Sermon V (continued, part 7)
" her wallowing in the mire." But an upright soul hates sin in another manner ; and ii hatred of sin the children of God are manifest.
1. First. The opposition of sin to God, is the very groun( formal reason upon which a gracious soul opposes and hates it.
be opposite to the holy nature and law of God, it cannot b
odious in his eyes : This cut David's heart, Psal. Ii. 4. " A " thee, thee only have I sinned,'" q. d. I have wronged greatly, I have wronged myself and family greatly ; but the wi
have done to others is not worth naming, in comparison of the ' I have done to thee.
2. Secondly, The upright soul hates sin in himself more th hates it in any other; as a man hates a serpent in the hedge, but
more in his own bosom : Rom. vii. 23. " But I see another
" my members ;" and ver. 21. "I find then a law, that w " would do good, evil is present with me:" q. d. I do not how others find it, but I am sure I find sin my very bosom, very bowels, it is present with me. O wretched man that I ai gracious soul can mourn to see it in others, but to find it in h pierceth him to the very heart.
3. Thirdly, The gracious soul hates not only this or that par sin, but the whole kind, every thing that is sinful. True ha
<KDoc TO. VJV7I. * of the whole nature or kind :"* Psal. cxix. 10^
SS6 TROUBLES FOR SIN A TKIAL OF GRACE.
And, before this trial, a false heart cannot stand ; fo indulges some lust : There is an iniquity which he cam rated from.
4. Fourthly, The sincere soul hates sin with an irr* hatred. There was a time when sin and his soul fell ou
never will be a time of reconciliation betwixt them agaii
That breach, which effectual conviction once made, c. • made up any more : " They will return no more to fol Ixxxv. 8. And indeed it seems to them that have suffer
for sin, that have endured so many fears and sorrows ^ greatest folly in the word to return to sin again : No, t
the mercy of their escape from sin to their dying day, look back upon their former state but with shame and ^
Ask a convert, Would you be back again where once Would you be among your old companions again ? W( fulfilling the lusts of the flesh again ? And he will tell yo not run the hazard to abide one da}/ or one night in th; again, to gain all the kingdoms of the world the next m<
5. Fifthly^ The sincere soul hates sin with a superlat he hates it more than any other evil in the world beside 4 evils are not pleasant in themselves, but yet he must er
or sin, then sufferings he chuses ; Heb. xi. 25. " Chusii
" suffer affliction than enjoy the pleasures of sin ;" tl sufferings rather than the best of sin.
6. Sixthly, To conclude ; so deep is the hatred that u bear to sin, that nothing pleases them more than the th y full deliverance from it doth : Rom. vii. 34. " I thank G( f " Jesus Christ our Lord." What doth he so heartily than
O for a prospect of his final deliverance from sin, never to led, defiled, or troubled with it any more : And this is on sweetens death to the saints as any thing in the world car
Christ's victory over it, and lying in the grave for us. T grave, is not pleasant in itself; but to think of a parting sin, that is sweet and pleasant indeed.
SECT. V.
(S.) Thirdly, The children of God and the chile devil ; pure gold and vile dross are manifest as in hatrec in their troubles and sorrows about sin.
All trouble for sin argues not sincerity ; some have n
TEOtBLES FOR SIN ARE TRIALS OF ftRACE.
^ard sins are sins majoris ijifcmice, of greater scandal ; but hear1 are oftentimes majoris reatus^ sins of greater guilt. To be troi for grosser sins, and have no trouble for ordinary sins daily incu is an ill sign of a bad lieart.
2. Secondly^ A graceless heart may be much troubled at the discc of sin, when it is not troubled for the guilt of sin ; Jer. iL 26. " the thief is ashamed when he is found, so is the house of I
'• ashamed." Hence it is that they stick not to commit ten sins ag God, to hide one sin from the eyes of men. It is a mercy ths
is the matter of men's shame, and that all are not arrived to
height of impudence to declare their sin as Sodom, and glory in shame : But to be ashamed only because men see it, and not
Ezra, to say, "O my Gtxl, I am ashamed, and blush to look up
** thee,"" Ezra ix. 6. ashamed that thou seest it, is but hypocri: 3. Thirdly, A graceless heart may be troubled for the rod thj draws after it, but not for sin itselt!, as it provokes God to i rods.
But the troubles of upright ones for sin are of another kind nature.
1. First, They are troubled that God is wronged, and his E troubled by their sins : So the penitent prodigal, " I have si
*' against heaven, and in thy sight," Luke xv. 21. Against hej that is, against him whose throne is in heaven, a great, glorious infinite ^lajesty ! a poor worm of the earth hath Hfted up his against the God of heaven.
2. Secondly, They are troubled for the defilement of their 8ouls by sin : Hence they are compared in Proverbs xxv. 26. troubled fountain. You know it is the property of a living sp when any filth falls into it, or that which lies in the bottom o channel, is raised and defiles its streams, never to leave working it hath purged itself of it, and recovered its purity again.
So it is with a righteous man, he loves puritv in the pre Psal. cxix. 140. and he loves it no less in the principle and prac he thinks it is hell enough to lie under the pollution of sin, i
should never come under damnation for it.
3. Thirdly, They are troubled for the estrangements of God, the hidings of his face from them because of their sin. It wou; close to an ingenuous spirit to see a dear and faithful friend w he hath grieved, to look strange and shv upon him at the meeting, as if he did not know him : much more doth it go to the 1 of a gracious man to see the face of God turned from him, aac
558 TROtTBLES FOR SIN ARE TRIALS OF «RACE.
do. They are strong to bear other troubles, but sii under this : Psalm xxxviii. 4. Other sorrows mav for be violent, and make more noise, but this sorrow soaks the soul.
5. Fifthly, Their troubles for sin are more privati troubles than others are, " their sore runs in the nig Psal. Ixxvii. 2. Not but that they may, and do open tl to men (and it is a mercy when they meet with a judici and experienced Christian to unbosom themselves unto) is done, it is God and thy soul alone that must whisper <
ter. lUa vera dolet, qui sine teste dolet : This is a sincen ^ sin indeed, which is expressed secretly to God in the el
6. Sixthly, Their troubles are incurable by creature-c is not the removing some outward pressures and inconve can remove their burden ; nothing but pardon, peace, ar reconciliation, can quiet the gracious heart.
7. Seventhly, Their troubles for sin are ordinate and 1
own place ; they dare not stamp the dignity of Christ's their worthless tears and groans for sin : * Lava lachrymc Lord, wash my sinful tears in the blood of Christ, was ( sire of a true penitent. And thus our trouble for sin shi our hearts are.
SECT. VI.
