Part 19
servant, whom his Lord, when he cometh, shall find ; My friends, a day of trouble is near, a dying hour us ; and when our eye-strings and heart-strings are brea we are taking the last grasp of Christ, and the promis then know to what purpose those hours spent in such ' were. Search yourselves, yea, search yourselves befon bring forth, as that text may be read, Zeph. ii. 1, 2. "
" thy chamber and shut thy door;'' ' sit close to this <
thou art here directed to : and however times shall gove * it be fair or foul weather abroad, thou shalt never ren
THE EPISTLE TO THE READER. I frolics, never once grudging them in their short and dear-bou pleasures. Assurance, Tliat sin is pardoned, and Christ is oi with the unspeakable joys that are inseparably connected therew is that " white stone, and new name, which none knows but he t
receives it ;"' for no Avords can possibly signify to another w that soul tastes and feels in such an hour as that is.
And be not discouraged at the difficulty of obtaining it : 1 zchitc stone is no philosopher's stone, which no man could over he had in his own hand ; for many a Christian hath really foun in waiting upon the Lord bv prayer, and diligently searching scriptures and his own heart.
Reader, the time will come when they that scoff at the serious < gence of the saints, and break many a pleasant jest upon the n solemn and awful things in religion, will tremble when they shall \ the midnight cry, " Behold the bridegroom cometh !" and see lamps of ail vain and formal professors expire, and none admil into the marriage but such whose lamps are furnished vnxh oil ; such whose professions and duties are enlivened and maintained vital springs and principles of real grace within them.
It is a very remarkable story that ^lelchior Adams records in life of Gobeiinus; that a little before his time there was a play forth at Iseuach in Gei'many, of the wise and Jbolish tirgiti^, whei the Virgin ]\Iary was one of the five saints that represented the \ virgins, was brought in with the rest, telUng the JhoUsk virgins t cried to her for oil, that it was too late : and then others represt ing the foolish virgins, fell a weeping, and making most bi' lamentations.
Hereat prince Frederic (who was one of the spectators) gre£ amazed, cried out. Quid est Jides nostra Christiana, si neque Mai neque alia Sancta exorari potest ! Src. What is our faith woi and to what purpose are all our good works, if neither Mary any other saint can help us ! And such was his consternation, t it threw him into a sore and violent disease which ended in an a plexy, whereof he died about four days after.
If the representation of these things in a play ended the life oi great a man so tragically; () think with thyself. Reader, w will the effects of the Lord's real appearance in the clouds of heaT and the mourning and wailing of the tribes of the earth in that day Think I say, and think again and again, what the dismal eflecti such a sight and sound will be upon all that neglect serious prepi tion themselves, and scoff at them that do prepare to meet the Lo
THE EPISTLE TO THE READEE.
SO busy and the canon of scripture not completed) whic caWs the gift of discerning' spirits ; 1 Cor. xii. 10. A of opinion, that by virtue of this gift, Peter discerne crisy of Ananias and Sapphira, but whatever that g utterly ceased now ; no man can pretend to it : But i aids and assistances of the Spirit are with us still, ar oracles are among us still ; to them we may freely go f of all doubts and decision of perplexed cases. And i discern our own spirits, though we want the extraord discerning other men's spirits. I have little to say of this Treatise in thy hands, mt it is well aimed and designed, however it be manage tries words, as the mouth tasteth meat ; these thing according to the palates it meets with.
It is not the pleasing, but profiting of men, that I hi boured for. I know nothing in it that is like to wo right, or slightly heal the hypocrite, by crying peace, there is no peace. Scripture light hath been my Cy with that thread in my hand I have followed the search through the labyrinths of the heart. Some assistance 1 had also from experience ; for scripture and experience latives, and the tie betwixt them so discernible, as noth can be more so. What we feel in our hearts, we migl in the scriptures before ever we felt it.
That the blessing of God may go forth with it, and to thy soul, reader, is the heart's desire and prayer of,
Thine and the ChurdCs
Servant in CHRI^
JOHJ^
THE
TOUCHSTONE OF SINCERITY : OK,
THE SIGNS OF GRACE, AND SYMPTOMS OF HYPOCRIS
Opened in a Treatise upon Revelation iii. 17, 18.
Because thou sayest I am rkh, and increased Tvith goods, and h need of nothing ; and knowest not that thou art icretched t miserable, and poor, and blind, and naked: I counsel tltee to i of me GOLD TRIED in the fire, tliat thou mayest be rich, Sec.
Wherein the text is evened, and the doctrines are propounded
A.LTHOUGH the Revelation be a.compendiumo^inincaA.Q\\s\c and obscure prophecies, containing almost as many mysteries words * ; yet that cloud overshadows the prophetical part o ■which begins where this chapter (with the doctrinal part) ends : h the waters are found no deeper than in other places of the sci lure ; but if we go a little farther, they become an overflowing flo< Hitherto we touch ground, but a step further delivers us into deeps, which are above the heads of the tallest Christians. H the spirit speaks doctrinally, and perspicuously ; but in the foll( ing chapters nnjsticalhj, and in great obscurity.
Seven epistles are found in this doctrinal part, immediately < tatcd from heaven, and sent by John to the seven churclies of A, to instruct, correct, encourage, and confirm them, as their sevi cases required.
My text falls in the last epistle, sent to the church of Laodic the worst and most degenerate of all the rest. The best had tl defects and infirmities, but this laboured under the most danger disease of all. The fairest face of the seven had some spots, bi dangerous disease seems to have hivaded the very heart of this.
Not that all were equally guilty, but the greatest part (from wh the whole is denominated) were lukemarrii professors ; who ha
514 THE DOCTIIINES niOPOlIXDED AND OPENE: of them, and loathed their indifFerency ; " I wish (saitl •'thou wert either cold or hot." An expression of the with that in 1 Kings xviii. 21. " How long halt you
" opinions.'" and is manifestly translated from the qualit •which is either cold or hot ; or lukezaarin, a middle te: both, and more nauseous to the stomach than either o
Cold is the complexion and natural temper of those th * alienated and estranged from Christ and religion : H ' cious temper of those that know and love Jesus Chrii
ling degree ! lukewarm., or tepid, is the temper of th( * too much religion to be esteemed carnal, and too litt * spiritual ;' a generation that is too politic to ventur yet so foolish as to lose all ; they are loth to forsake and more loth to follow it too closely: the form of reli feet as an honour, the power of it they judge a burdeii.
This is that temper which the Lord hates, and this w of Laodicea, which Christ, the great and only heart-a soul-physician, discovers in ver. 17. and prescribes a c ver. 18. So that the words resolve themselves into tw(
A faithful discovery 1 r.,, jpx i
Secmidly, A proper remedy j "^ *^^ ^^^^^^^ «^ ^^«^ 1. First, Their disease is faithfully discovered to tl its symptoms, cause, and aggravations.
First, Its symptoms, an unconcerned, indifferent, re rlt in matters of religion, neither hot nor cold ; the tr formal-professors, who never engaged themselves the heartily in the ways of God, but can take or leave as t and worldly interest comes to be concerned.
