthe intemperate heatof an hot-brained zealot ; whenthe judgments ofGod were denounced, and the miſerythou now feeleſt forewarned
andthreatened, it was Ithat wiſperedwhat the tongue ofanother once ſpake out,Tunc credam, cum illuc venero : I willbeJieve it when I come thither. • Surely this is agreat truth which was obſervedby thewif 2 Ar,Mont,
124 Causes of Self-deceit. eſt ofmen, " He that trufſteth in his own heart, is a fool," Prov. xxviii. 26. And thousands of fuch fools areto be found among profeffors.
2. Secondly, Satan is achief conſpirator inthis treacherous deſign ; we are not ignorant (faith the apostle) ofhis devices 3 νοηματα, his fophiſtry and flights, 2Cor. ii. 11. his επομδειας, trains and methods oftemptation,which are thoroughly ſtudied, andartificially moulded and ordered; even ſuchſyſtems as tutors and profeſſors of arts and Sciences have, and read over totheir auditors ; as * one judiciouſly obſerves, tobe the import ofthat text, Erh . vi. 11. Nor is it to bewondered at, con
idering his vast knowledge, deep malice, and long experience. in this art of cheating, together with the great corruption and proneneſs of the hearts of men to cloſe with his de. vices, and believe his impoſtures, that ſo vaſta number of
fouls are taken " captive by him at his will," 2 Tim. ii. 26. It is the god of this worldthat blinds the minds ofthem that believe not, 2 Cor. iv. 3, 4. "Thegod ofthis world,"
(ſo called by a Mimesis) who leads a world of poor deluded wretches to deftruction, having first blinded their minds, that
isdeluded, and with his helliſh art practiſed upon their under-
ſtanding, that το ηγεμονικον, leading and directive faculty,which is to the foulwhat eyes are to the body.
I rememberBafil brings in Satan thus inſulting Chriſt : I have them ! I have them ! for allthy blood and miracles, thy wooings and beſeechings, thy knockings and ſtrivings, I have
cozened thee of them at the very gates of heaven : for all their illuminations, and tafting of the powers ofthe world to come, Ihave ſhipwrackt them in the very mouth of the ha ven.
3. Thirdly, The common works found in unregenerate fouls deceive many, who cannotdiftinguishthem from the
ſpecial works ofthe Spirit in God's elect: ſee that ſtartling ſcipture, Heb. vi. 4. where you find, among the common operations of the Spirit upon apoftates,that illumination,which gives perfpicuity to their minds in difcerning ſpiritual truths, andthat frequentlywith more distinctneſs anddepth ofjudg-
ment thanfome gracious fouls attain unto; beſides, it is the matteroutof which many rare and excellent gifts areformed in admirable variety, which are ſingularly useful to others, as theyare exerciſedin expounding the ſcriptures,defending
*Dr. Goodwin'sChild oflight.
Causes ofSelf-deceit. 125
the truths ofChrift by folid arguments, preaching, praying,
c. andmake the ſubject ofthem renowned and honouredin thechurch ofGod, whilſt,meantime, theyare dazzled with their own ſplendor, andfatally ruinedby them.
Thereyou find alſo tafting as well as enlightening : fo that theyſeem toabound not only in knowledge, but in ſenſe alſo ;
i.e. inſomekind ofexperience ofwhat theyknow; for experience is the bringing ofthings to the test of ſpiritual ſenſe. Theydo taſte or experience the good that comes by the promiſes of theword, anddiscoveries ofheaven and glory, though theyfeel notexperimentally the transforming efficacy of theſe things,upontheirown fouls.
Now, that illumination furnishing themwith excellent gifts (asbefore was noted),enablingthem to affent to goſpel-truths, which the ſcripture calls faith, Acts viii. 12. and working
in them conviction of fin, I Sam. xv. 24. reformation of
life, 2 Pet. ii. 20. and touching their affections alſo with tran-
fientjoy in the diſcovery of thoſe truths. And this taſte, which comes ſo near to the experience, which the ſanctified foul enjoys,ſeems to put their condition beyond all controversy, and lay a foundation for their ill-
built confidence; nothing is more apt to beget andnouriſh ſuch a confidence thanthe meltings and workings of our affections about ſpiritual things ; for, as a † gravedivine hath well obſerved, ſuch aman ſeems to have all that is required
ofa Chriſtian, and tohave attained the very end ofallknowledge, which is operation and influence upon the affections. When they ſhall findheatin their affections, as well as light in their minds, how apt are they to ſay (as theſe ſelf-deceivers in the textdid) they are rich, and have need " ofnothing." Now ofall the falſe ſigns ofgrace, by which mencozen themselves,noneare ſo dangerous and deſtructive tofouls, as thoſe that come nearest true ones : neverdoth Satan more effectually and ſecurely manage his cheats, than whenhe is transformed into anangel oflight.
Among this fort ofſelf-deceivers, how many gifted men, and,among that fort, ſome employed inthe office ofthe miniſtry will be found, whoſe daily employment being about ſpiritual things, ſtudying,preaching,praying, &c. do conclude themſelves fanctifiedperfons,becauſethey are converſant about facred employments,as ifthe ſubject muſtbe, becauſe the object is, facred. Oh! that ſuch would feriouſly ponder theſe
+Mr. A. Burgess.
126 Causes of Self-deceit. two ſcriptures, Matth. vii. 22. " Many will say unto me in " that day, Lord, Lord, havewe not prophefied inthyname? " and in thy name have caſt outdevils ? and inthynamedone " manywonderful things ?" And 1 Cor. ix. 27.-" left that " by any means, when I have preached unto others, I myſelf " ſhould be a caſt-away."
4. Lastly, To add no more, this ſtrengthens ſelf-deceit exceedingly in many, viz. Their obſervations of, and comparingthemſelves with others. Thus thePhariſees (thoſe groſs
ſelf-deceivers) " truſted in themſelves that they were righte- " ous, and deſpiſed others," Luke xviii. 9. Their low rating
ofothers, gave them that high rate and value of themselves. Andthus theproverb is madegood, Regnat lufcus inter cæcos;
hethat hath but one eye, is a'king among the blind.
Thus the falſe apostles cheated and befooled themſelves, 2Cor. x. 12. "Butthey meaſuringthemſelvesbythemſelves, " andcomparing themſelves among themselves, are notwife." God hath not made one man a meaſure or ſtandard to another
man, but his word isthe common beam or ſcale to try all
men.
Theſe men are as ſharp-fighted to note other mens evil as their own excellencies ; to eyethe miscarriages ofothers with derifion, and their own performances with admiration.