(4.) -T OURTHLY, The behaviour and carriage of tJ respect to subjection to the commands of sin, shews wha and condition is. This will separate dross from gold, generate men are the servants of sin, they subject them commands. This the scripture sometimes calls a " con^
" the lusts of the flesh," Eph. ii. 3. Sometimes the *' themselves to sin," 1 Kings xxi. 20. Now, as a f judi( observes, though the children of God complain with Pau
14, 15. that they are " sold under sin," yet there is a vas betwixt these two : The saints are sold to it by Adam, bi their own continued consent. But to shew you the diffei matter, I conceive it necessary to shew wherein the reig of sin doth not consist, and then wherein it doth ; tha plainly discern who are in subjection to the reigning po\ corruptions, and who are not. Now there be divers thin both to the regenerate and unregencrate ; and we cannot minion of sin lies in any or in all of them, viz. abstractly
SIGNS OF SIN IN DOMINION.
tion thus breaks forth into gross and scandalous sins in both, fore it must needs reiirn in the one as well as in the other ; a rigl
man mav " fall before the wicked,'' as it is, Prov. xxv. 26. H fall into the dirt of grosser iniquities, and furnish them with i of reproach. So did David, Peter, Abraham, and many more
Lord's upright-hearted ones, whose souls nevertheless sin di reign over by a voluntary subjection to its commands, nor irm embolden any to sin with more liberty.
2. Stxondlij, Though an upright soul fall once and again im though he reiterate the same act of sin which he hath repen before; yet it cannot merely from thence be concluded, that the sin reigns over him as it doth over a wicked man that makes daily trade. I confess every reiteration of sin puts a further ag^ tion upon it : And it is sad we should repent and sin, and sin a
pent; but yet you read, Prov. xxiv. 16. "A just man falleth
" times, and riseth up again :" Job's friends were good men, ; tells them, " These ten times have ye reproached me," Job i This indeed shews a heart that greatly needs purging ; for it i relapses into spiritual as it is with relapses into natural disease recidivation or return of the disease shews that the morbi.'ic r
Avas not duly purged ; but though it shews the foulness, it doi always prove the falseness of the heart.
3. Thirdly, Though the one may be impatient of the repr his sin, as well as the other ; yet that alone will not conclude be in full dominion over the one as it is over the other.
It is pity any good man should storm at a just rebuke of sin such a precious oil as is proper to heal, should be conceited to his head ; but yet flesh will be tender and touchy, even in good Asa was a good man, and yet he was wroth with the prophe reproved him, as you find, 2 Chron. xvi. 10. yet I doubt no their consciences smite them for it, when pride suffers not anotl do it ; a reproof may be well-timed and ill managed by an* and so may provoke, but they will hear the voice of conscier another manner.
4. Foicrthli/, Though in both some one particular sin may more power than another, yet neither doth this alone conclude therefore that sin must reign in one, as it doth in another. Ii the beloved lust of every wicked man is king over his soul ;.but
godly man's constitution, calling, Sfc. may incline him more t sin than another ; and yet neither that nor any other may be si np in finmimnn • for thrwirr]-i T^o\nr\ cr«pf>l'c nf liic ininnitv i
560 SIGNS OF SIN IN DOMINION.
needs be sins in dominion in the one, as they are in the o1
was too much light abused, and violence offered in David's ( sin, as he confesses, Psal. li. 6. and the sad story itself 1 shews ; and yet, in the main, David was an upright man st this consideration of the fact shrewdly wounded his intf stands upon record for a caution to all others.
SECT. VII.
E have seen what doth not infer the dominion of former particulars, being simply considered ; I shall nex what doth, and how the sincere and false hearts are disti) this trial. And,
1. Firsty Assent and consent upon deliberation notes th under the dominion of sin : when the mind approves sin, s gives its plenary consent to it, this sets up sin in its throni the soul into subjection to it; for the dominion of sin co authority over us, and our voluntary subjection to it. Tl to be the character of a wicked graceless person, Psa
*' He deviseth mischief upon his bed; he setteth himse
** that is not good ; he abhorreth not evil." The best men may fall into sin through mistake, or j into sin through the violence of temptation; but to devise m and set himself in an evil way, this notes full assent of the then, 7iot to abhor evil, notes full consent of the will ; an( being given to sin, not only antecedently to the acting of consequently to it, to like it afterwards as well as before the soul fully under the power of sin ? What can it give
This (as * one saith) in direct opposition to the apostle 1is to present their bodies a dead sacrifice, unholy, and ; to God ; acceptable to the devil, which is their unreasonal all men by nature are given to sin, but these men give to it.
2. Secondly, The customary practice of sin subjects the dominion of sin ; and so " he that is born of God doth i
" sin," 1 John iii. 9Fall into sin, yea, the same sin hi that often ; but then it is not without reluctance, repent? protest entered by the soul in heaven against it; so that s a quiet possession of his soul ; he is not the servant of sii he willingly walk after its commandments; but so <
servants : it is their daily practice, Jer. ix. 3. " They pr
SI6KS or SIN in DOMINION.
Look, as our delight in God is the measure of our holiness, so delight in sin is the measure of our sinfulness. Delight in sin h
uppermost round of the ladder, and much higher the soul of a si
cannot go, till it be turned off into hell ; " It is a sport to a fool t " mischief," Prov. x. 23. Never merrier than when he hat? devil for his playfellow, saith * one upon that place.
4. Fourthly^ Impatience of Christ's yoke and government, ar the soul to be the subject of sin. This is clear from the apostle's soning in Rom. vi. IT, 18. " But God be thanked that ye " the servants of sin, but ye have obeyed from the heart the " of doctrine which was delivered you. Being then made free
" sin, ye became the servants of righteousness."" Where yo plainly, that no man can have his manumission or freedom fronthat comes not into Christ's service, and yields himself up t obedience.
So then, to fret at Chrises laws, that tie us up from our lus be weary of all spiritual employments as a burden intolerable, i to be in our element and centre till we are off from God, and pi ing in the world and our lusts ; this is a sad note of a soul in jection to sin.
Object. But may not an uprigJU soul find some •weariness i/i ritual things f
Sol. Doubtless he may, for he hath flesh as well as spirit ; though the spirit be willing, the flesh is weak : he is sanctified I part, and his delight in the law of God is but according to, or tJie inner man, Rom. vii. 22. But he sees another law in his i bers, i. e. contrary inclinations. However, if he be weary s times in the duties of godliness, to be sure he is more weary c them, and is not .centered and at rest till he be with his God a. but the carnal heart is where it would be, when it is in the serv
sin ; and as a fish upon dry land, when engaged in spiritual di especially such as are secret, and have no external allurements putation to engage him to them.
But what surprisals or captivities to sin soever may befal ai right soul, yet it appears by these eight following particulars, he is not the servant of sin, nor in full subjection to it. For,
1. First, Though he mav be drawn to sin, vet he cannot r upon his sin without shame and sorrow ; which plainly shews be an involuntary surprize. So Peter wept bitterly. Mat. xxv And David mourned for his sin heartily. Others can fetch Dleasures out of thpir nld sin*, bi' rpflpftincr nn thpm • nnd <^m
402 EVIWEKCE OF THE NON-DOMINION OF SIN.
a deliberate and full consent of his v/ill ; their delight i
of God, Rom. vii. 22. " They do that which they woui 16. i. e. there are inward dislikes fr(;m the new nature that case of David, which seems to have so much of cou liberation in it, yet it was but in a single act; it was not in course of his life; hewas upright in all things, i.e. in thegc and tenor of his life, 1 Kings xv. 5.