Secondly, Its cause and root, which is the defect and truth, and power of inward grace, noted in these express
" art wretched, and miserable, poor, blind, and nakec art destitute of a real principle, a solid work of grace. T thets do all point at one and the same thing; namely, the ( and rottenness of their foundation. The two first, o ra i^.iimg, wretched and miserable, are more general, conclu a sad condition, a very sinful and lamentable estate; tl
ru(pyoi, xa/ y\j;mic,, viz. poor, blind, and naked, ai ticular, pointing at those grand defects and flaws in the which made their condition so wretched and miserable.
First, Poor, that is, -fvoid of righteousness arid true fore God : These are the true riches of Christians : ani
THE DOCTRINES PROPOUNDED AND OPEyED. I
Secondly, Blind; * i. e. without spiritual illumination, and neither knowing their disease, nor their remedy ; the evil of sin, i the necessity of Christ.
Thirdly, Naked ; -fwithout Christ and his righteousness. Sin the soul's shame and nakedness ; Christ's pure and perfect righteoi nes? is its covering or garment ; tiiis they wanted, how rich soei their Ixxiies were adorned. These were Laodiceans ; i. e. a just righteous people (according to the notation of that word) whose g ments with which they covered themselves, were made of the hon spun thread of their own righteousness.
Thirdly, The disease of Laodicea is here opened to them in aggravations ; " Thou saidst I am rich, and increased with goods, a " have need of nothing ; but knowest not,"" &c. To be really graceless and Christless, is a miserable condition but to be so, and yet confidently persuaded of the contrary, is m( miserable: to have the very symptoms of death upon us, and } tell those that pity us we are as well as they, is lamentable indee<
O the efficacy of a spiritual delusion ! this was their disease, grat lessriess ; and the aggravation of it, was their senselessness.
Secondly, We have a proper i-emedy prescribed, ver. 18. " I coun; " thee to buy of me gold tried in the fire, that thou mayest bericl &C. In which we have to consider. First, what is prescribed for i! cure. Secondly, Where it is to be had. Thirdly, How to be obtaine
First, What are the remedies prescribed ; and they are thi-e^ gold, zvhite raiment, and eye-salve. First, gold, the cure of povert yea, gold tried in thejire ; i. e. grace that hath been variously provi already; and the more it is proved, the more its truth will be co spicuous. The next is zchite raiment, the remedy against nakedne: And, lastly, eye-salve, the efiectual cure of blindness. Under all the choice metaphors, more choice and excellent things are shadowe even spiritual graces, real holiness, more precious than gold. Chrisi imputed righteousness, the richest garment in all the wardrobe i heaven ; and spiritual illumination, the most excellent coUyrium < eye-salve that ever was, or can be applied to the mental eye or u derstanding of man in this world.
Secondly, Where these precious remedies may be had ; and yc find Christ hath the || monopoly of them all ; Buy of me, saith Chri m the text ; he is the repository of all graces. Angels, minister ordinances cannot furnisji you with them without Christ.
Thirdly, How they may be obtained from him ; Buy of me. Q
316 THE DOCTRINES PROPOUNDED AND OPENED this place Estius, and others, build their doctrine of m to build a superstructure of hay and stubble upon a f gold. The exigence of the very text itself destroys s for what have they that are poor, wretched, miserablethings, to give as a price, or by way of merit for thoi treasures of grace ? Buying therefore in this place can tend no more than the acquisition, compassing, or ob things from Jesus Christ, in the use of such means and ] hath appointed ; and in the use of them we merit grace the pa/ie?i^ merits oih'ia physician by coming to him, anc lowing his prescriptions in the use of such medicamen gives him : And that place Isa. Iv. 1. (from which this to be borrowed) fully clears it ; " He that hath no m(
" come and buy wine and milk without money, and u
From all whicli, these three observations fairly off to us.
Doct. 1. That many professors of' religion are und and dangerous mistakes in their profession. Doct. 2. That true grace is exceeding precious, an riches the sotd that possesseth it. Doct. 3. That only is to he accounted true grace w) endure all those trials appointed, or permitted for ofit. The first doctrine naturally arises out of the scop( which is to awaken and convince unsound professors.
The second, from the use the Holy Ghost makes oi choicest thiflgs in nature,. to shadow forth theinestima preciousness of grace.
And the third, from that particular and most signifi* of gold tried in the fire ; by which I here understand a work of grace, evidencing itself to be so in all the pn that are made of it ; for whatsoever is probational of g its soundness and sincerity to the test, is that to it w gold : In this sense it is used in scripture, Psal. Ixv: " hast tried us as silver is tried :" And Zech. xiii. 9-
the third part through the fire, and Avill refine the
" refined, and try them as gold is tried." So that wl which examines and tries grace whether it be soun( that is the fire Christ here speaks of ; and such grace t trials, is the gold here intended.
THE CHEAT AXD DA'SGEUOL'S MISTAKE OE SOME PR0FESSOU3. !
CHAP. IL
Wlierein tkejirst Doctrine is opened and proved briejfy, as a j^
Uminary Discourse to the principal Subject herein desig-ned,
DOCT. r.
That many professors of religion are under very great and d gerous mistakes in their professions,
SECT. I.
flattery is dangerous; self-flattery is more dangerous; self-flattery in the business of salvation, is the most dangerous of
To pretend to the good we know we have not, is gross hypocri to persuade ourselves of the good we have not, thougli we thinjc have it, is formal hypocrisy ; and this was the case of those s deceivers in the text.
My design in this discourse is not to shake the well-built hope any man, or beget groundless jealousies, but to discover the real d gerous flaws in the foundation of many men's hopes for heav( Every thing is as its foundation is, and dehile Jiindamentum Jc opus ; that failing, all fails.
There is a twofold self-suspicion or fear in God's own peop The one is a fear of caution,, awakening the soul to the use of all preventive means for avoiding danger ; this is laudable : The ot a groundless suspicion of reigning hypocrisy, tending only to desp dency : this is culpable.: By the former the soul is guarded agai danger ; by tlie latter it is betrayed into needless trouble, and del red from peace. ,
Good men have sometimes more fear than they ought, and wicl men have less than they ought : The former do sometimes shut tl eyes against the fair evidences of their own graces ; the latter si their eyes against the sad evidences of their sin and misery. T is an evil in both, but not equally dangerous ; for he that shuts eyes against his own graces and privileges, loseth but his peace a comfort for a time; but he that shuts his eves against the eviden of his sin and misery, loseth his precious soul to all eternity. Of t ■ latter sort of self-deceivers the world is full, and these are the n
I am concerned with in this point.
Oh ! that some men had less trouble ! and oh ! that some 1 more ! \^ \\ieJbolish virgins had been less confident, thev had certa
518 THE GEEAT AJiD DANGEROUS MISTAKE OF SOME P point. It is said, Prov. xxx. 12. " There is a generatioi ** in their own eyes, and yet is not washed from thei Through what false spectacles do the men of that ger upon their own souls ; the men of that generation are this generation : Never was any age over-run with a | vain, self-cozening, formal professors, as this generatio
Three things I shall here endeavour to do ; 1. To give evidence beyond contradiction to this sac among professors are found many self-deceivers.
