Sermon V (continued, part 6)
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.
»»ACTICAL 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;
PROSPXBITY A GREAT TBIAL.
How humble was Israel in the wilderness, tame and tractabii
& lean pasture ; but bring them once unto Canaan, and the worl
strangely altered; then "we are lords, (say they) we will come
*' more unto thee," Jer. ii. 2, 7, 31. Prosperity is a crisis both grace and corruption. Thence is that caution to Israel, Deut. x.
12. "When thou hast eaten, and art full, then beware lest tl
** forget the Lord thy God." Then beware, that is the crit time ; surely that man must be acknowledged rich, very ricl grace, whose grace suffers no diminution or eclipse by his ricl and that man deserves double honour, whose pride the honour this world cannot provoke and inflame.
It was a sad truth from the lips of a pious divine in Germany u his death-bed ; being somewhat disconsolate by reflecting upon barrenness of his life, some friends took thence an occasion to C( mend him, and mind him of his painful ministry and fruitful among them ; but he cried out, Aiifcrtc Ignem, adhuc enim pai habeo ; Withdraw the Are, for I have chaff in me ; meaning, t he felt his ambition like chaff catching fire from the sparks of tl praises. Like unto which was the saying of another, He that pra, VIC, wounds me.
But to descend into the particular discoveries that prosperity j honour made of the want of grace in some, and of the weaknes; grace in others ; I will shew you what symptoms of hypocrisy app upon some men under the trial of prosperity, and what signs of gr ap|)ear in others under the same trial.
SECT. IV.
JlROSPERITY discovers many sad symptoms of a naughtyhej and, among others, these are ordinarily most conspicuous.
1. First, It casts the hearts of some men into a deep oblivion
God, and makes them lay aside all care of dutv ; RaroJ'umantJ'c cibiis aroc ; the altars of rich men seldom smoke, Deut. xxxii. 14, 15. Jeshurun sucked honey out of the rock, eat the fat of lam and kidneys of wheat : But what was the effect of this ; he kid and forsook God who made him, and lightly esteemed the rock his salvation. Instead of lifting up their hearts in an humble thai
ful acknowledgment of God's bounty, they lifted up the heel it wanton abuse of his mercy : In the fattest earth we find the m
: slippery footing. ii PIc that is truly cracious may. in Drosi:)erity. remit some deorrpi
540 PROSPERITY A GREAT TRIAL.
him ; but alas ! it will not suffer him to pray, to medi time and thoughts about his eternal concernments; he in the lap of prosperity, and forgets that there is a God or a soul to be saved. O this is a dangerous symptc graceless heart !
2. Secondly^ Prosperity meeting with a graceless he
T\'holly sensual, and entirely swallows up its thoughts ai Earthly things transform and mould their hearts ini similitude and nature ; the whole strength of their sou those enjoyments. So those graceless, yet prosperous pe
scribed, Job xxi. 11, 12, 13. " They take the timbrel a
*' rejoice at the sound of the organ : they spend their da^ They take the t'imb?-el, not the Bible. " They rejoice at " the organ ;" not a word of their rejoicing in God. " forth their little ones in the dance :*" That is all the ca
are taught : " They spend their days in wealth :"" their that precious stock and talent is wholly laid out upon tl things: Either the pleasure of it powerfully charms them of it wholly engross their minds, that there is no time
God. They live in pleasure t/pon earthy as it is, Jam. the fish lives in the water, its proper element : Take these things, and put him upon spiritual, serious, heav< ments, and he is Piscis in ariclo ; like a fish upon the
Now, though prosperity may too much influence anc minds of good men, and estrange them toomuchfrom heai yet thus to engross their hearts, and convert them int simihtude and nature, so that these things should be 1 their hearts, the very proper elenient in which they liv impossible.