They bleſs themſelves whentheybehold the profane in their impieties, Luke xviii. 11. "God,Ithank thee, that I am not as " other men are, extortioners, unjuſt, adulterers, or even as this " publican ;" q. d. O whata ſaintam I in comparison oftheſe
mifcreants ! the Phariſee'sreligionyou ſee runs alluponnots; anegative holiness is enough tohim ; andthemeaſurehe takes ofit isby comparison of himself with others more externally
vilethanhimself. A Chriſtian may ſay with praiſe and humi-
lity, " I am not as some men are; but tho' he knows nothing " by himself, yet is he not thereby justified," I Cor. iv. 4. He neither rakes together the enormities of the vileft, or the
infirmities of the holiest, to justify and applaud himselfas theſe ſelf-deceivers do. And these are the cauſes and occafions of that general deception, under which ſo great a part of the profeffingworld bow down and periſh.
SECT. IV, Nthe laft place I ſhall improve this point variouſly, ac-
3. I
cording to the importance and usefulness of it, with as much brevity and cloſeneſs of application as I can. And,
Afolemn Warning to all Profeſſors. 127 Ufe 1. Shall be forcaution to profeffors: beforeI tell you what uſe you ſhould make of it, I must tell you what uſeyou maynotmake of it.
First, Do not make this use of it; to conclude from what hathbeenfaid, that all profeffors are but a pack of hypocrites, and that there is no truth nor integrity in any man : this is bothintolerable arrogance, toafcend the throne ofGod ; and
unparelleled uncharitableneſs, tojudge the hearts of allmen.
Somemenare asapt to conclude others tobe hypocrites, by meaſuring their hearts bytheir own, as others are to conclude themſelves faints, bycomparing their own excellencies with othermens corruptions: but, bleſſed be God! there is ſome grainamong the heap ofchaff, ſome truediamonds among the
counterfeit ſtones : the devil hath notthe whole piece ; a remnant, according toelection, belongs really to the Lord .
Secondly, Do not make this uſe of it, that affurance muft needsbe impoffible,becauſeſo many profeffors are foundtobe ſelf-deceivers .
That affurance is one of the great difficulties in religion,
isa great truth ; but that it is therefore unattainable in this world, isvery falſe. Popiſh doctrine indeed makes itimpoflible; butthatdoctrine is practicallyconfuted inthe comfort-
ableexperience ofmanyfouls: allare commanded to ſtrive for it, 2 Pet. i. 10. " Givealldiligence to make your calling and " election ſure :" andſome have the happiness to obtain it, 2Tim. i. 12. " For I knowwhom I have believed ; and I am " perfuadedthat he is able tokeep that which I have commit-
" tedunto him against that day."
Letthe fimilarworks uponhypocrites refemble as much as theywill the favingworks of the Spirit upon believers ; yet Goddoth always, andthe faintsdo ſometimes plainly difcern
thedifference .
Thirdly, Do notmake this uſe of it, to conceal or hide the truths or graces ofGod, or refuſe to profeſs, or confess them
beforemen, becauſe manyprofeffors deceive themſelvesand others alſo, by a vain profeffion: Becauſe another profeſſeth whathehath not, muſt you thereforehide ordeny whatyou have? It istrue, thepoffeffionofgrace and truth inyour own
fouls, is thatwhichſavesyou ; butthe profeffionand confef-
fionofit, isthatwhich honours God,and edifies ; yea, fometimes is the inſtrument to ſave others ; it isyour comfortthat you feel it, it is others comfort toknowthatyou doſo. Oftentation isyour fin, but a ferious andhumble profeſſion isyour
duty, Rom. x. 9.
-128 Afolemn Warning to all Profeffors.
SECT. V.
Aving ſhewedyou inthe former ſection what use
Ufe2.Having
you ought not to make ofthis doctrine, I will next ſhew you what uſe you ought to make of it; andſurely you cannot improvethis point to a better purpoſe than from it
totake warning, and look toyourſelves, that you be not of that numberwhodeceive themſelves intheirprofeſſion. Ifthis be fo, fuffer me cloſely to preſs that great apoftolical caution,
1 Cor. x. 12. " Let him that thinks he ſtands, take heed left " he fall." O profeſſors ! look carefully toyour foundation ; benot high-minded, but fear. You have, it maybe, done and
fuffered manythings in and for religion ; you have excellent gifts and ſweet comforts ; awarm zeal forGod, and high con-
fidenceof your integrity: All this mayberight (for ought I, or, it may be, you know;) butyet it is poſſible it may be falſe alſo: You have ſometimes judgedyourſelves, and pronounced yourſelves upright ; but remember your final ſentence is not yetpronounced by your Judge. And whatifGod weigh you over again in his more equal balance, and ſhould
fay, Mene Tekel, thou art weighed in the balance and art found wanting: What aconfounded man wilt thou be under
ſuch a fentence ! Quaefplendent in confpectu hominis, fordent in conspectu Judicis : Things that are highly eſteemed ofmen, are an abominationinthe fight ofGod; he ſeeth not as man feeth. ( Thyheartmay be falſe, and thounot know it ; yea, it may be falſe, and thou ſtrongly confidentofits integrity. ' The faints may approve thee, and God condemn thee; Rev. iii . 1. " Thou hast a name that thou liveſt, butthou art
" dead." Men may ſay, there is atrue Nathaniel ; andGod may fay, there is a ſelf cozening Pharifee.
Reader, thou hast heard of Judas andDemas ; ofAnanias and Sapphira; ofHymeneus andPhiletus; oncerenownedand
famous profeffors, and thou hastheardwhat they proved at last.
Take heed theircaſe be notthine own; dothey not all, as itwere, with one mouth cry to thee, O profeffor! if thou wiltnotcomewhere we are, do notcozen thyself as we did:
ifthou expecteft a better place and lot, be sure thou getafincerer heart : Had we been more ſelf-fufpicious, we hadbeen more fafe.
Iwouldnot ſcareyou with needleſs jealoufies,but Iwould fain prevent fatal mistakes. Do not you find your hearts deceitful in manythings ? Do notyou ſhuffle over ſecretdu-
Afolemn Warning to all Profeffors. 129 ties ? Do not you cenfure the fame evils in others, which you ſcarce reprove in yourſelves ? Are there not many by-ends in duties? Donotyou findyou are far leſs affected with agreat dealof ſerviceand honourdone to God by others, than with a
littlebyyourselves ?
Is it not hard to lookupon other men's excellencies without envy, or uponyour own without pride?
Andare you not troubled with abuſy devil, as well as with abadheart ? Hath not he that circuits the whole world, obſervedyou ? Hathhe not ſtudied your conftitution ſins, and foundout that fin which moſt eafily beſets you ? Hathhe lefs malice against your fouls than others ? Surely you are in the verythicket of temptations; thousands of ſnares are round aboutyou. Ohow difficultly are the righteous ſaved ! How hard tobe upright ! How few even of the profeffing world winheaven at laſt !