(2.) To assign the true causes and reasons why it is (3.) Improve it in those practical inferences the poii
SECT. II.
HAT thei'e are multitudes of such self-deceivers a sors, will appear, •
1. Firsts By this, that there are every where to be professors than converts ; unregenerate professors, wIk but the effect of education. Christianity, by the favoi providence, was the first comer, it first bespoke them foi are Christians of an human creation, rather born than iievers. Now all these are self-deceived, and hasting t under the efficacy of a strong delusion ; " for if a man i *' to be something when he is nothing, he deceiveth hi the apostle. Gal. vi. 3. Surely our birth-privilege, witl birth, is nothing, yea, worse than nothing, as to our h account : That which stands for a great sum in our a) nothing, it is but a cypher you see in God's. " Except a
" again (saith the lips of truth) he cannot see the kingc John iii. 3.
Poor self-deceivers, ' ponder those words of Christ hitherto thought yourcivil education, your dead and hes enough to denominate you Christians before God ; but learn what the scripture meaneth ; and be assured you ence another manner of conversion, or else it is impossil escape eternal damnation.
2. Secondly, It is too manifest by this, that many profei acquainted with the externals of religion ; and all their more but a compliance of the outward man with the God : This is the superficial religion which deceives multitudes into eternal misery. True religion seats it ward man, and acts effectually upon the vital powers.
EVIDENCES OF SELF-DECEIT IX MATTEUS OP RELIGION'. i that which only lives in the souls of good men ? Thus was Jehu ceived ; he did manv acts of external obedience to God's comma " but Jehu took no heed to walk in the ways of the Lord Got " Israel with all his heart,'' 2 Kings x. 81. And this was his o^ throw.
This also was the ruin of those formalists, Ezek. xxxiii. 31. t came and sat before the Lord as his people : The word was to tl as a lovely song; mightily charmed with the modulation of prophet's voice, and his lively gestures ; but all the while their he went after their covetousness. And what abundance of such ph saical, superficial religion is every where to be found ?
3. Thirdly, It appears by this, that every trial made by suffer upon professors blows away multitudes, like dry leaves in autu by a stormy wind ; many fall from their own stedfasttiess in shal times ; prosperity multiplies vain professors, and adversity pu: the church of them ; " Then shall many be offended," Matth. xxiv,
This the scripture every where marks as a symptom of hypocr
Psal. Ixxvii. 8. " A generation that set not their hearts aright,
" whose spirit was not stedfast with God."" 1 John ii. 19. " " they went out, that they might be made manfest, that they "^ " not of us." Matth. xiii. 21. " For when tribulation or pers " tion ariseth because of the word, by and by he is offended." should one have told them in the days of their first profession, all their zeal and labour in religion would have ended in this, like they would have replied as Hazael to the man of God, 2 K viii. 13. " But what is thy servant a dog, that he should do
" great thing.'''' Quantum vnifatus ah illo?
O how unlike is their dark and dirty evening to their glorious hopeful morning ! These professors have more of the moon tha the sun, little light, less heat, but many changes : They dec many, yea, they deceive themselves, but cannot deceive God. Du the calm what a flourish do they make ? And with what gallai do they sail ? By and by you may hear horrendas tempestateSy soon after you may seejlcnda naic/ra^ia, dreadful shipwrecks aft furious storm ; and no wonder, for they wanted that ibm ?isr//x,ov, that ballast and establishment in them1 Pet. iii. selves that would have kept them tight and stable.
4. Fourthly^ It is too apparent by this, that many profes secretly indulge and shelter beloved lusts under the Avings of t profession. This, like a worm at the root, will wither and kill t] at last, how fragrant soever they may seem to be for a sea f—\A,^r^-r, V,^A ^«,, i-,. ^ 1 '_ 1 i. ] l-..i ..1.,-.. 1
520 EVIDENCES OF SELF-DECEIT IN MATTERS OF REL for his integrity, surely such professors will never clear t hypocrisy. " I was also upright before him, and kept " mine iniquity,'' saith he, Psalm xviii. 23. This is tl and right hand which every sincere Christian must plu cut off, Matth. V. 29, 30.
Which is a metaphor from chirurgeons, whose manne the whole is in danger by any part, to cut it off, ne j trahatur ; lest all perish.
Their suppressing some lust raiseth their confidence; jng of one raiseth the foundation of their hopes ; and t! ceivc themselves.
5. Frflhly, This also manifests the self-deceits of man that the secret duties of religion, or at least the secret ii the soul with God in them, is a secret hid from the kn< experience of many professors.
To attend the ordinances of God in the seasons of know ; to pray in their families at the stated hours tl know ; but to retire from all the world into their closet to pour out their hearts before the Lord, they know nol
To feel somewhat within, paining them like an empty, mach, until they have eaten that hidden manna, that brei
I mean refreshed their souls with real communion wil there ; this is a mystery locked up from the acquainta: that call themselves Christians ; and yet this is made a tical note of a sincere Christian by Christ himself, in IVJ
O reader ! if thy heart were right witli God, and th cheat thyself with a vain profession, thou wouldst have fr ness with God, which thou wouldst be loth thy deare the wife of thy bosom should be privy to : Non est 7-elig patent ; religion doth not lay all open to the eyes of men duties maintain our credit, but secret duties maintain ( was the saying of an heathen about his secret correspoi his friends, what need the world be acquainted with it ?
I are theatre enough to each other." There are inclosi in religion which none but renewed souls do feelingly i
6 Last!?/, How many more profess religion in these ever made religion their business ! Philosophy tells u ro s^yov and a ro 'rasi^yo'./, a main business ; and a by-bi same is found in religion also.
There are " that give themselves to the Lord," 2 whose conversation, or trade, is in heaven, Phil. iii. 18 scope of wiiose life is Christ, lit b. xiii. 7, 8. who ffive
CAUSES OF SELF-DECEIT.
thev have nothing else to do; and when their outward mar engaged in the duties of it, yet their heart is not in it ; they h< they pray, jjos -^l^-^yj i^u), as Chrysostom speaks, but their souls, t\ thoughts and minds are abroacf. It is not their business to have lowship with God in duties, to get their lusts mortified, their hej tried, their souls conformed to the image of God in holiness.
They pray as if they prayed not, and hear as if they lieard n and if they feel no power iii ordinances, no quickening in duties is no disappointment at all to them ; for these were not their desi in drawing nigh to God in these appointments.
And thus you see what numbers of professors deceive themsel
SECT. III.
.A.XD if we seriously enquire into the grounds and causes of 1 self-deceit among professors, we shall find these four things c spiring to delude and cheat them in the great concern of their vation.