An hypocrite indeed may be brought to this, beca Janus like, he have two faces, yet he really hath but o ^ and that is wholly carnal and earthly : So that it is easj
the water to run into one channel, to gather all into one e in which his heart shall pour out all its strength to the
But a Christian indeed hath a double principle th; though he have a law of sin that moves him one wa}', yt him also the law of grace, which thwarts and crosses tha corruption : So that as grace cannot do what it would, be so neither can sin do what it would, because of grace, i
The heart of a Christian, in the midst of ensnaring, ser ments, finds indeed a corrupt principle in it, which woui
PROSPERITY A GUEAT TRIAL. O
td about th.it interest of religion, and senseless of the calamities
God's people. Thus the prophet convinces the Jews of their hvf crisy, Amos vi. 1, 2, 3, 4, 5, 6. " They were at ease in Zion, a " trusted in the mountain of Samaria :^ And so, having a shad( of religion, and a fulness of all earthly things, they fell to feasti
and sporting : " They drank wine in bowls, and anointed themsch *' with the chief ointments, but were not grieved for the afflicti
*' of Joseph." They condoled not, Gnal skeber, over the breakin or tearing to pieces of Joseph : If they were out of danger once, the church shift for itself, they are secure in a warm nest : Let t birds of prey catch and devour that flock with which thev sometin associated, they are not touched with it. Moses could not do though in the greatest security and confluence of the honours a pleasures of Egypt, Acts vii. 23. Nehemiah could not do so, thou the servant and favourite of a mighty monarch, and wanted nothi
to make him outwardly happy ; yet the pleasures of a king's cot could not cheer his heart, or scatter the clouds of sorrow from 1 countenance, whilst his brethren were in affliction, and the city his God lay waste, Nehemiah ii. 1, 2, 3. Nor indeed can a gracious heart be unconcerned and senseless ; for that union tl all the saints have with Christ their head, and with one another, fellow-members in Christ, will beget sympathy among them in th sufierings, 1 Cor, xii. 26.
SECT. T.
■fc JCjUT as the fire of prosperity discovers this and much more dr HBin a graceless heart, so it di.<covers the sincerity and grace of Go Hppeople : I say not that it discovers nothing but grace in them ; " that it did not ! alas ! many of them have had a great deal of dr and corruption discovered by it, as was noted before : But yet in t
trial, the graciousness and uprightness of their hearts will'appear ^, these, and such like workings of it. Hp 1. First., Under prosperity, success, and honour, the upright he ~ -will labour to suppress pride, and keep itself lowly and humbl and still the more grace there is, the more humility there will be. God lift him up, he will lay himself low, and exalt his God high,
did Jacob when God had raised and enlarged him ; Gen. xxxii. " " I am not worthy of the least of all the mercies, and of all the tri ■V*' which thou hast shewed unto thy servant, for with my staiF I p
542 pnoSPERITY A GREAT TRIAL.
tude of mercies about him, and among them all, not greater than himself.
I dare not say every Christian under prosperity can manifest hke humility ; but I am sure what pride and ^ may rise in a gracious heart tried by prosperity, there i him which will givecheckto it: Hedare not suffersuchpr( to lodge quietly in his heart : for, alas ! he sees that in that in his God, that will abase him : Grace will ma
back to his original condition, and say, with David, "
" 0 Lord God ? and what is my father's house, thj « brought me hitherto?" 2 Sam. vii. 18.
It will make him look in, and see the baseness of hi and the corruptions that are there, and admire at the God with so vile a creature. O, thinks he, if others d what I know of myself, they would abhor me more th esteem and value me.
2. Secondly^ Prosperity usually draws forth the sain God of their mercies : that which heats a wicked man's
a gracious man's heart with love and delight in God.
These were the words of that lovely song which Davii day that the Lord delivered him out of the hands of all and from the hand of Saul ; and he said, " I will love t
*' my strength,"" Psal. xviii. title and ver. 1. compared.- ward things are not the main grounds and motives of God ; no ; they love him when he takes away, as well gives: but they are sanctified instruments to inflame
God : they boil up a wicked man's lusts, but they mel man's soul. O in what a pang of love did David go i sence of God under the sense of his mercies ! his melti J' when he thus poured out his whole soul in a stream of
God, 2 Sam. vii. 19, 20. " Is this the manner of m
** God .? And what can David say more unto thee .?" A that turns up the very bottom of his heart.
3. Thirdly^ Prosperity and comfortable Providences d come cautions against sin, when they meet with a sai
This is the natural inference of a gracious soul from ther pleased me, then hath he obliged me to take more care t(
O let me not grieve him, that hath comforted me ! So
*' After such a deliverance as this, should we again bre *' raandraents ! What ! break his commandments who
ADVERSITY A FUKNACE TO TRT OUR GRACES. O-
wot how to sin, because grace hath abounded, any more than it da sin, that grace may abound.
