Part 6
a principle of gracewithin him, that never leaves jogging, difturbing, andcallinguponhim,tillhe rife and return tohisGod, the true rest of his soul.
3. Thirdly, A falſe pretender toreligion, anhypocriticalprofeffor, meeting with profperityand fucceſs, grows altogether unconcerned about the intereſt of religion, and ſenſeleſs of the *calamities of God's people. Thus the prophet convinces the Jews of their hypocrify, Amos vi. 1, 2, 3, 4, 5, 6. "They " were at eaſe in Zion, and truſted in the mountain of Sama-
" ria:" And fo, having a ſhadowofreligion, andafulness of all earthly things, they fell to feaſtingand ſporting : " Theydrank " wine in bowls, andanointedthemselves withthe chief oint-
" ments, but were not grieved for the affliction of Jofeph." Theycondolednot, Gnaltheber, over the breakings or tearing to
pieces of Jofeph : Ifthey are out ofdanger once,letthechurch
ſhift for itſelf, they are ſecure in a warm neſt: Let the birds of preycatch anddevour that flock with which they ſometimes af-
fociated, they are not touched with it. Moſescould notdo fo, though in the greateſt ſecurity and confluence of the honours and pleaſures of Egypt, Acts vii. 23. Nehemiah could not do ſo, though the ſervantand favourite of a mighty monarch, and wanted nothing to make him outwardly happy ; yet the plea-
fures of aking's courtcould not cheer his heart, or ſcatter the clouds of forrow from his countenance, whilst his brethren
were in affliction, andthe city of hisGod lay waſte, Nehemiah
ii. 1, 2, 3. Nor indeedcan any gracious heart be unconcerned and ſenſeleſs ; for that union that all the faints have with Chrift theirhead, and with one another, as fellow members in Chrift, willbeget fympathy amongthem in their ſufferings, 1 Cor. xii. 26. SECT . V. BUUT as the fire of profperitydiſcovers this andmuch more droſs in a graceleſs heart, ſo it discovers the fincerity and grace of God's people : I ſaynot that itdiſcovers nothing but grace in them : O that itdid not ! alas! many of them have had agreatdeal of droſs and corruption diſcoveredby it, as was notedbefore : But yet in this trial, the graciouſneſs and uprightness of their hearts will appear in theſe, and fuch like workingsof it.
1. First, Under profperity, ſucceſs, andhonour, the upright
Prosperity a great Trial. 147 heart will labour to ſuppreſs pride, and keep itſelf lowly and humble; and ſtill the more grace there is, the more humility there will be IfGod lift him up, he will lay himself low, and exalt hisGod high. So did Jacob when God had raiſed. and enlargedhim ; Gen. xxxii. 10. " I am not worthy of the " leaſt of all the mercies, and of all the truth, which thou hast
" ſnewedunto thy ſervant, for with my ſtaff I paſſed over this
" Jordan, and now I am become two bands."
Great was the difference in Jacob's outward condition at his return, from what itwas at his firſt paſſage over Jordan ; then poor, now rich ; then ſingle and comfortless, now the head of agreat family : Yea, but though his outward eſtate
was altered, the frame of his heart was not altered. Jacob was an holy and humble man whenhe wentout, and ſo hewas when he returned : He saw a multitude of mercies about him,
and among them all not one but was greater than himself. I dare not ſay every Chriſtian under proſperity can at all times manifeſt like humility; but I am ſure what pride and vanity foever may riſe in a gracious heart tried by profperity, thereisthatwithinhim will give check to it : Hedarenot ſuffer ſuch proud thoughts to lodge quietly in his heart ; for, alas ! hefees that in himself, and that in his God, that will abaſe him: Grace will make him look back to his original condition, and ſay, with David, " What am I, O Lord God ? and what " is my father's houſe, that thou hast brought me hitherto ?"
2 Sam. vii. 18. Itwill make him look in, and ſee the baſeneſs of his own heart, and the corruptions that are there, and admire atthe dealings of Godwith ſovile a creature. O, thinks he, ifothers - did but know what I know of myself, they would abhorme
more than now they esteem and value me.
2. Secondly, Proſperityusually draws forth thefaints lovetothe. God of their mercies : that which heats a wicked man's lufts, warms a gracious man's heart with love and delight inGod.
Theſe were the words of that lovely ſong which David ſang intheday that the Lord delivered him out of the hands of all hisenemies, and from the hand of Saul; and he said, " Iwill " love thee, O Lord, my strength," Pfalm xviii.title andver. 1. compared. Theſe outward things are notthe main grounds andmotivesoftheir lovetoGod; no, no,they love him whenhe
takes away, aswell aswhenhegives : but theyare ſanctified inAruments to inflame their love toGod: they boil up awicked man's lufts, but they melt agracious man's ſoul. O inwhata
148 Prosperity agreet Trial. Pang of lovedidDavid go into the prefenceofGodunder the ſenſe of his mercies ! his melting mercies ! whenhe thus pouredout his whole foul in a ſtream of love to hisGod, 2 Sam. vii. 19, 20, " Is this the manner of men, O Lord God ? And
" what can David ſay more unto thee?" An expreffion that turns up the very bottom of his heart.
3.Thirdly, Profperity and comfortable providencesdouſually become cautions againſt ſin, when they meet with a fanctified
foul. This is the natural inference of a gracious foul from them: hath God pleaſedme, thenhath he obliged me to take more care to pleaſe him : O let me not grieve him, that hath
comforted me ! So Ezra ix. 13. " After ſuch a deliverance as " this, ſhould we again break thy commandments !" What ! break his commandments who hath broken our bonds ! God forbid!
It was an excellent reſolution of a Chriſtian once, who receiving aneminent mercy at the ſame time he felthimselfunder
the powerof a ſpecial corruption ; " Well, (faithhe) now will " Igoforth in the ſtrength of this mercy, to mortifyandfub- " due that corruption. " I will not meaſure every Chriſtian by the eminent workings of grace in ſome one; but furely fo far I may fafely go, that ſincerity knows not how to fin, becauſe grace hathabounded, any more than it dare fin, thatgracemay abound.
4. Fourthly, A truly gracious foul will not be ſatisfiedwith allthe profperity and comforts in the world for his portion : Not thine, Lord, but thee, is thevoice of grace. When providencehed beenmore than ordinarily bountiful in outward things to Luther, he began to be afraid of its meaning, and earnestly proteſted, God ſhouldnot put himoff ſo, " The Lord is my " portion, faith mysoul," Lam. iii. 24. and the foul canbeſt
tell what it hath made its choice, and whereon ithathbeſtowed its chief delights and expectations.
An unfound heart will accept theſe for its portion : if the world be ſure to him, and his deſigns fail not there, he canbe content to leaveGod, and foul, and heaven, and hell at hazard; but focannot the upright. Theſe things in fubordination ; but peither theſe, nor any thing under the fun, in comparisonwith, or oppofition toGod.
Adverſity a Furnace to try our Graces. 149
4CHAP. V
Shewingwhat probation adverſity makes of the fincerity or un-
foundness of our hearts.
SECT. I. HAT adverſity is a furnace to try of what metal our
hearts are, none can doubt, that hath either ſtudied the ſcuptures, or obſerved his own heart under afflictions.
When the droſs and ruft of hypocrify and corruption hadalmoſteaten out the heartof religionamong theJews, then faith God, " I will melt them, and try them; for what ſhall Ido " for thedaughter of my people ?" Jer ix. 7. Here affliction
isthe furnace, and the people are the metal caſt into it, and
theend of it is trial. I will melt them, andtry them , what other courſe ſhall I take with them ? If I let them alone, their lufts, like the ruſt and canker in metals, will eat them out. Profperity multiplies profeffors, andadverſitybring them tothe
test; thenhirelings quickly become changlings. The guilded potſherdgliſters till it come to ſcouring. The devil thoughtJob had been fuchaone, and moves that he may be tried this way; being confidenthe wouldbe foundbut droſs inthe trial,
Job i. 11. But though the furnace ofaffliction discovered ſome droſs inhim (as it will in the beſt of men) yet he came forth as gold.
In this furnace alſo grace is manifeſted: it is ſaid, Rev. xiii. 10. " Here is the faith and patience of the faints ;" i e. here isthe trial anddiſcovery of it in theſe days of adverſity. It was aweighty ſaying of * Tertullian to the perfecutors of the
church inhis days, Probatio innocentiae noftrae, eft iniquitas
veftra; Your wickedneſs is the trial of our innocency. Conſtantius, the father of Conſtantine, made an exploratory decree, that all who would not renounce the Chriſtian faith,
ſhould loſe their places of honour and profit. This preſently ſeparated the droſs from the gold, whichwas hisdeſign; for many renounced Chriſtianity, and thereupon were renounced byhim ; and those thatheldtheir integrity, were receivedinto favour.
Intime of profperity, hypocrify lies covered in the heart like neſts inthe greenbushes ; butwhenthewinter of adver-
* Tertul. inApol.