S. Thirdly^ Though an upright soul may fall into si restless and unquiet in that condition, like a bone out o
that speaks him to be none of sin's servants; as on the c man be engaged in the external duties of religion, anc and unquiet there, his heart is not in it, he is not a1 be again in his earthly business; this man cannot 1
Christ's servant : a gracious heart is much after that ra in the work of sin, that a carnal heart is employed in religion. That is a good rule, Ea tanttim dicunter inei
iunt per moduvi quiefis : That is a man's true temper, v ^ at rest. Poor David fell into sin, but he had no rest in 1
cause of it, Psal. li. 10, 11, 12. If his heart be off fro duty for a little while, yet he recollects himself, and sai
cxvi. 7. *' Return to thy rest, O my soul."
4. Fourthly, Though a sincere Christian fall into sin evil : yet he proceeds not from evil to evil as the ungo( ix. 3. but makes his fall into one sin a caution to prev sin. Peter by his fall got establishment for the time to God will speak peace to them, they are careful to return
folly ; Psal. Ixxxv. 8. " In that ye sorrowed after a godl
*' carefulness it wrought .'' Yea, what fear .''" 2 Cor. vii not so with the servants of sin, one sin leaves them muc posed to another sin.
5. Fifthly, A sincere Christian may be drawn to sin, would be glad with all his heart to be rid of sin : it woulc him than thousands of gold and silver, that he might gr fend God no more ; and that shews sin is not in dominioi he that is under the dominion of sin, is loth to leave his 1
servants are not willing to pai't with it, they hold it fast to let it go, as that text expresseth it, Jer. viii. 5. Bu complaint of the upright is expressed by the apostle accoi true sense of their hearts, in Rom. vii. 24. " Who shall
" from the body of this death ?
6. Sixthly, It appears they yield not themselves willin
EVIDENCES or THE XON'-DOMIXION' OF SIN.
a blessed tiling in the eyes of a sincere man to be kept from sin reckons it a great deliverance, a very happy escape, if he be from sin.
7. Seventhly, This shews that some who may be drawn to cor sin, yet are none of the servants of sin, that they do heartily beo
assistance of grace to keep them from sin : " Keep back thy ser *' from presumptuous sins, (saith the Psalmist, Psalm xix. 1^ " them not have dominion over me ;" q. d. Lord, I find propen; to sin in my nature, yea, and strong ones too; if thou leave n myself, I am carried into sin as easily as a feather down the tor
*' O Lord, keep back thy servant.'' And there is no petition upright ones pour out their hearts to God in, either more frequt or more ardently than in this, to be kept back from sin.
8. Eighthly, and Lastly, This shews the soul not to be undei dominion of sin, that it doth not only cry to God to be kept i from sin, but uses the means of prevention himself; he resists i
well as pravs against it ; Psal. xviii. 23. " I was also upright b( " him, and kept myself from mine iniquity:" So Job xxxi. 1. " have made a covenant with mine eyes ;" and yet more ful Isa. xxxiii. 15. " He shaketh his hands from holding bribes, " stoppeth his hears from hearing blood, and shutteth his eyes
" seeing evil.'" See with what care the portals are shut at whic useth to enter. All these things are very relieving consideratio poor souls questioning their integrity under the frequent surprise sin. And the next trial no less.
SECT. VIII.
(.5.) -T IFTHLY, Our opposition to. and conflicts with sin disc Avhat we are, gold or dross.
There are conflicts with sin in both the regenerate, and in th( regenerate ; but there is a vast diflerence betwixt them, as wil pear in the following account.
1. First, There is an universal, and there is a particular oppos to sin : the former is found in regenerate, the latter in unregem souls : a gracious heart hates every false way, Psal. cxix. 104. must needs do so, because he hates and opposes sin as sin; so
he can have no peccatwn in ddicHs, no excepted or reserved but fights against the whole body, and every limb and membi the body of sin.
But it is not so with the hypocrite or carnal professor; he overcome some reserved sin, that he cannot part with.
564 OPPOSITION TO SIN A TRIAL TO SINCERlXr.
antipathy betwixt it and the new nature in him, as is clea
V. 17. " The flesh lusteth against the spirit^ and the sp
" the flesh ; and these are contrary the one to the other." understand corrupt nature; by spirit, not only the spirit the Spirit of God, or principle of regeneration in ma lusting of these two against each other, understand the
endeavours of each other's destruction and ruin ; and th all this is the contrariety of all these two natures.
These are contrary one to the other ; there is a twofoh betwixt them, one formal, their very natures are opposite effective, their workings and designs are opposite, as it is and water.
But the opposition found in unrenewed souls against from their natures, for sin is suitable enough to that ; b y light that is in their minds and consciences, which scan
fles them. Such was that in Darius, Dan, vi. 14. " ]
" displeased with himself, and set his heart on Daniel " him ; and laboured till the going down of the sun to c Here the contest was betwixt sense of honour upon on conviction of conscience on the other side.
Sometimes a generous and noble disposition opposes sori actions : Major sum, ct ad majora natus ; quam id corpt
jnanclpium. I am greater, and born to greater things, should be a slave to my body, said a brave heathen.
y. Thirdly, There is a permanent, and there is a trai
sition to sin ; the former is the case of God's people, i temporary and unsound professors.
The gaint when he draws the sword in this warfare
throws away the scabbard ; no end of this combat witi end; their life and their troubles are finished together;
7. " I have fought the good fight, and have finished m But in other men it is but a transient quarrel ; out day, and in another ; and the reason is plain by what w fore : it is not the opposition of t^o natures ; it is like tl of the wind and tide, these may be contrary and make ■ to-day, but the wind may come about, and go as the morrow ; but in a Christian it is the opposition of the r dam, one must give way to the other, there is no recon
but the other " like the dog, returns to his vomit," 2 I
4. Fourthlt/, There is an opposition to the root of sin position to the fruits of sin. A gracious soul opposeth r(
OPPOSITION" TO SIK, A TRIAL TO SIXCERITY.
abscoiidere, quam abscindere vitia : To hide, rather than to kill
lusts.
5. Fifthly, There is an opposition to sin in tlie strength of and an opposition to sin in our own strength ; the former is p
to real Christians, the latter is found frequently with unsanc persons ; when a Christian goes forth against any sin, it is i strength of God : so you read their rule directs them, Eph. v
*' Be strong in the Lord, and in the power of his might: take
" you the whole armour of God :" And suitably, you shall find frequentiv upon their knees begging strength from heaven a^ their lusts; 2 Cor. xii. 8. " For this cause I besought the
" thrice,"" saith Paul, i. e. often and earnestly, that the tempi might depart from him.
But others go forth against sin only in the strength of theli resolutions; so did Pendleton in our story ; these resolutior vows, which they have put themselves under, are as frequ
frustrated as made.