4, Fourthly^ A truly gracious soul will not be satisfied with all t prosperity and comforts in the world ibr his portion : Not thine, Lo
6"^ <Af^,' is the voice of grace. When providence had been nic than ordinarily bountiful in outward tilings to Luther, he began
be afraid of its meaning, and earnestly protested, God should not f
him off so. " The Lord is my portion, saith my soul,"' Lara. iii. 1 and the soul can best tell what it hath made its choice, and where it hath bestowed its chief delights and expectations.
An unsound heart will accept these for its portion : if the world sure to him, and his designs fail not there, he can be content to lea God, and soul, and heaven, and hell at hazard ; but so cannot t upright. These things in subordination ; but neither these, nor a thing undef the sun, in comparison with, or opposition to God.
•«e«3p.<S^(e»«*<
CHAP. V.
Shewing what probation adversity maJces of the sincerity or t
soundness of our hearts.
SECT. I. T i
HAT adversity is a furnace to try of what metal our hearts a none can doubt, that hath either studied the scriptures, or observ his own heart under afflictions.
When the dross and rust of hypocrisy and corruption had aim
aten out" the heart of religion among the Jews, then saith God, * '' will melt them, and try them ; for what shall I do for the daugh
" of my people f''' Jer. ix. 7. Here affliction is the furnace, and t people are the metal cast into it, and the end of it is trial. / r. melt them^ and try them; what other course shall I take with thei
If I let them alone, their lusts, hke the rust and canker in meti
will eat them out. Prosperity multiplies professors, and advers brings them to the test ; then hirelings quickly become changlin The gilded jx)tsherd glisters till it come to scouring. The de thought Job had been such a one, and moves that he may be tri this way ; being confident he would be found but dross in the tri Job i. 11. But though the furnace of affliction discovered so dross in him (as it will in the best of men) yet he came forth
1 I «
Si i ADVERSITY A FUHXACT: to try OUa GEACI
batio innocentice nostrce, est iniquitas vestra ; Your wic trial of our innocency. Constantius, the father of Cons an exploratory decree, that all who would not renounce faith, should lose their places of honour and profit. 1 separated the dross from the gold, which was his desig renounced Christianity, and thereupon were renounced those that held their integrity, were received into favc
In time of prosperity, hypocris}- lies covered in the Ik in the green bushes ; but when the winter of adversil
them bare, every body may see ihem without scarchir
But to fall into close particulars; it will be necessa what effects of adversit}^ are common to both the so unsound ; and then what are proper to either in this ( adversity.
SECT. II.
JLT will be expedient to the design I manage in this shew in the Urst place what are the conmion effects of both the godly and ungodly ; for In some things they c as it is with the one, so also with the other : As,
1. First, Both the godly and ungodly may fear advei comes : to be sure a wicked man cannot, and it is eviden men do not come up to the height of that rule, James
*' count it all joy when they fall into diverse temptatic by adversity.
It is said, Isa. xxxiil, 14. ^" The sinners in Zior
*' trembling surprizeth the hypocrite;'" namely under t sion of approaching calamities : andit is true also, the i may be afraid : " My flesh trembleth for fear of thee ; ai of thy judgments," said holy David, Psal. cxix. 120. ar
*' The thing which I greatly feared (saith that upright " upon me.'" There is a»vast difference betwixt a saint's with afflictions, and his parting with them ; he entertain times with trembling; he parts with them rejoicing, smi and blessing them in the name of the Lord. So that bj right, and the false heart, are not discriminated ; even ; ture declines suffering and troubles.
2. Secondly, Both the godly and ungodly may entert with regret and unwillingness when they come. A troubles are wormwood and gall. Lam. iii. 19. And rbiwn nlpnsnntlu vvitli flt^^lA nnrl Kln^irl TTf>1-> vii 11 *'
ADVERSITY A FDRNACE TO TRY OUR GRACES. 5
GotVs vindictive wrath is not in it,) yet even they shrink from it, t loth they are to taste it.
S. Thirdly, Both the one and the other may be impatient and fi ful in adversity ; it is the very nature of flesh and blood to be
" The wicked are like the troubled sea, which cannot rest, wh
" waters cast forth mire and dirt,"" Isa. Ini. 20. It is an allusior the unstable and stormv ocean: you know there is naturally an es ation and working in the sea, whether it be incensed by the wind no ; but if a violent wind blow upon the unquiet ocean, O wlia ragina: and foamins is there ! what abundance of trash and filth di it at such times cast out !