1. First, The natural deceitfulness of the heart, than which thing is more treacherous, and false, Jer. xvii. 9- " The heart is ceitful above all things, and desperately wicked ;'** :ih n h^i^ : Supplantativum cor, prcE omnihiis ; the heart is the greatest s planter, the most crafty and subtle cheat of all, that deceives as Jacob did his brother (to whose name this text alludes.) It feats us of our heavenly heritage, as Jacob supplanted hira in earthly one, while we are gone a hunting after earthly trifles. I. wherein its deceitfulness principally appears, you may see by solemn caveat of the apostle, James i. 22. wherein he warns ui beware, that in hearing the word we deceive not ourselves by fj reasonings ; for so Ta^aXoy/^o/xsyo* iaumz imports, and may be stric rendered, false reasoning themselves, namely, by making false sy gisms ; whereby they misconclude about their spiritual and etei estate and condition, and befool themselves.
The time will come when a man's own heart will be found to h the chief hand in his ruin ; and what Apollodorus did but fancy heart said to him, some men's hearts will tell them in earnest, wl they come to the place of misery and torment ; iyu aoi ro-j-!a> ct/r/o have been the cause of all these, I have betrayed iheeinto all these t ments : it was my laziness, my credulity, my averseness to the w, of strict godliness, mortification and self-denial which have fore undone thee ; when thou sattest under the convincing truths of gospel, it was I that whispered those atheistical surmises into th
522 CAUSES OF SELF-DECEIT.
ed, it was I that whispered Avhat the tongue of anothei out, Tunc credam, cum illuc venero : J will believe it ' thither.
Surely this is a great truth which was bbserved by men, " He that trusteth in his own heart, is a fool," 26. And thousands of such fools are to be found amor
2. Secondly^ Satan is a chief conspirator in this treache
are tiot ignorant (saith the apostle) of his devices ; m phistry and slights, 2 Cor, ii. 11. his /M%8iag, trains i of temptation, which are thoroughly studied and artifi( ed and ordered ; even such systems as tutors and prqfi and sciences have, and read over to their auditors ; as ciously observes, to be the import of that text, Eph. vi, it to be wondered at, considering his vast knowledge, and long experience in this art of cheating, together w: corruption and proneness of the hearts of men to close vices, and believe his impostures, that so vast a numbei taken " captive by him at his will," 2 Tim, ii. 26.
It is the god of this world that blinds the minds of t lieve not, 2 Cor. iv. 3, 4. " The god of this world," (s(
Mimesis) who leads a world of poor deluded wretches tc having first blinded their minds^ that is, deluded, and wi art practised upon their understanding, that ro riyin.ovix.ov, directive faculty, which is to the soul what eyes are tc
I remember Basil brings in Satan thus insulting CI them ! I have them ! for all thy blood and miracles, and beseechings, thy knockings and strivings, I have of them at the very gates of heaven : for all their ilium tasting of the powers of the world to come, I have shipv in the very mouth of the haven.
3. Thirdly^ The common works found in unregenei ceive many, who cannot distinguish them from the spc the Spirit in God's elect ; see that startling scripture, where you find, among the common operations of the apostates, that illumination which gives perspicuity to t discerning spiritual truths, and that frequently with moi and depth of judgment than some gracious souls attain i it is the matter out of which many rare and excellent ^ ed in admirable variety, which are singularly useful to o are exercised in expounding the scriptures, defending Christ by solid arguments, preaching, praying, &c. . a subic-ct of them renowned and honoured in the chi
CAUSES OF SFLF-DECEIT. ,' jw?em to abound not only in knowledge, bnt in sense also ; i. e. some kind of experience of what they know : for experience is bringing of things to the test of spiritual sense. They do taste experience the good that comes by the promises of the word, i discoveries of heaven and glory, though they feel not experimentf tlie transforming efficacy of these things upon their own souls.
Now, that illumination furnishing them with excellent gifts (as fore was noted), enabUng them to assent to gospel-truths, which scripture calls faith, Acts viii. 12. and working in them convictior sin, 1 Sam. xv. 24. reformation of Ufe, 2 Pet. ii. 20. and touch their affections also with transient joy in the discovery of those tru
And this taste, which comes so near to the experience, which sanctified soul enjoys, seems to put their condition beyond all com versy, and lay a foundation for their ill-built confidence: nothing more apt to beget and nourish such a confidence than the melti and workings of our affections about spiritual things ; for as a * gr divine hath well observed, such a man seems to have all that is quired of a Christian, and to have attained the very end of all kn ledge, which is operation and influence upon the affections. Wj they shall find heat in their affections, as well as light in their mit how apt are thev to say (as these self-deceivers in the text did) t
are rich, and have need of nothing."^ Now of all the false si of grace by which men cozen themselves, none are so dangerous ; destructive to souls as those that come nearest true ones : never d
Satan more effectually and securely manage his cheats than wher is transformed into an angel of light.
Among this sort of self-deceivers, how many gifted men, a among that sort, some employed in the office of the ministry wil found, whose daily employment being about spiritual things, stu ing, preaching, praying, &c. do conclude themselves sanctified ] sons, because they are conversant about sacred emploj-ments, a the subject must be, because the object is sacred. O ! that s v/ould seriously ponder these two scriptures, Matth. vii. 22. " M " will say unto me in that day, Lord, Lord, have we not prophe; " in thy name .'* and in thy name have cast out devils ? and in
" name done many wonderful things 't"" And 1 Cor. ix. 27. — " " that by any means, when I have preached unto others, I my " should be a cast-away,"
4. Lastly, To add no more, this strengthens self-deceit exceed! iy in many, viz. Their observations of, and comparing themse with others. Thus the Pharisees (those gross self-deceivers) " tr
524 A SOLEMN WARNING TO ALL PROFESSORf.
Jtegnat luscus inter ccecos ; he that hath but one eye is ! the blind.
Thus the false apostles cheated and befooled thems
X. 12. " But they measuring themselves by themselv " paring themselves among themselves, are not wise." made one man a measure or standard to another man, is the common beam or scale to try all men.
These men are as sharp-sighted to note> other men's own excellencies ; to eye the miscarriages of others with their own performances with admiration.
They bless themselves when they behold the profani
" pieties, Luke xviii. 11. " God, I thank thee that I ar *' men are, extortioners, unjust, adulterers, or even as tl: q. d. O what a saint am I in comparison of these mi:
Pharisee's religion you see runs all upon nuts ; a neg, is enough to him : and the measure he takes of it is by ( himself with others more externally vile than himself may say with praise and humility, " I am not as some
though he knows nothing by himself, yet is he not 1 " fied," 1 Cor. iv. 4. He neither rakes together the i the vilest, nor the infirmities of the holiest, to justify himself as these self-deceivers do. And these are th occasions of that general deception, under which so g the professing world bow down and perish.
SECT. IV.
3. J.N the last place I shall improve this point various to the importance and usefulness of it, with as mucli closeness of application as I can. And,
Use 1. Shall be for caution to professors. Before I use you should make of it, I must tell you what use make of it.
Firsts Do not make this use of it ; to conclude froi been said, that all professors are but a pack of hypocri there is no truth nor integrity in any man : this is hot arrogance to ascend the throne of God ; and unparalle ableness, to judge the hearts of all men.
