Shewing indwelling fin to be to grace, what fire is to gold;

Shewing indwelling fin to be to grace, what fire is to gold;

Abstinencefrom Sin a Discovery of theHeart.

CHAP.

VL.

Shewing indwellingfin to be to grace, what firezis togold; and howthefoundness and unfoundness ofourheartsare discovered byourcarriage towards it.

SECT .

P Rofperity and adverſity put ſincerity to the trial ; but no thing makes adeeper ſearch into our boſoms, nothing fifts our ſpirits more narrowly, or tells us what our ſtate is more plainly, than our behaviour towards that corruption thatdwells in us ; the thorn is next neighbour to the roſe : Sin and grace dwell not only in theſame ſoul, but in the fame faculties. The collier and fuller dwell in one room; what one cleanfeth the other blacks .

Of all the evilsGod permits in this world, none is more grievous tohis people than this : They fometimeswonderwhy the Lord will fuffer it to be ſo; why, furely, among other wife and holy endsof this permiffion, theſe are fome.

They are left to try you, and to humble you : There is no intrinfical goodness in fin; but, however, in this it occafions good to us, that by our carriage towards it, we difcern our fin-

cerity.

The touchſtone is a worthleſs ſtone in itſelf, but it ſerves totry the gold; I John iii. 9, 10. " Whosoever is born

" of God. doth not commit fin; for his feed remaineth inhim, " andhe cannot fin, becauſe he is born of God: In this the " children of Godare manifeſt, and the children ofthe devil :" q.d. Inreſpect of their carriage towards fin, the one and other is plainly manifeſted:

This is that which ſeparates the droſs from thegold, and ſhewsyou whatthe true ſtate of men's perfons, and tempers of their hearts is. Bynot finning, we arenot tounderſtand a total freedom from it in this world, as if it implied any fuch perfectionof the people ofGod in this world; that is the Popich and Pelagian ſenſe : Noryet muſtwe take it inthe Arminian ſenſe, who, to avoid the argument of the orthodox, will underſtand itof the fin against the HolyGhoft.

What a strangethingwouldit be, to make thata characteriſtical note of diſtinction betwixt the godly and ungodly, which fo very few, even of the moſt ungodly, are ever guilty of?

But the manner of our behaviour towards fin, and our carriage towards it before, or under, or after the commiffion of it, in that the children ofGod are manifeſt, and the children of thedevil.

Abstinence from Sin a Discovery oftheHeart.

Now, there are five things relating to fin, that diſcriminate and mark the ſtateof the perfons : The difference is difcernible.

1. Abſtinence from fin.

2. Hatred of fin.

3. Trouble about fin.

4. Subjection to fin.

15. Oppoſition of fin.

SECT.

II.

In our (1.) THE grounds and motives of our abſtinence do very clearly manifeſt the ſtate of oursouls ; what they are inthe regenerate and unregenerate, is our next work : Andlet it be confidered, 1. First, That an unfound andunrenewedheart may abſtain from one fin, becauſe it is contrary to, and inconſiſtent with another fin : For, itis with the ſins of our natures, as it is with the diſeaſes of ourbodies : Though all diſeaſes be contra-

ry to health, yet ſome diſeaſes, as the fever and palſy, are contrary to each other. So are prodigality and covetouſneſs, hypocriſyandprofaneneſs.

Theſe oppoſe each other, not formutual deſtruction, as finandgrace do, but for ſuperiority, each contending for the throne, and ſometimes taking it by turns.

It iswith ſuch perſons as with that poſſeſſed man, Matth. xvii.

15. whom the ſpirit caſts ſometimes into the fire, ſometimes into the water : Or if one ſubdue the other, yet the heart is alſo ſubdued to the vaſſalage of that luſt that is uppermoſt in the foul.

2. Secondly, An unrenewed foul maybekept from thecommiſſion of ſome ſin, not becauſe there is a principle of grace within him, butbecauſe of ſome providential reſtraint without him, or upon him : For, it often falls out, that when men haveconceived ſin, and are ready to execute it, providence claps on the fetters of reſtraint, and hinders them from fo doing.

ThiswasthecaſewithAbimelech, Gen. xx. 6, and 17. compared, I with-held thee : And though perfons ſo reſtrained, havenot thegood of ſuch providences, yet others have ; for by itaworld of mischief is prevented in the world, which otherwise would break out; and to this act of providencewe owe our lives, liberties, eſtates, and comforts in thisworld.

3. Thirdly, An unfound heartmaynotcommit ſome fins, not becauſe he truly hates them, but becauſe his conſtitution in-

Abstinencefrom Sin a Discovery of the Heart. clineshimnot to them :

Theſe men are rather beholden to a goodtemperofbody, than to agracious temperof foul. Some mencannotbe drunkards if theywould, others cannotbe covetous and baſe; they are made emeliori luto, of amore refined metal than others ; but chaſte and liberal,juſt and fober nature, is but nature till : The beſt nature, inall its endowments, is but nature at the beſt.

4. Fourthly, A graceleſs heartmaybe reſtrained from ſia by the force of education and principles of morality that way inſtilled into it.

Thus Jehoaſh was reſtrainedfrom fin, 2Kings xii. 2. "AndJehoaſhdid thatwhich was right in the fight of " the Lord, all thedayswherein Jehoiadah the prieſt inſtructed

" him."

Thefear of a parent or maſterwill do a great deal more with fome in this caſe than the fear ofGod. The influence of a ſtrict educationnips off the excrefcencies of budding vice.

Theway we are taughtwhen young, we keep when old : This isthe influenceof manuponman, not the influence of the regenerating Spiritupon men.

5. Fifthly, A gracelets heartmaybekeptfrom ſome ſinsby thefearof theevents, both in this world, and that to come.

Sin that isfollowedwith infamyand reproach amongmen, may on this ground beforborn; not becauſeGodhath forbidden it, butbecauſe human laws will puniſh it, andthe fober worldwill brandus for it : And fome look farther, to the punishmentof fininhell; theyare not afraid to fin, but they are afraid to burn.

Here ſin is like a ſweet roſe ina brake of thorns; fain we wouldhave it, but we are loth to tear our fleſh to come byit.

It isgoodthat fin is prevented anyway; but tobe kept on this ground from fin, doth notargue the eſtate of the perfon tobe good: And thus you fee fome of thegrounds onwhich carnal men are reſtrained; andin this "the children of the devil are

" manifeſt."

ECT.

III.

BUT there are grounds ofabſtinence from fin, bywhich " the children ofGodare alfomanifeſted;" and fuch are theſe that follow :

1. First, A fincereheartdares not finbecauſe of the eye and fear ofGod, which is upon him: So you find itinJobxxxi.

1, and 4. he durft not allow his thoughts to fid, becauſe he lived under the awe of God's eye.

Nehemiah durit not do as former governors,had done, though an opportunitypreſentedtoenrichhimself, because of thefear of his God, Nehem.Ve

Hatred of Sin a Trial of Grace.

15.Thefoul that lives under the awe of this eye willbe as confcientiouswherenodifcovery canbe madeby éréatures, as ifalltheworld looked on, Levit. xix. 14. " Thơu ſhalt not "curſethedeaf, nor putaſtumbling-block beforethe blind;

"but fhalt fearthy God, I am the Lord."

What ifamando curse the deaf, thedeaf cannothear him, andwhat ifhe do puta ftumbling-block before theblind, the blind cannot ſee him : True,but God fees him, Godhears him; that is enough to ámán that hath the fear of the Lord oponhisheart.

2. Secondly, As the fear ofGod,fothe love ofGod, isa principleof restraint from fin tothe foul that is upright. This kept back Joſeph from fin, Gen. xxxix. 9. "How can I do

*thisgreatwickedneſs, and fin againstGod?" How can I?

Hespeaks asaman that feels himselfboundupfrom fimbythe goodness and love ofGod, thathadbeen manifeſtedto him,

4.d. Hath hedelivered me from the pit intowhich my enviousbrethrencaſtme ? Hath he, in ſo miraculous away, advancedme toallthis honour and power in Egypt? and now, after allhis kindness and love tome, ſhallI fin against him ?

Ohow can Ido this againſt ſo good, ſo gracious aGod? So Plak xevii. ro. " Ye that love theLord,hate evil." Lovewill cry out in the hour oftemptation, Isthisthykindnesstothy friend? Doſt thou thus requite the Lord for all hiskindnefſes?

3. Thirdly, As the love of God, ſo the intrinfical evil and filthineſs that is in fin keeps back thegracious foul from it,

Rom. xii. 9.

Abhor that which is evil," αποτυγέτες τοπονηρον, hate itashell itſelf: Or, as the French tranflationhath it, be inhorror. As the apprehenfions of hell, ſo the apprehenfions offin impreſs horroruponthe mindthat is fanctified: Nothing more loathſome to anholy foul.

Its averſations from itare withthehighest indigration and loathing.

4. Fourthly, The renewed nature ofa faint reſtrains him from fin; Gal. v. r7. " The ſpirit luſteth against the flesh, fo

" thatye cannotdo the thing ye would."

Ye cannot, why cannot ye ? becauſe it is againstyour new nature.

Beloved, This is a very remarkable thing in the experience ofall renewedmen, That, uponthe renovationofmen'sprinciples, their delights, and their averſations and loathings are laidquite croſs andoppoſite towhat they were before. In their carnal ſtate, vain company and finful exerciſes were theirdelight.

Tobe feparated from theſe, and tied to prayer, mediVOL.VI.

Hatred of Sin a Trial of Grace. tation, heavenly diſcourſe andcompany ; O what a bondage would thathave been ! Now to be tied toſuch carnal fociety, and reſtrained fromſuch duties ofgodliness, andthe fociety of the godly, becomes amuch forer bondage to the foul.

Fifthly, Experience of the bitterness offin, is a reſtraint to a gracious heart.

Theythat have hadſo many fick days and forrowful nights for fin as they have had, are loath totaſte thatwormwood andgall again, which their foulhath ſtill in remembrance ; 2 Cor. vii. 11. " In that ye forrowed

" after agodly fort, what carefulneſs it wrought !" Hewould notgrapple with thoſe inward troubles again, he would not have the chearful light ofGod's countenance eclipſed againfor all, andmuch more than all, the pleaſures thatare in fin.

C. Sixthly, Theconfiderationofthe ſufferings ofChrift for fin, powerfully withholds a gracious foulfrom the commiffion of it; Rom. vi. 6. " Our old man is crucified withhim,that "thebodyoffin mightbedestroyed,thathenceforth we should

" not ſerve ſin."

Were there a knife or fword in thehouſe thathadbeen thrust through the heart of your father, would you ever endure the fightofit? Sinwas the ſword that piercedChriſt, and ſo the death of Chriſtbecomes the death offin in his people.

Thus the children ofGod and the children of thedevil aremanifeſt, in the principles and reaſons of their abſtinence from fin.

SECT.

IV.

(2.) S Econdly, They are alſo manifeſtedby their hatredof fin.

This puts a clear diftinction betwixt them ; for no falſe or unregenerate heart can hate fin as fin ; hemay indeed, 1. First, Hate ſinin another, butnotinhimſelf: Thus one proud man hates another ; Calco fuperbiam Platonis, faid

Diogenes, when he trampled Plato's fine clothes under foot; Iſpurn the pride ofPlato.