Now, though grace make a great difference betwixt one and anotli yet, I dare not say, but even a gracious heart may be very unqi and tumultuous in the day of affliction Sanctified souls have tl: passions and lusts which are too little mortified ; even as sweet-br and holy-thistles have their prickles, as well as the worthless braml Jonah was a good man, yet his soul was sadly distempered by adve providences ; Jonah iv. 9- " Yea, (saith he, and that to his God
*' do well to be angrv, even unto death." 4. Fourilihj, But the one and the other may be weary of the r and think the day of adversity a tedious day, wishing it were once an end. Babylon shall be weary of the evil that God will bring iij
it, Jer. li. iilt. And O that none of Zion's children were wearv advei-sity too! How sad a moan doth Job make of his iong-contlnv affliction. Job xvi. 6, 7. " Though I speak, my grief is not assuagi
'• and though I forbear, what am I eased.? But nov.- he hath mj " me weary."
And if you look into Psalm vi. 3, 6. you may see another strc
Christian even tired in the way of affliction : " IVIy soul (saith Da " in that place) is sore vexed, but thou, O Lord, how long ? I
" weary with my groaning."
5. Fifthly, Both the one and the other may be driven to their kn
by adversity. " Lord, in trouble have they visited thee ; they hi
" poured out a prayer when thy chastening was upon tliem," 1 I. xxvi. 16. Not that a godly person will pray no longer than the i llis at his back; O no; he cannot live long without prayer, how [e\y c
soever he hath to that duty by the rod : but when the rod is llis back, he will be more frequently and more fervently upon
knees ; indeed many gracious hearts are like children's tops, wh will go no longer than they are whipt; they cannot find their kn nnri tKoiv t/-knrpiio^ till flr^A -fin/J ' ■ * ' ■■
t I I
ADVERSITY A lUEXACE TO TRY OUR GRACES,
some things the holy upriglit soul acts too like the unsar in other things how much the hypocrite may act like a sa be externally humbled, so was Ahab ; he may pray un Mai. ii. 13. yea, and request others to pray for him, so Acts viii. 24.
SECT. III.
XlUT though the sound and unsound heart differ i external carriages under the rod, yet there are effects (
■which are proper to either, and will discriminate them, end let us first see what effects adversity is usually follow unsound and carnal hearts: and we shall find among c five symptoms of a naughty heart appearing under en flictions.
1. First, A graceless heart is not quickly and easily bt the hand of God in those troubles that befal it, and to be (
with it; Isa. xxvi. 11. "Lord, when thy hand is lifted i
" not see :*" when it has smitten, or is lifted up to smit their eyes ; it is the malice of this man, or the negligenc the unfaithfulness of another, that hath brought all this i me. Thus the creature is the horizon that terminates
and beyond that they usually see nothing. Sometimes hand of God is so immediately manifested, and convincin; ed in afflictions, that they cannot avoid the sight of it ; a may, in their way, pour out a prayer before him; but or impute all to second causes, and overlook the first ca troubles.
2. Secondly, Nor is it usual with these men under tl tire into their closets, and search their hearts there, to
particular cause and provocation of their afHiction : "Noi
*' him of his wickedness, saying, What have I done ?'' What cursed thing is there with me, that hath thus anger of God against me ! God visits their iniquities wii but they visit not their own hearts by self-examinations, them, but they judge not themselves: He shews their 1 clear glass, but none saith, What have I done ? This \ have I done? is the voice of one that recollects himseli action ; or the voice of a man astonished at the discovc make of his sins ; but no such voice as this is ordinarily ] carnal men.
ADVERSITY A FURNACE TO TRY ODE GRACES. t
I do not say that an upright man cannot commit a moral evil, escape a penal evil. O that daily obserwition did not too plentifu furnish us with sad instances of that kind ! But upright ones do n dare not, upon a serious deliberate discussion and debate, choose rather than affliction ; what they may do upon surprisals and in i violence of temptation, is of another nature.
But a false and utisound heart discovers itself In the choice it mal upon deliberation, and that frequently when sin and trouble co in competition. Put the case, saith Augustine, a ruffian should w one hand set the cup of drunkenness to thy mouth, and with the ot! a dagger to thy breast, and say, drink or die ; thou shouldest rati choose to die sober, than to live a drunkard: And many Christi; have resisted unto blood, striving against sio,and, with renowned IS ses, chosen affliction, the worstof afflictions, yea, death itself in them formidable appearance, rather than sin ; and it is the habitual tern] and resolution of every gracious heart so to do, though those h resolutions are sometimes over-borne by violence of temptation.