150 Adverſity a Furnace to try our Graces. fity hath made them bare, every body may ſee them without ſearching.
But to fall into cloſer particulars ; it will be neceffary toenquire what effects of adverſity are commontoboth the found and the unfound; and then what are proper to either inthis cloſe trial by adverſity.
SECT. II. ITwill beexpedient tothedeſign I manage in this diſcourſe, to ſhew in the firſt place what are the common effects of adverſity toboththe godly and ungodly; for in ſome things
they differ not, but as it is with the one, ſo alſo with the other : As,
1. First, Both the godlyand ungodlymayfear adverſity before it comes : to be fure a wicked man cannot, and it is evident many godly mendonot, come up to the height of that
rule, James i. 2. " To account italljoywhen they fall into di- " verſe temptations," or trialsbyadverſity.
It is faid, Ifa. xxxiii. 14. " The finners in Zion are afraid; " trembling furprizeth the hypocrite ;" namely, under the apprehenfion of approaching calamities; and it is true alſo, the
faints in Zion may be afraid : "My fleſh trembleth for fear of " thee; and I am afraid of thy judgments," said holy David, Pfal. cxix. 120. and Job iii . 23. " The thing which I greatly " feared(faith thatupright foul) is come upon me." There isa vaſt differencebetwixt a ſaint's firſt meeting with afflictions, and hispartingwiththem; he entertainsthem ſometimes with trembling; he parts with them rejoicing, ſmiling onthem, andbleffingthem in the name of the Lord. So that by this the upright, and the falſe heart, are not diſcriminated; even ſanctified nature declines ſuffering and troubles.
2. Secondly, Both the godly and ungodlymay entertain afAictions with regret and unwillingness when they come. Affictions and troubles are wormwood and gall, Lam. iii. 19. Andthat goes notdownpleasantly with fleshandblood, Heb. xii. 11 . No affliction for the preſent ſeemeth joyous, but " grievous ;" he means toGod's own people ; they are in heavineſs through manifold temptations or trials bythe rod, 1 Pet. i. 6. WhenGodgives the cup of affliction into the hands of the wicked, how do they reluctate and loath it ? Howdotheir ſtomachs riſe at it ? Andthoughthe portion of the faints cup bemuch ſweeterthan theirs,(for that bitter ingredient ofGod's vindictive wrath is not in it), yet eventhey ſhrink from it, and loth theyare to taſte it.
Adverſity a Furnace to try our Graces. 157 3. Thirdly, Both the one and other may be impatient and fretful in adverſity; it is the very nature of flesh andblood to be fo. " The wicked are like the troubled ſea, which cannot
65 reft, whoſe waters caſt forth mire and dirt," Ifa. lvii. 20. It is an alluſion tothe unſtable and ſtormy ocean : you know there is naturallyan eſtuation andworking inthe fea, whether itbe incenſedbythe wind or no; but if a violent windblow upon the unquiet ocean, O what a raging and foaming is there ! what abundance of traſh and filth doth it at ſuch times caft
out!
Now, though grace make a great difference betwixt one and another, yet I dare not ſay, but even a gracious heart may be very unquiet and tumultuous in the day of affliction. Sanctified fouls have their paſſions and lufts which are too little mortified; evenas ſweat-briar andholy-thiſtles have their prickles, as wellas the worthless bramble. Jonah was a good man, yet his foulwas ſadlydiſtempered by adverſe providences ; Jonah iv. 9. " Yea, (faith he, and that tohisGod) Ido well to be angry, "evenuntodeath."
4. Fourthly, Both theone andthe other maybe weary of the rod, and think the day of adverſitya tedious day, wiſhing it wereonce at an end. Babylon ſhall beweary of the evil that Godwill bring upon it, Jer. li. ult. AndO that none of Zion's
children were weary of adverſity too! How ſad a moan doth Job make of his long continued affliction, Job xvi. 6, 7. " Though I ſpeak, my grief is not aſſuaged ; and though I " forbear, what am I eaſed ? But now he hath made me " weary."
And if you look into Pſalm vi. 3, 6. you may fee another - ſtrong Chriſtianeven tired intheway of affliction : "My foul
(faith David in that place) is ſore vexed, butthou, O Lord, " how long ? I am weary with mygroaning."
66 5. Fifthly, Both the one andthe othermay bedriven totheir knees by adverſity. Lord, in trouble have they viſited thee; theyhave poured out a prayer when thy chaſteningwas upon them," Ifa. xxvi. 16. Not that agodly perton will pray no longer than the rod is at his back ; Ono, he cannot live without prayer long, howfew calls foever he hath to that duty
by the rod ; butwhen the rod is on his back, he will be more
frequently and more fervently upon his knees; indeed many graceleſs hearts are like childrens tops, which will go no longer
than they are whipt; they cannot find their knees and their tongues, till God find a rod to excite them. A dangerous ſymptom. The fameaffliction may put a gracious, anda grace-
132 Adversity a Furnace to try our Graces. leſs ſoul to their knees ; but though in the external matter of duty, and in the external call oroccaſion of duty, they ſeem
to agree, yet is there a vaſt difference inthe principles, manner, and ends of theſe their duties; as will evidently appear in its proper place in our following diſcourſe.
But bywhat hath been ſaid in this section, you may ſee how in ſome things the holy upright foul acts too like the unſanctified, and in other thingshow much the hypocrite may act like a faint; he may be externally humbled, ſo was Ahab ; he may prayunder therod, Mal. ii. 3. yea, and request others topray forhim, ſodid Simon, Acts viii. 24.
SECT. III. BUT though the found and unfound heartdiffer not in ſome external carriages under the rod, yet there are effects of adverſitywhich are proper to either, and will difcriminate them. To which end let us firſt ſee what effects adverſity is usually
followed withal in unfound and carnal hearts ; and we shall find among others, theſe five ſymptoms of anaughty heart appearingundercroſſes and afflictions.
1. First, Agraceleſs heart is not quickly and easily brought to ſee thehand ofGod in thoſe troubles that befal it, and be duly affected with it; Ifa. xxvi. 11. " Lord, when thy hand is " lifted up, they will not fee:" when it has ſmitten, or is lifted up to ſmite, they ſhut their eyes ; it is the malice of this man, or the negligence of that, or the unfaithfulness of another, that hath brought all this troubleuponmc. Thus the creature is the horizon thatterminates their fight, and beyond that they uſually fee nothing. Sometimes indeedthe hand ofGod isfo immediately manifeſted, and convincingly discovered in afflic tions, that they cannot avoid the fight of it, and then they may, in theirway, pour out a prayer before him; but ordinarily they impute all to ſecond cauſes, and overlook the firſt cauſe of their troubles.
2. Secondly, Nor is it usual with theſe men under the rod to retire into their cloſets, and fearch their hearts there, to find out the particular cauſe and provocation of their affliction : " Noman repented himof his wickedneſs, ſaying, What have " I done ?" Jer. viii. 6. What curſed thing is there with me, thathath thus incenſedthe anger ofGod againſt me ! God vi
fits their iniquities with afflictions, but they viſit not their own hearts by ſelf-examinations. God judges them, but theyjudge not themselves: He ſhews their iniquities in a clear glaſs, but none faith, What have I done ? This phrafe, What haveI
Adverfity & Furnace to try our Graces. 153 done? is the voice of one that recollects himself after a rath action; or the voice of a man aftoniſhed at the discovery afflictionsmake of his fins , but no fuch voice as this is ordinarily heard among carnal men.
3.Thirdly, An unfoundprofeffor, if lefttohis choice, would rather chuſe ſinthan affliction ; andfees more evil in that, than
inthis.
And it cannot be doubted, if we confider the principleby whichallunregenerate menare acted, is ſenſe,notfaith. Hence
Job's friends wouldhave argued his hypocrify, Job xxxvi. 21. And had their application beenas right as their rule, it would
haveconcludedit; This (viz. fin) hast thou chofen, rather than affliction.
Idonot ſay that an upright man cannot commit a moral evil, to eſcape a penal evil. O that daily obſervationdid not tooplentifully furnith us with fadinſtances of that kind ! But uprightonesdo not, dare not, uponaſerious deliberate difcuf-
fionanddebate, chuſe ſin rather than affliction ; what they maydo upon ſurpriſals, andin the violence of temptation, is of another nature.
Buta falfe andunfound heartdiscovers itself in the choice it makes upon deliberation, and that frequently when fin and
troublecome in competition. Put the cafe, faith Auguſtine, a ruffian ſhould with one hand fetthe cup of drunkenneſs to
thy mouth, and with the otheradagger tothy breaſt, and fay, drink or die; thou ſhouldeſt rather chuſe todie fober, than to liveadrunkard: Andmany Chriſtians have reſiſteduntoblood, Ariving against fin, and, with renownedMoſes, choſenafflic. tion, the worst of afflictions, yea, death itſelf in the moſt for midableappearance, ratherthan fin; andit is the habitual temperand reſolution of every gracious heart ſo to do, though thoſeholy reſolutions are ſometimes over-borne by violence of temptation.