Sedmajori fuperbia, as Plato ſmartly replied, Thou trampleſt upon my pride, but it is with greater pride. "Why (faith Chriſt to the hypocrite)

"beholdest thou the mote in thy brother's eye, but confider- " eſt notthe beam that is in thine own eye ?" Matth. vii. 3 .

How quick in eſpying, and raſh incenſuringthe ſmalleſt fault in another, is the hypocrite! itwas but one fault, andthat but a ſmall one, but a mote that hecould find in another ; yet this he quickly difcerns : It maybe there were many excellent graces in him, theſe he overlooks, but the mote he plainlydifcerns.

Hatred of Sin a Trial of Grace.

It may be that mote inhis brother's eye, haddrawnmany tears from it, but theſe he takes no notice of; and meanwhile there is abeam, i. e. a great horrid flagitious evil, in himſelf; but it is too near him to be difcerned or bewailed : This is a ſad ſymptom of a naughty heart.

2. Secondly, He may hate it in its effects andconfequents ; not in itsown nature ; as the thiefhates the gallows, notthe wickedneſs that he hath done.

Itis not fin in itſelf, but ſin in its connexion with hell, that is frightful to him.

The unfound profeffor could wish that there were no fuch threatening intheBible againſt ſin. When fin tempts him, I would, faith he, but I fear the conſequence. O fin, couldI ſeparate thee from hell, nothing ſhould feparate thee and me.

3. Thirdly, He mayhate it in a mood or pang, but not with a rootedhabitual hatred. It is plain from 2 Pet. ii. 22.

That fin may ſometimes lie upon the confcienceofan unregenerate man, as a load lies upon a fick ſtomach ; and ſo hemay diſcharge himſelfof itby reformation, reſtitution, &c. but a little time reconciles the quarrel betwixt him and his luft again : Ifthey fall out, they will fall in again : " The dog re- " turned to his vomit, and the ſow that was washed, to her

" wallowing in the mire."

But an upright foul hates fin in another manner; and in this hatred of fin the children of God are manifeſt.

1. First, The oppoſition of fin toGod, is the very ground and formal reaſon uponwhich a gracious foul oppoſes and hates it. Ifit be oppoſite tothe holy nature and law ofGod, itcannot butbe odious in his eyes : This cut David's heart,

Pfal. li. 4. " Against thee, thee onlyhave I finned," q. d. I havewrongedUriah greatly, I havewronged myselfand familygreatly, butthe wrong I have done to others is not worth naming, in comparison ofthe wrong I have done to thee.

2. Secondly, The upright foul hates fin in himself, more thanhe hates itin any other ; as aman hates aferpent in the hedge, but muchmore in his own boſom : Rom. vii. 23.

" But I fee another law inmy members ;" and ver. 21. " I " findthen alaw, that when Iwould do good, evil is preſent

" with me:" q. d. Ido not knowhow others find it, but Iam fureI findfin inmyveryboſom, in my verybowels, it is prefentwithme. Owretched man that I am ! A gracious foul canmourn tofee it inothers, buttofindit inhimselfpierceth him to the very heart.

Hatred of Sin a Trial of Grace, 3. Thirdly, The gracious foul hates not only this or that particular fin, but thewhole kind, every thing that is finful.

True hatred is προς ταγενη, *of thewhole nature or kind; Pfal. cxix. 104. " I hate every falſe way."

His reaſonings proceeda quatenusad omne, from ſin as fin, concluding against every fin; fins that are profitable and pleaſant, as well as fins thathave neither profit nor pleaſure; fins that are fecret, as well as fins that are open, and will defame him.

And, before this trial, a falſe heart cannot ſtand; for he always indulges ſome luft: There is an iniquity which he cannotbe ſeparated from.

4. Fourthly,Theſincere ſoul hates ſin with an irreconcileable hatred.

There was atimewhen ſin and his foul fell out, but there never will be atime of reconciliation betwixt them again.

That breach, which effectual conviction once made, can neverbemadeupany more : " They will return no more to fol.

" ly," Pfal. lxxxv. 8. And indeed it seems to them thathave fuffered ſo much for fin, that have endured ſo many fears and forrows for it, the greatest folly in the world to return to fin a gain: No, no, they admirethe mercy oftheir eſcape from fin, to their dying day, and never look back upontheir former ſtate butwith ſhame and grief.

Aſk a convert, Would you be back again where once you were ? Would you be among your old companions again ?

Would you be fulfilling the lufts of the flesh again ? And he will tell you, he would notrun the hazard, toabide one day or onenight inthat condition again, to gain all thekingdoms of theworldthe next morning.

5. Fifthly, The ſincere ſoul hates ſinwith a fuperlative hatred;he hates it more than any other evil in the world befides it.

Penal evils are not pleaſant in themſelves, but yetif hemuft endurethem, or fin, then fufferings to chuſe ; Heb, xi . 25. " Chuſing rather to fuffer affliction than enjoy the "pleasures of fin;" the worst ofsufferings ratherthanthebest of fin.

6. Sixthly,To conclude ; ſo deep is the hatred that upright onesbear to fin, that nothing pleaſes them more than the thoughts of a fulldeliverance from itdoth; Rom. vii, 34. " I " thankGod, through Jeſus Chriſt our Lord." Whatdoth he ſoheartily thank God for ? Ofor a proſpectofhis final deliver ance from fin, never to be entangled, defiled, or troubled with Arift. Rhet. lib. 2. cap. 4.

Troubles for Sin are Trials ofGrace.

itanymore: And this is one thingthat ſweetens death tothe ſaints as much as any thing intheworldcando, except Chriſt's victoryover it, and lyinginthe grave forus. To think ofa grave is not pleaſant in itſelf; but to think ofaparting-time with fin, that is ſweet andpleasant indeed,

SECT.

V. thedevil; pure goldand viledroſs,are manifeft, as (3)T (3.) Hirdly, The children ofGod and the children of inhatred of fin, ſo in their troubles and forrows about fin.

Alltrouble for fin argues not fincerity; ſome have reaſon tobetroubled even for their troubles for fin: So havethey,

1. First, That are only troubled for the commiſſion offome moregroſs ſins, that ſtartle the natural confcience, but not for inward fins, that defile the foul.

Judas was troubled forbetrayinginnocentblood,butnot forthatbaſe luftofcovetouſneſs thatwas the rootof it, or the want of fincere love to Jeſus

Chriſt; Matth. xxvii. 4, 5.

Outward fins are fins majoris infamia, ofgreater ſcandal ; but heart-fins are oftentimes majoris reatus, fins ofgreater guilt. To be troubled for groſſer fins, andhave no troublefor ordinary fins daily incurred, is anill fignofabad heart.

2. Secondly,A graceleſs heart maybe much troubled atthe discovery of fin, when itis not troubled for the guilt of fin ;

Jer. ii. 26. "As the thief is ashamedwhen he is found,ſo is "the houſe of Ifrael ashamed."

Hence it is that they ſtick not to commit ten fins againstGod, to hide one fin from the eyes ofmen.

It is amercy that ſin is the matter of men's ſhame, and that allare not arrived tothat height ofimpudence to declare their fin as Sodom, andglory in their ſhame : But to be ashamedonlybecauſemen fee it, and not with Ezra, to fay,"O myGod, I am ashamed, andbluſh to lookup unto

" thee," Ezra ix. 6. ashamedthat thou ſeeſt it, is buthypocrify.

3. Thirdly,A graceleſs heart maybe troubled for the rod that findraws after it,but not for fin itſelf, as itprovokesGod to inflict ſuch rods .

Butthe troubles of upright ones for fin areof another kind andnature.

1. First, They are troubled that God is wronged, andhis Spirit troubled by their fins : So the penitent prodigal, " I " have finned against heaven, and inthy fight," Luke xv. 21 .

Againſt heaven, that is, against him whoſethrone is inheaven, agreat, glorious, and infinite Majesty ! a poor worm of the earthhath liftedup his hand against theGodofheaven.

Troubles for Sin are Trials of Grace.

2. Secondly, They are troubled forthedealement of their ownfoulsby fin: Hencethey are compared inProverbs xxv.

26. to a troubled fountain. You know it is the property ofa living ſpring, when any filth falls into it,or that which lies in thebottom of its channel,is raiſed anddefiles its ſtreams, never to leave working until ithath purged itſelfof it, and recovered its purity again.

Soitiswith arighteous man,he loves purityin the precept, Pſalm cxix. 140. and he loves itno leſs in the principle and practice: he thinks it ishell enoughto lie under the pollution of fin, ifhe should never comeunderdamnation for it.

3. Thirdly, Theyare troubled forthe eſtrangements ofGod, and the hidings ofhis face from them becauſe oftheir fin.

It wouldgo cloſe to an ingenuous ſpirit to ſee adear and faithful friend whom he hath grieved, to look ſtrange and thy upon him at the next meeting, as if hedid notknow him : much more doth itgo to the heart of agracious man tofee the face ofGod turned from him, and not to be towards him as in times past.

This went to David's heart after his fall, as you may fee, Pfalm li. 11. " Caſt me not away from thy preſence,

" and take not thyholy Spirit from me ;" q. d. Lord, if thou turn thy back upon me, and estrange thyſelf from me, I am a loftman ; that is thegreatest miſchiefthatcan befalme.

4. Fourthly, Their troubles for fin run deep, to what other mens do.

They are ſtrong tobear other troubles, but fink and faintunder this : Pfalm xxxviii. 4.

Other forrows may for theprefent be violent, and make more noiſe, but this forrow foaks deeper into the foul.

5. Fifthly, Their troubles for fin are more private and filent troubles than others are," their fore runs inthe night," as it is

Pfalm lxxvii. 2. Notbutthat they may, and doopen their troubles to men (and itis a mercy when they meet with ajudicious, tender and experienced Chriſtian to unboſom themſelves unto) butwhen all is done, it isGod and thy foul alone thatmustwhiſper out the matter.

Ille vere dolet, qui fine tefte dolet: That is fincere forrowfor fin indeed,which is expreffed fecretly toGod in the cloſet.

6. Sixthly, Their troubles are incurableby creature-comforts.

Itisnotthe removing ſome outward preſſures and inconveniencies, thatcan remove their burden ; nothing but pardon, peace, and witneſſed reconciliation, can quiet the gracious heart.

7. Seventhly, Their troubles for fin are ordinate andkept in their ownplace; they dare not ſtamp the dignityofChrift's

Signs of Sin in Dominion.

bloodupontheir worthless tears and groans for fin : * Lava lachrymas, Domine : Lord, wash my finful tears in the blood of Chriſt, was once the defire of a true penitent.

Andthus ourtrouble for ſin ſhews us what our hearts are.

SECT.

VI.

Ourthly, The behaviour and carriage of the foul,with Fourthly, reſpect toſubjection to the commands of fin, ſhews

(4 ) (4.) whatourestateandcondition is.

This will feparatedroſs from gold. All unregenerate men are the ſervants offin,they ſubject themſelves to its commands.

This the ſcripture fometimes calls a " converſation in the lufts of the flesh," Eph. ii.