Some men are as apt to conclude others to be hypoci suring their hearts by their own, as others are to cor selves saints, by comparing their own excellencies witf corruptions : but, blessed be God ! there is some grai
A SOLEMN WARXIX'G TO ALL PEOFESSORS. Ol
That assurance is one of the great difficulties in religion, is a grt truth ; but that it is therefore unattainable in this world, is ve false. Popish doctrine indeed makes it impossible ; but that d( trine is practicably confuted in the comfortable experience of ma souls: all are commanded to strive for it, 2 Pet. i. 10. '• Give
" diligence to make your calling and election sure i"^ and some ha the happiness to obtain it, 2 Tim. i. 12. " For I know whom " have believed : and I am persuaded that he is able to keep tV *' which I have committed unto him against that day. Let the similar works upon hypocrites resemble as much as th will the saving works of the Spirit upon believers ; yet God dc always, and the saints do sometimes plainly discern the difference
Do not make this use of it, to conceal or hide the trut or graces of God, or to refuse to profess, or confess them before m( because many professors deceive themselves and others also, b\ vain profession : Because another professeth what he hath not, mi you therefore hide or deny what you have ? It is true, the poss< sion of grace and truth in your own souls, is that which saves voi but the profession or confession of it, is that which honours Gc and edifies ; yea, sometimes is the instrument to save others ; it your comfort that you feel it, it is others comfort to know that y do so. Ostentation is your sin, but a serious and humble professi is your duty, Rom. x. 9.
SECT. v.
Use 2. A JL AVING shewed you in the former section what use y ought not to make of this doctrine, I will next shew vou what ii you ought to make of it ; and surely you cannot improve this poi to a better purpose than from it to "take warning, and look to yoi selves, that you be not of that number who deceive themselves their profession. If this be so, suffer me closely to press that gre apostolical caution, 1 Cor. x. 12. « Let him that thinks he stanc
" take heed lest he fall.'' O professors ! look carefully to your fou dation ; be not high-minded, but fear. You have, it may be, do and suffered many things in and for religion ; you have excellent gi] and sweet comforts : a warm zeal for God, and high confidence your integrity : All this may be right, (for ought I, or, it may I you know :) but yet it is possible it may be false also : You ha sometimes judged yourselves, and pronounced yourselves uprigh but remember your final sentence is not yet pronounced by yo
5^6 A SOLEMN WAHNIKG TO ALL PllOFESSORS.
Thy heart may be false, and thou not know it ; ye false, and thou strongly confident of its integrity.
The saints may approve thee, and God condemn th 1. " Thou hast a name that thou livest, but thou art ( may say, there is a true Nathaniel ; and God may sa self-cozening Piiarisee.
Reader, thou hast heard of Judas and Demas ; of Sapphira ; of Hymeneus and Philetus ; once renownet professors, and thou hast heard what they proved at \i
Take heed their case be not thine own ; do they not with one mouth cry to thee, O professor ! if thou w where we are, do not cozen thyself as we did ; if thoi better place and lot, be sure thou get a sincere heart : more self-suspicious, we had been more safe.
I would not scare you with needless jealousies, but prevent fatal mistakes. Do not you find your hearts many things ? Do not you shuffle over secret duties ? censure the same evils in others, which you scarce repi selves .'* Are there not many by-ends in duties ? Do you are far less affected with a great deal of service done to God by others, than with a little by yourselves
Is it not hard to look upon other men's excellencies i or upon your own without pride .'* And are you not troubled with a busy devil, as well heart ? Hath not he that circuits the whole world, ob Hath he not studied your constitution sins, and founc which most easily besets you ? Hath he less malice agaii than others ? Surely you are in the very thicket of thousands of snares are round about you. O how diffi righteous saved ! How hard to be upright ! How few professing world win heaven at last !
O therefore search your hearts, jjrofessors, and let tl 4own to your very reins ; " Let him that thinks he " heed lest he fall."
Away with rash uncharitable censures of others, and and severe in censuring yourselves. Away with dry anc controversies, and spend your thoughts upon this great ( I sound, or am I rotten at heart ? Am I a new creatui creature still in a new creature's dress and habit ? Beg 1 you be not deceived in that great point (your integri you may be mistaken in. Pray that you be not giv Vloorll^ ■>rl irnin cTMvifartf] tlifin nnv<^ rplicrw
A SOLEMN WARXIXG TO ALL PROFESSORS. 5 after the dust of the earth, and saying. Who will shew us any goc be thou panting after the assurance of the love of God, and cryii Who will shew me how to make my calling and election sure ?
O deceive not yourselves with names and notions ? Think not, cause vou are for a stricter way of worship, or because you associ with, and are accordingly denominated, one of the more reforn professors, that therefore you are safe enough : Alas ! how small mterest have titles, modes, and denominations in religion ? Supp a curious artist take a lump of lead and refine it. and cast it into mould, whence it comes forth shining, and bearing some noble figi suppose of an eagle ; yet it is but a leaden eagle. Suppose tlie fig of a man, and that in the most exact lineaments and proportions ; still it is but a leaden man : Nay, let it bear the figure of an an^ it is but a leaden angel : For the base and ignoble matter is the sa it was, though the figure be not. Even so, take an unregenen canial man, let his life be reformed, and his tongue refined, and < him a zealous Conformist, or a strict Non-conformist ; call hii Presbyterian, an Independent, or what you will ; he is all the wl but a carnal Conformist, or Non-conformist ; an unregenerate Pi byterian, a cainial Independent; for the nature is still the sai though the stamp and figure his profession gives him be not the sa
O my friends ! believe it, fine names and brave words are of li value with God : God will no more spare you for these, than Sam did Agag for his delicate ornaments, and spruce appearance : Eit make sure the root of the matter, or the leaves of a vain profess will not long cover you.
To be deceived by another is bad enough ; but to deceive c selves is a thousand times Avorse.
To deceive ourselves in truths of the superstructure, is bad ; j they that do so shall suffer loss, 1 Cor. iii. 12. But to deceive o selves in the foundation, is a desperate deceit, and shipwrecks all i hopes and happiness at once.
If any one lose his money by a cheat, it troubles him ; but to 1 his soul by a cheat, will confound him. If a man lose an eye, ear, a hand, a foot, yet omnia Deus dedit duplicia, as Clu-ysost s})eaks ; God hath given these members double, so that then another left ; animam vero unam : But the soul is one, and o one ; and if that be damned, you have not another to he saved.
O therefore be restless till it be, and till you know it be, oul eternal danger .'
SECT. VI.
1 I I
528 THE INVALUABLE WORTH OF SAVING GRACE with tears, and would part with all the pleasant things the world to enjoy it.
This is that mercy that gives souls the highest pleasL is acquainted with, or the state of this mortality can beai well-assured soul but consider what it is assured of, Ch purchases of his blood. O what is this ! " I am my b " my beloved is mine," Cant. ii. 16. What a vital, rav powering efficacy is in that voice of faith ! let it but loo years, and compare what it was with what it is now ; i it is now made nigh, Eph. ii. 12, 13. It was not be now beloved, Rom. ix. 25, 26. It had not obtained me hath obtained mercy, 1 Pet. ii. 10. Or let the assur forward, and compare what it now is, and hath, with w shall be made, and put in possession of: " Beloved, (ss
tie) now are we the sons of God ; but it doth not yet *' we shall be: But we knovv that when he shall appeal
like him, for we shall see him as he is," 1 John iii. 2. I say, let the assured soul but steep its thoughts, b^ in these subjects, and it will be impossible to keep him fi agreeable transports of joy and delight.