But the hypocritedreads leſs the defilement of his foul, than the lofs of his eſtate, liberty, or life. Ifyou ask uponwhat groundthendoth the apoſtle ſuppoſe, 1 Cor. xiii. 3. a man may give his body to be burnt, and not have charity; that thesalamander of hypocrify may live in the flame of martyrdom? The answer is at hand; They that chuſedeath in the
fenfeof this text, donotchuſe it toeſcape fin, but tofeedand indulge it. Thoſe ſtrange adventures (ifanyfuch be) are rather to maititain their own honour, and enrol theirnames among worthyandfamous perſons topoſterity; or out of ablindzeal VOL. VII. U
454 Adverſity a Furnace to try our Graces. to their eſpouſed errors and miſtakes, than in adue regardto thegloryofGod, andthe preſervation of integrity. ' I fearto • ſpeak it, but it must be ſpoken, (faith * Hierom), That even • martyrdom itſelf, when ſuffered for admiration and applauſe, *profits nothing, but that blood is thed in vain.' 4. Fourthly, It is theproperty of an unregenerate ſoul, under, adverſity, toturn from creature tocreature for ſupport and comfort, and not from every creature to God alone. So long as their feet cantouchground, I mean, feel any creature relief or comfort under them, theycan ſubſiſt and live in afflictions ; butwhenthey loſe ground, when allcreature refuge fails, then
their hearts fail too.
Thus Zedekiah, and the ſelf-deceiving Jews, when they faw theirown ftrength failed them, andthere was little hope left that they ſhould deliver themſelves from the Chaldeans, what. dothey in that ſtrait ? Do they, with upright Jehoſhaphat ſay, " Our eyes are unto thee ?" No, no, their eyes were upon Egypt for fuccour, not uponHeaven; well, Pharaoh and his
aids are left ſtill, all hope is not gone, Jer. xxxvii. 9. See the like in Ahaz, in a fore plunge and diſtreſs he courts the king of Affyria for help, 2 Chron. xxviii. 22, 23. Thatproject failing, why then he will try what the gods of Damafcus cando for.
him; any wayrather than the right way, Flecterefinequeam fuperos, Acheronta movebo.
So it is with many others : if one childdie, whatdo they do, run toGod, and comfort themselves in this, the Lord liveth, though my child die. If an eſtate be loſt, and a family ſinking, do they with David comfort themselves in the everlaſting covenant, ordered and fure ? No, no ; but if one relation die, there is another alive ; if an eſtatebe loſt, yet not all;
ſomething is left ſtill, and the cafe willmend.
As long as ever tuch men have anyviſible encouragement, they will hang upon it; and not make up all in Chrift, and encouragethemſelves in the Lord. To tell them of rejoicing inthe Lord, when the fig-tree bloſſoms not, is what they cannot underſtand.
5. Fifthly, To conclude; an unfoundheart nevercomes out ofthe furnace of affliction purged, mortified, and more fpiri-
tual andholy than whenhe was caſt into it; his ſcum and droſs isnot there ſeparated from him ; nay, the more they are afflic-
* Times dicere, feddicendum eft; martyrium ipfumfiideo fiat ut admirationi et laudi habeatur a fratribus : fruftrafanguis effufus eft. Hier.
Adverſity a Furnace to try ourGraces. 155 " ted, the worſe they are. Why ſhould ye be ſmitten any " more ? ye will revolt more and more," Ifa. i. 5. And, to
keep toourmetaphor, confult Jer. vi. 29. Godhadput that in-
corrigible people into the furnace of affliction, and kept them long in that fire; and what was the iſſue ? Why, faith the prophet, " The bellows are burnt, the lead isconfumedof the " fire, the founder melteth in vain, &c. reprobate ſilver ſhall
" men call them, becauſe the Lordhath rejected them."
If the fire of affliction be continually blown tillthe very bellows be burnt, that is, the tongue, or rather the lungs of the prophet, which have ſome reſemblance tobellows; though theſe beevenſpent in reproving, and threatening, anddenouncing woeuponwoe,and judgment upon judgment, andGod ful-
fils his wordupon them; yet ſtill they are as before; the droſs remains : though Jerusalem be made a furnace, and the inhabitants the fleſh boiling in it, as is noted (pertinently to my diſcourſe) in Ezek. xxiv. 6, 13. the fcum remains with them, and cannot be ſeparatedby the fire; and the reaſon is plain, becauſe no affliction in itſelf purges ſin, but as it is ſanctified, and works in the virtue of God's bleſſing, and in pursuance of the promises.
O think on this you thathavehadthousands of afflictions in one kind and another, and none of them all havedone you good; they have not mortified, humbled, or benefited you at all: And thus you feewhat the effects of adverſity are, when it meets with agraceleſsheart.
SECT. IV. Y this time, reader, I ſuppoſe thou art desirous toknow
meetwith anhonest and fincere heart : Only, before I come to particulars, I think it needful to acquaintthee, that the fruits of afflictions are moſtly after-fruits, and not ſodifcernableby theChriftian himself under the rod, as after he hath been exercifed by ir, Heb. xii. 11. and calmly relects upon what is paſt; nor doth every Chriſtian attain the fame meaſure and degree ; ſome rejoice, others commonly ſubmit; but I think theſe ſeven effects are ordinarilyfound in all upright hearts that paſs under therod.
1. First, The fincere and upright foul betakes itſelf toGod -in affliction ; Job i. 20. When God was ſmiting, Job was
praying; when God afflicted, Job worſhipped: So David, Plalm cxvi. 3, 4. " I found forrow and trouble, then called I
156 Adverſity a Furnace to try ourGraces. "upon the name of the Lord." And whenthe meſſenger of
Satanbuffered Paul, " For this cauſe(faithhe) Ibefought the " Lord thrice," 2 Cor. xii. 8. Alas ! whither ſhould a child
go indiſtreſs, but to its father ?
2. Secondly, He fees and owns the hand of God in his afflic tions, howmuch or little foever of the inſtruments of trouble
appear. The Lordhath taken away, taith Job, Job i. 21. God hath bidden him, faith David, 2 Sam. xvi. 10. If the blow comefrom the hand of a wicked man, yet he fees thatwicked hand inGod's righteous hand, Pialm xvii. 14. And this apprehenfion is fundamental to all that communion menhave withGod
in their affl étions, and to all that peaceableneſs and gracious fubmiffion of their ſpirits underthe rod : Hethat lees nothing ofGod in his troubles, hath nothing ofGod in his foul.
3. Thirdly, He can juſtityGod in all the afflictions and troublesthat comeupon him, be they never ſo levere. " Thou " art ju in all that is brought upon us," ſaith Nehemiah, Neh. ix. 33. " Thou hast puniſhed us leſs than our iniqui- " tiesdeferve," ſaith Ezra, Ezra ix. 13. " It isof the Lord's " mercy we arenotconfumed," faith the church, Lam. iii. 22. Arewe in Babylon ? It is a mercy we are not inhell. IfGod condemn him, yethe will justifyGod; if God caſt him intoa ſea of trouble, yet he will acknowledge, inall that feaoftrouble, there is notonedrop of injustice. If Ihave notdeferved
fuch uſage from the hands of men, yet I have deſerved worſe than this at the hands of God.
4. Fourthly, Afflictions use to melt and humble gracious hearts; there is an habitual tenderness plantedintheir ſpirits, andajuſt occafion quicklydraws it forth : And ſo uſual a thing
it is for gracious hearts to be humbled under the afflictings of God, that affliction isuponthat ſcorecalled humiliation : effect putforthe cauſe, to ſhew where one is, the other will
The
be, 2Cor. xii. 21. MyGod will humble me, i. e. he will afflict
mewith the fight of your fins anddisorders ; and if agracious foulbe ſo apttobe humbled for other mens ſins, much more forhis own.
5. Fifthly, The upright foul is inquiſitive under the rod, to findout thatevil for which the Lord contendswith him by af-
fliction ; Job x. 2. " Shew me wherefore thoucontendeſtwith " me:" And Job xxxiv. 32. " That which I ſeenot, teach
thou me : If Ihavedone iniquity Iwilldo no more." So Lam. iii. 39, 40. " Letus ſearch and tryour ways, andturn a- "gain to the Lord." In afflicting,God ſearches them, andupder affiction theyſearch themselves : Willingtheyare tohear
Adversity a Furnace to try our Graces. 157 thevoiceof therod, and glad of anydiscovery it makes oftheir hearts.
Sixthly, The upright heart chuſeth to ly under affliction, rather than to be delivered from itby fin. I ſay, this isthe choiceandreſolution of everyupright heart, howeverit maybe
ſometimes over-borne bythe violence of temptation, Heb. xi. 35. Notacceptingdeliverance, viz. upon finful terms andconditions.