Otherefore ſearch your hearts, profeſſors, and let thiscaution go down to your very reins ; " Lethim that thinkshe " ſtands, take heed left he fall."
Away with raſh uncharitable cenſures ofothers, and be more juſt and fevere in censuring yourſelves. Awaywith dry and
unprofitable controverfies, and ſpend your thoughts upon this great queſtion, Am I found, or am I rottenat heart ? Am I a new creature, or the old creature ſtill in a new creature's dreſs andhabit? Beg the Lord that yoube not deceived in that great point (your integrity) whatever you may be mistaken in. Praythat yoube notgivenup to an heedleſs, careleſs, and vain ſpirit, andthen have religious duties for a rattle, to ftill and quiet your confciences.
Surely that ground work cannever be laid too fure, upon which fo great a ſtreſs as thy foul and eternity muſt depend. It willnot repent thee, Idare promife, whenthou comeſt todie,
that thou hast employed thy time and ſtrength to this end: Whilft others are panting afterthe dust of the earth, and faying, Who will ſhew us any good ? be thou panting after the afſurance of the love ofGod, and crying, Who will thew me howtomake my calling and election ſure? Odeceive not yourſelves withnames and notions ! Think not, because you are for a ſtricter way of worthip, or becauſe you aſſociate with, and are accordingly denominated, one of the more reformed profeffors, that therefore you are ſafe enough : Alas ! how ſmall an intereſt have titles, modes, and denominations in religion ? Suppoſe a curious artiſt take a
VOL. VII. R
Afolemn Warning to allProfeſſors.
lump of lead and refine it, and caſt it into the mould, whence itcomes forth ſhining, and bearing fome noble figure, ſuppoſe of an eagle ; yet it is but a leaden cagle. Suppoſe the figure of aman, and that in the moſt exact lineaments and proportions ; yet ſtill it is but a leaden man : Nay, let itbear the figure of an angel, it is butaleaden angel : For thebaſe and ignoble matter is the ſame it was, though the figure be not. Even ſo, take an unregenerate carnal man, let his life be re
formed, and his tongue refined, andcall him a zealous Conformiſt, or a ſtrict Non-conformist ; call him a Presbyterian, an Independent, or what you will ; he is all the while but a carnal Conformiſt, or Non-conformist; anunregeneratePresby-
terian, a carnal Independent ; for the nature is ſtill the fame, though the ſtamp and figure his profeſſiongiveshimbe not the fame.
Omy friends ! believe it, fine names andbrave words are of little value withGod: God will no more ſpare you for theſe, than Samueldid Agag for hisdelicateornaments, and ſpruce appearance : Either make ſure the root of the matter, orthe leaves of avain profeffion willnot long coveryou.
To be deceived by another isbad enough; but to deceive ourſelves, is a thousand times worſe..
To deceive ourſelves in truths of the ſuperſtructure, is bad; and they that do ſo, ſhall fuffer lofs, 1 Cor. iii. 12. But to deceive ourſelves inthe foundation, is a deſperate deceit, and
ſhipwrecks all our hopes and happineſs at once.
If any man loſe his money by a cheat, it troubles him; but to loſe his foul by a cheat, will confound him. If aman loſe an eye, an ear, a hand, a foot, yet omnia Deus dedit duplicia, asChryfoftome ſpeaks;Godhathgiventheſe membersdouble,
fo that there is another left ; animam vero unam: But the foul isone, and only one; and if that be damned, you have not another tobe ſaved.
O therefore be reſtleſs till itbe, and tillyouknow it be, out of eternaldanger !
SECT. VI.
Use 3. IN conclufion : If fo many profeffors of religion be cheated in their profeſſion, letallthat are well fatisfiedand affured of their integrity, bleſs the Lord whilft they live for that mercy. O it is a mercy that nounfanctified foul canhave : yea, and it is a mercy that many gracious fouls cannotobtain, though they feek it with tears, andwould part with allthepleasant things they have inthe world to enjoy it.
The invaluable Worth ofsaving Grace. 131
This is that mercy that gives fouls the highest pleaſure this world is acquainted with, or the ſtate of this mortalitycan bear; for letthe well-aſſured ſoul but conſider what it is affur-
ed of, Chrift, with the purchases of his blood. O what is this ! " I am my beloved's, and mybeloved is mine," Cant. ii. 16.
What a vital, raviſhing, over-powering efficacy isin that voice of faith! let it but look back a few years, and comparewhat
itwas with what it is now ; it was afar off, it is nowmadenigh, Eph. ii. 12, 13. It was not beloved, butisnowbeloved, Rom. ix. 25, 26. It hadnot obtainedmercy, but now hath obtained mercy, I Pet. ii. 10. Or let the aſſured foul look forward, and compare what it now is, and hath, with what it ſhortly ſhall be made, and put in poſſeſſion of : Beloved, (faith the a- "
poſtle) now are we the fons of God; but it doth not yet appear what we shall be: But we know that whenhe ſhall appear, we shall be like him, for we ſhall fee him as he is," I John iii. 2.
Iſay, letthe affuredſoulbut ſteep its thoughts,bymeditation, in theſe ſubjects, and it will be impoſſible to keep him from themoſt agreeable tranſports of joy and delight. Owhat alifehaveyou in compariſon of other men ? Some have two hells, one preſent, another coming; you have two
heavens, oneinhand, the other in hope. Some of your own - brethren in Chriſt, that have been, it may be, many years pant-
ingafter aſſurance, are ſtill deniedit; butGodhath indulged fo peculiar a favour toyou. Bleſs ye the Lord, and make his praiſeglorious.
CHAP. III.
Containing the use and improvement of
DOCT. II.
That truegrace is exceeding precious, andgreatly enricheth
thefoul that hathit : It is Chrift's gold.
SECT . 1. HE Lord Jeſus here chuſeth the moſt pure, precious,
reſplendent, durable, and valuable thing, inallthetreafuries and magazines of nature, to ſhadow forth ſavinggrace, which is infinitely more excellent : Certainly that mustbe the R2
132 The invaluable Worth of Saving Grace. best thing, which the best things in nature canbut imperfectly
ſhadow forth. What was the golden oil emptied through the twogoldenpipes, Zech. iv. 12. butthe precious graces ofGod, flowing through Chrift, into all his members : Gold is precious; but one drachm of ſaving grace is more precious than all thegold of Ophir : " Itcannotbe gotten for gold, neither ſhall " ſilver beweighed for a price thereof," Job xxviii. 15. Sure
ly gold and ſilver, ſapphires, diamonds, and rubies, are not worth the mentioning, when ſaving grace is once mentioned. For confider it,
1. First, In its cauſe and fountain from whence it flows, and you ſhall find it to be the fruit of the Spirit, Gal. v. 22. who, upon that account, is called the Spirit of grace, Heb. x. 29.