O what a life have you in comparison of other men i two hells, one present, another coming ; you have two ' in hand, the other in hope. Some of your own brethn that have been, it may be, many years panting after as still denied it ; but God hath indulged so peculiar a fa Bless ye the Lord, and make his praise glorious.
CHAP. III.
Containing the use and improvement of
1)0CT. II.
That true grace is exceeding precious, and greatly i soul that hath it : It is Chrisfs gold.
SECT. 1.
X HE Lord Jesus here chuseth the most pure, pfecic dent, durable, and valuable thing, in all the treasures an
THE IKVALUABLE WORTH OF SAVING GRACE. 5 precious than all the gold of Ophir : " It cannot be gotten for go
neither shall silver be weighed for a price thereof," Job xxviii. ] Surely gold and silver, sapphires, diamonds, and rubies, are i ^Forth the mentioning, when saving grace is once mentioned. I consider it,
1. First, In its cause and fountain from whence it flows, and y shall find it to be the fruit of the Spirit, Gal. v. 22. who, upon tl account, is called the Spirit of Grace, Heb. x. 29. It derives original from the Most High ; it is spirit born of Spirit, John iii, All the rules of morality, all human diligence and industry can ne^ produce one gracious habit or act alone ; 2 Cor. iii. 5. " Not tl " we are sufficient of ourselves," &c.
Nay, we speak not becoming the incomparable worth of gra when we say, it is the fruit and birth of the Spirit ; for so are cc mon gifts also. There are several emanations from this sun, div streams from this fountain ; but of all his operations and prod tions, this of saving grace is the most noble and excellent. Gi are from the Spirit as well as grace, but grace is more excellent tl the best gifts, 1 Cor. xii. 31. " Covet earnestly the best gifts, &
yet shew I unto you a more excellent way."^ Hence you read Phil. i. 10. " Of things that are excellent," or as the origir ca 5<afsfovra, might be rendered, things that differ, namely, in i pect of excellency, not as good and evil, but as less good and m good differ. Gifts have their value and preciousness, but the \ gifts differ as much from grace, as brass from gold, though both generated by the influence of the same sun. Gifts (as one saith) dead graces, but graces are living gifts ; it is the most excellent p duction of the highest and most excellent cause.
2. Secondly, Consider it in its nature, and you will find it divi
2 Pet. i. 4. " Partakers of the Divine nature," viz. in our sand cation ; not that it gives us the properties of the Divine natu they are incommunicable ; but the similitude and resemblance o is stamped upon our souls in the Avork of grace.
" The new man is renewed in knowledge, after the image of 1
that created him," Col. iii. 10. The schoolmen, and some of fathers, place this image or resemblance of God, in the natural fa( ties of the soul, viz. the understanding, memory, and will : whic! an umbrage of a trinity in unity ; but it rather consists in the re vation of the faculties by grace ; for in this we bear the Dia image upon our souls, and that image or resemblance of God holiness is the beauty and honour of our souls.
530 THE INVALUABLE WOllTH OF SAVING GRAC fountain of honour and glory ; and this makes the rij excellent than his neighbour ; let his neighbour be though the blood of nobles run in his veins, the righ excellent than he, except saving grace be also diffused
3. Tltirdly, Consider it in its recipient subject, and its value still to increase ; for the precious oil of saving-s poured into any other than an elect vessel.
Hence faith, one branch of sanctification is, with r subject, stiled The faith of Gods elect. Tit. i. 1. Wh true grace in his soul, may (during the evidence ther strongly conclude his election, looking backward, and ' looking forward, Rom. viii. 30. It marks and seals i whom it is, for glory, " God hath set apart him that « himself,'' Psal.iv.' 3.
4. Fourthly, View the precious worth of grace in effects and influences upon the soul in which it inheres
(1.) It adorns with incomparable ornaments, which price in the sight of God, 1 Pet. iii. 4. Yea, it reflecti of glory in the soul where its seat is, that Christ himself is also the admirer of it ; Cant. iv. 9. " Thou hast ravish
my sister, my spouse ! thou hast ravished my heart " thine eyes, with one of the chains of thy neck !'' and come witn its excelling beauty, he saith, " Turn aw£ " from me, for they have overcome me," Cant. vi. 5.
(2.) It elevates and ennobles a man's spirit beyond aj ciples in man ; it sets the heart and affections upon heav( them up with the glory of the invisible world, Phil, ii
our conversation is in heaven, from whence Ave lool
viour." Whilst others are trading for corn and win and oxen, for feathers and trifles, the gracious soul is God for pardon and peace, for righteousness and life, f< immortality : " Truly our fellowship is with the Fathe
" his Son Jesus Christ," John i. 3.
(3.) It doth not only raise the spirit by conversing wi things above, but transforms the soul, by that converse ness of those heavenly objects it converses with : " It cl " into the same image," 2 Cor. iii. 18. So that thougl fied man still remains the who he was, yet not the : ^ before ; the very temper of his Spirit is altered.
(4.) It doth not only transform the soul in which it is serves the subject in which it is : it is a singular presei
TItE INVALUABLi. WORTH OF SATlXa GRACE.
Other principles within a man. " It is a good thing that the he
he established with grace,'' Heb. xiii. 9. This is that which apostle calls our own stedfastness, or that ballast we have within o selves ; which keeps us right and stable. O the excellency of gra
(6.) To conclude; it is the root of all that precious iruit wh we bring forth to God in this world : it is the root of everv gracii word in our lips, and of every gracious work in our hands; be matter of our gracious thoughts never so excellent, the matter of < heavenly discourses and prayers never so sweet, still grace is the r of the matter, Job xix. 28. ' O then, what a precious thing is gn 5. Fift/ili/, View it in its properties, and you will soon discover transcendent excellencies: the richest epithets are no hyperbc here ; we seek not beyond the value df it, when we call it supernalu grace, for so it is : it comes down from above, from the Father lights, Jam. i. 7. Nature can never be improved to that heio how much soever its admirers boast of it ; nor do we strain too h when we call it immortal grace; for so hath God made it. Thi that water which springs up in the sanctified soul unto eternal 1 John iv. 14. It will not cfie when thou diest, but ascend with soul from which it is inseparable, and be received up with it i glory, Rom. viii. 10. You may outlive your friends ; you mayc live vour gifts; but you cannot outlive your graces.
Shall I say it is the most sweet and comfortable thing that e the soul was acquainted with in this world, next Jesus Christ, author and fountain of it. Sure, if so I speak, I have as many \ nesses to attest it, as there be gracious souls in the A\orid : noth is more comfortable than grace, except Christ; and yet withi Igrace no soul can feel the comforts of Christ in the troubles of 1 |or in the straits of death. This is a spring of comfort !