6. Sixthly, There is a successful opposition to sin, and an o| tion that comes to nothing : The former is that of true Chris the latter is found amons' unre^enerate men.
The work of mortification in the saints is progressive and in( ing: Hence Rom. vi. 6. " Our old man is crucified with him
" the body of sin might be destroyed."" Sin dies in believers i as crucified persons use to die, viz. a slow, lingering, gi-adiial sure death ; its vigour and life expires by degrees, or as a cons tive person dies ; for to that also he alludes here : There is a di:
which is called consumptio tot'ius, a consumption of the whole ; those that die of that disease, languish more and more, till at lasl
drop sensim s'ln^ sensu^ by imperceptible degrees and steps ini grave. . . ' . But in the unregenerate, whatever conflicts they have wit] no corruption falls before it : It may be said of them, as the cl
in another case complains of herself, Isa. xxvi. 18. " We have *• in pain, we have, as it were, bibught forth wind. We hav " wrought anv deliverance in the earth, neither have the inhabi
'• of the world fallen." So it fares with these professors ; they they hear, they vow, they resolve, but when all is done, their
are as strong and vigorous as ever: No degree of mortification ap
after all.
And thus much of the trial of our sincerity by our carriage tor sin.
566 RELIGIOUS DUTIES ARE HEART-DISCOVERIESf.
CHAP. VII.
c Shewing what proof or trial is made of the soundness,
ness of our graces by the duties of religion which we
SECT. I.
▼ T E now come (according to the method proposed) t( of the truth or falseness of grace, by the duties we daily religion. And certainly they also have the use and effii
for the discovery, 1 John ii. 4, 5. " He that saith I kno
*' keepcth not his commandments [is a liar] and the tru " him : But whoso keepeth his word, in him verily is the 1
*' perfected: And hereby know we that we are in him." This is a practical lie, of which the apostle speaks here men deceive others for a while, and themselves for evei
spoken, but done, when a man's course of life contradict! sion. The life of an hypocrite is but one longer or cor lie saith or professeth he knows God, but takes no care ai him in the duties he commands ; he either neglects the performs them, it is not as God requires : " If they draw
" with their lips, yet their heart is far from him," Is " Thou art near in their mouth, but far from their reins.
There are some that feel the influence and power of th nlon with the Lord in duties, going down into their very there are others Avhose lips and tongues only are touched w
This is an age of light and much profession : Men i keep up a reputation in the sober and professing world, let down, and totally neglect the duties of religion : bi
men would be but'just to themselves, their very perf duty would tell them what their hearts are.
SECT. II.
X^ OR there are, among others, these following particul very clearly difference the sound from the unsound proi
1. First, The designs and true levels and aims of me duty will tell them Avhat they are.
An hypocrite aims low ; Hos. vii. 14. " They hav " unto me with their heart when they howled upon their
»ELlGrOITS DrTIES ARE HKART-DISCOVEEIES.
But an upright heart hath very high and pure aims in duty ; " ** desire of their soul is to God.'' Isa. xxvi. 8. " Their soul fo " hiu-d after God," Psal. Ixiii. 8. " One thing have I desired c
" Lord, that I will seek after, that I may dwell in the house ( " Lord all the days of my life, to see the beauty of the Lord, a
" enquire in his temple," Psal. xxvii. 4. These are the true e that play at the sun, and will not stoop to low and earthly oh Alas ! If the enjoyment of God be missed in a duty, it is nt greatest enlargement of gifts will satisfy ; he comes back like i that hath taken a long journey to meet his friend upon impc business, and lost his labour; his friend was not there.
2. Secxmdly, The engagements of men's hearts to God in ( ■will tell them what they are ; the hypocrite takes little heed t heart, Isa. xxix. Y6. They are not afflicted really for the hare deadness, unbehef and wanderings of their hearts in duty, as up ones are : nor do they engage their hearts, and labour to get
up with God in duty, as his people do. " I have entreated tl
*« vour with my whole heart," saith David, Psal. cxix. 58. ' are not pleased in duty until they feel their hearts stand tc God like a bow in its full bent I say, it is not always so with t
what would they give that it might be so .'' But, surely, if their in duty be empty of God, they are filled with trouble and sorr
3. Thirdly, The conscience that men make of secret, as w^ public duties, will tell them what their hearts and graces are; ther true or false. A vain professor is curious in the former, either negligent, or, at best, formal in the latter ; for he fin inducements of honour, applause, or ostentation of gifts, extei moving him to them ; nor hath he any experience of the swe(
and benefit of such duties internally to allure and engage hi: to them.
The hypocrite therefore is not for the closet, but the s}Tiag jNIatth. vi. 5, 6. Not but that education, example, or the im of conscience, may sometimes drive him thither ; but it is n< daily delight to be there ; his meat and drink to retire from the our of the world to enjoy God in secret. It is the observati their duties is the great inducement to these men to perform t
and, verily, saith our Lord, ver. 2. " they have their rew arr-yjiTt, they have it away, or they have carried off all the b and advantage that ever they shall have by religion. Much may it do them with their applause and honour, let them
568 RELIGIOUS DUTIES ARE HEART-DISCOVERIES.
some communion in the morning, lie sensibly finds it in tl and unprofitableness of bis heart and life all the day aft(
4. Fourthly, The spirituality of our duties tries the sinc( graces : An unregenerate heart is carnal, whilst engage that are spiritual. Some men deceive themselves in thii are spiritual men, because their employments and callir
spiritual things, Hosea ix. 7. This indeed gives them the tion, but not the frame of spiritual men; and others ji selves spiritual persons, because they frequently perform upon spiritual duties : But, alas, the heart and state ma notwithstanding all this. O, my friends, it is not enou object of your duties be spiritual, that they respect an hoh that the matter be spiritual, that you be conversant about 1 but the frame of your heart must be spiritual ; an heave
of soul is necessary, and what are the most heavenly dut
it.? The end and design you aim at must be spiritual, th(
of God, and a growing conformity to him in holiness ; e^ duties as the sand on the sea-shore, and they all will no one evidence of your sincerity. " God is my witness w " with my spirit," saith the apostle, Rom. i. 9. He seen to God in this matter. I serve God in my spirit, and that I do so ; I dare appeal to him that it is so; he kn( heart is with him, or would be with him in my duties: my faith do either sensibly grasp, or are stretched out t in my duties. O how little favour do gracious hearts most excellent duties, if God and their souls do not se
in them !
Certainly, reader, there is a time when God comes r in duty, when he deals familiarly with men, and scnsibl souls with unusual powers and delights. The near ap
God to their souls are felt by them, (for souls have the
"well as bodies) and now are their minds abstracted and n refined from all that is material and earthly, and swal.
spirtual excellencies and glories.
These are the real prelibations, or foretastes of glon man can by words, make another to understand, as he \ that feels them.