They are ſenſiblehow the fleſh ſmarts under the rod, buthad rather it ſhould finart, thanconfcience ſhould smart underguilt. Affliction, faithan upright foul, grieves me, but fin willgrieve God; affliction wounds my fleſh, but fin will wound myfoul. Deliverance I long for, but I will not pay ſo dear for it, how much ſoever Idefire it : Nolo tanti emere poenitentiam : Outward eaſe is ſweet, butinward peace is ſweeter.
7. Seventhly, He prizeth the ſpiritual goodgottenby afflietion, above deliverance from it, and can bleſsGod from his heart for thoſe mercies, howdear ſoever his flemhath paid for
them; Pfalm cxix. 67, and71. " Itis good for me that Ihave " been afflicted." Such is the value the people ofGodhave for ſpiritual graces, that theycannot think them dear, whatever their fleſh hath paid forthem. The mortification of one luft, one discoveryof fincerity, one manifeſtation of God to their fouls, doth much more than makeamends for all that they haveenduredunder the rud.
Is patience improved, ſelf-acquaintance increaſed, the vanity ofthecreaturemore effectuallytaught, longings after heaven
enflamed ? O bleſſed afflictions, that are attended with ſuch bleſſedfruits ! Itwas the ſaying of a holyman, under a fore trouble for thedeath of anonlyfon,when inthatdarkdayGod hadgraciouslymanifeſtedhimself tohis foul ; 'O, (faith he) I 'wouldbecontented, if itwere poſſible, to layanonly fon in
thegrave everyday I have to live inthe world, for one fuch *diſcoveryof the love of Godas Inow enjoy.'
158 Abstinencefrom Sin a Discovery of theHeart.
CHAP. VL.
Shewing indwellingfin to be to grace, what firezis togold; and
howthefoundness and unfoundness ofourheartsare discovered byourcarriage towards it.
SECT . Ι .
Rofperity and adverſity put ſincerity to the trial ; but no
thing makes adeeper ſearch into our boſoms, nothing fifts our ſpirits more narrowly, or tells us what our ſtate is more
plainly, than our behaviour towards that corruption thatdwells
in us ; the thorn is next neighbour to the roſe : Sin and grace dwell not only in theſame ſoul, but in the fame faculties. The
collier and fuller dwell in one room; what one cleanfeth the other blacks . Of all the evilsGod permits in this world, none is more grievous tohis people than this : They fometimeswonderwhy the Lord will fuffer it to be ſo; why, furely, among
other wife and holy endsof this permiffion, theſe are fome.
They are left to try you, and to humble you : There is no intrinfical goodness in fin; but, however, in this it occafions good to us, that by our carriage towards it, we difcern our fin-
cerity. The touchſtone is a worthleſs ſtone in itſelf, but it ſerves totry the gold; I John iii. 9, 10. " Whosoever is born " of God. doth not commit fin; for his feed remaineth inhim, " andhe cannot fin, becauſe he is born of God: In this the " children of Godare manifeſt, and the children ofthe devil :" q.d. Inreſpect of their carriage towards fin, the one and other
is plainly manifeſted: This is that which ſeparates the droſs from thegold, and ſhewsyou whatthe true ſtate of men's perfons, and tempers of their hearts is. Bynot finning, we arenot tounderſtand a total freedom from it in this world, as if it implied any fuch perfectionof the people ofGod in this world; that is the Popich and Pelagian ſenſe : Noryet muſtwe take it
inthe Arminian ſenſe, who, to avoid the argument of the orthodox, will underſtand itof the fin against the HolyGhoft. What a strangethingwouldit be, to make thata characteriſtical
note of diſtinction betwixt the godly and ungodly, which fo very few, even of the moſt ungodly, are ever guilty of?
But the manner of our behaviour towards fin, and our carriage towards it before, or under, or after the commiffion of it,
in that the children ofGod are manifeſt, and the children of thedevil.
Abstinence from Sin a Discovery oftheHeart. 159 Now, there are five things relating to fin, that diſcriminate and mark the ſtateof the perfons : The difference is difcernible.
1. Abſtinence from fin. 2. Hatred of fin. 3. Trouble about fin. 4. Subjection to fin. 15. Oppoſition of fin. SECT. II.
In our
(1.) THE grounds and motives of our abſtinence do very
clearly manifeſt the ſtate of oursouls ; what they are inthe regenerate and unregenerate, is our next work : Andlet it be confidered,
1. First, That an unfound andunrenewedheart may abſtain from one fin, becauſe it is contrary to, and inconſiſtent with another fin : For, itis with the ſins of our natures, as it is with the diſeaſes of ourbodies : Though all diſeaſes be contra-
ry to health, yet ſome diſeaſes, as the fever and palſy, are contrary to each other. So are prodigality and covetouſneſs, hypocriſyandprofaneneſs. Theſe oppoſe each other, not formutual deſtruction, as finandgrace do, but for ſuperiority, each con-
tending for the throne, and ſometimes taking it by turns. It iswith ſuch perſons as with that poſſeſſed man, Matth. xvii. 15. whom the ſpirit caſts ſometimes into the fire, ſometimes into the water : Or if one ſubdue the other, yet the heart is alſo ſubdued to the vaſſalage of that luſt that is uppermoſt in the foul.
2. Secondly, An unrenewed foul maybekept from thecommiſſion of ſome ſin, not becauſe there is a principle of grace within him, butbecauſe of ſome providential reſtraint without
him, or upon him : For, it often falls out, that when men haveconceived ſin, and are ready to execute it, providence claps on the fetters of reſtraint, and hinders them from fo doing.
ThiswasthecaſewithAbimelech, Gen. xx. 6, and 17. compared, I with-held thee : And though perfons ſo reſtrained, havenot thegood of ſuch providences, yet others have ; for by itaworld of mischief is prevented in the world, which o-
therwise would break out; and to this act of providencewe owe our lives, liberties, eſtates, and comforts in thisworld.
3. Thirdly, An unfound heartmaynotcommit ſome fins, not becauſe he truly hates them, but becauſe his conſtitution in-
160 Abstinencefrom Sin a Discovery of the Heart. clineshimnot to them : Theſe men are rather beholden to a goodtemperofbody, than to agracious temperof foul. Some mencannotbe drunkards if theywould, others cannotbe covet-
ous and baſe; they are made emeliori luto, of amore refined metal than others ; but chaſte and liberal,juſt and fober nature,
is but nature till : The beſt nature, inall its endowments, is but nature at the beſt.
4. Fourthly, A graceleſs heartmaybe reſtrained from ſia by the force of education and principles of morality that way in-
ſtilled into it. Thus Jehoaſh was reſtrainedfrom fin, 2Kings xii. 2. "AndJehoaſhdid thatwhich was right in the fight of
" the Lord, all thedayswherein Jehoiadah the prieſt inſtructed
" him." Thefear of a parent or maſterwill do a great deal more with fome in this caſe than the fear ofGod. The influence of a ſtrict educationnips off the excrefcencies of budding vice. Theway we are taughtwhen young, we keep when old : This
isthe influenceof manuponman, not the influence of the regenerating Spiritupon men.
5. Fifthly, A gracelets heartmaybekeptfrom ſome ſinsby thefearof theevents, both in this world, and that to come. Sin that isfollowedwith infamyand reproach amongmen, may
on this ground beforborn; not becauſeGodhath forbidden it, butbecauſe human laws will puniſh it, andthe fober worldwill brandus for it : And fome look farther, to the punishmentof
fininhell; theyare not afraid to fin, but they are afraid to burn.
Here ſin is like a ſweet roſe ina brake of thorns; fain we wouldhave it, but we are loth to tear our fleſh to come byit.
It isgoodthat fin is prevented anyway; but tobe kept on this ground from fin, doth notargue the eſtate of the perfon tobe good: And thus you fee fome of thegrounds onwhich carnal men are reſtrained; andin this "the children of the devil are " manifeſt."
ECT. III. BUT there are grounds ofabſtinence from fin, bywhich " the children ofGodare alfomanifeſted;" and fuch are theſe that follow :
1. First, A fincereheartdares not finbecauſe of the eye and fear ofGod, which is upon him: So you find itinJobxxxi.
1, and 4. he durft not allow his thoughts to fid, becauſe he lived under the awe of God's eye. Nehemiah durit not do as former governors,had done, though an opportunitypreſentedtoenrichhimself, because of thefear of his God, Nehem.Ve
Hatred of Sin a Trial of Grace. 161
15.Thefoul that lives under the awe of this eye willbe as confcientiouswherenodifcovery canbe madeby éréatures, as ifalltheworld looked on, Levit. xix. 14. " Thơu ſhalt not "curſethedeaf, nor putaſtumbling-block beforethe blind; "but fhalt fearthy God, I am the Lord."