6. Sixthly, Consider it in its tlesign and scope ' and you will j discern more and more of its precious excellency : for what is the i and end of God in the infusions and improvements of grace, bul attemper and mould our spirits by it into a meetness and fitness the enjoyment of himself in the world to come.'' Col. i. 12. '• Giv *' thanks to the Father, who has made us meet to be partak
" of the inheritance of the saints in hght." Compare this w 2 Cor. V. S. " Now he that hath wrought us for the self-same th: « is God.''
O blessed design ! how precious must that work be, which wrought for so high and glorious a purpose as this is ? No w ( more excellent, no end more noble.
THE IWVALCABLE WOUTII OF SAVING GRACE.
base and worthless metal with golden mattocks. The bio was shed to procure it, Heb. xiii. 12.
The Spirit of God is sent forth to form and create it own workmanship, Eph. ii. 10. his fruit. Gal. v. 22,
The ordinances and officers of the gospel were at firs and ever since continued in the church, for this work's xvii. 17. and Eph. iv. 12. It is the fruit of Christ's blo( it hath cost the sweat and blood of the dispensers of th
Nay, all the works of providence look this way, anc thing, Ilom. viii. 28. What is the errand of all God's make us partakers of his holiness .'' Heb. xii. 10.
8. E'lghtMy^ The high value that the most liigh Gc grace, shews it to be an excellent thing indeed : " It is c
" in his sight," 1 Pet. iii. 4. no service finds acceptatio but what is performed by grace : None but sanctified ve?
for the master's use, " The end of the commandment i
" of a pure heart," 1 Tim. i. 5. The weakest performances of grace find acceptanc though clogged with many sinful weaknesses and infiri xi. .31, 32. If God so prize it, well may we: He tl jewel best understands the value of it.
9Ninthly, The hypocritical pretences made to it all ftssing world, shew what a most precious and desirable If there were not some singular glory in it, why doth ev to be reputed gracious.'* Nay, the devil himself baits hooks ot temptation with a show of grace ; for he knc no native beauty of its own to entice, and therefore he paint and pretence of holiness to cover it: but oh ! wh will ttie hypocrite be posed with at last.'' And how can Avhen God shall demand,
If grace Avere evil, why didst thou affect the name ar of it P And if it were good, wjiy didst thou satisfy thj empty name and shadow of it only.?
10. Tenthly, To conclude : the incomparable esteem men have for it, shews it to be a thing of inestimable j:
Grace is the simi of all their prayers, the scope of al! vours, the matter of their chief joy, the reward of th and sufferings; their chief joys and sorrows, hopes and world, are taken up about it. By all M'hich it appears is above rubies ; and all the gold and silver in the world and dross in comparison with it.
lyFERENCtS FROM THE PEECIOUSXESS OF GRACE.
owner of much of this gold, and not be hfted up with it To 1 down thy lieart, and preserve thine eyes from being dazzled these thy gracious excellencies, it will be needful for thee, Chrisi sometimes to consider.
That although grace be one of the most excellent things that God created, vet it is but a creature, a dependent thing, 1 V. 17.
Yea, it is not onlv a creature, but a very imperfect creature y thy soul, labouring under many weaknesses, Phil. iii. 12. and s< times readv to die, Rev. iii. 2.
Though it can do many things for you, yet it cannot justify before God : You cannot make a garment of it to cover your g nor plead the dignity of it at God's bar for your discharge: not vour inherent, but Christ's imputed righteousness must do for vou, though in other respects it be very necessary.
Nav, remember how excellent soever it be, it is not the n; growth and product of your hearts ; all the grace you have is for to your natures; and what vou have is received, 1 Cor. iv. 7.
And lastly, remember he that is most proud and conceited o own graces will be found to be the owner of least grace, and most cause to question whether he hath anv or none. It is the na of grace to humble, abase, and empty the soul : and it is the stre of our corruptions which thus puffs us up with vain conceits.
Infer. 2. Is saving grace more excellent than gold.'* What c titen have the poorest Christians to be zcell satisjied zcith their
To others God hath given Ishmael's portion, the fatness of the ea to you, Isaac's, the graces of the covenant : Their portion is pa brass, yours in gold, Manv of you are poor in the world, " rich in faith, and heirs of the kingdom which God hath promif Jam. ii. 5. What is the dust of the earth to the fruits of the Sp You are troubled that you have no more of the world : It ma if you had more gold, vou would have less grace. You conside: how manv are poor and wretched in both worlds, monevless
Christless too : You do not consider you are near come to that in which all your wants will be fully supplied ; where yoii shal need the treasures of the earth, and have your desires satisfied of the treasures of gi-ace and glory.
Infer. 3. Is saving grace gold .' yea, infinitely more precious gold ? Then surely decUmng Christians are great laers, and , cause to be great mourners. The remission of the least degn srrace is more to be lamented than the loss of the greatest sum of j
534< PllACTICAL INFERENCES FJIOM THE I'RECIOUSNESS (
Well therefore may declining Christians challenge the among all the mourners in this wc.rld.
Irifer. 4. Is grace so invaluably precious? How preciou the ordinances of God he to our soids, hy which grace municated, mid (ifterwards improved in our souls I "
thy mouth is better unto me, than thousands of gold Psal. cxix. 72. and good reason, whilst it imparts and ii to which gold and silver are but dross and dung.
None but these that value not grace will ever slight or despise and injure the instruments thereof. It is a i graceless world when these precious things fall under cc slights.
Infer. 5. If grace be so precious, how watchful shoulc persons be in the days of temptation ! The design of ten rob you of your treasure: When cut-purses get into tl use to say, Friends, look to your ])urses. How many tians liave we read and heard of, that have rather choser their lives than witli their graces, who have " resisted
striving against sin ?'''' Heb. xii. 4. O Christians! you live in a cheating age; many seemii have lost all, and many real Christians have lost much ; f they are like to see but little comfort in this world ; wl go mourning to the grave with that lamentation. Job
" O that it v/cre with me as in times past !"
InJ'. 6. To conclude : Is there such precious worl grace ? Then hless Godjbr, and diligently use all mea\ and improve it in your soids. It is gold for precious] usefulness, and must not be laid up in a napkin : That demned by the very scope of that parable, Mat. xxv. !
All Christians indeed have not the same advantages ment ; but all must improve it according to the advantao in order to an account. Reserved Christians, who live t from the society and communion of others, and dispe streams abroad to the benefit of others, nor improve others for their own benefit, are wanting both to their c comfort. See you a man rich in grace, 0 trade with hi to improve yourselves by him ; and the rather, becau not how soon death may snatch him from you, and wi stock of grace is gone from you too, except what you ni; whilst you conversed with him : But alas ! instead of ho. soul-improving communion, some are sullenly reserv(
PROsr-EUITY A FCRXACE TO TUT OUK CSACE8.
are tx)o seldom in our closets, too little upon our knees ; and we are there, vre gain but little ; we come not off such gainei duty as we might. O Christians ! think when you are hearing praying, I am now trading with heaven for that which is infir better than gold. God is rich to all that call upon him : Wl treasure may I get this hour, if the fault be not in mine own h< And thus of the second observation.