But the hvpocrite dreads less the defilement of his soul, than loss of his estate, liberty, or life. If you ask upon what ground t\ doth the apostle suppose, 1 Cor. xiii. 3. a man may give his Ixxly be burnt, and not have charity ; that the salamander of hypocr may live in the flame of martyrdom .? The answer is at hand ; TI that choose death in the sense of this text, do not choose it to escj
sin, but to feed and indulge it. Those strange adventures (if £ such be) are rather to maintain their own honour, and enrol th names among worthy and famous persons to posterity ; or out o blind zeal to their espoused errors and mistakes, than in a due regj
to the glory of God, and the preservation of integrity. ' I fear * speak it, but it must be spoken, (saith * Hieroni), That even m * tyrdom itself, when suffered for admiration and applause, pro
* nothing, but that blood is shed in vain.' 4. Fourthly^ It is the pi'operty of an unregenerate soul, un< adversity, to turn from creature to creature for support and comfc and not from every creature to God alone. So long as their feet (
touch ground, I mean, feel any creature-rehef or comfort under the they can subsist and live in afflictions; but when they lose groui when all creature-refuge fails, then their hearts fail too.
Thus Zedekiah. and the self-deceiving Jews, when they saw th own strength failed them, and there was little hope left that tl should deUver themselves from the Chaldeans, what do they in tl
strait .'' Do they, with upright Jehoshaphat say, " Our eyes are ui
548 ADVERSITY A FtraNACfi TO TRV OUR ^RACES
gone, Jer. xxxvii. 9. See the like in Ahaz, in a sore distress, he courts the king of Assyria for help, 2 Chrc 23. That project failing, why then he will try what Damascus can do for him ; any way rather than th Fleeter e si nequeavi superos^ Acheronta niovebo.
So it is with many others : if one child die, what do to God, and comfort themselves in this, the Lord livetl child die. If an estate be lost, and a family sinking, David comfoi't themselves in the everlasting covenant, sure ? No ; but if one relation die, there is another alive be lost, yet not all ; something is left still, and the case
As long as ever such men have any visible encoura] will hang upon it ; and not make up all in Christ, an themselves in the Lord. To tell them of rejoicing i when the fig-tree blossoms not, is what they cannot un
5. Fifthlt/, To conclude ; an unsound heart never con furnace of affliction purged, mortified, and more spirit than when he was cast into it; his scum and dross is nc
rated from him ; nay, the more they are afflicted, thi are. ** Why should ye be smitten any more ? ye wil
*' and more," Isa. i. 5. And, to keep to our metaphor vi. 29. God had put that incorrigible people into tl affliction, and kept them long in that fire ; and what v Why, saith the prophet, " The bellows are burnt, th f sunied of the fire, the founder melteth in vain, &c. re[
" shall men call them, because the Lord hath rejected
Ifthe fire of affliction be continually blown till the vc burnt, that is, the tongue, or rather the lungs of the pi have some resemblance ; though these be even spent and threatening, and denouncing woe upon woe, and ju judgment; and God fulfils his word upon them ; yet
as before ; the dross remains : though Jerusalem be and the inhabitants the flesh boiling in it, as is noted ( my discourse) in Ezek. xxiv. 6, 13. the ncum remains a cannot be separated by the fire; and the reason is plai affliction in itself purges sin, but as it is sanctified, anc
virtue of God's blessing, and in pursuance of the pron O think on this you that have had thousands of affl kind and another, and none of them all have done voi have not mortified, humbled, or benefited you at all : u see what the effefcts of adversity are, when it meets wi
ADVERSITY A^FURNACE TO TRY OlTll GRACES.
think it needful to acquaint thee, that the fruits of afflictions mostly after-fruits, and not so discernible by the Christian him under the rod, as after he hath been exercised by it, Heb. xii. and calmly reflects upon what is past ; nor doth every Chris attain the same measure and degree ; some rejoice, others commc submit ; but I think these seven effects are ordinarily found ir upright hearts that pass under the rod.