3. Sometimes the " felling ofthemselves to fin," 1 Kings xxi.

20. Now, as † a judicious divine obſerves, thoughthe children ofGodcomplain with Paul, Rom. vii. 14, 15. that theyare

" foldunder fin," yet there is a vaſt difference betwixt theſe two: The faints are fold to it byAdam, but others by their owncontinued confent. But to ſhew you the difference in thismatter, I conceive it neceſſary to ſhew wherein the reigning power of findoth not confiſt, andthen wherein it doth ; thatyoumayplainlydifcern who are in ſubjection tothereigning power oftheircorruptions, and who are not. Now there bedivers things commonboth to the regenerate andunregenerate; and we cannot ſaythe dominionof fin lies in any or in allofthem, viz. abſtractlyand ſimply confidered.

1. First, Both one and other having originalcorruptiondwelling in them, may alſo find this fountain breaking forth into groſs and ſcandalous fins: Butwe cannot ſay that becauſe original corruptionthus breaks forth intogroſs andſcandalous ſins inboth, therefore it must needs reign inthe one as well as in the other ; a righteous man may " fall before the wicked," as it is, Prov. xxv. 26. He may fall into the dirt of groffer iniquities, and furnish them with matter of reproach.

So did David, Peter, Abraham, and many more of the Lord'supright-hearted ones, whoſe ſouls nevertheleſs ſindidnot reign over by a voluntary ſubjection to its commands, nor mustthis embolden anyto fin with more liberty.

2. Secondly, Though an upright foul fallonce and again into fin, though he reiteratethe fame act offin which hehath repented of before ; yet it cannot merely from thence be concluded, that therefore fin reigns over him as it doth over a wickedmanthat makes it his daily trade.

I confeſs every re- *Auguft.

†Dr. Reynolds,

Signs of Sin in Dominion. iterationof fin puts a further aggravationupon it: Anditis fad we should repentand fin, and fin andrepent ; but yetyou read, Prov. xxiv. 16. "A juſt man falleth feventimes, and " riſeth up again:" Job's friends were goodmen,yet hetells them, "Theſe tentimes haveye reproachedme," Job xix. 3.

This indeed fhews a heart thatgreatly needs purging ; for it is with relapſes into fpiritual as itis withrelapſes into natural difeafes: A recidivation or return of the diſeaſe ſhews thatthe morbific matterwas not dulypurged; but though it ſhew the foulneſs, it doth notalways prove the falſeneſs oftheheart.

3. Thirdly, Thoughthe onemaybe impatientofthe reproof ofhis fin, as wellasthe other ; yetthatalone will not conclude fin tobe in fulldominion overthe one, as itis over theother.

It ispity any good man ſhould ftorm at ajuſt rebuke offin ; that fuch aprecious oil as isproper toheal,ſhouldbe conceited tobreakhis head: butyet fleſh willbe tender andtouchy, even ingood men. Afawas agood man,andyet he was wroth withtheprophetwho reproved him, as you find, 2 Chron. xvi.

10. yet I doubt not but their conſciences ſmite them for it, whenpride fuffers not another to do it ; areprocfmaybe welltimedand ill managed by another, and ſo may provoke, but theywill hear the voice ofconfcience inanother manner.

4. Fourthly, Though in both fome one particular finmay have more power than another, yet neither doth this alone conclude,that thereforethat fin muſtreign in one, as itdoth in another.

Indeedthe beloved luft ofevery wickedman is king overhis foul ; butyet agodly man's conſtitution, calling, Gr. may incline himmore toone fin than another ; andyet neither that,nor any other maybe ſaidto beindominion; for though

Davidſpeaks of his iniquity, i. e. his ſpecial fin, Pfalm xviii.

23. which fomeſuppoſe to bethe finof lying, from that intimation, Pfalm exix. 19. yet you fee in one place he begsGod to keep him from it, and in the other he tells us he kept himfelf from it, and both thew he was not the ſervant of it.

5. Fifthly, Though both may fin against knowledge, yet it willnot follow from thence,that therefore fins againftknowledgemuſt needs be ſins in dominion inthe one, as theyare in the other: there was too much light abuſed, and violence offered in David's deliberated fin, as he confeffes, Pfal. li. 6. and the fad ſtory itſelf too plainly ſhews; and yet, in the main, David was an upright man ſtill, though this confiderationofthe fact ſhrewdlywoundedhis integrity, and ſtands upon record for a caution to all others.

Signs of Sin in Dominion.

W SECT .

VII.

Ehave ſeen what doth not infer the dominion of fin in the former particulars, being fimply confidered; I ſhall next ſhew you what doth, andhow the fincere and falſe hearts are diftinguiſhed inthis trial. And,

1. First, Affent and conſent upon deliberation notes the ſoul to be under the dominion of fin; when the mind approves fin, andthe will gives its plenary conſent to it, this ſets up fin in its throne, and puts the foul into fubjection to it; forthe dominionof fin conſiſts in its authority over us, and our voluntary ſubjection to it. This you find to be the character ofawicked graceleſs perſon, Pfal. xxxvi. 4. " He deviſeth

" miſchiefupon his bed ; he fetteth himselfinaway that is " not good; he abhorreth not evil."

Thebeſt men may fall into finthrough mistake, or be precipitated into fin through the violence of temptation; but to deviſe miſchief, andſet himselfin an evilway, this notes full affent of the mind; and then, not to abhor evil, notes full conſentofthe will; andtheſe two being given to fin, not onlyantecedently to the acting of it, but alſo conſequently to it, to like it afterward, as well as before ; this puts the foul fully under the power of fin": What can itgive more ?

This (as * one faith) in direct oppoſition to the apostle, Rom. xii. 1. isto preſenttheir bodies a dead facrifice, unholy, and abominable toGod ; acceptable to the devil,which is their unreasonable ſervice: all men by nature are given to fin,but theſe mengive themſelves to it.

2. Secondly, The customary practice of fin, ſubjects the foul to thedominion of fin ; and ſo " he that is born ofGod

"dothnotcommit ſin," I John iii. 9. Fall into fin, yea, the fame finhemay,and that often; but then its not without reluctance, repentance, and a proteſt entred by the foul in heaven against it; ſo that ſin hath not a quiet poſſeſſion of his foul; he is notthe ſervant of fin, nor dothhe willingly walk after its commandments ; but ſo do its own ſervants ; it is their daily practice, Jer. ix. 3. " They proceed from evil to evil."

3. Thirdly, Delight in ſinproves the dominion offin. So the fervants of fin aredeſcribed, Ifa. Ixvi. 3. " They have cho- " ſentheirown ways, and theirfouldelighteth intheirabominations."

VOL. VII.

*Mr. Caryl.

Signs of Sin in Dominion.

Look, as our delight inGod is the meaſure ofourholiness, fo our delight in ſin is the meaſureofourfinfulneſs.

Delight in ſin is the uppermost round of the ladder, and much higher the foul of a finnercannot go, till it be turned off intohell; " It is a ſport to a fool to do miſchief," Prov. x. 23.

Nevermerrier thanwhenhehath the devil forhis play-fellow, faith * one upon that place.

4. Fourthly, Impatience ofChriſt's yoke andgovernment, argues the foul to be the fubject offin.

This isclear from the apostle's reaſoning in Rom. vi. 17, 18. " But Godbe " thankedthat ye were the ſervants offin, butye have obey- " ed from the heart the form of doctrine which was delivered

" you.

Being then made free from fin,ye became the fer- " vants ofrighteouſneſs." Where you fee plainly, that no man can have his manumiſſion or freedom from fin, that comes not into Chrift's ſervice, andyields himselfup to his obedience.

So then, to fret at Chriſt's laws, that tie us up from our lufts, to be weary of all ſpiritual employments as a burden intolerable, never to be in our element and centre till we are offfrom God, and plunging in the world and our lufts ; this is a fad note of a foulin ſubjection to fin.

Object. But may not an upright foulfindsome weariness in Spiritual things ?

Sol. Doubtleſs he may,for he hath fleſh as well as ſpirit; and though the ſpiritbe willing, the flesh is weak : he is ſanctified but in part, and his delight in the law ofGod is but according to, or after the inner-man, Rom vii. 22. Buthe ſees another law in his members, i. e. contrary inclinations.

However, if he be weary ſometimes inthe duties of godlineſs, to be fure he is more weary out ofthem, and is not centred and at reſt till he be with his God again : but the carnal heart is where it would be, when it is inthe ſervice of fin ; and as a fiſh upon dry land, when engaged in fpiritual duties ; eſpecially ſuch as are ſecret, and have no externalallurements of reputation to engage him to them .

But what ſurpriſals or captivities to ſin ſoever may befal an upright foul, yet it appears by theſe eight following particulars, that he is not the fervant of fim, nor in full ſubjectionto it.

For, 1. First, Though he maybe drawn to fin,yet he cannot reflect upon his finwithout ſhame and forrow; which plainly

*Mr. Trap.

Evidences of the Non-dominion of Sin.

thews it to be an involuntary furprize.

So Peter wept bitterly, Matth. xxvi. 75. And David mourned for his fin heartily.

Others can fetch new pleaſures out of their old fins, by reflecting on them; and ſome canglory in their ſhame, Phil. iii. 19. fome are ſtupid and ſenſeleſs after fin; andthe forrow ofacarnal heart for it, is but amorning dew: but it is far otherwise with God's people .

2. Secondly, Though a faint maybe drawn to fin, yet it is not with a deliberate and full conſentofhis will ; their delight is in the law ofGod, Rom. vii. 22. " Theydo thatwhich they

" would not," ver. 16. i. e. there are inward diflikes from the new nature : and as for that cafe ofDavid, which seems to have fo much ofcounſel and deliberation in it, yet it was but in a ſingle act ; itwas notin thegeneral courſe ofhis life ; he was upright in allthings, i. e. inthe general courſe andtenour ofhis life, 1 Kings xv. 5.

3 Thirdly, Though an upright foulmayfall into fin, yet heis reſtleſs and unquietin that condition, like a bone out of joint; and that ſpeaks himto be none of fin's fervants ; as, on thecontrary, if aman be engaged in the external duties of religion, and be reſtleſs, and unquiet there, his heart is not init,he is notat reſt tillhe be again in his earthly buſineſs ; thisman cannotbe reckonedChriſt's ſervant : agracious heart ismuch afterthat rateemployed in the work of fin, that acarnalheart is employed in the work of religion.

That is a good rule, Ea tantum dicuntur ineffe, quae infunt per modum quietis : That is a man's true temper, wherein he is at reft.

PoorDavid fell into fin,buthe had noreft in hisbones becauſe ofit, Pfalm li. 10, 11, 12.

If his heartbe off from God and duty for a little while, yet he recollects himself, and faith, as Pfal. cxvi. 7. "Return to thy reft, my foul."

4. Fourthly, Though a fincere Chriſtian fall into fin, and commit evil; yet he proceeds not from evil to evil, as the ungodly do, Jer. ix. 3. but makes his fallinto one fin acaution to prevent another fin.

Peterby his fall got establishment for thetimeto come. IfGod will ſpeak peace to them, they are carefulto returnno more to folly; Pfalm lxxxv. 8. " In that " yeforrowed after a godlyfort, whatcarefulness itwrought ?

" Yea, what fear?" 2 Cor.vii. 11. Itis not fo withthe fervants offin, one fin leaves them much more diſpoſed to another fin.

5. Fifthly, Afincere Chriſtian maybe drawn to fin, butyet be wouldbeglad with all his heart to be rid of fin: itwould

Y 2

Evidences of the Non-dominion of Sin. bemore tohimthan thousands ofgold and silver, thathemight grieve and offendGod no more ; and that shews fin is not in dominion over him : he that is under the dominion offin, is loath to leave his lufts.