These seasons, I confess, do but rarely occur to the b(
tains, nor continue long when they do:* Alas! this stronff for such weak bottles as we are. 'Hold, Lord, (a
RKLIGIOCS DUTIES AEF. KEART-DISCOVEniES.
describe. These seasons are the golden spots of our lives, wh are admitted to these near and ineffable views and tastes of
Possibly some poor Christians can say but little to these things; sorrows are exercised in duties more than their joys; they a deavouring to mount, but the stone hangs at the heel ; they
but cannot rise to that height that others do, who are got" i their labouring faith into the upper region, and there display wings, and sing in the sun-beams: But though they cannot this height, yet have they no satisfaction in duties wherein th
no intercourse betwixt God and their souls.
That which contents another, will not content a Christian. ' king be absent, men will bow to the empty chair : but if G( absent, an empty duty gives no satisfaction to a gracious spirit, poorest Christian is found panting after God by sincere desire labouring to get up that dead and vain heart to God in duty, (thi alas ! it is many times but the rolling of the returning stone a< the hill) yet he never expects advantage by that duty wherei Spirit of God is not ; nor doth he expect the Spirit of God si be where his own spirit is not.
5. Fifthly, Assiduity and constancy in the duties of religion
a notable discovery of the soundness or rottenness of men"*s h The hypocrite may shew some zeal and forwardness in duties
time, but he will jade and give out at length ; Job xxvii. 10. " " he delight himself in the Almighty.'* Will he always call " God i"^ No, he will not. If his motions in religion were na they would be constant ; but they are artificial, and he is mov( external inducements, and so must needs be off and on ; he himself wearv of praying, and hears himself weary of hearing ; heart is not delighted in his duties, and therefore his duties needs grow stale and dry to him after a while. There be thre( sons in which the zeal of an hypocrite may be inflamed in dutif
First, When some imminent danger threatens him ; some i rod of God is shaken over him ; " When he slew them, then
*' sought him, and returned and enquired early after ( Psalm Ixxviii. 34<. O the goodly words they give, the fair pro they make ! and yet all the while " they do but flatter him " their lips,^and lie unto him with their tongues,'^ ver. 36, 31 let but that danger pass over, and the heavens clear up again, he will restrain prayer, and return to his old course again.
Second!//, When the times countenance and favour religion, the wind is in his back, O what zeal will he have for God ! So i
570 UELIGIOUS DUTIES ARE HEAIIT-DISCOVERIES.
" Come, see my zeal ;"" for what ? For a base self-interc Gcd. How fervently Avill some men pray, preach, ai whilst they sensibly feel the incomes and profits of thes their flesh ; whilst they are admired and applauded !
These external incentives will put an hypocrite into a ?eal ; but then, as it is with a man, whose colours are ra
lieat of the fire, and not by the healthfulness of a good c it soon fades and fails again.
But, blessed be God, it is not so with all : The man ^
is upright with his God, will " keep judgment, and do r\<
" at all times,"" Psal. cvi. 3. Whether dangers threat Avhether the times favour religion or no ; whether his eart be promoted by it or no, he will be holy still, he will nc his duties when they are stript naked of those external £ as the addition of these things to religion did not at first ( so the subtraction of them cannot disengage him.
If his duty become his reproach, yet Moses will not fors xi. 26. If he lose his company, and be left alone, yet P flinch from his duty, 2 Tim. iv. 16. If hazard surrou every side, yet Daniel will not quit it, Dan. vi. 10. for the^ these things at first, and counted the cost ; they still fin rich enough to pay the cost of all that they can lose, or i sake; yea, and that with an hundred-fold reward now They never had any other design in engaging in religioui to help them to heaven ; and if they recover heaven at 1 the w ay to it prove better or worse, they have their desig
and therefore they will be stedfast, " always abounding *' of the Lord, as knowing their labour is not in vain in 1 Cor. XV. ult.
6. Sixthly^ The humility and self-denial of our hear will try what they are for their integrity and sincerity tc Doth a man boast in his own excellencies in prayer, as t did, Luke xviii. 10, 11. " God, I thank thee, I am not as Which he speaks not in an humble acknowledgment of God which differences man from man, but in a proud oi his own excellencies. Doth a man make his duties his s
trust to them in a vain confidence of their worth and dig
xviii. 9Surely, " his heart, which is thus lifted up w
" not upright, Hab. ii. 4. But if the heart be uprigh will express its humility, as in all other things, so esp
duties wherein it approaches the great and holy God.
KELIGIOUS DUTIES ARE HEART-DISCOVERIES.
and tiieir religious performances : Thus that poor penitent,
vii. S8. stood behind Christ weeping: " Yet the dogs eat the crui saith another, Mark vii. 28. " I am more brutish than any i saith a third, Prov. xxx. 7. " I abhor myself in dust and a.
saith a i'ourth, Job xlii. 6. and as httie esteem they have for performances, Isa. Ixiv. 6. " All our righteousnesses are as
*' rags.'' I deny not but there is pride and vanity in the mos right ones ; but what place soever it finds in their converses
men, it finds httle room in their converses with God, or if it thev loath it, and themselves for it.
Thirdly, But especially their humility in duty is discovered nouncing all their duties in point of dependence, and relying en upon Christ for righteousness and acceptance : They have s] regard to duties in point of obedience, but none at all in poi rehance.
7. Seventhly, The communion and intercourse which is be God and men in duties, notably discovers what their person: graces are. And it must needs do so, because what communic
ever the h^-pocrite hath with duties, or with saints in duties, sure he hath none with God.
None can come nigh to God in duty, but those that are nigh by reconciliation: All special communion with Christ is foi
in real union with Christ ; but " the wicked are estranged fro; « womb," Psalm Iviii. 3.
But now there is real communion betwixt God and his peo] duties. Truly our fellowship, xor^uivia, our communion is wit Father and Son, 1 John i. 3. God pours forth of his Spirit them, and they ]X)ur forth their hearts to God. It is sensibly ] fested to them when the Lord comes nigh to their souls in dut^ as sensible they are of his retreats and withdrawments from thei/i
Cant. iii. 1, 4. They find their hearts, like the heliotrope, ope shut according to the accesses and recesses of the divine preThey that never felt any thing of this nature, mav call it a f
but the Lord's people ai*e abundantly satisfied of the reality thi Their very countenance is altered by it, 1 Sam. i. 18. the sac cloudy countenance of Hannah cleared up, there was fair weatl her face, as soon as she knew she had audience and acceptance her God. I know all communion with God doth not consist ir and comforts ; there is a real communion with God in the mo
ing and humbling influences of his Spirit upon men, as in thee ing and refreshing influences thereof I know also there is a
d72 EELIGIOtJS DUTIES ARE HEAftT-DISCO^^lERIES
differences the sound and the unsound heart. All the (
world will never make an hypocrite more holy, humble than he is: but will, as the watering of a dry stick, st than make it flourishing and fruitful. What was Juds for all those heavenly sermons, praj'ers, and discourse which he heard ? And what will thy soul be the bettei duties thou performest weekly and daily, if thy heiirt b It is plain, from Job xv. 4. there must be an impla; Christ, before there can be an improvement in fruitfu And it is as plain, from 1 John ii. 14. that the virtu ances must remain ; the efficacy and power that we soi under them, must abide and remain in the heart afterv/, cannot grow, and be made fruitful by them.