It derives its original from the Most High ; it is fpirit born of Spirit John iii. 6 All the rules of morality, all human dili gence and induſtry can never produce one gracious habit or act alone ; 2 Cor. iii. 5. " Not that we are fufficientof ourselves,"
Nay,weſpeaknotbecomingtheincomparableworth ofgrace, whenwe lay, itis the fruit and birth of the Spirit ; for fo are
common gifts alfo. There are ſeveral emanations from this fun, divers ſtreams from this fountain ; but of all his operations and
productions, this of ſaving grace is the moſt noble and excellent. Gifts are from the Spirit as well as grace, but grace is more excellent than the beſt gifts, 1 Cor. xii 31. " Covet ear-
neflly the beſt gifts, and yet thew I unto you a more excel- " lent way." Hence you read in Phil.i. 10. "Of things that " are excellent," or as the original, τα διαφεροντα, mightbe rendered, things that differ, namely, in respect of excellency, not asgoodand evil, but as leſs good and moregood differ. Gifts have their value and precioufness, but the beſt gifts differ as
much from grace, as brats fromgold, though both be generated by the influence of the ſame ſun. Gifts (as one faith) aredead graces but graces are living gifts; itis the moſt excellent production of the highest and molt excellent cauſe.
2. Secondly, Confider it in its nature, and you will find it divine, 2 Pet. i. 4. " Partakers of the divine nature," viz. in our fanctification ; not that it gives us the properties of the divine nature, theyare incommunicable; butthe ſimilitude and
reſemblance of itis ſtamped upon our fouls, in the work of grace. " Thenewman is renewed inknowledge, after the image of him that created him," Col. iii. 10. The ſchoolmen, and fome of the fathers, place this image or refemblance ofGod,
The invaluable Worth of Saving Grace. 133 in the natural faculties of the foul, viz. the understanding, memory, and will ; which is an umbrage of a trinity inunity; but it rather conſiſts in the renovation of the faculties bygrace ; for in this we bear thedivine image upon our souls, and that image or reſemblance ofGod in holiness is the beauty and honourof our fouls.
It is theirbeauty : " How fair, and how pleasant art thou, " O love, for delights !" faith Chriſt of his people, Cant. vii.
6. Natural beauty conſiſts in the symmetry and comely proportion of parts each with the other; ſpiritual beauty in the harmony or agreeableness of our fouls toGod: and as it is our
chiefeſt beauty, ſo certainly it is our highest honour ; for it givesus acceſs untoGod, who is the fountain of honour and
glory; and this makes the righteous more excellent than his neighbour ; let his neighbour be what he will, though the blood of nobles run inhis veins, the righteous is more excel.
lent thanhe, except ſaving gracebe alſo diffuſed into his foul.
3. Thirdly, Conſider it in its recipient ſubject, and you will find its value ſtill to increaſe ; for the precious oil of favinggrace is never pouredinto anyother thanan elect veffel.
Hence faith, one branch of fanctification, is, with reſpect to its ſubject, ſtiled Thefaith ofGod's elect, Tit. i. 1. Whosoever -finds true grace inhis foul, may(during the evidence thereof)
from it ſtrongly conclude his election, looking backward, and his falvation, looking forward, Rom. viii. 30. It marks and
ſeals the perſon in whom it is, for glory, " God hath fet apart " him that is godly for himself," Pfal. iv. 3 .
4. Fourthly, View the precious worth of grace in its excellent effects and inquences upon the foul in which it inheres.
(1.) Itadorns with incomparable ornaments, which are of great price in the fight ofGod, 1 Pet. iii. 4. Yea, it reflects ſuch beams ofglory in the foul where its feat is, that Chrift himself, the author, is alſo the admirer of it ; Cant. iv. 9. " Thou hast raviſhed my heart, my fiſter, my ſpouſe ! thou " haft raviſhed my heart with one of thine eyes, with one of " the chains of thy neck !" and as one overcome with its ex-
celling beauty, he faith, " Turn away thine eyes from me, for " they have overcome me," Cant. vi . 5.
(2.) lt. elevates and enobles a man's ſpirit beyond all other principles inman; it fets the heart and affections uponheaven,
and takes them up with the glory of the inviſible world, Phil . iii. 20. "But our converſation is in heaven, from whencewe " look for the Saviour " Whilſt others are tradingfor corn and wine, for theep and oxen, for feathers and trifles, thegraciou
134 The invaluable Worth ofJaving Grace.
" foul is trading withGodforpardonand peace, forrighteoufneſs andlife, for glory and immortality : Truly our fellow- " ſhip is with the Father, and with his Son Jeſus Chriſt," John i. 3.
(3.) Itdoth notonlyraiſe the ſpiritbyconverfing withGod, and things above, but transforms the foul, by that converſe,
intothe likeness of thoſeheavenly objects it converſeth with ; " Itchanges them into the ſame image," 2 Cor. iii. 18. So thatthough theſanctifiedman ſtill remains the who hewas, yet
notthe what he wasbefore; the very temper of his ſpirit is altered.
(4.) It doth not only transform the ſoul in which it is, but preſervesthe ſubject in which it is: it is a fingular preſervative
from fin; ſo that though finbe in them ſtill, and works in them ſtill, yet itcannotprevail in them ſtill to fulfil the lufts of it, as it was wont to do, Gal.v 17. Sin conceives, but cannotbring forth fruit unto death; this gives a miſcarrying womb.
(5.) Itdoth not only preſerve it from fin,butgrace eſtabliſheth the foul, inwhom it is, far beyond any other arguments
without, or anyother principles within aman. " It is a good " thing that the heart be eſtabliſhed with grace." Heb . xiii, g.
This is thatwhich the apoſtle calls our own ftedfaſtneſs, or that ballaſt we have within ourſelves ; which keeps us right and
ftable. O the excellency of grace !
(6 ) To conclude; it is the root of all that precious fruit which we bring forth toGod in this world: it is the root of
everygracious word in our lips, and of every gracious work in ourhands: be the matter of ourgracious thoughts never fo Excellent, the matter of our heavenlydifcourſes and prayers never ſo ſweet, ſtillgrace is the root of the matter, Job xix.