Sin's ſervants are not willing to part with it, theyhold it fast, and refuſe to let it go, as that text expreſſeth it, Jer. viii. 5. Butthegreatcomplaintoftheupright is expreſſed by the apostle according to thetrue ſenſe of their hearts, inRom. vii. 24. "Who ſhalldelivermefrom the body

" ofthis death ?"

6. Sixthly, It appears they yield not themselves willingly to obey fin, in as much as itis the matter oftheirjoy when

God orders any providence to prevent fin in them : " Bleſſed " betheLord,(faidDavidtoAbigail)and bleſſedbethyadvice,

" andbleſſed bethou, that haftkeptme this dayfrom ſhed- " ding blood," 1 Sam. xv. 32, 33 .

Here isbleffing uponbleſſing for a fin-preventing providence. The author is bleſſed, the inftrumentbleſſed, the means bleſſed. O it is a bleſſedthing in the eyes of a fincere înan to bekept from fin ! he reckons it a great deliverance, a very happy eſcape, ifhe be kept from fin.

7. Seventhly, This ſhews that ſome who maybe drawn to commit fin, yet are none of the ſervants of fin, that theydo heartilybeg the aſſiſtance of grace to keep them from fin:

" Keep back thy ſervant from preſumptuous ſins," (faith the Pfalmiſt, Pfalm xix. 13.) " let them not havedominion over " me;" q. d. Lord, I find propenſions to fin in my nature, yea, and ſtrong ones too ; if thou leave me to myſelf, I am

"0 carried into fin as eafily as a feather down the torrent.

" Lord, keep back thy ſervant." And there is no petition that upright ones pour out their hearts to God in, either more frequently or more ardentlythan inthis, tobe kept back from fin .

8. Eighthly, and Lastly, This ſhews the foulnot tobe under thedominion of fin,that itdoth not only cry toGod to be kept back from fin,but uses themeans ofprévention himſelf; he reſiſts it, as well as prays against it ; Pfalm xviii. 23. " I " was alſo uprightbefore him, andkept myſelffrommine ini- " quity :" So Job xxxi. 1. " I have made a covenant with "mine eyes;" and yet more fully in Ifa. xxxiii. 15. "He

" ſhaketh his hands from holding bribes, and ſtoppeth his ears " from hearing blood, and ſhutteth his eyes from ſeeing evil."

Seewith what care the portals are ſhut at which fin uſeth to enter. All these things are very relieving confiderations to

Oppofition to Sin, a Trial to Sincerity.

poorfouls queſtioning their integrity under the frequent furpriſals of fin. Andthe next trialno leſs.

SECT.

VIII.

(5.) Fifthly, our oppofition to,andconflicts withfindif coverwhat gold, or There are conflicts with fin both inthe regenerate, and in theunregenerate; but there is a vast difference betwixt them, aswillappear inthe following account.

1. First, There is an univerſal, and there is a particular oppofitionto fin: the former is found inregenerate, the latter inunregenerate fouls : agracious heart hates every falſeway,

Pfal. cxix. 104. and must needs do ſo, becauſe he hates and oppoſes ſin as fin; ſo that hecan have no peccatum in deliciis, no excepted or referved luſt,but fights againstthe wholebody, and every limb and memberof thebody offin.

But it is not ſowith the hypocrite or carnal profeffor ; he hath overcome ſome reſerved fin,thathe cannot partwith.

2. Secondly, There is anoppoſition betwixt the new nature and fin, and there isan oppofition betwixt anaturalconfcience and fin ; the former is thecafeofan upright ſoul, the latter may be a ſelf-deceiver.

Aregenerateperſon oppoſeth ſin becauſe there isan irreconcileable antipathy betwixt it andthe new nature in him, as is clear from Gal. v. 17. " The flesh lufſteth against the ſpi- " rit, andthe ſpirit against the flesh ; and theſe are contrary

" the one to the other."

By fleſh, underſtand corrupt nature; byſpirit, notonlythe ſpirit ofman,butthe Spirit ofGod, or principal ofregeneration inman. Bythe lufting oftheſe two againsteach other, understandthe defire and endeavours ofeach others deſtructionand ruin; and the groundofall this is the contrariety oftheſe two natures.

Theſe are contrary one to the other ; there is a twofold oppofition betwixt them, one formal, their very natures are oppofite ; the other effective, their workings anddeſigns are oppoſite,as it is betwixt fire andwater.

But theoppofitionfound in unrenewed fouls againſt ſin, is notfrom their natures, for fin is ſuitable enough to that ; but from the light that is in their minds and confciences, which ſcares and terrifies them.

Such was that in Darius, Dan. vi.

14. "He was fore diſpleaſed with himself, andfethis heart on " Daniel to deliver him ; and laboured till thegoing downof

" thefun todeliver him."

Here the contest was betwixt ſenſe

Oppofition to Sin, a Trial to Sincerity. of honour upon one fide, and conviction of confcienceupon the other fide.

Sometimes a generous and nobledifpofition oppoſes fordid. andbaſe actions : Major fum, et ad majora natus ; quam ut corporis meifim mancipium. Iam greater, andborn to greater things, thanthat I ſhould be a flave to my body, faid abrave heathen .

3. Thirdly, There is apermanent, and there is a tranſient oppoſition to fin ; the former is the case ofGod's people, the latteroftemporary and unfound profeffors.

The faint when he draws the ſword in this warfare againft fin, throws away the ſcabbard ; no end of this combat with fin till life end ; their life and their troubles are finiſhed together ; 2Tim. iv. 7. " I have fought the good fight, andhave

" finiſhed my courſe."

But in other men it is but a tranſient quarrel ; out with fin one day, and in another ; and the reaſon is plain bywhat was noted before; it is not the oppoſition oftwo natures ; it is like the oppoſition ofthe wind and tide, theſe may be contrary andmake a ſtormy ſea to-day, but the windmay come about, andgo as the tide goes to-morrow ; but in aChriftian it is the oppofition of the river and the dam, one must give wayto the other, there is no reconciling them: but theother,

" like the dog, returns to his vomit," 2 Pet. ii . ult.

4. Fourthly, There is an oppofition tothe rootof fin, and an oppofition to the fruits of fin. A gracious fouloppoſeth root andfruit, but others the latter only.

The great deſign of an upright foul is not only to lopoff, this or that branch, but to killthe root of fin, which is in his nature ; Rom. vii. 24.

" Who ſhall deliver me from the body of this death ?" But thegreat care and endeavours of others is to fuppreſs outward acts offin, and eſcape themiſchievous conſequences ofit: Yea, their ſtudy is, as Lactantius phraſeth it, Potius abfcondere, quam abfcindere vitia : To hide, rather than to kill their lufts.

5. Fifthly, There is an oppofition to fin, in thestrength of God, and an oppofition to fin, in our own strength ; the former is proper to real Chriſtians, the latter is found frequently with unſanctified perfons ; when a Chriſtian goes forth against any fin, it is in the ftrength ofGod; foyou readtheir rule directs them, Eph. vi. 10. " Be strong in the Lord, and " in the powerof his might : take unto you the whole armour

" ofGod:" And ſuitably,you shall findthem frequentlyupon theirkneesbegging ſtrength fromheaven againsttheir lufts;

Religious Duties are Heart-discoveries.

2 Cor. xii . 8. " For this cause I befought the Lord thrice," faith Paul, i. e. oftenand earnestly, thatthe temptation might depart from him .

But others go forth againſt fin onlyinthe ſtrength oftheir own reſolutions ; ſo did Pendleton in our ſtory; theſe reſolutions, or vows, which theyhave putthemſelves under, are as frequently fruftrated as made.

6. Sixthly, There is a fuccefsful oppoſition to fin, andan oppofitionthat comes to nothing: The former is thatoftrue

Chriſtians, the latter is foundamong unregenerate men.

The work ofmortification in the faints is progreſſive, and increaſing: Hence Rom. vi. 6. " Our old man is crucified

" with him, that the body offin might be destroyed."

Sin dies in believers much as crucified perſons uſe to die, viz. a flow, lingering, gradual, but fure death'; its vigour and life expires by degrees, or as a confumptive perſon dies ; for to that alſo he alludes here : There is a diſeaſe, which is called confumptio totius, a conſumption ofthe whole ; and thoſethat dieofthatdiſeaſe, languiſh more and more, till at laſt, they dropfenfumfinefenfu, by imperceptible degrees and ſteps into thegrave.

Butinthe unregenerate, whatever conflicts they have with fin, no corruption falls before it: It may be ſaid ofthem, as the church in another cafe complains ofherſelf, Ifa. xxvi. 18 .

" We have been in pain, we have, as it were, brought forth " wind. We have not wrought any deliverance in the earth,

" neither have the inhabitants of the world fallen." So it fares withtheſe profeflors ; they pray, they hear, they vow, they refolve, but when all is done, their lufts are as strong andvigorous as ever : No degree ofmortification appears after all.

Andthus much ofthe trial of our fincerity by our carriage toward fin.

CHAP.

VII.

Shewing what proof or trial is made of the foundness or unfoundness of our graces by the duties of religion which we perform.

W SECT .

E now come (according to the method propoſed) to make trial ofthe truth or falſeneſs of grace, by the

Religious Duties are Heart-discoveries. dutieswe daily perform inreligion. And certainly they alſo havethe uſe and efficacy offire, forthis discovery, 1 Johnii.

4, 5. " He that faith I know him, and keepeth not his com " mandments [is a liar] and the truth is not in him : But " whoſo keepeth his word, in him verily is the love ofGod

" perfected : Andhereby knowwe that we are inhim."

This is a practical lie, ofwhich the apostle ſpeaks here ; by which men deceive others for a while, and themſelves forever ; a lie not ſpoken, butdone, when aman's courſe of life contradicts his profeſſion. The life ofan hypocrite is but one longer or continued lie ; he faith or profeffeth he knows God, buttakes nocare at all to obeyhimin the dutieshecommands; he either neglects them, or if he performs them, it is not as God requires : " If they draw nigh tohimwith their lips, yet "theirheart is farfrom him," Ifa. xxix. 13. " Thou art near

" in their mouth, but far from their reins," Jer. xii . 2 .

There are fome, that feel the influence and power of their communionwith the Lord induties,going down totheir very reins : And there are others, whoſe lips and tongues only are touched with religion.

/ This is an age oflight and much profeſſion : Men cannot now keep up a reputation inthe fober and profeffing world, whilſt they letdown, and totally neglect the duties of religion; but furely, ifmenwould bebutjuſt to themselves, their very performances ofduty wouldtellthem what their hearts are.

F SECT .

II.

OR there are, among others, theſefollowing particulars, : that do very clearly difference the found from the unfoundprofeffor.

1. First, The deſigns and true levels and aims of mens hearts induty will tell thern what they are.

Anhypocriteaims low; Hof. vii. 14. " Theyhave not cri- " ed unto me with their heartwhen theyhowled upon their

" beds; they aſſemble themſelves for corn and wine, andthey " rebel against me."

It is not Chriſt, and pardon, formortification, and holiness, but for corn, and wine; thus they make a market ofreligion ; all their ends induty are either carnal, natural, or legal ; either to accommodate their carnal ends, or fatisfy and quiet their confciences ; and ſo their duties are performed as a fin-offering toGod.