What ifamando curse the deaf, thedeaf cannothear him, andwhat ifhe do puta ftumbling-block before theblind, the blind cannot ſee him : True,but God fees him, Godhears
him; that is enough to ámán that hath the fear of the Lord oponhisheart.
2. Secondly, As the fear ofGod,fothe love ofGod, isa principleof restraint from fin tothe foul that is upright. This kept back Joſeph from fin, Gen. xxxix. 9. "How can I do *thisgreatwickedneſs, and fin againstGod?" How can I? Hespeaks asaman that feels himselfboundupfrom fimbythe goodness and love ofGod, thathadbeen manifeſtedto him,
4.d. Hath hedelivered me from the pit intowhich my enviousbrethrencaſtme ? Hath he, in ſo miraculous away, advancedme toallthis honour and power in Egypt? and now,
after allhis kindness and love tome, ſhallI fin against him ? Ohow can Ido this againſt ſo good, ſo gracious aGod? So Plak xevii. ro. " Ye that love theLord,hate evil." Lovewill cry out in the hour oftemptation, Isthisthykindnesstothy friend? Doſt thou thus requite the Lord for all hiskindnefſes?
3. Thirdly, As the love of God, ſo the intrinfical evil and filthineſs that is in fin keeps back thegracious foul from it, Rom. xii. 9. Abhor that which is evil," αποτυγέτες τοπονηρον, hate itashell itſelf: Or, as the French tranflationhath it, be
inhorror. As the apprehenfions of hell, ſo the apprehenfions offin impreſs horroruponthe mindthat is fanctified: Nothing more loathſome to anholy foul. Its averſations from itare withthehighest indigration and loathing.
4. Fourthly, The renewed nature ofa faint reſtrains him from fin; Gal. v. r7. " The ſpirit luſteth against the flesh, fo " thatye cannotdo the thing ye would." Ye cannot, why cannot ye ? becauſe it is againstyour new nature.
Beloved, This is a very remarkable thing in the experience ofall renewedmen, That, uponthe renovationofmen'sprinciples, their delights, and their averſations and loathings are laidquite croſs andoppoſite towhat they were before. In their carnal ſtate, vain company and finful exerciſes were theirde-
light. Tobe feparated from theſe, and tied to prayer, mediVOL.VI. X
162 Hatred of Sin a Trial of Grace. tation, heavenly diſcourſe andcompany ; O what a bondage would thathave been ! Now to be tied toſuch carnal fociety,
and reſtrained fromſuch duties ofgodliness, andthe fociety of the godly, becomes amuch forer bondage to the foul.
5. Fifthly, Experience of the bitterness offin, is a reſtraint to a gracious heart. Theythat have hadſo many fick days and forrowful nights for fin as they have had, are loath totaſte thatwormwood andgall again, which their foulhath
ſtill in remembrance ; 2 Cor. vii. 11. " In that ye forrowed " after agodly fort, what carefulneſs it wrought !" Hewould notgrapple with thoſe inward troubles again, he would not have the chearful light ofGod's countenance eclipſed againfor all, andmuch more than all, the pleaſures thatare in fin.
C. Sixthly, Theconfiderationofthe ſufferings ofChrift for fin, powerfully withholds a gracious foulfrom the commiffion of it; Rom. vi. 6. " Our old man is crucified withhim,that "thebodyoffin mightbedestroyed,thathenceforth we should " not ſerve ſin." Were there a knife or fword in thehouſe thathadbeen thrust through the heart of your father, would you ever endure the fightofit? Sinwas the ſword that pier-
cedChriſt, and ſo the death of Chriſtbecomes the death offin in his people. Thus the children ofGod and the children of thedevil aremanifeſt, in the principles and reaſons of their
abſtinence from fin.
SECT. IV.
(2.) S
Econdly, They are alſo manifeſtedby their hatredof
fin. This puts a clear diftinction betwixt them ; for no falſe or unregenerate heart can hate fin as fin ; hemay indeed,
1. First, Hate ſinin another, butnotinhimſelf: Thus one proud man hates another ; Calco fuperbiam Platonis, faid Diogenes, when he trampled Plato's fine clothes under foot; Iſpurn the pride ofPlato. Sedmajori fuperbia, as Plato ſmartly replied, Thou trampleſt upon my pride, but it is with greater pride. "Why (faith Chriſt to the hypocrite) "beholdest thou the mote in thy brother's eye, but confider- " eſt notthe beam that is in thine own eye ?" Matth. vii. 3 . How quick in eſpying, and raſh incenſuringthe ſmalleſt fault
in another, is the hypocrite! itwas but one fault, andthat but a ſmall one, but a mote that hecould find in another ;
yet this he quickly difcerns : It maybe there were many excellent graces in him, theſe he overlooks, but the mote he plainlydifcerns. 2.
Hatred of Sin a Trial of Grace. 163 It may be that mote inhis brother's eye, haddrawnmany tears from it, but theſe he takes no notice of; and meanwhile there is abeam, i. e. a great horrid flagitious evil, in himſelf; but it is too near him to be difcerned or bewailed : This is a
ſad ſymptom of a naughty heart.
2. Secondly, He may hate it in its effects andconfequents ; not in itsown nature ; as the thiefhates the gallows, notthe wickedneſs that he hath done. Itis not fin in itſelf, but ſin in its connexion with hell, that is frightful to him. The unfound profeffor could wish that there were no fuch threatening intheBible againſt ſin. When fin tempts him, I would, faith he, but I fear the conſequence. O fin, couldI
ſeparate thee from hell, nothing ſhould feparate thee and me.
3. Thirdly, He mayhate it in a mood or pang, but not with a rootedhabitual hatred. It is plain from 2 Pet. ii. 22.
That fin may ſometimes lie upon the confcienceofan unrege-
nerate man, as a load lies upon a fick ſtomach ; and ſo hemay diſcharge himſelfof itby reformation, reſtitution, &c. but a
little time reconciles the quarrel betwixt him and his luft again : Ifthey fall out, they will fall in again : " The dog re- " turned to his vomit, and the ſow that was washed, to her
" wallowing in the mire."
But an upright foul hates fin in another manner; and in this hatred of fin the children of God are manifeſt.
1. First, The oppoſition of fin toGod, is the very ground and formal reaſon uponwhich a gracious foul oppoſes and hates it. Ifit be oppoſite tothe holy nature and law ofGod,
itcannot butbe odious in his eyes : This cut David's heart, Pfal. li. 4. " Against thee, thee onlyhave I finned," q. d. I
havewrongedUriah greatly, I havewronged myselfand familygreatly, butthe wrong I have done to others is not worth naming, in comparison ofthe wrong I have done to thee.
2. Secondly, The upright foul hates fin in himself, more thanhe hates itin any other ; as aman hates aferpent in the hedge, but muchmore in his own boſom : Rom. vii. 23. " But I fee another law inmy members ;" and ver. 21. " I " findthen alaw, that when Iwould do good, evil is preſent " with me:" q. d. Ido not knowhow others find it, but Iam fureI findfin inmyveryboſom, in my verybowels, it is prefentwithme. Owretched man that I am ! A gracious foul canmourn tofee it inothers, buttofindit inhimselfpierceth
him to the very heart. X2
164 Hatred of Sin a Trial of Grace,
3. Thirdly, The gracious foul hates not only this or that particular fin, but thewhole kind, every thing that is finful. True hatred is προς ταγενη, *of thewhole nature or kind; Pfal. cxix. 104. " I hate every falſe way." His reaſonings proceeda quatenusad omne, from ſin as fin, concluding against
every fin; fins that are profitable and pleaſant, as well as fins thathave neither profit nor pleaſure; fins that are fecret, as well as fins that are open, and will defame him. And, before this trial, a falſe heart cannot ſtand; for he always indulges ſome luft: There is an iniquity which he
cannotbe ſeparated from.
4. Fourthly,Theſincere ſoul hates ſin with an irreconcileable hatred. There was atimewhen ſin and his foul fell out, but there never will be atime of reconciliation betwixt them
again.
That breach, which effectual conviction once made, can neverbemadeupany more : " They will return no more to fol. " ly," Pfal. lxxxv. 8. And indeed it seems to them thathave
fuffered ſo much for fin, that have endured ſo many fears and forrows for it, the greatest folly in the world to return to fin a gain: No, no, they admirethe mercy oftheir eſcape from fin,
to their dying day, and never look back upontheir former ſtate butwith ſhame and grief.
Aſk a convert, Would you be back again where once you were ? Would you be among your old companions again ? Would you be fulfilling the lufts of the flesh again ? And he
will tell you, he would notrun the hazard, toabide one day or
onenight inthat condition again, to gain all thekingdoms of theworldthe next morning.
5. Fifthly, The ſincere ſoul hates ſinwith a fuperlative hatred;he hates it more than any other evil in the world be-
fides it. Penal evils are not pleaſant in themſelves, but yetif hemuft endurethem, or fin, then fufferings to chuſe ; Heb,
xi . 25. " Chuſing rather to fuffer affliction than enjoy the "pleasures of fin;" the worst ofsufferings ratherthanthebest of fin.