But the false professor is neither rooted in Christ by him, nor doth, or can retain the virtue of ordinances w but, like one that views his face in a glass, quickly fc manner of man he was : his head indeed may grow, his may increase, but he hath a dead and withered heart.
i3ut as the saints have real communion with God in dui
do make improvements answerable thereunto : There i tainly a ripening of their graces that way ; a changing transformation from glory to glory ; a springing up to tl
ture of the man in Christ. " They that are planted in tl
*' the Lord, shall flourish in the courts of our God," Ps 14. There is pure and sincere milk in the breasts of ord believer sucks the very breasts of Christ in his duties, and thereby, 1 Pet. ii. 2. they do grow more and more jud perienced, humble, mortified, and heavenly, by conversii Lord so frequently in his appointments.
There is, I confess, a more discernible growth and : some Christians, than in others : The faith of some growi ingly, 2 Thess. i. 8. others more slowly, Heb. v. 12. bu are improvements of grace in all upright ones: habits are n radicated, or fruits of obedience more increased.
Object. If any upright sonl be stumbled at this^ as not to discern the increase of his graces, after all his duties.
Sol. Let such consider the growth of grace is discerr growth of plants is, which we perceive rather crevisse, i cere ; to have grown, than to grow : Compare time pas sent, and you may see it ; but usually our eager desires i make us overlook what we have as nothing.
THE ADVAirrAGES OF SIXCERITr.
grace : He may enable them to preach judiciously, not experim ally ; to pray orderly and neatly, not feelingly, believingly, broken-heartedly ; " For as many as are led by the Spirit of (
*' they are the sons of God," Rom. viii. 14. He never so as but where he hath first sanctified. Carnal men furnish the mate
of their duties out of the strength of their parts : a strong meir a good invention are the fountains which they draw.
But it is otherwise with souls truly gracious ; they have ordin a threefold assistance from the Spirit in reference to their dutie
First, Before duties, exciting them to it, making them feel : need of it, like the call of an empty stomach; Psalm xxv
" Thou saidst, Seek my face ; my heart answered, Thy face, I
« will I seek."
Secondly, In their duties, furnishing both matter and affec as in that text lately cited, Rom. viii. 26. guiding them not what to ask, but how to ask.
Thirdly, After their duties, helping them not only to sup] the pride and vanity of their spirits, but also to wait on God fo accomplishment of their desires.
Now, though all these things, wherein the sincerity of our hi is tried in duties, be found in great variety (as to degrees) an saints, yet they are mysteries unknown by experience to other
CHAP. VIII.
Opening the trials of sincerity and hypocrisy, hy stifferings
the account of religion.
SECT. I.
T y E are now arrived at the last trial of grace propounded, by sufferings for religion.
Thousands of hypocrites embark themselves in the professic religion in a calm ; but if the wind riseth, and the sea rageth, they see religion will not transport them safely to the cape of earthly hopes and expectations, they desire to be landed aga soon as may be ; for they never intended to ride out a storr
Christ : So you find, Matth. xiii. 20, 21. " He endureth for a w
*' but when tribulation of persecution ariseth because of the won
574 THE ADVANTAGES OF SINCERITY,
3. Thirdly, What advantages sincere grace liath to \ severe and sharp trial.
SECT. II.
1. 1^ OW the fire of persecution, or sufferings for re be judged intense, and high enough to separate gold am
First, When religion exposes us to imminent liazard c est and dearest interests in this world : Such are oi
estates, and lives : Then it is a fierce and fiery trial inde times it exposes the liberties of its professors, Rev. ii.
*' devil shall cast .some of you into prison. Sometimes t Heb. X. 34. ye took joyfully the spoiling of your goods :' times their lives, Heb. xi. 37. " They were stoned, the}; "asunder, they were slain with the sword." Whilst higher than some small inconveniencics of life, reputatioi of honour will hold a false heart ; but when it comes 1
will be found able to endure it, but those that expect to s£ by religion but their souls, and account themselves in g they can but save them with the loss of all that is dear this world.
Here the false heart boggles ; here it usually jades ai Secondlij, The fiery trial is then high, when there visible hopes of deliverance, or outward encouragemen
that the scene will alter. When " we see not our signs,
*' more any prophet, nor any that can tell us how long," with the church was, Psal. Ixxiv. 9. Then their hands ] and their hearts faint : Nor is it to be wondered at, whe:
of troubles prove so sore a temptation even to the upri< forth their hands to iniquity ; as it is Psal. cxxv. 3. If si tation shake such men as build on the rock, it must qui those whose foundation is but sand.
Thirdly, When a false professor is engaged alone in and is singled out from the herd, as a deer to be run dc is a thousand to one but he quits religion to save him company will encourage a faint-hearted traveller to jog way ; but if he be forsaken by all, as Paul was, no m by him ; if left alone, as Elijah was, what can encourage
out ?
Indeed, if they liad the same visible supports those had. that the Lord was with them, that would keep th
THE ADVANTAGES OF SfXCEiaTY.
•vrhen we must hate father and mother, ^-ife and children, or claim to Christ and heaven ! This is hard work indeed.
How hard did that truly noble and renowned Galeacius Carrj lus find this ! O what a conflict found he in his bowels ! Now C and our dearest interest come to meet like two men upon a na
bridge ; if one go forward, the other must go back, and noi predominate interest can no longer be concealed.
FifUily, When powerful temptations are mixed with cruel si ings ; when we are strongly tempted, as well as cruelly perseci This blows up the fire to a vehement height. This was the tr
those precious primitive believers, Heb. xi. 35, 37. " They
*' stoned, they were sawn asunder, they were tempted.'" Hen life, liberty, and preferment set upon one hand, and death ii most formidable shape upon the other. This cannot but be a trial to any, but especially when a cruel death and tender te meet, then the trial goes high indeed.
SECT. III.
2. xm.ND that such sufferings as these will discover the fals
and rottenness of men's hearts cannot be doubted : If you con that this is the fire designed bv God, for this xery use and pur to separate the gold from the dross : so you will find it, 1 Pet. ii
*' Beloved think it not strange concerning the fiery trial which
*• try you,'' i. e. the very design and aim of providence in permi and ordering them, is to try vou. The design of Satan is to de
you ; but God's design is to try you. Upon this account you
the hour of persecution (in a suitable notion) called " the ho " temptation or probation,'' Rev. iii. 10. for then professors are i to the very bran ; searched to the very bottom principles. " *' is the day that burns as an oven, in which all the proud, an " that do wickedly, shall be as stubble,"" Mai. iv. 1. For,
1. Firsts In that day the predominant interest must appear, ai discovered : It can be concealed no longer ; *' No man can serv(
" masters," saith Christ, Luke xvi. 13. A man may serve i masters, if they all command the same thinsrs, or things subord L I 1 1 to each other; but he cannot serve two masters, if their comii clash and interfere with each other : And such are the comman
Christ and the flesh in a suffering hour. Christ saith, *' Be *' faithful to the death ;" the flesh saith, Spare thyself, and S( the comforts of life. Christ saith, " He that loveth father or mc *• wife, or chlldrpn. lanrlsop inlipritnnfA mnro tVion ma ic nr»<- \i-<
• > lO I'HE ADVANTAGES OF SIXCEUITY.