Butan uprighthearthath very high and pure aims in duty; "The defire of their foul is to God," Ifa. xxvi. 8. " Their

Religious Duties are Heart-discoveries.

foulfollows hard afterGod," Pfal. Ixiii. 8. " Onethinghave "I defired of the Lord, that will I ſeek after, thatImay

"dwellin the houſe ofthe Lord all the days ofmy life, tofee " thebeautyofthe Lord, andto enquire in his temple," Pfal. xxvii. 4. These are the true eagles thatplayat the fun, and willnot ſtooptolow and earthly objects.

Alas ! ifthe enjoymentofGod be miſſed in aduty, it is notthe greatest enlargements ofgifts willfatisfy ;he comes back like aman thathath takenalongjourney to meet hisfriend upon important bufineſs, and losthis labour; his friend was not there.

2. Secondly, The engagements ofmens hearts toGod in dutieswill tellthem whatthey are; the hypocrite takes little heed to his heart, Ifa. xxix. 13. They are not afflicted really for the hardneſs, deadneſs, unbeliefandwanderings oftheir hearts in duty, as upright ones are; nor do they engage their hearts, andlabour toget them up withGod induty, as hispeopledo.

" I have intreated thy favour with my whole heart," faith David, Pfal. cxix. 58. They are notpleaſed induty untilthey feel their hearts ſtand towards God like a bow in its full bent.

Iſay, it is not always fo with them ; what would they give that itmight be ſo ? But, ſurely, if their fouls in duty be

- empty ofGod, they are filled with troubleandforrow.

3. Thirdly, The conſcience thatmen make offecret, as well as public duties, will tellthem what their hearts and graces

are; whether true or falſe. Avain profeſſor is curious in the = former,and either negligent, or, at beſt, formal inthe latter ; forhe finds no inducements ofhonour, applauſe, or oftenta tion ofgifts, externallymoving him to them ; nor hath he a nyexperience ofthe ſweetneſs and benefit of ſuch duties in ternally toallure and engage his foul to them.

The hypocrite therefore is not for the clofet, but the ſynagogue, Matth. vi. 5, 6. Not but that education, example, or the impulseofconfcience, may ſometimes drive him thither ; butit is nothis daily delight tobe there ; his meat and drink to retire fromthe clamour ofthe world to enjoyGod in ſer cret. It is the obſervation oftheirduties is the great inducement to these men to perform them; and, verily, faith our

Lord, ver. 2. " theyhave their reward," απέχεσι, theyhave it away, or they have carried off all the benefit and advantage that everthey ſhall have by religion. Much good may itdo them withtheir applauſe and honour, letthem makemuchof that airy reward, for it is allthat ever they ſhall have.

But now for afoul trulygracious, he cannot long fubfift

VOL. VII.

Religious Duties are Heart-discoveries. without fecret prayer.

It istrue, there is not always an equal freedom and delight, a like enlargement and comfort inthoſe retirements ; but yet he cannot be without them ; he finds the want of his fecret, in his publicduties: Ifhe and his

Godhave not metin fecret, and hadfome communion inthe morning, he ſenſibly finds itinthe deadness and unprofitableneſs of his heart and life all theday after.

4. Fourthly, The ſpirituality ofour duties triesthe fincerity ofour graces : An unregenerate heart is carnal, whilft engaged in duties that are ſpiritual.

Some men deceive themfelves in thinking they are ſpiritualmen, becauſe their employments and calling is about ſpiritual things, Hofea ix. 7.

This indeed gives them the denomination, but not the frame ofſpiritual men; andothersjudgethemfelves fpiritualperfons, because they frequently perform and attend upon ſpiritual duties: But, alas, the heart and ſtate maybe carnal notwithſtandingall this. O, my friends, it is notenough thatthe object ofyour duties is ſpiritual,that they reſpect an holyGod; northat the matterbe ſpiritual,that you be converfant about holy things; but the frame ofyour heart mustbe ſpiritual ; anheavenly temperoffoul is neceffary, and what arethe moſt heavenly duties without it ?

The end anddeſignyou aim at mustbe ſpiritual,the enjoy. ment of God, and a growing conformity tohim in holiness; elſe multiply duties as the fand on the fea-ſhore, and they all will not amountto oneevidence ofyour fincerity. "God is

" mywitneſs, whomI ferve with my ſpirit," faith the apoftle, Rom. i. 9. He feems to appeal toGod inthis matter. I ferve

Godinmyfpirit, and Godknows that Ido ſo ; Idare appeal tohim thatit is fo ; heknows that my heart is with him, or would be with him inmyduties: The arms of my faith do either fenfibly graſp, or are ſtretched out towards him inmy duties. O how little favour do gracious hearts find in the moſtexcellent duties, ifGod and their foulsdo not ſenſibly meet in them !

Certainly, reader, there isatimewhenGod comes nigh to men in duty,whenhe deals familiarlywith men, and fenfibly fills theirfouls with unusual powers and delights. The near approaches ofGod to theirfouls arefelt by them, (for fouls have their ſenſes as well as bodies) and now are their minds abſtracted and marvellouſly refined from all that is material and earthly, and swallowedup in ſpiritual excellencies and glories.

Theſe arethe real prelibations, or foretaſtesofglory, which

Religious Duties are Heart-discoveries.

no man can by words, make another to understand, as he himſelfdoth thatfeels them.

Theſe ſeaſons, I confeſs,dobut rarely occur tothebeſt of Chriſtians, nor continue longwhen they do* : Alas ! this wine is too ſtrong for fuch weak bottles as we are.

Hold, Lord, (an ⚫holymanſaidonce,) it is enough thy poor creature is a clay ' veſſel, and canhold nomore : This is thatjoy unſpeakable, andfull ofglory, which is mentioned, 1 Pet. i. 7, 8. Somethingthatwords cannot defcribe.

Theſe ſeaſons are the golden ſpots ofour lives, when we are admitted to theſe near and ineffable views and taſtes ofGod: Poſſibly ſome poor Chriftianscan ſaybut little to theſe things ; theirforrows are exerciſedin duties more than theirjoys; they are endeavouring to mount, but the stone hangs atthe heel; theyeſſay,but cannot rife to that height that others do, who aregot upby their labouring faith into the upperregion, and there diſplay their wings, and fing in the fun-beams: But though they cannot reach this height, yethave they no fatisfaction in duties wherein there is no intercourſe betwixtGod and their fouls.

Thatwhich contents another, will notcontent a Chriſtian.

Ifthe king be abſent,men willbow to theempty chair ; but if God be abſent, anempty duty gives no fatisfaction to a gracious ſpirit. The poorest Chriſtian isfoundpanting afterGod by fincere defires, and labouring to getup that dead and vain heart toGod induty,(though,alas! it ismany times but the rolling ofthe returning stone against the hill)yethe never expects advantage by thatdutywherein the Spirit ofGod is not; nor doth he expect the Spirit ofGod ſhould be where his own ſpirit isnot.

5. Fifthly, Affiduityand conſtancy in theduties ofreligion make a notable discovery of the foundness or rottenneis of mens hearts.

The hypocrite may ſhew ſome zeal and forwardneſs in duties for a time, buthe willjade and give out at length ; Job xxvii. 10. " Will he delight himselfin theAl- " mighty ? Will he always call upon God?" No, he will not.

Ifhis motions in religion were natural, they would be conftant; but they are artificial, and he is movedby external inducements, and ſo mustneeds be off and on ; heprays himZ2

It isa ſweethour, and it isbut an hour, (athing ofthort continuance:) The reliſh of it is exceeding ſweet, but itis notoften | that Chriſtianstaſte it.

Bernard,

1.80

Religious Duties are Heart-discoveries. ſelf weary of praying, and hears himselfweary ofhearing :

Hisheart is notdelighted inhis duties, andtherefore his duties mustneeds grow ſtale anddrytohim after awhile. There bethree ſeaſons inwhich the zeal ofanhypocrite maybe inflamed in duties.

First, When ſome imminentdanger threatens him ; fome fmart rod ofGod is ſhaken over him; " When he flew them,

" then they fought him, and returned andenquiredearlyaf- " ter God," Pfalm Ixxviii. 34. Othe goodly words they give, the fair promiſes they make ! andyet all the while

"theydo but flatter him with their lips, and lieunto him "with theirtongues," ver. 36, 37. for let butthatdangerpaſs over, andtheheavens clear upagain,andhe willreftrain prayer, and return tohisold courſe again.

Secondly, Whenthetimes countenance and favour religion, and the wind is in his back, O what zeal will he have for God! So in the stony ground, Matth. xiii. 5. the feed ſprung up and flouriſheduntilthefunofperſecution aroſe, and then it fadedaway, for it had nodepth ofearth, nodeep ſolid inward workor principle ofgrace to maintain it.

Thirdly, Whenfelf-ends and deſigns are accommodated and promotedby theſe things. This wasthe cafe of Jehu, 2Kings x. 16. "Come, ſee my Zeal;" for what? For a baſe ſelfintereſt, not for God.

How fervently will ſome men pray, preach, and profeſs,whilft they ſenſibly feelthe incomes and profits oftheſe duties to their flesh; whilst they are admired andapplauded!

Theſe external incentives will put anhypocrite into an hot fit of zeal; but then, as it is with a man, whoſe colours are raiſedby the heat ofthe fire, and notbythe healthfulness ofa goodconftitution, it foon fades and falls again.

But, bleſſed be God, it is not ſo with all : The manwhoſe heart is upright withhisGod,will " keep judgment, and do

" righteouſneſs at alltimes," Pfal. cvi. 3.

Whether dangers threaten or no ; whether the times favour religion or no ; whether his earthly intereſt be promotedby it orno, he will be holy ſtill, he will notpart with his duties when they are ftript naked of thoſe external advantages ; as the addition of theſethings to religion did not at firſtengage him, ſothefubſtractionofthem cannotdiſengage him.

Ifhisdutybecome his reproach,yet Mofes will not forſake it, Heb. xi. 26. Ifhe lofe his company, and be left alone, yet Paul will not flinch from his duty, 2 Tim. iv. 16.

If hazard furround duty on every fide, yetDanielwill not quit

Religious Duties are Heart-discoveries.

it,Dan. vi. 10. for theyconfideredtheſethings at firſt, and countedthe coſt ; they ſtill find religion is rich enough topay the coſt of all that they can lofe, or fuffer for its fake; yea, and thatwith an hundred-fold reward nowin this life. They neverhad anyotherdeſign in engaging in religiousduties,but to help them to heaven; and if they recover heaven at laſt, whetherthe way to it prove better or worse, they have their defign and ends ; andtherefore they willbe ſtedfaft, " always

" abounding in the work ofthe Lord, asknowing their labour " isnot invain inthe Lord,"

1 Cor. xv. ult .

6. Sixthly, The humility and felf-denial ofour hearts in duties, will try what they are for their integrity and fincerity towards God.

Doth a man boast in his own excellencies in prayer,as the Phariſee did, Luke xviii. 10, 11. " God, I thank

" thee, I am not asother men:" Which he ſpeaks not in an humble acknowledgment of the grace ofGod which differencesmanfrom man, but ina proudoftentation ofhis own excellencies. Doth a man make his duties his ſaviours, and trust tothem inavainconfidenceoftheirworth anddignity ? Luke xviii. 9. Surely, " his heart, which isthus lifted up within "him, is not upright," Hab. ii.4. Butifthe heart be upright indeed, itwillexpreſs its humility, as in all other things, fo eſpecially in its duties wherein it approaches the great andholyGod.