6. Sixthly,To conclude ; ſo deep is the hatred that upright onesbear to fin, that nothing pleaſes them more than the
thoughts of a fulldeliverance from itdoth; Rom. vii, 34. " I " thankGod, through Jeſus Chriſt our Lord." Whatdoth he
ſoheartily thank God for ? Ofor a proſpectofhis final deliver ance from fin, never to be entangled, defiled, or troubled with
Arift. Rhet. lib. 2. cap. 4.
Troubles for Sin are Trials ofGrace. 165 itanymore: And this is one thingthat ſweetens death tothe ſaints as much as any thing intheworldcando, except Chriſt's victoryover it, and lyinginthe grave forus. To think ofa grave is not pleaſant in itſelf; but to think ofaparting-time
with fin, that is ſweet andpleasant indeed,
SECT. V.
thedevil; pure goldand viledroſs,are manifeft, as (3)T
(3.) Hirdly, The children ofGod and the children of
inhatred of fin, ſo in their troubles and forrows about fin.
Alltrouble for fin argues not fincerity; ſome have reaſon tobetroubled even for their troubles for fin: So havethey,
1. First, That are only troubled for the commiſſion offome moregroſs ſins, that ſtartle the natural confcience, but not for inward fins, that defile the foul. Judas was troubled forbetrayinginnocentblood,butnot forthatbaſe luftofcovetouſneſs
thatwas the rootof it, or the want of fincere love to Jeſus Chriſt; Matth. xxvii. 4, 5. Outward fins are fins majoris infamia, ofgreater ſcandal ; but heart-fins are oftentimes majo-
ris reatus, fins ofgreater guilt. To be troubled for groſſer
fins, andhave no troublefor ordinary fins daily incurred, is anill fignofabad heart.
2. Secondly,A graceleſs heart maybe much troubled atthe discovery of fin, when itis not troubled for the guilt of fin ;
Jer. ii. 26. "As the thief is ashamedwhen he is found,ſo is "the houſe of Ifrael ashamed." Hence it is that they ſtick not to commit ten fins againstGod, to hide one fin from the eyes ofmen. It is amercy that ſin is the matter of men's ſhame, and that allare not arrived tothat height ofimpudence to declare their fin as Sodom, andglory in their ſhame : But to be ashamedonlybecauſemen fee it, and not with Ezra, to fay,"O myGod, I am ashamed, andbluſh to lookup unto " thee," Ezra ix. 6. ashamedthat thou ſeeſt it, is buthypocrify.
3. Thirdly,A graceleſs heart maybe troubled for the rod that findraws after it,but not for fin itſelf, as itprovokesGod
to inflict ſuch rods .
Butthe troubles of upright ones for fin areof another kind andnature.
1. First, They are troubled that God is wronged, andhis Spirit troubled by their fins : So the penitent prodigal, " I " have finned against heaven, and inthy fight," Luke xv. 21 . Againſt heaven, that is, against him whoſethrone is inheaven,
agreat, glorious, and infinite Majesty ! a poor worm of the earthhath liftedup his hand against theGodofheaven.
166 Troubles for Sin are Trials of Grace. 2. Secondly, They are troubled forthedealement of their ownfoulsby fin: Hencethey are compared inProverbs xxv. 26. to a troubled fountain. You know it is the property ofa living ſpring, when any filth falls into it,or that which lies in thebottom of its channel,is raiſed anddefiles its ſtreams, ne-
ver to leave working until ithath purged itſelfof it, and recovered its purity again.
Soitiswith arighteous man,he loves purityin the precept, Pſalm cxix. 140. and he loves itno leſs in the principle and practice: he thinks it ishell enoughto lie under the pollution of fin, ifhe should never comeunderdamnation for it.
3. Thirdly, Theyare troubled forthe eſtrangements ofGod, and the hidings ofhis face from them becauſe oftheir fin. It wouldgo cloſe to an ingenuous ſpirit to ſee adear and faithful
friend whom he hath grieved, to look ſtrange and thy upon him at the next meeting, as if hedid notknow him : much more doth itgo to the heart of agracious man tofee the face ofGod turned from him, and not to be towards him as in times past. This went to David's heart after his fall, as you may fee, Pfalm li. 11. " Caſt me not away from thy preſence, " and take not thyholy Spirit from me ;" q. d. Lord, if thou turn thy back upon me, and estrange thyſelf from me, I am a loftman ; that is thegreatest miſchiefthatcan befalme.
4. Fourthly, Their troubles for fin run deep, to what other mens do. They are ſtrong tobear other troubles, but fink and faintunder this : Pfalm xxxviii. 4. Other forrows may for theprefent be violent, and make more noiſe, but this forrow
foaks deeper into the foul.
5. Fifthly, Their troubles for fin are more private and filent troubles than others are," their fore runs inthe night," as it is Pfalm lxxvii. 2. Notbutthat they may, and doopen their
troubles to men (and itis a mercy when they meet with ajudicious, tender and experienced Chriſtian to unboſom themſelves unto) butwhen all is done, it isGod and thy foul alone thatmustwhiſper out the matter. Ille vere dolet, qui fine tefte dolet: That is fincere forrowfor fin indeed,which is expreffed
fecretly toGod in the cloſet.
6. Sixthly, Their troubles are incurableby creature-comforts. Itisnotthe removing ſome outward preſſures and inconveniencies, thatcan remove their burden ; nothing but pardon, peace, and witneſſed reconciliation, can quiet the gracious heart.
7. Seventhly, Their troubles for fin are ordinate andkept in their ownplace; they dare not ſtamp the dignityofChrift's
Signs of Sin in Dominion. 167
bloodupontheir worthless tears and groans for fin : * Lava lachrymas, Domine : Lord, wash my finful tears in the blood of Chriſt, was once the defire of a true penitent. Andthus ourtrouble for ſin ſhews us what our hearts are.
SECT. VI.
Ourthly, The behaviour and carriage of the foul,with Fourthly, reſpect toſubjection to the commands of fin, ſhews
(4 ) (4.)
whatourestateandcondition is. This will feparatedroſs from gold. All unregenerate men are the ſervants offin,they ſubject themſelves to its commands. This the ſcripture fometimes calls a " converſation in the lufts of the flesh," Eph. ii. 3. Sometimes the " felling ofthemselves to fin," 1 Kings xxi. 20. Now, as † a judicious divine obſerves, thoughthe children ofGodcomplain with Paul, Rom. vii. 14, 15. that theyare
" foldunder fin," yet there is a vaſt difference betwixt theſe two: The faints are fold to it byAdam, but others by their owncontinued confent. But to ſhew you the difference in
thismatter, I conceive it neceſſary to ſhew wherein the reigning power of findoth not confiſt, andthen wherein it doth ; thatyoumayplainlydifcern who are in ſubjection tothereigning power oftheircorruptions, and who are not. Now there bedivers things commonboth to the regenerate andunregene-
rate; and we cannot ſaythe dominionof fin lies in any or in allofthem, viz. abſtractlyand ſimply confidered.
1. First, Both one and other having originalcorruptiondwelling in them, may alſo find this fountain breaking forth into groſs and ſcandalous fins: Butwe cannot ſay that becauſe original corruptionthus breaks forth intogroſs andſcandalous ſins
inboth, therefore it must needs reign inthe one as well as in the other ; a righteous man may " fall before the wicked," as it is, Prov. xxv. 26. He may fall into the dirt of groffer iniquities, and furnish them with matter of reproach. So did David, Peter, Abraham, and many more of the Lord'supright-hearted ones, whoſe ſouls nevertheleſs ſindidnot reign
over by a voluntary ſubjection to its commands, nor mustthis
embolden anyto fin with more liberty.
2. Secondly, Though an upright foul fallonce and again into fin, though he reiteratethe fame act offin which hehath repented of before ; yet it cannot merely from thence be concluded, that therefore fin reigns over him as it doth over a wickedmanthat makes it his daily trade. I confeſs every re-
*Auguft. †Dr. Reynolds,
168 Signs of Sin in Dominion. iterationof fin puts a further aggravationupon it: Anditis fad we should repentand fin, and fin andrepent ; but yetyou read, Prov. xxiv. 16. "A juſt man falleth feventimes, and " riſeth up again:" Job's friends were goodmen,yet hetells them, "Theſe tentimes haveye reproachedme," Job xix. 3. This indeed fhews a heart thatgreatly needs purging ; for it is with relapſes into fpiritual as itis withrelapſes into natural di-
feafes: A recidivation or return of the diſeaſe ſhews thatthe morbific matterwas not dulypurged; but though it ſhew the foulneſs, it doth notalways prove the falſeneſs oftheheart.
3. Thirdly, Thoughthe onemaybe impatientofthe reproof ofhis fin, as wellasthe other ; yetthatalone will not conclude
fin tobe in fulldominion overthe one, as itis over theother.