1. First, The sincere and upright soul betakes itself to God ir fliction ; Job i. 20. When God was smiting, Job was praying ; w God afflicted, Job worshipped : So David, Psalm cxvi. 3, 4.
*' found sorrow and trouble, then called I upon the name of " Lord." And when the messenger of Satan buffeted Paul. "
" this cause (saith he) I besought the Lord thrice,"" 2 Cor xi Alas ! whither should a child go in distress, but to its father ?
2. Secondly, He sees and owns the hand of God in his afflicti how much or little soever of the instruments of trouble appear. Lord hath taken azvay, saith Job, Job i. 21. God had bidden ) saith David, 2 Sam. xvi. 10. If the blow come from the hand
wicked man, yet he sees that wicked hand in God's righteous hi Psalm xvii. 14. And this apprehension is fundamental to all communion men have with God in their afflictions, and to all peaceableness and gracious submission of their spirits under the r He that sees nothing of God in his troubles, hath nothing of ( in his soul.
3. Thirdly, He can justify God in all the afflictions and trou
that come upon him, be they never so severe. " Thou art just ii
*' that is brought upon us,"" saith Nehemiah, Neh. ix. 33. " T " hast punished us less than our iniquities deserve,"" saith Ezra, I ix. 13. " It is of the Lord"'s mercies we are not consumed," s the church, Lam. iii. 22. Are we in Babylon ? It is a mercy we not in hell. If God condemn him, yet he will justify God ; If ( cast him into a sea of trouble, yet he will acknowledge, in all 1
^feea of trouble, there is not one drop of injustice. If I have not
served such usage from the hands of men, yet I have deserved W( than this at the hands of God,
4. Fourthly, Afflictions use to melt and humble gracious heai there is an habitual tenderness planted in their spirits, and a just casion quickly draws it forth : And so usual a thing it is for graci hearts to be humbled under the afflictings of God, that afflictio upon that score called humiliation : The effect put for the cause shew where one is, the other will be, 2 Cor. xii. 21. My God \
S50 AfiVEESITY A FURNACE TO TR.% OVK GRACE!
Job xxxiv. 32. " That which I see not, teach thou m
" done iniquity, I will do no more." So Lam. iii. 89, '■ " search and try our ways, and turn again to the y afflicting, God searches them, and under affliction they
'"'^ selves : Willing they are to hear the voice of the rod any discovery it makes in their hearts.
6. SixtJdy^ The upright heart chooseth to lie under ther than to be delivered from it by sin. I say, this is t resolution of every upright heart, however it may be so> borne by the violence of temptation, Heb. xi. 35. iV deliverance, viz. upon sinful terms and conditions.
They are sensible how the flesh smarts under the rather it should smart, than conscience should smart
Affliction, saith an upright soul, grieves me, but sin will affliction wounds my flesh, but sin will wound my so ance I long for, but I will not pay so dear for it, how I desire it: Nolo tanti emere pcenitentiam : Outward but inward peace is sweeter.
7. iSeventhli/, He prizeth the spiritual good gotten above deliverance from it, and can bless God from his h mercies, how dear soever his flesh hath paid for them, 67, and 71. " It is good for me that I have been affl is the value the people of God have for spiritual grac cannot think them dear, whatever their flesh hath pi The m.ortification of one lust, one discovery of sinceril festation of God to their souls, doth much more than for all that they have endured under the rod.
Is patience improved, self-acquaintance increased, the creature more effectually taught, longings after heaven blessed afflictions, that are attended with such blessed fi the saying of a holy man, under a sore trouble for the de son, when in that dark day God had graciously manif to his soul ; ' O, (saith he) I would be contented, if it ^ * to lay an only son in the grave every day I have t( ' world, for one such discovery of the love of God as
CHAP. VI.
Shewing' indwelling' sin to be to grace, what /ire is i
how the soundness and unsoundness of our hearts a
ABSTINEKCE FBOM SIN A DISCOVERY OF THE HEART.
than our behaviour towards that corruption which dwells in us thorn is next neighbour to the rose: Sin and grace dwell not in the same soul, but in the same faculties. The collier and dwell in one room ; what one cleanses the other blacks. Of a
evils God permits in this world, none is more grievous to his p than this : They sometimes wonder why the Lord will suffer be so; why, surely, among other wise and holy ends of this pc sion, these are some.