28. O then what aprecious thing is grace ! 5. Fifthly, View it in itsproperties, andyou will fooner cover its tranſcendent excellencies : the richest epithets are no
hyperboles here; we ſeak not beyondthe value of it, whenwe call it fupernatural grace, for ſo it is: it comes down from
above, from the Father of lights, Jam. i. 7. Nature can neverbe improved to that height, how much foever its admirers boast of it: nordowe ſtrain toohigh, whenwe call itimmor-
tal grace; for fo hathGodmade it. This is that water which fprings up in the ſanctified foul untoeternal life, John iv. 14. Itwill notdie whenthou dieſt, but aſcend with the soul from which it is infeparable, and be received up with it into glory, Rom. viii. 10. You may outlive your friends; you mayout-
The invaluable Worth ofSaving Grace. 135
Liveyour eſtates ; you may outlive your gifts ; but you cannot outliveyour graces. : Shall I ſay it is themoſt ſweetandcomfortablethingthatever the foul was acquainted with in this world, next Jeſus Chriſt, the author and fountainof it. Sure, if ſol ſpeak, I have as manywitneſſes to atteſt it, as there be gracious fouls in the world : nothing ismore comfortable than grace, except Chrift ;
andyet without grace no foul can feel the comforts of Chriſt,
inthetroublesof life, or inthe ſtraits ofdeath. This is a ſpring of comfort!
6. Sixthly, Conſider itin itsdeſign and ſcope; andyou will till difcern more andmore of its precious excellency : forwhat istheaim and endofGod in the infuſions and improvements of grace, but to attemper and mould our ſpirits by it, into a meetneſsand fitneſs for the enjoyment of himself intheworld to come ? Col. i. 12. "Giving thanks to the Father, who "hath made us meet to be partakers ofthe inheritance of the " faints inlight." Compare this with 2 Cor. v. 5. "Now he "thathath wrought us for the ſelf-fame thing isGod." Obleſſed deſign ! howprecious muſt that work be,which is wrought for fo high and glorious a purpoſe as this is ? Nowork
more excellent, noendmore noble.
7. Seventhly, Conſider the means and inftruments,both principal and fubordinate, employed in this work : many bleſſed
inftruments are ſet on work tobeget, conſerve, and improve it in our fouls; andtheſe allſpeak the preciousworth of it. No wife manwilldigfor abaſe and worthless metal with golden
mattocks. The blood of Chriſt was ſhed toprocure it, Heb. xiii. 12.
The Spirit of God is fent forth to form and create it; for it ishis ownworkmanship, Ephef. ii. 10. his fruit, Gal. v. 22.
The ordinances and officers of the goſpel were at firſt inſtituted, and ever since continued in the church, for this work's fake, John xvii 17. and Eph. iv. 12. It is the fruit of Chriſt's blood ; yea, and it hath coſt the ſweat and blood of the difpenfersof the goſpeltoo.
Nay, all the works of providence look this way, and aim at this thing, Rom . viii. 28. What is the errand ofallGod'srods, but to make us partakers of his holiness Heb.xii. 10.
66 8. Eighthly, The high value that the moſt highGod ſetsupongrace, thews it to be an excellentthing indeed : Itisof " greatprice in his fight, " Pet. iii. 4. no ſervice finds acceptationwithGod, but what is performed by grace: None bue fanctifiedveſſelsare meet for the maſter'suse. " Theend ofthe
136 The invaluable Worth ofsaving Grace. " commandmentis charity outof apure heart," 1 Tim. i. f.
The weakest performances of grace find acceptance with hìm, thongh clogged with many finful weakneſſes and infirmities, Heb. xi 31, 32. IfGodſo prize it, well may we : thatmadethe jewel, beſt underſtands the valueof it.
9. Ninthly, The hypocritical pretences made to it all over the profeffing world, thew what a moſt precious and defireable thing itis: If there were not fome fingular glory in it, why doth every one covet to be reputed gracious ? Nay, the devil himſelf baits many of his hooks of temptation with a ſhew of grace; for heknows fin hath nonative beautyof its own to
entice, and therefore he borrows the paintand pretence of ho lineſstocover it but, oh ! what a dilemma will the hypocrite be pofed with at last ? And how can he answer it when God
ſhall demand ?
If grace were evil, why didſt thou affect the name and reputation of it ? And if it were good, why didſt thou fatisfy thyſelf with the empty nameand ſhadow of itonly ?
10. Tenthly, To conclude: the incomparable eſteem that all good men have for it, ſhews it to be a thing of inestimable price.
Grace is the fum of all their prayers, the ſcope of all their endeavours, the matter of their chiefjoy, the reward of their afflictions and fufferings; their chiefjoys andforrows, hopes and fears in this world, are takenup about it. By all which it appears that its price is above rubies; and all the gold and filver in the worldare butdung anddroſs in comparisonwithit.
:SECT. II.
Containing fix practical inferences from this precious truth. Infer. 1. Is faving grace more precious than gold ? Let them that have it, bless God for it, and not braft. Mens hearts are as apt topuff up and ſwell with ſpiritual, as withmaterial gold: It is hard to be an owner of,much of this gold, and not be lifted up with it. To keep down thy heart, and preſervethine eyes from beingdazzled with theſe thyglorious
excellencies, it willbe needful for thee, Chriftian, fometimes toconfider,
That althoughgracebe one of the moſt excellent things that everGod created, yet it is but a creature, a dependent thing,
1 Cor. v. 17. Yea, it is not only a creature, but avery imperfect creature yet inthyfoul, labouring under manyweakneſſes, Phil. iii. 12.
and fometimes ready to die, Rev. iii. 2.
Practical Inferences from the preciousness of Grace. 137 Though it candomanythings foryou, yet it cannot justify you before God: You cannot make agarmentof ittocover your guilt, nor plead the dignity of it at God's bar for your diſcharge: It is not your inherent, but Chriſt's imputed righte-
ouineſs muſt do that for you, though in other reſpects it be veryneceſſary. Nay, remember how excellent ſoever itbe, it is not the nativegrowth and product of your hearts ; all the grace you have is foreign to your natures; and what you have is received,
1 Cor. iv. 7.
And, laſtly, rememberhe that is moſt proud and conceitedof his own graces will be foundto be the owner of leaſt grace,
andhath moſt cauſe to queſtion whether he hath anyor no. isthe nature of grace to humble, abaſe, and empty the foul ; and it is the ſtrength of ourcorruptions which thus puffs usup with vain conceits.
Infer. 2. Is ſaving grace moreexcellent than gold ? What causethenhave the poorest Christians to be wellfatisfied with their
lot? To othersGodhath given Ishmael's portion, the fatneſs of theearth; toyou Ifaac's, thegracesofthecovenant : Their
portion is paid inbraſs, yours in gold. Many of you are poor intheworld, but " rich in faith, and heirs of the kingdom " which God hath promiſed," Jam. ii. 5. What is the duſt of the earth to the fruits of the Spirit ? You are troubled that youhave nomore of the world : It may be if you had more gold, youwouldhave leſs grace. You confider nothowmany are poor and wretched in bothworlds, moneyless and Chriſtleſs too : Youdo not conſider you are near come tothat ſtate, in which all your wantswillbe fully ſupplied; where you ſhall not
needthe treasures of the earth, and haveyour defires ſatisfied out of the treaſures of grace andglory.