•you know not which of the two is his master ; stay but their path parts, and then you shall quickly see who is his is it in this case.
2. Secondly^ In that day sensible supports fail, and all a ; comes in by the pure and immediate actings of faith ; a not for those reliefs, his heart would soon faint and die a
discouragements, 2 Cor. iv. 17, 18. "We faint not whil
*' not at the things which are seen, for they are temporal " things which are not seen, for they are eternal," q. d. not our eye intently fixed upon the invisible and eterna
the coming world, we shall feel ourselves fainting and (
under the many troubles and afflictions of this world. " I " (saith holy David) if I had not believed." How then shall the hypocrite live at such a time, who hath no faith
him .'' No relief but what comes in through the senses .'
3. Thirdly, In that day all mere notions and specula religion vanish ; and nothing relieves and satisfies the su but what it really believes, and what it hath satisfying pr perience of in himself There are a great many pretty a notions which our minds are entertained with ; some deli^ of peace, which can do us no service at all in the day of tn for your speculative, unpractical knowledge of the greate religion, as little service is to be expected from them : Exc( better evidence and security about them, we shall be lotl all upon the credit of them.
That is a very considerable passage to that purpose in
*' Yetook joyfully the spoiling of your goods, (knowing in " that ye have in heaven a better and more enduring This knowing' in yourselves is by inward and sensible taste and feeling, which is abundantly satisfying to the stands opposed to all that traditional knowledge we n others ; which, as it lcav?s the mind fluctuating, so thi dead and comfortless.
4. Fourthly^ In that day the root and foundation of a and hope is tried, and then they that have built upon th needs fail ; for every thing is as its foundation ; principl
what a root is to a tree, or a foundation to a house ; a fla defect there most assuredly ruins all. This we find to
scope of those two famous parables, Luke xiv. 25. and 21. Lesser troubles shake but the branches, but these
root ; if nothing be found there but self-ends ; the force o
THE ADVANTAGES OF SINCERITY.
•now the hypocrite, like Oi-pah, will forsake reli^on ; but sine vill make the soul cleave to it, as Ruth did to Naomi.
SECT. IV.
3. ▼ ? HAT advantages sincerity gives the soul for its estab ment and perseverance in suffering times, I shall briefly accoun in the following particulars.
1. Firsts Sincere godliness dethrones that idol, the love of world, in all true Christians ; and this is it that makes men si and flinch from Christ in a day of suffering. I do not deny but believers themselves love the world too much ; but they love it n their chief good : it is not their portion or happiness ; if any m:
love the world, " the love of the Father is not in him,'' 1 Jol 15. How much soever a sincere Christian loves the world, yet it is in subordination to the love of God, John xxi. 15. Sincerit consist with no other love of the world ; it will not suffer such a ci
plant to grow under its shadow.
Now, what is it, but this inordinate, supreme love of the crea that makes men forsake Christ in time of temptation ? This wa
ruin of that young man. Mat. xix. 22. " He went away sorro' " for he had great possessions." This was the overthrow of De 2 Tim. iv. 10. "He hath forsaken me, (saith the apostle) ho " loved this present world." The love of this world, like sap in c wood, will not suffer you to burn for Christ ; get but the heart
tified to the creature by a discovery of better things in heaven,
it will establish and fix your spirits, that it shall not be in the p of creatures to shake you off from Christ vour foundation.
2. Secondit/, Sincerity knits the soul to Christ, and union with
secures us in the greatest trials; Min'imnr quatcnus iinimur. hypocrite having no union with Christ, can have no communion him, nor communications of grace trom him ; and so that little i of his own being quickly spent (I mean natural courage and re
tion) and no incomes from Christ, he must needs give up in a : time. But it is with a believer in a day of trouble, as it is w garrison besieged by land, but free and open to the sea, whence
supplies are daily sent in to relieve it : See 2 Cor. i. 5. *' Ai
'• sufferings of Christ abound in us, so our consolation also abc " eth by Christ ; fresh aids and daily supplies proportionable t( expences and decays of strength : So Col. i. 11. " Strengthened
'• all might in the inner-man, according to his glorious power, '• all patience and long-suffering with joyfulness." And this i
578 THE ADVANTAGES OF SINCERITY.
heels , despise the riches, pleasures, and honours of Egypt eye was fixed upon him that is invisible, and had respect compence of reward, Heb. xi. 24, 25, 26. And it was a t of the forty martyrs to Valence the emperor, tempting the preferments and honours of the world, ' Why offe * trifles to us, when you know how the whole world is * by us ?' And for temptations on the left hand, how littl move that soul, who realizes the glory of the approaching sees the afflictions and sufferings of this world preparing h hastening him to the enjoyment of it : temptations meei cold entertainment from such souls.
4. Fourthly, Sincerity drives but one design, and that ; and enjoy God : and what can more establish and fix the hour of temptation than this ? The reason why the h unstable in all his ways, is given us by the apostle James, a double-minded man, ht-^ Myoc, avr,^, a man of two souls in as a profane wretch once boasted, that he had one soul fo: another for any thing. But all the designs of a graciou united in one ; and so the entire stream of his affections ri
It is base by-ends and self-interests, that, like a great mi cut out of the bank of a river, draw away the stream out o channel, and make its waters fail. But if the heart be unit*
as the expression is. Psalm Ixxxvi. 11. then we may sa\ Christian as was said of a young Roman, Quicquid vult, i What he doth is done with all his might. And this was i of that saying, Liberet me Deus ab homine unius tmitu A man of one only design, puts to all his strength to carry i can stand before him.
5. Fifthly, Sincerity brings a man''s will into subjection of God ; and this being done, the greatest danger and ( over with such a man. This is that holy oil which makes of the soul run nimbly, even in difficult paths of obedience dat uncta rota. Let but a man be once brought to that,
" of the Lord be done,"" as it is Acts xxi. 13. to see the hig of cheerful obedience in the holy, just, and good will of then all the difficulty is over ; he can suffer quietly what
unjustly.
6. Sixthly, Sincerity takes its measures of present thi rules of faith and eternity ; it goes not by the same reel account that others do, who judge of things byscnse,and 1 they have to the present world, 2 Cor. iv. 18. " ^Ve look
THE DESIGN OF GOD IN THE TRIAL OF HIS PEOPLE.
ing himself for them : A steady eye upon the other world make) more than conquerors over the troubles of this world.