They are left to try you, and to humble you : There is no ii sic goodness in sin ; but, however, in this it occasions good i that by our carriage towards it, we discern our sincerity, touch-stone is a worthless stone in itself, but it serves to try the, 1 John iii. 9, 10. " Whosoever is born of God, doth not co " sin ; for his seed remaineth in him, and he cannot sin, becau
" is born of God : In this the children of God are manifest, ar
*' children of^ the devil i"" q. d. In respect of their carriage to\ sin, the one and the other is plainly manifested : This is that ^ separates the dross from the gold, and shews you what the true
of men's persons, and tempers of their hearts are. By not sin we are not to understand a total freedom from it in this world
it implied any such perfection of the people of God in this w that is the Popish and Pelagian sense : Nor yet must we take the Arminian sense, who, to avoid the argument of the orth will understand it of the sin against the Holv Ghost. W strange thing would it be, to make that a charactcnstical note c tinction betwixt the godly and luigodly, which so very few, ev
the most ungodly, are ever guilty of.'' But the manner of our behaviour towards sin, and our cai towards it before, or under, or after the commission of it, in th children of God are manifest, and the children of the devil.
Now, there are five things relating to sin, that discriminat mark the state of the persons : The difference is discernabie.
1. Abstinence from sin. 2. Hatred of sin.
In our «;^ 3, Trouble about sin.
4. Subjection to sin. 5. Opposition to sin.
SECT. II.
(1.) JL HE grounds and motives of our abstinence do very cJ manifest the state of our souls ; what they are in the regenerat
S52 ABSTINENCE FROM SIN A DISCOVERY OE THE HE^
as the fever and palsy, are contrary to each other. So i lity and covetousness, hypocrisy and profaneness. Tl each other, not for mutual destruction, as sin and grace superiority, each contending for the throne, and sometin by turns. It is with such persons as with that possesse( xvii. 1.5. whom the spirit cast sometimes into the fire, soi
the water : Or if one subdue the other, yet the heart is i to the vassalage of that lust that is uppermost in the so
2. Secondly, An unrenewed soul may be kept from 1 sion of some sin, not because there is a principle of grace but because of some providential restraint without him, ( For it often falls out, that when men have conceived ready to execute it, providence claps on the fetters of r( hinders them from so doing.
This was the case with Abimelech, Gen. xx. 6. and 1* / witJi-held thee : And though persons so restrained, 1 good of such providences, yet others have ; for by it a v chief is prevented in the world, which otherwise woulc
and to this act of pi'ovidence we owe our lives, liberties, comforts in this world.
3. Thirdly, An unsound heart may not commit some cause he truly hates them, but because his constitution not to them : These men are rather beholden to a goc body, than to a gracious temper of soul. Some m( drunkards if they would, others cannot be covetous and are made e meliori luto, of a more refined metal than chaste and liberal, just and sober nature, is but natur best nature, in all its endowments, is but nature at the
4. Fourthly, A graceless heart may be restrained froi force of education and principles of morality that were ins
Thus Jehoash was restrained from sin, 2 Kings xii. 2.
*' hoash did that which was right in the sight of the I
" days wherein Jehoiadah the priest instructed him.'' a parent or master will do a great deal more with some than the fear of God. The influences of strict educal
the excrescencies of budding vice. The way we are 1 young, we keep when old : This is the influence of mai not the influence of the regenerating Spirit upon men.
5. Fifthly, A graceless heart may be kept from somi fear of the events, lK)th in this world and that to come, followed with infamy and reproach among men, may on
Hatred of six a tkial ov gkace.
that sin is prevented any way ; but to be kept on this ground
sin, doth not argue the estate of the person to be good : And you see some ot the grounds on which carnal men are restra and in this " the children of the devil are manifest."
SECT. III.