Infer. 3. Is ſavinggrace gold ? yea, infinitely more precious thangold? Then furely declining Christians are great losers, andhave cause to be great mourners. The remiffion of the
leaſtdegree of grace, is more tobe lamented than the loss of thegreatest ſum of gold.
Though the habits of gracebenot loſt, yettheacts ofgrace maybe fuſpended, 2 Sam. xii. 31. Thedegrees of grace may be remitted, Rev. iii. 3. The evidences ofgracemaybe clouded, and conſequently the comforts of grace maybe ſuſpended,
Ifa. 1. 10. and theleaft of theſe isſuch a loſs, as all the treasures oftheearthcannot repair. Well therefore maydeclined ChriVOL . VII. S
138 Practical Inferencesfrom thepreciousness ofGracc.
ſtians challenge the firſt place among all the mourners inthe world.
Infor. 4. Is grace ſo invaluably precious ? Howprecious then ought the ordinances of God to be to our fouls, by which grace isfirst communicated, and afterwards improved in our fouls! " The law of thy mouth is better unto me than thou- *" fands of gold and filver," Pfal. cxix. 72. and good reaſon, whilft it imparts and improves that towhich gold and filver are
butdroſs anddung.
None but theſe that value not grace, will ever flight the means, or deſpiſe and injurethe inſtruments thereof. It is a fad fign of a graceleſs world, when theſe precious things fall undercontemptsand lights .
Infer. 5. Ifgracebeſoprecious,howwatchful ſhould all graciousperfonsbe inthedays oftemptation! Thedeſign of temp-
tation istorob you of your treaſure: When cut-purſes get into the croud, we uſe to ſay, Friends, look to your puries. How many brave Chriſtians have we read and heard of, that
have rather choſen to part with their lives, than with their graces, who have " reſiſted untoblood, ftriving againſt fin?" Heb. xii. 4.
O, Chriſtians ! you live ina cheating age; many ſeeming Chriftians have loſt all, and many real Chriſtians have loft much;
fomuch, that theyare like to fee but little comfort in thisworld; who are like to go mourning to the grave with that lamenta-
tion, Job xxix. 2, 3. " O that it were with me as in times " paft !"
Infer. 6. To conclude: Is there fuch precious worth in favinggrace ? Then blejs Godfor, and diligently use all means to increase and improve it in your fouls. It is gold for precioufneſs, and for usefulness, and muſt notbe laid up in a napkin: That is a fin condemned by the very ſcope of that parable, Matth. xxv. 14, 15.
All Chriftians indeed have not the fame advantages of improvement; but allmuſt improve it according to the advanta-
ges theyhave, in order to an account. Referved Chriſtians, whe live too abſtracted from the ſociety and communion of others, anddifperfe not their ſtreams abroad to the benefit of others, nor improve the graces of others for their own benefit, are wanting both to their own duty and comfort. See you aman rich in grace, O trade with him if you can, to improve your ſelves by him ; andthe rather, becauſeyouknow nothow foon deathmay ſnatch him from you, and withhim all his ſtock of grace is gone from you too, except what you madeyour own
Profperity a Furnace to try our Graces. 139
whilſt you converſed with him : But, alas ! alas ! inſtead of holy, profitable, foul-improving communion, fome are fullenly referved ; ſome are negligent and lazy; fome are litigious and wrangling ; more apt todraw forth the droſs, than the gold;
Imeanthe corruptions, thangraces of others. And how few there be thatdrivea profitable trade for increaſe of grace, is fad
toconfider.
And as grace is not improved bycommunion with men, ſo I doubt moſt Chriſtians thrive but little intheir communion with God: We are too ſeldom in our cloſets, too little upon our
knees; andwhen we are there, we gainbut little ; we come notoff ſuch gainers by duty as we might. O Chriſtians ! think whenyou are hearing and praying, Iam nowtrading withhea-
ven for that which is infinitely better than gold. God is rich to all that call upon him : What a treaſure may I get this hour,
ifthe faultbe not in mine own heart ? And thus of the ſecondobſervation .
CHAP. IV.
Wherein the third doctrine, being the main fubject of this trea-
tiſe, isopened, andthe method of the whole difcourse stated.
DOCT . Ι.
That only is to beaccountedtruegrace, which is able to endure
all those trials appointed or permitted for the discovery
of it. T
SECT Ι .
66 HE moſt wifeGod hath ſeen it fit to ſet allhis people
in a ſtate of trial in this world. Firſt, he tries, and thenhe crowns them ; James i. 12. Bleffed is the man that " endureth temptation, wειρασμον, i. e. [probation or trial] ; " for whenhe is tried, hethall receive the crown of life, " &c.
Nomancanſaywhat he is ; whether his graces be true or falſe, till theybe tried and examinedbythose things which are to them as fire is to gold. Theſe ſelf-deceivers in the text thought they had grace; yea, they thought they had been rich in grace ; but it proved no better than droſs : And therefore Chriſt here counſels them tobuy of him gold tried in the fire ; i. e. true grace indeed, which appears to be ſo upon the various proofs and examinations of its fincerity, which are to bemade S2
140 Prosperity a Furnace to try our Graces. inthisworld, as well as in the great folemn trial it mustcome tointhe world to come.
The ſcripture ſpeaks of atwofold trial, viz.
Opinions,
Atrial of mens
and Graces. 1. First, The opinions andjudgmentsof menaretried as by fire; inwhich ſenſewe aretounderstandthat place, 1 Cor. iii, 12,13. " Now if anyman build uponthis foundation, gold, 66 ſilver, precious ſtones, wood, hay, ſtubble, every man's " work ſhall be made manifeſt; for the day ſhall declare it,
becauſe it ſhall be revealed by fire, and the fire ſhalltry eve
ry man's work, of what fort it is." "
This text ſpeaks of ſuch perſons as holdthe foundation of Chriftianity, butyet ſuperſtructed ſuch doctrines and practices,
aswere no more able to endure the trial, than hay, wood, or
ſtubble, can endure the fire *. Such a perſon hereby brings himself to danger ; and though the apostle will not deny the poffibility, yet he afferts the difficulty of his ſalvation ; "He " ſhall be ſaved, yet ſo as by fire †; " i, e. as aman is favedby
leaping out of his houſe at midnight, when it is all on fire a bout his ears ; for ſothat phrase imports, Amos iv. 11. and Jude23. Glad toeſcape naked, andwith the loss of his goods; bleſſingGod he hath his life fora prey : As little regard ſhall
ſuch have to their erroneous notions and unſcriptural opinions at laſt.