CHAP. IV
Wherein the third doctrine, being the main subject of this tree is opened^ and the metltod of the whole discourse stated.
DOCT. III.
That only is to be accounted true grace, which is able to endur those trials appointed or permitted Jbr the discon-ery of it.
SECT. I.
X HE most wise God hath seen it fit to set all his people in a ; of trial in this world. First, he tries, and then he cro\nis th
James i. 12. " Blessed is the man that endureth temptation, -uca " i. e. [ probation or trial ;] for when he is tried, he shall rec '*' the crown of life," Src
No man can say what he is ; whether his graces be true or f till they be tried and examined by those things which are to thei fire is to gold. These self-deceivers it? the text, thought they grace; yea, they thought they had been rich in grace; but it pn no better than dross : And therefore Christ here counsels thei buy of him gold tried in the fire ; i. e. true grace indeed, w appears to be so upon the various proofs and examinations of its cerity, which are to be made in this world, as well as in the g cen h solemn trial it must come to in the world to come.
The scripture speaks of a twofold tribal, vix.
f Opinions, A trial of men's 4 and
(.Graces. First, The opinions and judgments of men are tried as by i in which sense we are to understand that place, 1 Cor. iii. 12, ** Now if any man build upon this foundation, gold, silver,
536 FROSPEUITY A FURNACE TO TTIY OUR GRACES.
endure the fire.* Sucli a person hereby brings himself and though the apostle will not deny the possibility, yet hi difficulty of his salvation ; " He shall be saved, yet so a< i. e. as a man is saved by leaping out of his house at mid it is all on fire about his ears ; for so that phrase import 11. and Jude 23. Glad to escape naked, and with the goods ; blessing God he hath his life for a prey : As ] shall such have to their erroneous notions and unscriptu at last.
2. Secoyully, The graces of men are brought to the te; their opinions. Trial \vill be made of their hearts, as we! heads ; and upon this trial the everlasting safety and hapj person depends. If a man's opinions be some of them fc stubble, yet so long as he holds the head, and is right in tion, he may be saved ; but if a man's supposed graces 1 all the world cannot save him : There is no way of e finally deceive himself herein. And of this trial of gra speaks : Sincere grace is gold tried by fire.
There is a twofold trial of grace ; active and passive. Firsts An active trial of it, in which we try it ourselves,
5. "Examine yourselves; prove yourselves ;" i.e. mi hearts, duties and graces, by the rule of the Avord : st answer to that rule: Bring your hearts and the word solemn self-examination ; confer with your reins, and coi your own hearts.
Secondly, A passive trial of it : whether we try it or i try it, he will bring our gold to the touchstone, and
Thou, O Lord, knowest me ; thou hast seen me, anc
heart towards thee,*" saith the prophet, Jer. xii. 3. Sometimes he tries the strength and ability of his serv and thus he tried Abraham, Heb. xi. 17. And someti the soundness and sincerity of our graces ; so the EpJiesh tried, and found dross. Rev. ii. 2. And so Job was triec true gold. Job xxiil. 10. These trials are not made byown information ; for he knows what is in man ; his ey( heart and reins ; but for our information ; which is the i
Deut. viii. 2. " Thou shalt remember all the way whi(
thy God led thee these forty years in the wildernesj- *' thee, and to prove thee, to know what was in thy hej make thee know it, by giving thee such experiments an in those wilderness straits and difficulties.
PUOSPEIITY A FiraXACE TO TliY OUR GRACES. i made by God upon us, are designed to put us upon the trial of c selves ; When God tries, we should try too.
Now the method into which I shall cast this discourse, shall b< shew you,
1. First, What those things are which try the sincerity of graces, as fire tries gold.
2. Secondly, For what ends doth God put the graces of his | pie upon such trials in this world.
3. Thirdly, That such grace only is sincere as can endure tl trials.
4. Fourthly^ and lastly. To apply the whole in the main uses o
SECT. II.
1 . First, r r HA T tJiose things are Tchidh try the sincerity of gr asjire tries gold.
Before I enter into particulars, it will be needful to acquaint j that the subject before me is full of difficulties. There is need one speaks, of much cautious respect to the various sizes and grees of growth among Christians, and the vicissitudes of their invi cases; else wc may darken and perplex the way, instead of clearin
The portraiture of a Christian is such as none can draw to model, but with respect to the infancy of some, as well as the age strength of others.
Great heed ought also to be had in the application of marks signs ; we should first try them ; before we try ourselves or other them. Marks and signs are by some distinguished into exclusive elusive, and positive: Exclusive marks serve to shut out bold tenders, by shewing them how far they come short of a saving wor grace ; and they are commonly taken from some necessary conn duty, as hearing, praying, Sec. He that hath not these things, ( not have any work of grace in him ; and yet if he do them, he ( not from thence conclude his estate to be gracious : He that so ( eludes, he deceives himself.
Inclusive marks rather discover the degrees than the truth of gr and are rather intended for comfort than for conviction : If we them in ourselves, we do not only find sincerity, but eminenr grace ; They being taken from some raised degree and eminent of grace in confirmed and grown Christians.
Betwixt the two former there is a middle sort of marks, which called jiositive marks, and they are such as are always, and only foi
438 PROSPEEITY A FURNACE TO TRY OUR 6 RACES sure their sincerity by. Alas ! these no more fit their
Saul's armour did David's body. Thpse things being ]3remised, and a due care carriec us through this discourse, I shall next come to the par §hevv you what those things are which discover the state of our souls. And though it be true, that there is no < are in, no providence that bef'als us, but it takes some makes some discovery of our hearts ; yet, to limit this di fall into particulars as soon as we can, I shall shew wl: made of our graces in this world, by our prosperity, an sity ; by our corruptions, and our duties, and, lastly, b ings upon the score and account of religion.
SECT. I.
jO IRST, prosperity, success, and the increase of out ments, are to grace what fire is to gold. Riches and hi trial what we are ; and by these things many a false heg detected, as well as the sincerity and eminency of other covered. We may fancy the fire of prosperity to be rat fort than trial ? to refresh us rather than to prove us ; find prosperity to be a great discovery, and that scar proves the truth and strength of men's graces and corn than that doth: Rara virtus esthumilitas honorata, saith find humility with honour, is to find a Phoenix. Let an son be lifted up to honour, and how steady and well com he was before, it is a thousand to one but his eyes will his head run round when he is upon the lofty pinnacle ^ honour*; Prov. xxvii. 21. "As the fining-pot for si 1 furnace for gold, so is a man to his praise :" Put the b the finingpot of praise, and it is a great wonder if a great do not appear, Isa. xxxix. 2. the vain-glory of good H like froth or scum upon the pot, when heated by prospei such a fining-pot to Herod, as discovered him to be dros xii. 23. How did that poor woman swell under that trial in of his beinga god, and was justly destroyed by worms, bt gat himself to be one ? We think little what a strange exalted state will make upon our spirits. When the pr abate the vain confidence of Hazacl, who would not beli he would be turned into such a savage beast as the propl told ; he only tells him, " The Lord hath shewed n " shalt be kinoover Svna." Q TTin. viii. 13. 'Vhp me;