First, Itwill manifeſt its humilityinthoſe awful andreverential apprehenfions it hath ofGod, as Abraham did, Gen. xviii. 27. " Andnow, I that am butdust and aſhes, (faith he)

"havetakenuponme to ſpeakuntoGod."

The humllityof Abraham's ſpirit is,inſome meaſure,tobefound in allAbraham's children .

Secondly, Inthoſe low and vile thoughts they have ofthemſelves and their religious performances : Thus that poor penitent,Lukevii.38.stoodbehindChriſtweeping : " Yet the dogs

" eatthe crumbs," faith another, Mark vii. 28. " I am more " brutiſhthan anyman," faith athird, Prov.xxx. 7. " Iabhor

"myſelfin dust and ashes," ſaith a fourth, Job xlii. 6. and as little eſteem they have for their performances, Ifa. lxiv. 6.

" All our righteouſneſſes are as filthy rags."

Idenynotbut there ispride andvanity inthe most uprightones ; but what place foever it finds in their converſes with men, it finds littleroom intheir converſes withGod,or ifitdoth, they loath it, and themſelves for it.

Thirdly, But eſpeciallytheirhumility in duty is diſcovered inrenouncing alltheirdutiesin point ofdependence, and re

Religious Duties are Heart-discoveries. lying entirely upon Chriſt for righteouſneſs and acceptance :

They have ſpecial regard to duties in point of obedience, but none at all in point of reliance.

7. Seventhly, The communion and intercoursewhich isbetwixtGod and men induties, notably diſcovers what their perſons and graces are. And it must needs do ſo, becauſe whatcommunion foever the hypocrite hath with duties, or with faints in duties, to be ſure he hathnone withGod.

None can come nigh toGod in duty, but thoſe that are made nigh by reconciliation : All ſpecial communion with Chrift is founded in realunion with Chriſt; but " thewicked

" are estranged from the womb," Pfalm lviii. 3.

Butnow there is real communion betwixt God and his people in duties.

Trulyour fellowship, noivavia, ourcommunion iswith the Father and Son, I John i. 3. God pours forthof his Spirit upon them, and they pour forth their hearts toGod.

It is ſenſiblymanifeſted to them when the Lord comes nigh to their fouls induty, and as ſenſible they are ofhis retreats and withdrawments from their fouls, Cant. iii. 1, 4. They find their hearts, like the heliotrope, open and ſhut according to the acceſſes and receſſes of the divine preſence.

They that never felt any thing of this nature, may call it a faney, but the Lord's people are abundantly fatisfied of the reality thereof.

Their very countenance is alteredby it, I Sam. i. 18. the ſad andcloudy countenance ofHannah cleared up, there was fair weather in her very face, as foon as sheknew the hadaudience and acceptance with her God.

I know all communion withGod doth not confift injoys and comforts ; there is as realcommunionwithGod in the mortifying andhumbling influences of his Spirit upon men, as in the cheering and refreſhing influencesthereof.

Iknow alſo there is a great diverfity in thedegrees and meaſures thereof: It is not alike in all

Chriſtians, nor with the fame Chriſtian at all times.

But that real Chriſtians have true and real communion with God in their duties, is atruth as manifeſt in ſpiritual ſenſe and experience of the faints, as their communion is one with another.

8. Eightly, Growth and improvement of grace in duties, notably differences the found and the unfoundheart.

All the duties inthe world will never make an hypocrite moreholy, humble, orheavenly than he is ; but will, as the watering of adry ſtick, ſooner rot it, than make it flourishing and fruitful. Whatwas Judas the better for allthoſe heavenly fer

Religious Duties are Heart-discoveries.

mons, prayers, and discourſes of Chrift which he heard ? And whatwillthy foulbe thebetter for all theduties thouperformeſtweeklyanddaily, ifthy heartbe unfound ? It is plain, from Job xv. 4 there must be an implantation into Chriſt, before therecanbe animprovement in fruitful obedience. And it is asplain, from 1 John ii. 14. that thevirtues of ordinances must remain; the efficacy and powers that we ſometimes feel underthem, muſt abide andremain inthe heart afterwards, or we cannot grow, andbe made fruitfulby them.

But the falfe profeſſor is neither rooted in Chriſtby union withhim, nordoth, or canretain the virtue ofordinances with inhim; but, like one thatviews his face in a glaſs, quickly forgets what manner of manhe was; his head indeed may grow, his knowledge may increaſe, but he hath adead and withered heart.

Butas the faints havereal communion withGod induties, ſo they do make improvements anſwerable thereunto : There is more certainly aripeningoftheir graces thatway; achangingorgradual transformationfromglory to glory ; a ſpringingup tothat full ftatureofthe man in Chriſt.

"They that " are planted in thehouſe of the Lord, ſhall flourish in the " courts of our God," Pfal. xcii. 13, 14.

There is pure and fincere milk inthebreastsof ordinances ; a believer fucks the very breasts ofChrist in his duties, anddoth grow thereby,

1 Pet. ii. 2. theydogrowmoreand morejudicious, experienced, humble, mortified,andheavenly,byconverfing with theLord

: ſofrequentlyinhis appointments.

Thereis, I confeſs, a more difcernable growth and ripening inſome Chriftians,than inothers: The faith offome groweth exceedingly, 2 Theff. i. 3. others more flowly, Heb. v. 12. butyet there are improvements of grace in all upright ones : habits are more deeply radicated, or fruits ofobedience more increaſed.

: Object. Ifany uprightfoul bestumbled at this, asnot being able to difcern the increase of his graces, after all his duties.

Sol. Letſuch conſiderthe growth ofgrace is difcerned as thegrowthofplants is,whichweperceive rather creviffe, quam crefcere; to have grown, than togrow: Compare time paft andpreſent, and you may fee it; but uſually our eager defires after more, make us overlook what we have as nothing.

9. Ninthly, The aſſiſtances and influencesofthe Spirit induties, ſhews us whatwe are ; no vital fanctifying influencescan fall uponcarnal hearts induties: The Spirit helps not their

The Advantages of Sincerity. inarmities, nor makes interceſſion forthemwith groanings which cannot be uttered, as he doth forhis own people, Rom. viii. 26, 27. They have his aſſiſtances intheway ofcommon gifts, but not in the way of ſpecial grace: He may enable them topreachjudicioufly,not experimentally ; topray orderly and neatly, not feelingly, believingly, and broken-heartedly;

" For asmany asare ledbythe SpiritofGod, theyare the fons " ofGod," Rom. viii. 14. He never ſo aſſiſts,but where he hath firſt ſanctified.

Carnal men furnish thematerials of their duties out ofthe ſtrength of their parts ; a ſtrong memory, a goodinventionare the fountainswhencetheydraw.

But it is otherwise with ſouls truly gracious ; they have ordinarily athreefold affiſtance from the Spirit in reference to theirduties.

First, Beforeduties, excitingthem to it, making them feel their need of it, like the callof an empty stomach ; Pfalm xxvii. 8. " Thou faidft, Seek my face ; my heart anſwered,

"Thy face, Lord, willIfeek."

Secondly, Intheir duties. furnishing both matterand affec tion, as in that text lately cited, Rom. viii. 26. guiding them not onlywhat to aſk, but how to aik.

Thirdly, Aftertheirduties,helpingthemnot onlyto ſuppreſs thepride andvanity oftheir ſpirits,but alſo towait onGodfor the accomplishment oftheir defires.

Now, though all theſe things, whereinthe fincerity ofour hearts is tried induties,befoundingreatvariety (as to degrees) among faints, yet they are myſteries unknown by experience toothermen.

CHAP.

VIII.

Opening the trials offincerity andhypocrisy, byfufferings upon theaccount ofreligion.

SECT.

I. viz. by ſufferings for religion.

WE E are now arrivedat the laſt trial ofgrace propounded, Thousands ofhypocritesembark themſelves intheprofeſſion ofreligionina calm;but ifthewindriſeth, andtheſea rageth, and they fee religion will not tranſportthem ſafely to the cape oftheir earthlyhopes andexpectations,theydefire tobe landed

The Advantages ofSincerity.

again as foon asmay be ; for theynever intended to ride out aſtorm for Chrift : Soyou find, Matth. xiii. 20, 21. " He en- " dureth for a while, butwhen tribulation or perfecution

" ariſeth becauſe ofthe word, by and by he is offended."

Butyet it is not every trial by ſufferings that ſeparates gold fromdroſs ; andtherefore my buſineſs will be to ſhew,

1. First, When the fire of fufferings and perfecution ishot and vehement enough to ſeparate them.

2. Secondly, Why itmust needs diſcoverhypocrifywhenit isatthatheight.

3. Thirdly, What advantages ſincere grace hath to endure thatfevere and ſharp trial.

SECT .

II.

OW the fire ofperſecution, or ſufferings for religi 1.N on, maybe judged intenſe, andhigh enoughto ſeparate gold and droſs ;

First, When religion expoſes us toimminent hazard ofour deepeft and dearest intereſts in this world : Such are our liberties, eftates and lives : Then it is afierce and fierytrial indeed.

Sometimes it expoſes the liberties of its profeſſors,Rev. ii. 10.

" The devil ſhall caſtſome ofyou into priſon."

Sometimes their eftates,Heb. x. 34. " Ye took joyfully the ſpoiling of " your goods;" and ſometimes their lives, Heb. xi. 37.

" Theywerestoned, theywere fawn aſunder, theywere flain " withtheſword."

Whilft itgoes nohigherthan ſomeſmall inconveniencies of life, reputation and ſenſe of honour will hold a falſe heart; but when it comes to this, few willbe foundable to endure it, but thoſe that expect to ſaveno more by religionbut their ſouls, and account themſelves in good cafe, iftheycan but ſave them with the loſs of all that is dear tothem inthis world.

Herethe falſeheartboggles; here it uſuallyjades and faulters.

Secondly, The fierytrial is thenhigh, when thereremains noviſible hopes ofdeliverance, or outward encouragements to ſenſe, thatthe ſcene will alter. When"we ſee notour figns,

"there is no more anyprophet, nor any that can tellushow "long," as the cafe with the church was, Pfal.lxxiv. 9. Then theirhandshangdown, and their hearts faint : Nor is it tobe wondredat, when the length of troubles proveſo forea temptationevento the upright, to putforth their hands to iniquity; as it is Pfal. cxxv. 3. Ifſuch atemptation ſhake fuch men

VOL . VI.

The Advantages of Sincerity. asbuildon therock, it muſtquite overturn thoſe whoſe fourdation is but fand.

Thirdly, When a falſe profeſſor is engagedalone in fufferings, and is fingledoutfrom the herd, as adeer, to be run down, now it is a thousand to one but he quits religion to fave himself: Good company will encourage a faint-hearted traveller tojog on agreatway ; but ifhe be forſaken by all, as Paul was, no man to ſtandbyhim ; if left alone, as Elijah was, whatcanencouragehim to hold out ?

Indeed, ifthey had the ſame inviſible ſupports thoſe good men had, thatthe Lordwas withthem, that would keep them ſteady; but wanting that encouragement from within, and all ſhrinking away from without, they quickly tire downright.