2. Secondly, The graces of men arebrought to the teſt, as well as their opinions. Trial will be made of their hearts, as well as their heads ; and upon this trial the everlaſting ſafety andhappineſs of the perſon depends. If aman's opinionsbe fomeof them found hay or ſtubble, yet ſo longas he holds the head, and is right inthe foundation, he maybe ſaved; butif aman's ſuppoſed graces be found ſo, all the world cannot ſave him: There is noway of eſcape, if he finally deceive himself herein. And of this trial of graces my text ſpeaks : Sincere grace is gold triedby fire.
There is a twofold trial of grace ; active and paſſive. First, An active trial of it, in which we try it ourſelves, 2Cor. xiii . 5. " Examine yourſelves ; prove yourſelves ;" i. e. meaſureyour hearts, duties andgraces,bythe ruleof the word;
* Upon a thorough trial they raniſh into ſmoke. † From which judgmenthe ſhall eſcape juſt as onedoes naked, orwithhis bare life, outof the midst of flames. Chryfoftome.
Prosperity a Furnace to try our Graces. 141
leehowthey anſwer tothat rule : Bring your hearts and the word together by folemn ſelf-examination ; confer with your
reins, and commune with your own hearts.
Secondly, A paffive trial of it: whether we try it or no, God will try it, he willbring our gold tothe touchſtone, and tothe fire. " Thou, O Lord, knoweſt me; thou haſt ſeen " me, and triedmine heart towardsthee," faith the prophet, Jer.xii. 3.
Sometimes he tries the ſtrength and ability of his fervants graces; andthus he tried Abraham, Heb. xi. 17. And fome-
timeshe tries the foundness and fincerity of our graces ; ſo the Ephesianangelwas tried, and founddroſs, Rev. ii. 2. Andfo
Job was tried, and found true gold, Job xxiii. 10. Theſe trials are not made byGod for hisown information; for he knowswhat is inman; his eyes pierce his heart and reins; but
for our information ; which is the true ſenſeof Deut. viii. 2. " Thou shalt remember all the way which the Lord thyGod " led thee theſe forty years in the wilderness tohumble thee, "and to provethee, toknow what was in thy heart;" i. e. to
make theeknow it, by giving thee ſuch experiments and trials of it inthoſe wilderness ſtraits anddifficulties.
And theſe are the trials of grace I amhere to ſpeakof, not excluding the active trials made by ourſelves; no, no, alltheſe trials madebyGod upon us, are deſigned toputus upon the
trial of ourselves: WhenGod tries, we should try too.
Now the method into which I ſhall caſt this diſcourſe, ſhall betoſhewyou,
1. First, What thoſe things are whichtrythe ſincerityof our graces, as fire triesgold.
2. Secondly, Forwhat ends dothGod put the graces of his peopleupon ſuch trials in this world.
3. Thirdly, That ſuch grace only is ſincere as can endure theſetrials.
4. Fourthly, and lastly, To apply the whole, in the mainuſes of it.
SECT. II.
2. First, What those things are which try the fincerity of grace, as fire triesgold. Before I enter into particulars, itwillbe needfulto acquaint you, that theſubject before me isfull of difficulties. There is need, as one ſpeaks, of much cautious reſpect to the various
fizesanddegrees of growth among Chriftians, and the viciffi-
142 Prosperity a Furnace to try our Graces. tudesof their inwardcate; elſewe may darken and perplexthe way, instead of clearing it.
The portraiture of a Chriſtian is ſuch as nonecan draw to onemodel, but with reſpect to the infancy of ſome, as well as the age and ſtrength of others.
Great heed ought alſo to be had in the application of marks and ſigns ; we ſhould firſt try them, before we try ourſelves or others by them. Marks and ſigns are by ſome diftinguiſhed into excluſive, incluſive, and poſitive : Excluſive marks ſerve to ſhut out bold pretenders, by ſhewing them how far they come ſhort of a ſaving work ofgrace ; and they are commonly taken from ſome neceſſary common duty, as hearing, praying, &c. He thatdoth not theſe things, cannot have any work of grace
inhim ; and yet if he do them, he cannot from thence concludehis eſtateto be gracious : He that ſo concludes, deceives himſelf.
Incluſive marks rather diſcover thedegrees than the truth of grace, and are rather intendedfor comfortthan for conviction :
If we find them in ourſelves, we do not only find fincerity, but eminencyof grace : They beingtakenfromfome raiſeddegree
and eminent acts of grace in confirmed andgrown Chriſtians.
Betwixt the two former there is a middle fort of marks, which arecalled poſitive marks, and they are ſuch as are always, and only found, in regenerate ſouls : The hypocrite hath them not; the grown Chriſtianhath them, and that in an eminent degree: The poorest Chriſtian hath them in a lower, but ſavingdegree : Great caremust be taken inthe application of them. And it is
paſt,doubt, that many weak and injudicious Chriſtians have •been greatly prejudiced by finding the experiences of eminent Chriftians propoſed asrules tomeaſure their fincerity by. Alas ! theſe no more fit their fouls, than Saul's armour did David's body.
Theſethings beingpremiſed, and adue carecarriedalongwith us through this diſcourſe, I ſhall next cometo the particulars, and ſhewyou what thoſe things are which diſcover the ſtate and
tempers of our fouls. And though it be true, that there is no condition we are in, no providence that befałs us, but it takes fomeproof, and makes ſome diſcovery of our hearts ; yet, to limit this diſcourſe, and fall into particulars as foon as we can, I shall ſhew what trials are made of our graces in thisworld, by our profperity, and our adverſity ; by our corruptions, and
our duties ; and, laſtly, by our fufferings upon the ſcore and account of religion.
Prosperity a Furnace to try our Graces. 143 SECT . III .
First, Profperity, fucceſs, andthe increaſe of outwardenjoyments, are togracewhat fire is to gold. Riches and honours make trial what we are ; andby theſe things many a falfe heart
hathbeen detected, as well as the fincerity and eminency of other graces difcovered. We may fancy the fire of profperity tobe rather for comfort than trial ; to refreſh us rather than to prove us; butyouwill find prosperity tobe a great difcovery, andthat ſcarce any thing proves thetruth andſtrength ofmens graces andcorruptions more than thatdoth : Rara virtus eft
humilitas honorata, faith Bernard; to find humility with ho-
nour, is to find a phoenix. Let an obfcure perſon be lifted up to honour, and how steadyand well compoſed ſoever he was before, it is a thousand to onebut his eyes willdazzle, and his headrunroundwhenhe is uponthe loftypinacle of praise and honour * ; Prov. xxvii. 21. "As the fining-pot for filver, and " the furnace for gold, ſo is a man to his praiſe :" Put the bestgoldintothe fining-pot of praiſe, and it isagreat wonder
if a great deal of droſs do notappear, Ifa. xxxix. 2. the vainglory of good Hezekiah roſe like a froth or ſcum upon the pot, whenheatedby proſperity. Itwas ſuch afining-pot toHerod, as diſcovered him to be droſs itſelf, Acts xii. 23. How did that poor worm ſwell under that trial into the conceit of agod,
and was juftly deſtroyedbyworms, becauſe he forgat himself tobe one ? We little think what a ſtrange alteration an exalted ſtatewillmake uponour fpirits. When the prophetwould abatethe vain confidence of Hazael, who would not believe that everhe ſhouldbe turned intoſucha ſavage beaſt as the prophet had foretold; he only tells him, " The Lord hath ſhewed me,
" that thou shaltbe king over Syria," 2 Kings viii. 13. The meaning is, Do not be too confident Hazael, that thy temper anddiſpoſitioncannever alter to that degree ; thou never yet
fat ona throne : When men ſee thecrownuponthyhead,then they will better ſee the true temper of thy heart.