It ispity any good man ſhould ftorm at ajuſt rebuke offin ; that fuch aprecious oil as isproper toheal,ſhouldbe conceited
tobreakhis head: butyet fleſh willbe tender andtouchy, even
ingood men. Afawas agood man,andyet he was wroth withtheprophetwho reproved him, as you find, 2 Chron. xvi.
10. yet I doubt not but their conſciences ſmite them for it, whenpride fuffers not another to do it ; areprocfmaybe welltimedand ill managed by another, and ſo may provoke, but
theywill hear the voice ofconfcience inanother manner.
4. Fourthly, Though in both fome one particular finmay have more power than another, yet neither doth this alone conclude,that thereforethat fin muſtreign in one, as itdoth in another. Indeedthe beloved luft ofevery wickedman is king overhis foul ; butyet agodly man's conſtitution, calling, Gr.
may incline himmore toone fin than another ; andyet neither that,nor any other maybe ſaidto beindominion; for though Davidſpeaks of his iniquity, i. e. his ſpecial fin, Pfalm xviii.
23. which fomeſuppoſe to bethe finof lying, from that intimation, Pfalm exix. 19. yet you fee in one place he begsGod
to keep him from it, and in the other he tells us he kept him-
felf from it, and both thew he was not the ſervant of it.
5. Fifthly, Though both may fin against knowledge, yet it willnot follow from thence,that therefore fins againftknow-
ledgemuſt needs be ſins in dominion inthe one, as theyare in the other: there was too much light abuſed, and violence of-
fered in David's deliberated fin, as he confeffes, Pfal. li. 6. and the fad ſtory itſelf too plainly ſhews; and yet, in the main, David was an upright man ſtill, though this confiderationofthe fact ſhrewdlywoundedhis integrity, and ſtands upon record for a caution to all others.
Signs of Sin in Dominion. 169 W
SECT . VII. Ehave ſeen what doth not infer the dominion of fin
in the former particulars, being fimply confidered; I ſhall next ſhew you what doth, andhow the fincere and falſe hearts are diftinguiſhed inthis trial. And,
1. First, Affent and conſent upon deliberation notes the ſoul to be under the dominion of fin; when the mind approves fin, andthe will gives its plenary conſent to it, this ſets up fin in its throne, and puts the foul into fubjection to it; forthe dominionof fin conſiſts in its authority over us, and
our voluntary ſubjection to it. This you find to be the character ofawicked graceleſs perſon, Pfal. xxxvi. 4. " He deviſeth " miſchiefupon his bed ; he fetteth himselfinaway that is " not good; he abhorreth not evil."
Thebeſt men may fall into finthrough mistake, or be precipitated into fin through the violence of temptation; but to deviſe miſchief, andſet himselfin an evilway, this notes full affent of the mind; and then, not to abhor evil, notes full
conſentofthe will; andtheſe two being given to fin, not onlyantecedently to the acting of it, but alſo conſequently to it,
to like it afterward, as well as before ; this puts the foul fully under the power of fin": What can itgive more ?
This (as * one faith) in direct oppoſition to the apostle, Rom. xii. 1. isto preſenttheir bodies a dead facrifice, unholy, and abominable toGod ; acceptable to the devil,which is their unreasonable ſervice: all men by nature are given to fin,but theſe mengive themſelves to it.
2. Secondly, The customary practice of fin, ſubjects the foul to thedominion of fin ; and ſo " he that is born ofGod "dothnotcommit ſin," I John iii. 9. Fall into fin, yea, the fame finhemay,and that often; but then its not without reluctance, repentance, and a proteſt entred by the foul in heaven against it; ſo that ſin hath not a quiet poſſeſſion of his foul; he is notthe ſervant of fin, nor dothhe willingly walk after its commandments ; but ſo do its own ſervants ; it is their daily practice, Jer. ix. 3. " They proceed from evil
to evil." 3. Thirdly, Delight in ſinproves the dominion offin. So the fervants of fin aredeſcribed, Ifa. Ixvi. 3. " They have cho- " ſentheirown ways, and theirfouldelighteth intheirabomi-
nations."
VOL. VII. *Mr. Caryl. Y1
170 Signs of Sin in Dominion. Look, as our delight inGod is the meaſure ofourholiness, fo our delight in ſin is the meaſureofourfinfulneſs. Delight in ſin is the uppermost round of the ladder, and much higher the foul of a finnercannot go, till it be turned off in-
tohell; " It is a ſport to a fool to do miſchief," Prov. x. 23. Nevermerrier thanwhenhehath the devil forhis play-fellow, faith * one upon that place.
4. Fourthly, Impatience ofChriſt's yoke andgovernment, argues the foul to be the fubject offin. This isclear from the apostle's reaſoning in Rom. vi. 17, 18. " But Godbe " thankedthat ye were the ſervants offin, butye have obey- " ed from the heart the form of doctrine which was delivered
" you. Being then made free from fin,ye became the fer- " vants ofrighteouſneſs." Where you fee plainly, that no
man can have his manumiſſion or freedom from fin, that comes not into Chrift's ſervice, andyields himselfup to his obedience.
So then, to fret at Chriſt's laws, that tie us up from our lufts, to be weary of all ſpiritual employments as a burden intolerable, never to be in our element and centre till we are offfrom God, and plunging in the world and our lufts ; this is a fad note of a foulin ſubjection to fin.
Object. But may not an upright foulfindsome weariness in Spiritual things ?
Sol. Doubtleſs he may,for he hath fleſh as well as ſpirit; and though the ſpiritbe willing, the flesh is weak : he is ſanctified but in part, and his delight in the law ofGod is but according to, or after the inner-man, Rom vii. 22. Buthe ſees another law in his members, i. e. contrary inclinations. However, if he be weary ſometimes inthe duties of godli-
neſs, to be fure he is more weary out ofthem, and is not centred and at reſt till he be with his God again : but the carnal heart is where it would be, when it is inthe ſervice of
fin ; and as a fiſh upon dry land, when engaged in fpiritual duties ; eſpecially ſuch as are ſecret, and have no externalallurements of reputation to engage him to them . But what ſurpriſals or captivities to ſin ſoever may befal an upright foul, yet it appears by theſe eight following particulars, that he is not the fervant of fim, nor in full ſubjectionto
it. For, 1. First, Though he maybe drawn to fin,yet he cannot reflect upon his finwithout ſhame and forrow; which plainly
*Mr. Trap.
Evidences of the Non-dominion of Sin. 171 thews it to be an involuntary furprize. So Peter wept bitterly, Matth. xxvi. 75. And David mourned for his fin heartily. Others can fetch new pleaſures out of their old fins, by reflecting on them; and ſome canglory in their ſhame, Phil. iii. 19. fome are ſtupid and ſenſeleſs after fin; andthe forrow ofacarnal heart for it, is but amorning dew: but it is far
otherwise with God's people .
2. Secondly, Though a faint maybe drawn to fin, yet it is not with a deliberate and full conſentofhis will ; their delight is in the law ofGod, Rom. vii. 22. " Theydo thatwhich they " would not," ver. 16. i. e. there are inward diflikes from the new nature : and as for that cafe ofDavid, which seems to have fo much ofcounſel and deliberation in it, yet it was but
in a ſingle act ; itwas notin thegeneral courſe ofhis life ; he was upright in allthings, i. e. inthe general courſe andtenour
ofhis life, 1 Kings xv. 5.
3 Thirdly, Though an upright foulmayfall into fin, yet heis reſtleſs and unquietin that condition, like a bone out of joint; and that ſpeaks himto be none of fin's fervants ; as,
on thecontrary, if aman be engaged in the external duties of
religion, and be reſtleſs, and unquiet there, his heart is not init,he is notat reſt tillhe be again in his earthly buſineſs ; thisman cannotbe reckonedChriſt's ſervant : agracious heart ismuch afterthat rateemployed in the work of fin, that acarnalheart is employed in the work of religion. That is a good rule, Ea tantum dicuntur ineffe, quae infunt per modum quietis : That is a man's true temper, wherein he is at reft. PoorDavid fell into fin,buthe had noreft in hisbones becauſe ofit, Pfalm li. 10, 11, 12. If his heartbe off from God and duty for a little while, yet he recollects himself, and faith, as
Pfal. cxvi. 7. "Return to thy reft, my foul." 4. Fourthly, Though a fincere Chriſtian fall into fin, and commit evil; yet he proceeds not from evil to evil, as the ungodly do, Jer. ix. 3. but makes his fallinto one fin acaution to prevent another fin. Peterby his fall got establishment for thetimeto come. IfGod will ſpeak peace to them, they are carefulto returnno more to folly; Pfalm lxxxv. 8. " In that " yeforrowed after a godlyfort, whatcarefulness itwrought ? " Yea, what fear?" 2 Cor.vii. 11. Itis not fo withthe fervants offin, one fin leaves them much more diſpoſed to another fin.