■*^UT there are grounds of abstinence from sin, by which "children of God are also manifested;" and such are these that fc
1. Firsts A sincere heart dares not sin because of the eye an( of God, which is upon him: So you find it in Job xxxi. 1, a he durst not allow his thoughts to sin, because he lived undt
awe of God's eve. Nehemiah durst not do as former governoi done, though an opportunity presented to enrich himself, b€<:ai the fear of his God, Neh. v. 15. The soul that hves under th of this eye, will be conscientious where no discovery can be ma creatures, as if all the world were looking on, Levit. xis
•' Thou shalt not curse the deaf, nor put a stumbling-block I
•* the blind ; but shalt fear thy God, I am the Lord." What if a man do curse the deaf, the deaf cannot hear him
what if he do put a stumbling-block before the blind, the blinc
not see him : True, but God sees him, God hears him ; t enough to a man that hath the fear of the Lord upon his heai
2. Secondly, As the fear of God, so the love of God, is a prii of restraint from sin to the soul that is upright. This kept
Joseph from sin. Gen. xxxix, 9. " How can I do this great wi " ness, and sin against Godi*" How can I? He speaks as a that feels himself bound up from sin by the goodness and love of that had been manifested to him, q. d. Hath he delivered me the pit into which my envious brethren east me ? Hath he, miraculous a way, advanced me to all this honour and pow Egypt ? And now, after all his kindness and love to me, shall against him ? O how can I do this against so good, so gracious a i So Psal. xcvii. 10. " Ye that love the Lord, hate evil." Lovi cry out in the hour of temptation. Is this thy kindness to thy fri Dost thou thus requite the Lord for all his kindnesses .'*
3. Thirdly, As the love of God, so the intrinsical evil and \ ness that is in sin keeps back the gracious soul from it, Rom. 3
*' Abhor that which is evil," arroi-jyu'.ri; ro rrovTiPov, hate it as hell i Or, as the French translation hath it, be in horror. As the a hensions of hell, so the apprehensions of sin impress horror upo mind that is sanctified : Nothing more loathsome to an holy ;
554 HATRED OF SIN A TRIAL OF GRACE.
Beloved, This is a very remarkable thing in the cxpt
renewed men, That, upon the renovation of men's prir delights, and their aversations and loathings are laid qui opposite to what they were before. In their carnal stat pany and sinful exercises were their delight. To be se] these, and tied to prayer, meditation, heavenly discour pany ; O v/hat a bondage would that have been ! Now such carnal society, and restrained from such duties of g< the society of the godly, become a much sorer bondage
5. Fif'thli/^ Expe7''ience of' the hitterncss of sin is a restr cious heart. They that have had so many sick days ar nights for sin as they have had, are loth to taste that wc gall again, which their soul hath still in remembrance ; S
" In that ye sorrowed after a godl}' sort, what carefulness He would not grapple with those inward troubles agaii
not have the cheerful light of God's countenance eclipsi all, and much more than all, the pleasures that are in s
6. Sixthly, The consideration of the sufferings of C }X)werfully with-holds a gracious soul from the comni Rom. vi. 6. " Our old man is crucified with him, that
** siu might be destroyed, that henceforth we should ni Were there a knife or sword in the house that had been th
the heart of your father, would you ever endure the
Sin was the sword that pierced Christ, and so the dea becomes the death of sin in his people. Thus the chil and the children of the devil are manifest, in the p] reasons of their abstinence from sin.
SECT. IV.
(2.) Secondly, They are also manifested by th sin. This puts a clear distinction betwixt them ; for n( y regenerate heart can hate sin as sin ; he may indeed,
1. First, Hate sin in another, but not in himself: Thi man hates another ; Calco superbiam Platonis, said Di(
he trampled Plato's fine clothes under foot ; I spurn Plato. Scd mqjori superhia, as Plato smartly replied, Th
upon my pride, but it is with greater pride. " Why (sa
*' the hypocrite) beholdest thou the mote that is in thy \ *' but considerest not the beam that is in thine own eye r How quick in espying, and rash in censuring the smj;
HATRED OF SIN A TRIAL OP GKACE.
beam, i. e. great horrid flagitious evil, in himself; but too near him to be discerned or bewailed : This is a sad symptt
a naughty heart.
2. Secondly^ He may hate it in its effects and consequents ; i its own nature; as the thief hates the gallows, not the wicke that he hath done. It is not sin itself, but sin in its connexion
hell, that is frightful to him.
The unsound professor could msli that there werenosuch thre ing in the Bible against sin. When sin tempts him, I would, he, but I fear the consequence. O sin, could I separate thee hell, nothing should separate thee and me.
3. Thirdly, He may hate it in a mood or pang, but not w rooted habitual hatred. It is plain from 2 Pet. ii. 22. That sir sometimes lie upon the conscience of an unregenerate man, as { lies upon a sick stomach ; and so he may dischargehimself of it 1
formation, restitution, Src. but a little time reconciles the quarr twixt him and his lust again : If they fall out, they will fall in a
*' The dog returned to his vomit, and the sow that was wash