How humble was Ifrael in the wilderness, tame and tractable in alean paſture; but bring them once into Canaan, and the world is ſtrangely altered; then, "we are lords, (ſay they) we "willcome no moreunto thee," Jer. ii. 2, 7, 31. Profperity is a criſis both to grace and corruption. Thence isthatcaution to Ifrael, Deut. x. 11, 12. " When thou haft eaten, and art " full, then beware left thou forget the LordthyGod." Then
*Magiftratus indicat virum: i. e. Preferment proves a man.
44 Prosperity agreat Trial.
beware, that isthe critical time; furely, thatman muſtbe acknowledged rich, very rich in grace, whoſegrace ſuffers nodiminution, or eclipse by his riches; andthat man deferves doublehonour, whoſe pride the honours of this world cannot pro-
voke and inflame.
Itwas afad truth fromthe lips of a piousdivine inGermany uponhisdeathbed; being ſomewhat diſconſolate, by reflecting uponthe barrenneſs of bis life, ſome friends took thence anoccafiontocommend him, and mind him of his painful miniſtry, and fruitful lifeamong them; buthe cried out, Auferte ignem, adhuc enim paleas habeo ; Withdrawthe fire, for Ihave chaffin
me; meaning, that he felthisambition like chaff catching fire from the ſparkles of their praiſes. Like unto which was the faying of another, Hethat praiseth me, wounds me. Buttodefcend into the particular discoveries that profperity andhonour make of the want of grace in ſome, and of the weakness of grace in others ; I will ſhew you what ſymptoms ofhypocrify appear upon ſomemenunderthe trialof profperi-
ty, and what ſigus of grace appear inothers under the fame trial.
SECT. IV.
Prosperity diſcoversmany fad ſymptoms of anaughty heart; and, amongothers, theſe are ordinarily moſt confpicuous. 1. First, It cafts thehearts of ſome men into adeep oblivion ofGod, and makes them lay aſide all care of duty ; Raro fu-
mant foelicibus arae; the altars of rich men ſeldom ſmoke, Deut. xxxii. 13, 14, 15. Jeſurun fucked honey out of the rock, eat the fat of lambs, and kidneys of wheat : But what was the effect of this; he kicked, and forfook God who made him, and lightly esteemed the rock of his falvation. Inſtead of lifting up their hearts in an humble thankful acknowledgment of God's bounty, they lifted up the heel inawanton abuſeof his mercy: In the fatteſt earthwe findthe moſt flippery footing. He that is truly gracions may, in profperity, remit ſome degrees; but acarnal heart there loſeth all thatwhich in a low condition he ſeemed tofave. Augur's deprecation, as tohimfelf, nodoubt, was builtupon his frequent obſervationhow it waswith others; Prov. xxx. 8, 9. " Leſt I be full, anddeny " God."
It is faid in Eccleſ. v. 12. " That the abundance of the rich " willnot fufferhim to ſleep;" and I wish that were the worſt injury it did him; but, alas! itwillnot fufferhim topray, to
Prosperity agreat Trial. 145 meditate, toallowtime and thoughts about his eternalconcern-
ments ; he falls aſleep inthe lap of proſperity, and forgets that there is aGod to be ferved, or a foul to be saved. O this is a dangerous ſymptom of a very graceleſs heart !
2. Secondly, Proſperitymeeting with a graceleſs heart, makes itwholly ſenſual, and entirely ſwallows up its thoughts and affections : Earthly things transform andmould their hearts into their own ſimilitude and nature : The whole ſtrength of their fouls goes out to thoſe enjoyments. Sothoſe graceleſs, yet profperous perſons are described, Jobxxi. 11, 12, 13. " They " take the timbrel and harp, and rejoice at the found of the 66 organ: they ſpend their days in wealth." They take the timbrel, not the Bible. " They rejoice at the found of the " 6 " organ;" not a word of their rejoicing inGod. They " fend forth their little ones in thedance :" That is all the ca-
techifm they are taught : " They ſpend theirdays in wealth ;" their whole time, thatprecious ſtock and talent, iswholly laid -out upon theſe ſenſitive things : Either the pleaſure of itpow-
erfully charms them, or the cares of it wholly engross their minds, that there isnotime to ſpare forGod. They live inpleafureupon earth, as it is, Jam. v. 5. juſt as the fiſh lives in the
water, its proper element : Take him off from theſe things, and put him upon ſpiritual, ſerious, heavenly employments, and he is Piscis inarido; Likea fish uponthe dryland.
Now, though proſperity may too much influence andenſnare the minds of good men, and eſtrange them too much from heavenly things ; yet thus to engroſs theirhearts, and convert themintotheir own ſimilitude and nature, ſothat theſe things
ſhouldbe the centre of their hearts, the very properelement in which they live, is utterly impoffible.
Anhypocrite indeed maybebroughtto this, becauſe, though Janus like, he have two faces, yet he really hath but one principle, andthat is wholly carnal and earthly: So that it is eaſy to make all the water torun into one channel, to gather all into one entire ſtream, inwhich his heart ſhall pour out all its -ſtrength tothe creature.
But a Chriſtian indeedhath adouble principlethatacts him ; though hehave a lawof ſin that moves him oneway, yet there is in him alto the lawof grace, which thwarts and croſſes that principle of corruption : So that as grace cannot do what it would, becauſe of fin; ſo neithercan fin do what it would, be-
cauſe of grace, Gal. v. 17.
Theheart of a Chriſtian, in the midst of enſaaring ſenſitive
VOL. VII. T
146 Prosperity a great Trial. -enjoyments, finds indeedacorrupt principle init,which would •incline him to fall aſleep upon ſuch a foft pillow, and forget God and duty; but it cannot, O no ! itcannotdo fo; there is