Fourthly, When near relations and intimates ofpoſe and temptus.

The prophet ſpeaks of a time "when a man's ene- "mies ſhall be the men of his own houſe ;" it may be the wife ofhis boſom, Micah vii.5, 6. Owhat a trial isthatwhich

Chrift mentions in Luke xiv. 26. when we must hate father and mother, wife and children, or quit claim to Chrift and heaven ! This is hard work indeed.

Howharddid that truly noble and renowned Galeacius Carracciolus find this! O what a conflict found he in his bowels ! Now Chriſt and ourdearest intereſtcome to meet like twomenupon anarrow bridge ; ifone go forward, the other must go back, and nowthepredominate intereftcanno longer be concealed.

Fifthly, When powerful temptations are mixedwith cruel fufferings ; when we are ſtronglytempted, as well as cruelly perfecuted: Thisblows upthe fire to a vehementheight. This was the trial ofthoſepreciousprimitivebelievers, Heb. xi. 35,

37. "Theywere stoned, theywerefawn aſunder, they were " tempted."

Here was life, liberty, and preferment ſet upononehand, and death, inthe most formidable ſhape, upon the other.

This cannot butbe a greattrial to any, but efpeciallywhen a cruel death, and tendertemper meet, then the trial goes high indeed.

( SECT .

III.

ND that ſuch ſufferings as theſe will discover the 2.A falſeneſs and rottenneſs of mens hearts, cannot be doubted: Ifyouconſiderthat thisis thefiredeſignedbyGod, for this very uſe and purpoſe, toſeparate the goldfrom the droſs; fo you will find it, I Pet. iv. 12. " Beloved, think it not " ſtrange concerningthe fierytrialwhich is totryyou," i. e

The Advantages of Sincerity.

the verydeſign and aim ofprovidence in permitting and ordering them, isto try you.

The deſign ofSatan isto destroy you; butGod's deſign is to try you. Upon this account you find thehourofperſecution (in aſuitable notion) called "the " hour oftemptation orprobation," Rev. iii. 10. forthenprofeffors are fiftedto the very bran ; ſearched to the very bottom principles.

" This is the day that burns as an oven, in "which all the proud, and all thatdo wickedly, ſhall be as " stubble," Mal. iv. 1.

For, 1. First, In thatday the predominant intereſt muſt appear, and be diſcovered : It canbe concealedno longer ; "Noman

"can ſerve two maſters," ſaith Chriſt, Luke xvi. 13. Aman mayſervemany maſters, iftheyallcommandthefamethings, orthings fubordinate to each other ; but he cannot ſerve two mafters, if their commands claſh and interfere with each o ther: And ſuch are the commands of Chriſt and the fleſh in a ſuffering hour. Chriſt faith, " Be thou faithfulto the death;" the flesh faith, Spare thyself, and ſecure the comforts of life.

Christ faith, " He that loveth father or mother, wife or chil- " dren, lands orinheritance morethanme, is not worthyof

" me."

Fleſh faith, He that will grieveandbreak the heart offuck dear relations, andforsake, when he might keep fuch earthlyaccommodations, is not worthy of them.

Thus the two intereſts come in full oppofition : and now havebut patience to wait a little, andyou shall difcern which ispredominant. A dog follows two men, while they both walk one way, andyou know not which ofthe two is his maſter; ſtay but a little tilltheir path parts, andthen you shall quicklyfee who is his maſter : So is it in this cafe.

2. Secondly, Inthatdayſenſible ſupports fail,andall a man's reliefcomes inby the pureandimmediate actings of faith ; andwere it not for thoſe reliefs,his heartwould foon faint and dieaway underdiſcouragements, 2Cor. iv. 17, 18. " We faint

" notwhilftwelook not at thethings which are ſeen, for they " are temporal,but atthethings which arenot ſeen, forthey are

" eternal," q. d. Ifwe keep not oureye intently fixed upon the inviſible and eternal things inthe coming world; we shall feel ourſelves fainting and dying away under the many troubles and afflictions ofthis world. " Ihadfainted (faith holyDavid)

" ifIhad not believed."

How thenſuppoſe ye ſhall thehypocrite liveatſuch atime, who hath no faith to ſupporthim?

No reliefbut what comes inthrough the ſenſes ?

3. Thirdly, Inthatdayallmere notions and ſpeculations about :

The Advantages ofSincerity. religionvaniſh; andnothing relieves andfatisfies the fuffering foul butwhat it really believes, and what it hath fatisfying proofandexperience of in himself.

There are agreat many pretty and pleaſing notions which our minds are entertained with; fome delight intimes ofpeace,which candous nofervice atall intheday oftrouble ! and for our ſpeculative,unpracticableknowledge ofthe greatest truths inreligion,as little ſervice is tobe expected from them : Exceptwe have better evidence and ſecurity aboutthem,we shallbe loth to venture allupon the crédit of them .

That is averyconfiderable paſſage tothispurpoſe inHeb.

*. 34. "Yetookjoyfully the fpoiling ofyour goods, (knowing " in yourſelves) that ye have inheavenabetter and more en during ſubſtance."

Thisknowing in yourselves isbyinward andſenſible experience,taſte andfeeling,which is abundantly fatisfying to the foul; and ſtandsoppoſedtoallthat traditional knowledge we receive from others; which, as it leaves the mind fluctuating, ſo the heart alſodeadand comfortleſs.

4. Fourthly, In that daythe rootand foundation ofa man's faith andhope is tried, andthen theythat havebuilt upon the fand must needs fail; for every thing is as its foundation; principles are to us what a root is to a tree, or a foundationto ahouſe ; a flaw or grand defect there moſtaſſuredly ruins all.

Thiswe find tobe the veryſcopeofthoſe two famousparables, Luke xiv. 25. and Matth xiii. 21.

Leffer troubles ſhake but the branches, but theſe try the very root: ifnothing be found therebut ſelf-ends; the force of education, and the influence ofexamples, furelywhen the winds riſe high, and beat upon it, they will quickly lay the loftieſt profeffor even with theground.

Andthus you ſeewhat acriſfis an hour oftemptation, the fuffering hour is, and what diſcoveries of hypocrify itmust needs make; for nowthe hypocrite, like Orpha, will forſake religion ; but fincerity willmake the foul cleave to it, asRuth didtoNaomi.

SECT.

IV.

HAT advantages fincerity gives the foul for its eW ſtabliſhment andperfeverance infuffering times, I thall briefly account for inthe following particulars.

1. First, Sincere godlineſs dethrones that idol, the love of this world, in all true Chriſtians ; andthis is it that makes men thrinkand flinch fromChrift inadayoffuffering.

Ido pot deny but evenbelievers themselves love the world too

The Advantages ofSincerity. much ; butthey love it not as their chiefgood: it isnottheir portionorhappiness; ifanyman ſo lovetheworld," the love

"of the Father is not inhim," 1 John ii. 15. How much ſoevera fincereChriſtian loves the world, yet ſtill it is in fubordination tothe love of God, John xxi. 15.

Sincerity can confift with no other love ofthe world; it will not fuffer fuch acurſed plant togrowunder its ſhadow.

Now,what is it, butthis inordinate, fupreme love of the creature, thatmakesmen forſake Chriſt intimeoftemptation?

This was the ruin of that young man,Matth.xix. 22. "He "went away forrowful, for he hadgreat poffeffions."

This was the overthrow of Demas, 2 Tim. iv. 10. " He hath for- " ſakenme (faiththe apostle)having lovedthispreſentworld."

Thelove ofthis world, like ſap in greenwood, will not fuffer youtoburn for Chriſt; get butthe heartmortified to thecreaturebyadiſcovery ofbetter things inheaven, and it will eſta bliſh and fix your ſpirits, that it ſhall notbe in the power of creatures to ſhake you offfrom Chriſt your foundation.

2. Secondly, Sincerity knits the foul to Chrift, andunion withhim fecuresus inthe greatest trials ; Munimurquatenus tinimur.

Thehypocritehaving nounionwithChriſt, can have no communion with him, norcommunications ofgrace from him; and ſo that little ſtock of his ownbeing quickly ſpent

(Imeannatural courage and reſolution)and no incomes from Chriſt, he must needs give up ina shorttime.

But it is with abeliever in aday oftrouble, as it is with a garrifonbeſieged by land, but free and opentothe ſea, whence freſh ſupplies aredailyfent into relieveit: See 2 Cor. i 5. "As the ſuffer- " ings ofChriſt abound in us, ſoourconfolation alfo abound- " ethbyChriſt;" freſh aids and daily ſupplies proportionable to our expences and decays of ſtrength: So Col. i. 11.

" Strengthned with all might inthe inner-man, according to " his glorious power, unto allpatienceand long-fuffering with " joyfulness." Andthis is the believers great advantageby his uuionwith Chriſt in aday oftrial.

3. Thirdly, As fincerityunites the soul with Chriſt, ſo it ſets theheart upon heaven, and things eternal; Col. iii. 1. c.

Surelynothing is more conducive to our ſtability thanthis, in thehouroftemptation.

This is the moſt effectual preſervative from temptations upontherighthand,and uponthe left.

Mofes could caſt akingdomat hisheels; deſpiſe theriches, pleaſures, and honours of Egypt, whilst his eye was fixeduponhim that is inviſible, and had reſpect tothe recompence of reward, Heb. xi. 24, 25,

The Advantages of Sincerity.

26. And itwas a brave replyofthe fortymartyrs toValence theemperor, temptingthemwiththepreferments andhonours ofthe world, Whyofferye theſe trifles tous,wheryou know

•howthewholeworldiscontemnedbyus?" Andfortemptationsonthe lefthand,howlittlecantheymovethat foul,who realizes theglory of the approachingworld,andfeesthe afflictions and fufferings ofthisworld preparing him for, and haſtening him to the enjoymentof it: temptations meetwithbut cold entertainment from fuch fouls .

4. Fourthly, Sincerity drives but one deſign, andthat is to pleaſe and enjoyGod: andwhat can more eſtabliſh and fix the foul in thehouroftemptationthan this ? The reasonwhy thehypocrite is unſtable inallhisways, is given usbytheapoftle James, i. 8. He is a double-minded man, διψυχος ανηρ, aman of two ſouls in one body; as a profane wretch once boafted, that he had one foul for God, and another for any thing.

But all the deſigns of agracious heart areunited in one; and ſo the entire ftream ofhis affections runs ſtrong,

Itisbaſe by-ends and ſelf-intereſts, that, like a great many ditches cut out ofthe bank ofa river, draw away the ſtream out of its proper channel, and make its waters fail. But if the heart be united forGod, as the expreſſion is,Pfal. Ixxxvi.

11. then, wemayſay offueh aChriftian, aswas faid ofayoung Roman, Quicquid vult, valde vult ; What hedoth, is done with allhis might. And this was the ground of that ſaying,

Liberetme Deusab homine unius tantum negotii: Amanofone onlydefigu, puts to all his ſtrength tocarry it; nothing can ſtand before him .

5. Fifthly, Sincerity brings aman's will into ſubjection to thewillofGod; andthis being done, the greatest danger and difficulty is overwith ſuch aman.

This is that holyoilwhich makes the wheels of the foul run nimbly, even in difficult paths ofobedience; Non tardat uncta rota.