7. Seventldy^ To conclude ; sincerity alone hath all the heav< aids and assistances to stability, and perseverance in suffering tin
upright ones (and such only) have Christ's intercession in heaven them, Rom. vili. 34. The Spirit's consolation in all their troul 1 Pet. iv. 14. The Spirit of glory and of God resteth on them : beneficial ministry of angels, who are sent forth upon their accoi Heb. 1. 14. A stock ofprat/ers, going up from them all the world o Eph. vi. 18. Multitudes of precious promises in the scriptures ; every line, word, and syllable of which the faithfulness of God sta engaged : so that it is Impossible such gold can perish In the fii
And thus of the several ways by which grace Is here txied.
CHAP. IX.
Opening the designs and ends of God., in bringing the professor
religion into such various trials of their graces in this xcorla
SECT. I.
X HESE are some of the ways and methods in which God br his gold to the touchstone, and to the fire, even In this world, be the awful and solemn trial they must come to in the final judgmi and if we desire to be satisfied what the design or end of Got making such probations of his people is.
We must conclude, in the general, he certainly designs his i
glory, and his people's advantage and profit in them. If he sv them to be tried bv reproaches, happy are they, the Spirit of God of glory resteth on them ; there is their profit ; and though his nam evil spoken of, yet in the meekness of their spirits he is glorijied,
is, 1 Pet iv. 14. " If the scourge slay suddenly, he laugheth at
*' trial of the innocent,"" Job Ix. 28. Not at their afiilctions, bu the effects and blessed Issues and results of them : Not that Itg
them pain, but that it gives them glor\'. Upon this account apostle bids us count it all joy when we fall into diverse temptat or trials : and still the more trials the more joy ; for thereby ( will produce such effects as are more precious than gold that pel
eth, 1 Pet. 1. 7. O who can value the comfort that Is tasted by soul upon the trial and discovery of its sincerity, when after s<
580 THE DESIGN OF GOD IN THE TRIAL OF HIS PEG
prophet did, Jer. xii. 3. " But thou, O Lord, knowes " hast seen me, and tried mine heart towards thee.""
I say, who can duly vakie such an advantage: wh(
change such a comfort i'or all the gold and silver in the w many trials soever God brings his people under, to be his own glory nor their interest shall suffer any damage
SECT, II.
XJUT more particularly, let us bring our thoughts close ter before us, and we shall find many great advantages rising out of these trials of sincerity : For,
1 . Fir.st, Hereby hypocrisy is unmasked and discover ard is plucked off from the false professor, and his true and complexion shewn to the world ; and in this there deal of good.
Object. Goodycni xc'illsay, xvliere lies It? All the loorld. vh'tej'and sad effects of it ; many are stumbled^ many a hy it .\ " Woe to the world because of offences !" Mattl
Sol. True, some are prejudiced and hardened by it, sc have good thoughts of the M'ays and people of God mo sad indeed ; however, therein God accomplishes his wc ecuteth his decree ; and though these perish, yet,
Firsts Others are warned, awakened, and set a scai own hearts nmre narrowly than ever, and this is good, ] 1.^. Now these were our examples ; " wherefore 1 " thinketh he standeth, take heed lest he fall."
Secondly, Hereby sin is ashamed; and it is good when ; exposed men to so much shame, shall be itself expose
This is the just reward of sin, Jer. xiii. 25, 26. " Thi " the portion of thy nieasures from me, saith the Lo '%thou hast forgotten me, and trusted in falsehood, the "discover thy skirts upon thy face, that thy shame ma
The turning up the skirt is a modest expression of ex] son to the greatest shame in the day of trial; God by hypocrisy, shames the hypocrite ; and surely, many sucl are made of men at this day : We may see sin, that lurkei heart before, now laid open before all Israel, and befor
Thirdly, Hereby the poor self-cozening hypocrite hath opportunity and advantage that ever was before him in i recover himself out of the snare of the devil. Now all 1 nrp o-nnp ! r\n.\v tliat whirli llkp n «liipld wns ndvnncnd ac
THE DESIGN OF GOD IN THE TRIAL OF KIS PEOPLE.
Secondli/j By these trials integrity is cleared up, and the d< and fears of many upright and holy ones allayed and quieted
solved and satisfied.
O what would many a poor Christian give for satisfaction in great point of sincerity ! How many tears have been thed toGi secret ujxjn that account? How many hours have been spent ii amination of his own heart about it, and still jealousies and fears U|X)n his heart ? He doubts what he may prove at last. Well, God, let his sincerity then come to the test, kindle the fire, ant
in mv gold. Trials ai'e the high way to assurance ; let my chil that he loves me more than these, that his heart is upright witl I will try him bv prosperity and by adversity, by persecution; temptations, and he shall see his heart is better than he suspe to be. This shall be the day of resolution to his fears and do
The apostle speaking of heresies, 1 Cor. xi. T, 9. puts a nece
upon them : There must be heresies., saith he, that they ich'ich ai proved may be made manifest. The same necessity there is (an
the same end) of all other trials of grace, that the lovely, beau sweet face of sincerity may be opened sometimes to the world, t amour them, and to the soul in whom it is, to satisfy it tliat it not personate a Christian, but lives the very life of a Christian, hath the very spirit and principles of a Christian in it.
3. Thirdly, By these trials, pride and self-confidence are destr and mortified in the saints, as much as by any thing in the w
We never see what poor, weak creatures we are, until we come t
trial. It is said, Deut. viii. 2. " God led Israel through the d<
" to prove them, and to humble them." "When we are proved, we are humbled. Those that over-reckon their graces before trial, see they must come to another account, and take new meas of themselves after they have been upon trial.
Ah ! little did I think, saith one, that I had so much love fo world, and so little for God, until afflictions tried it. I could have believed that ever the creature had got so deep into mv h until providence either threatened or made a separation, and th found it. I thought I had been rich in faith, until such a da befel me, or such a want began to pinch hard ; and then I saw unable I was to trust God for protection, or provision. 'O it good thing that our hearts be kept humble and lowly, how ricl
ever they be in grace.
4. Fourthly^ By trials grace is kept in exercise, and the grat 60ul preserved from security and spiritual slothfulness. Trials a
582 THE DESIGN OF GOD IN THE TRIAL OF HIS TEO
" hath been at ease from his youth, and he hath settled
*' and hath not been emptied from vessel to vessel ; neit
*' gone into captivity ; therefore his taste remained in h " scent is not changed," Jer. xlviii. 11. Much after that rate it would be with our hearts, did n frequently try and exercise them. Let the best man be w trial or other but a few months, and you may find the ^ his prayers and conferences quickly. O what a tang of fc be found in them ! And is it for the honour of God, his peo})le, that it should be so ? No, the Lord knowi buthow shall their spirits be reduced to their former zealoi temper again.? Why, saith the Lord, they must into the fu
*' I will melt them and try them ; for how shall I do for t " of my people," Jer. ix. 7. I love them too well to k want of a rod. Alas ! if I should sufl'er things to go on what will become of them in a little time.'' What deligh in their duties, when the faith, fervour, humility, and li