5. Fifthly, Afincere Chriſtian maybe drawn to fin, butyet be wouldbeglad with all his heart to be rid of fin: itwould Y 2
172 Evidences of the Non-dominion of Sin. bemore tohimthan thousands ofgold and silver, thathemight grieve and offendGod no more ; and that shews fin is not in dominion over him : he that is under the dominion offin, is
loath to leave his lufts. Sin's ſervants are not willing to part with it, theyhold it fast, and refuſe to let it go, as that text expreſſeth it, Jer. viii. 5. Butthegreatcomplaintoftheupright
is expreſſed by the apostle according to thetrue ſenſe of their hearts, inRom. vii. 24. "Who ſhalldelivermefrom the body " ofthis death ?"
6. Sixthly, It appears they yield not themselves willingly to obey fin, in as much as itis the matter oftheirjoy when God orders any providence to prevent fin in them : " Bleſſed " betheLord,(faidDavidtoAbigail)and bleſſedbethyadvice, " andbleſſed bethou, that haftkeptme this dayfrom ſhed- " ding blood," 1 Sam. xv. 32, 33 .
Here isbleffing uponbleſſing for a fin-preventing providence. The author is bleſſed, the inftrumentbleſſed, the means bleſſed. O it is a bleſſedthing in the eyes of a fincere înan to bekept from fin ! he reckons it a great deliverance, a very happy eſcape, ifhe be kept from fin.
7. Seventhly, This ſhews that ſome who maybe drawn to commit fin, yet are none of the ſervants of fin, that theydo heartilybeg the aſſiſtance of grace to keep them from fin: " Keep back thy ſervant from preſumptuous ſins," (faith the Pfalmiſt, Pfalm xix. 13.) " let them not havedominion over " me;" q. d. Lord, I find propenſions to fin in my nature, yea, and ſtrong ones too ; if thou leave me to myſelf, I am
carried into fin as eafily as a feather down the torrent. " Lord, keep back thy ſervant." And there is no petition
that upright ones pour out their hearts to God in, either more
frequently or more ardentlythan inthis, tobe kept back from
fin .
8. Eighthly, and Lastly, This ſhews the foulnot tobe under thedominion of fin,that itdoth not only cry toGod to be
kept back from fin,but uses themeans ofprévention himſelf; he reſiſts it, as well as prays against it ; Pfalm xviii. 23. " I " was alſo uprightbefore him, andkept myſelffrommine ini- " quity :" So Job xxxi. 1. " I have made a covenant with "mine eyes;" and yet more fully in Ifa. xxxiii. 15. "He
" ſhaketh his hands from holding bribes, and ſtoppeth his ears
" from hearing blood, and ſhutteth his eyes from ſeeing evil." Seewith what care the portals are ſhut at which fin uſeth to
enter. All these things are very relieving confiderations to
Oppofition to Sin, a Trial to Sincerity. 173 poorfouls queſtioning their integrity under the frequent furpriſals of fin. Andthe next trialno leſs.
SECT. VIII.
(5.) Fifthly, our oppofition to,andconflicts withfindif coverwhat gold, or There are conflicts with fin both inthe regenerate, and in theunregenerate; but there is a vast difference betwixt them,
aswillappear inthe following account.
1. First, There is an univerſal, and there is a particular oppofitionto fin: the former is found inregenerate, the latter
inunregenerate fouls : agracious heart hates every falſeway, Pfal. cxix. 104. and must needs do ſo, becauſe he hates and oppoſes ſin as fin; ſo that hecan have no peccatum in deliciis,
no excepted or referved luſt,but fights againstthe wholebody, and every limb and memberof thebody offin.
But it is not ſowith the hypocrite or carnal profeffor ; he hath overcome ſome reſerved fin,thathe cannot partwith.
2. Secondly, There is anoppoſition betwixt the new nature and fin, and there isan oppofition betwixt anaturalconfcience and fin ; the former is thecafeofan upright ſoul, the latter may be a ſelf-deceiver. Aregenerateperſon oppoſeth ſin becauſe there isan irreconcileable antipathy betwixt it andthe new nature in him,
as is clear from Gal. v. 17. " The flesh lufſteth against the ſpi- " rit, andthe ſpirit against the flesh ; and theſe are contrary " the one to the other." By fleſh, underſtand corrupt nature; byſpirit, notonlythe ſpirit ofman,butthe Spirit ofGod, or principal ofregeneration inman. Bythe lufting oftheſe two againsteach other, understandthe defire and endeavours ofeach others deſtructionand ruin; and the groundofall this is the contrariety oftheſe two natures.
Theſe are contrary one to the other ; there is a twofold oppofition betwixt them, one formal, their very natures are oppofite ; the other effective, their workings anddeſigns are oppoſite,as it is betwixt fire andwater.
But theoppofitionfound in unrenewed fouls againſt ſin, is notfrom their natures, for fin is ſuitable enough to that ; but from the light that is in their minds and confciences, which ſcares and terrifies them. Such was that in Darius, Dan. vi. 14. "He was fore diſpleaſed with himself, andfethis heart on " Daniel to deliver him ; and laboured till thegoing downof " thefun todeliver him." Here the contest was betwixt ſenſe
174 Oppofition to Sin, a Trial to Sincerity. of honour upon one fide, and conviction of confcienceupon
the other fide.
Sometimes a generous and nobledifpofition oppoſes fordid. andbaſe actions : Major fum, et ad majora natus ; quam ut corporis meifim mancipium. Iam greater, andborn to greater things, thanthat I ſhould be a flave to my body, faid abrave heathen .
3. Thirdly, There is apermanent, and there is a tranſient oppoſition to fin ; the former is the case ofGod's people, the latteroftemporary and unfound profeffors.
The faint when he draws the ſword in this warfare againft fin, throws away the ſcabbard ; no end of this combat with fin till life end ; their life and their troubles are finiſhed together ; 2Tim. iv. 7. " I have fought the good fight, andhave " finiſhed my courſe."
But in other men it is but a tranſient quarrel ; out with fin one day, and in another ; and the reaſon is plain bywhat was noted before; it is not the oppoſition oftwo natures ; it
is like the oppoſition ofthe wind and tide, theſe may be contrary andmake a ſtormy ſea to-day, but the windmay come
about, andgo as the tide goes to-morrow ; but in aChriftian it is the oppofition of the river and the dam, one must give wayto the other, there is no reconciling them: but theother, " like the dog, returns to his vomit," 2 Pet. ii . ult.
4. Fourthly, There is an oppofition tothe rootof fin, and an oppofition to the fruits of fin. A gracious fouloppoſeth root andfruit, but others the latter only. The great deſign of an upright foul is not only to lopoff, this or that branch, but to killthe root of fin, which is in his nature ; Rom. vii. 24.
" Who ſhall deliver me from the body of this death ?" But
thegreat care and endeavours of others is to fuppreſs outward acts offin, and eſcape themiſchievous conſequences ofit: Yea, their ſtudy is, as Lactantius phraſeth it, Potius abfcondere, quam abfcindere vitia : To hide, rather than to kill their lufts.
5. Fifthly, There is an oppofition to fin, in thestrength of God, and an oppofition to fin, in our own strength ; the for-
mer is proper to real Chriſtians, the latter is found frequently with unſanctified perfons ; when a Chriſtian goes forth a-
gainst any fin, it is in the ftrength ofGod; foyou readtheir rule directs them, Eph. vi. 10. " Be strong in the Lord, and " in the powerof his might : take unto you the whole armour " ofGod:" And ſuitably,you shall findthem frequentlyup-
on theirkneesbegging ſtrength fromheaven againsttheir lufts;
Religious Duties are Heart-discoveries. 175 2 Cor. xii . 8. " For this cause I befought the Lord thrice," faith Paul, i. e. oftenand earnestly, thatthe temptation might depart from him .
But others go forth againſt fin onlyinthe ſtrength oftheir own reſolutions ; ſo did Pendleton in our ſtory; theſe reſolutions, or vows, which theyhave putthemſelves under, are as
frequently fruftrated as made.
6. Sixthly, There is a fuccefsful oppoſition to fin, andan oppofitionthat comes to nothing: The former is thatoftrue Chriſtians, the latter is foundamong unregenerate men.
The work ofmortification in the faints is progreſſive, and increaſing: Hence Rom. vi. 6. " Our old man is crucified " with him, that the body offin might be destroyed." Sin dies in believers much as crucified perſons uſe to die, viz. a
flow, lingering, gradual, but fure death'; its vigour and life expires by degrees, or as a confumptive perſon dies ; for to that alſo he alludes here : There is a diſeaſe, which is called
confumptio totius, a conſumption ofthe whole ; and thoſethat dieofthatdiſeaſe, languiſh more and more, till at laſt, they dropfenfumfinefenfu, by imperceptible degrees and ſteps into thegrave.