Letbuta man be oncebrought tothat, " The will of the Lord be done," as it is Acts xxi. 13. to ſeethehighest reaſon ofchearful obedience in the holy, just, and goodwill ofGod, and then all the difficulty isover ; he canfufferquietlywhatmeninflict unjustly.

6. Sixthly, Sincerity takes its meaſures ofpreſent thingsby the rules offaith and eternity; it goesnotbythefame reckoning and account that others do, whojudge ofthings by ſenſe, and the reſpects theyhave to the preſent world, 2 Cor. iv. 18.

"We look not at the things that are ſeen, but at the things "that are not ſeen;" and this isthere given as the reaſon of hisnot faintingunder prefentdifficulties: So,Rom. vii. rå

The Design of God in the Trial ofhis People.

" I reckon that the ſufferings ofthepreſenttimes are not wor- " thy tobe compared with the glory which ſhallbe revealed

" in us." He will not allow himself to undervalue eternal glory, by once mentioning preſent ſufferings, in away ofbemoaning himſelfforthem: Asteady eyeupon the other world makes us more than conquerors over the troubles of this world.

7. Seventhly, To conclude ; fincerityalone hath alltheheavenlyaids and aſſiſtances to ſtability, and perfeverance in fufferingtimes: upright ones (and ſuchonly)haveChriſt's interceſſioninheaven for them,Rom. viii. 34.

The Spirit's confolation inalltheir troubles, 1Pet. iv. 14.

The Spirit ofglory and ofGodreſtethonthem: thebeneficial miniſtryofangels, who are fent forth upon their account, Heb. i. 14. A stock ofprayers, going for them all the world over, Eph. vi.

18.

Multitudes of precious promiſes in the Scriptures ; for every line,word,andſyllable ofwhich the faithfulness ofGod ſtands engaged : ſothat it is impoſſibleſuchgoldcan perish in thefire.

Andthus oftheſeveralwaysbywhichgrace ishere tried.

CHAP.

IX.

Opening thedesigns and ends ofGod, in bringing of the profeffors ofreligion intofuch various trials of theirgraces in this world.

TH SECT .

HESE are fome of the ways andmethods inwhich God brings his gold tothe touchstone, and tothe fire, eveninthisworld,before the awful andfolemn trial theymuſt come to inthe finaljudgment : and ifwe defire to be fatisfied whatthedeſignand end ofGod inmaking ſuch probations of hispeople is, Wemustconclude, inthe general, he certainly deſigns his ownglory, and his peoples advantage and profit in them.

If hefuffer them to be tried by reproaches, happy are they, the Spirit of God and glory reſteth on them ; there is their profit; and though his name be evil ſpoken of, yet in the meeknefs of theirſpirits he is glorified, as itis, 1 Pet. iv. 14. " Ifthe ſcourge

" ſlayſuddenly, he laugheth atthe trial ofthe innocent," Job ix. 23. Not at their afflictions, but at the effects and bleſſed iffues and refults of them : Not that itgives them pain, but thatitgives them glory.

Upon this account the apostle bids

The Design ofGod in the Trial of his People. us count italljoy whenwe fall intodiverſe temptations or trials: and ſtillthe moretrials themorejoy; fortherebyGod willproduce fuch effects as are more precious than gold that periſheth, 1Pet. i.7. O who canvaluethe comfort that is taſtedbythe foul,uponthetrialanddiſcovery ofits fincerity, whenafter ſome foretemptationwhereinGod hathhelped us tomaintainourintegrity, or after ſome cloſe pinching affliction, whereinwe have diſcovered in ourſelves aſweet refignation to, andcontentmentinthe willofGod, an heartcleaving to the Lord, purged andmademore fpiritualunderthe rod! wecan turn to the Lord, and appeal tohim, as theprophet did, Jer. xii. 3. " But thou, O Lord, knoweſt me; thou haſt ſeenme,

" andtriedmine heart towards thee."

I ſay, who can duly value ſuch an advantage: whowould exchange fuch a comfort for all the gold and silver inthe world? Howmanytrials foever Godbrings his peopleunder, tobeſureneither his ownglory, northeir intereſt, ſhall fuffer anydamageby them.

B SECT.

V. thoughts cloſe to UTmore particularly, let usbring our thematterbefore us,and we shall findmanygreat advantages and benefits rifing outoftheſe trials of fincerity :

For, 1. First,Herebyhypocrify is unmaſked anddiſcovered ; the vizard is plucked offfrom the falſe profeffor, andhis truenatural faceand complexion ſhewn tothe world ; and inthis there is agreat deal of good.

Object. Good, you willsay, Where lies it ? All the world Jeesthe mischiefandfad effects ofit ; many arestumbled, many arehardenedby it : "Woeto the worldbecauſe ofoffences!"

Matth. xvi. 7.

Sol. True, ſome are prejudicedand hardened by it, ſo as never to have goodthoughts ofthe ways andpeople ofGod more: That isfadindeed; however,thereinGodaccomplishes hisword, and executeth his decree; and though theſe perifh, yet, First, Others are warned, awakened, and fet a ſearching theirown hearts more narrowly than ever, and this is good,

1 Cor. x. 11 , 12. Now theſe were our examples ; "wherefore " lethim that thinketh he ſtandeth, take heed left he fall."

Secondly, Hereby ſin is aſhamed; and it is good when fin that hath expoſed men to ſo much ſhame, ſhallbe itſelf expofedtoſhame: Thisis the just reward of fin, Jer. xiii. 25,26.

The Design ofGod in the Trial ofhis People.

This isthy lot, the portion ofthy meaſuresfromme,faiththe " Lord ; becauſe thou hast forgotten me, and truſtedin falſe- "hood,thereforewill I difcoverthy ſkirts uponthyface, that " thy ſhamemay appear."

Theturning up the ſkirt is a modeft expreſſion of expofing aperſon tothe greateft ſhame in thedayoftrial : God,bydifcoveringhypocrify, ſhames the hypocrite; and, ſurely, many fuch difcoveries are madeof men at this day : We may fee fin,that lurkedcloſe intheheart before, now laidopenbefore allIfrael, and before the fun.

Thirdly, Hereby the poor felf-cozening hypocrite hath the greatestopportunity and advantage that ever was beforehimin allhis life, to recover himſelf out of the ſnare ofthe devil.

Nowallhispretences are gone ; now that which like a ſhield wasadvanced against the arrows ofreproofand conviction is gone; nowapoor creature ſtands naked, and ſtripped out ofall hispleas, as a fair andopenmark to theworld,and his own confcience; andhappywill itbe for him, ifnow theLord make conviction to enter point blank into his foul.

All theſe are bleffedeffects ofthe difcoveryofhypocrify.

Secondly, By theſe trials integrity is cleared up, and the doubts and fears of many upright and holy ones allayed and quieted, reſolved andfatisfied.

Owhatwouldmany a poor Chriſtiangive for fatisfaction in thatgreatpointoffincerity! Howmanytears have been ſhed toGodinfecret uponthat account ? How many hours have beenſpent in examinationof his own heart about it, and ſtill jealoufies andfears hang upon his heart ? He doubts what he mayprove at last.

Well, faithGod, lethis fincerity thencome to the teft, kindle the fire, and caft in my gold.

Trials are thehighway to afſurance ; let my child ſee that he loves me more thantheſe, that hisheart isupright withme.

I willtry himbyprofperityandby adverſity, byperfecutions andtemptations,andhe ſhall ſee his heart is better than he ſuſpects it to be.

This ſhall be theday of reſolution to his fears and doubts.

The apostle, ſpeaking ofherefies, 1 Cor. xi. 7, 9. puts a neceflity upon them: There must be herefies, faithhe, that they which are approvedmay bemade manifeft.

The ſame neceffity there is (and forthe fame end) ofall other trials ofgrace, that thelovely,beautiful, ſweet face offinceritymaybe openedfometimes to theworld, to enamour them, andto the foul inwhoni it is, to fatisfy it that itdoth not perſonate a Chriſtian, but вь

VOL. VII.

The Design ofGod in the Trial of his People. lives the very life of a Chriftian, and hath the very ſpiritand principles of aChriſtian in him.

3. Thirdly, By theſe trials, pride and felf-confidence is deſtroyedand mortified inthe faints, as much as by any thing in the world. We never fee what poor weak creatures we are, until we come to the trial.

It is said, Deut. viii. 2. "God " led Ifrael throughthe defart, to prove them, and to humble

" them." Whenwe are proved,thenwe arehumbled. Thoſe that over-reckon their graces before the trial, fee they must come to another account, and take new meaſuresofthemſelves after they have been upon trial.

Ah! littledidIthink,faithone, thatIhadso much love for theworld, and fo little for God, until afflictions tried it.

I could not have believed that ever the creature had got ſodeep into my heart, until providence either threatened or made a ſeparation, andthenI found it.

Ithought I had been rich in faith, until fuch a danger befel me, or fuch awant began to pinch hard; and then I saw how unable I was to truſtGod for protection, or provifion. O it is a good thing that our hearts be kept humble and lowly, how rich foeverthey be in grace!

4. Fourthly, By trialsgrace iskept in exerciſe,andthegra cious foul preſerved from ſecurity and ſpiritual ſlothfulneſs.

Trials are tograce what the eſtuationsandcontinual agitations ofthe waters are to the fea, orwhatthe racking ofwines from the lees isto it: Were it not for our frequent trials and exerciſes, weshould quickly fettle uponthe lees, and ourduties would be (as God complains ofEphraim) likefoure or dead drink,Hofea iv. 18. flat and ſpiritleſs. "Moabhathbeen at eaſe

" from his youth, andhehath ſettled onhis lees, andhath not " beenemptied from veſſel to vefſel ; neither hath he gone

" into captivity ; therefore his taſte remained inhim,and his " ſcent is notchanged," Jer. xlviii. 11 .

Much after that rate itwould be with our hearts, did not theLord frequently tryand exerciſe them.

Let the beſt man bewithoutfome trial or other but a few months, andyou may findthewant of it in his prayers and conferences quickly. O whatatang offormalitywillbe found inthem! And is it for thehonour ofGod, or profit of his people, that it shouldbe

.fo ? No, no, the Lord knows it is not; but how shall their

ſpirits be reduced to their former zealous heavenly temper again ? Why, faith the Lord, they must into the furnace again: " I will meltthem andtrythem; forhow shall Ido for

The Design of God in the Trial of his People.

the daughter of my people," Jer. ix. 7. I love them too well to loſe them for want of a rod.

Alas! if Ishould ſuffer things to go on at this rate, what will become ofthem in a littletime? What delight can I take in theirduties, whenthe faith, fervour, humility, and holy feriouſneſs of their ſpirits is wanting inthem ? I will therefore " refine them as filver is

" refined, and trythem as gold is tried, and they ſhall call uponmyname, and Iwillhear them, and I will ſay, It is my

" people, and theyſhallſay, TheLordismyGod," Zech. xiii.

9. andthus the Lord chides himself friend again with his people.

Thus he recovers them to their true temper, andthus his vifitations do preſerve their ſpirits; and when the Lord fees theſe ſweet effects of his trials upon them, it greatly pleaſeth him. Onow, faithGod, I like it ; this providence hathdone them good; this rod was well bestowed ; the letting loofe of this temptation, or that corruption upon them, hath made them findtheirknees again ; nowIhear the voice ofmy child again.

L Beloved, this is ableſſed fruit and effect of our frequent trials ; and how ungrateful foeverthey are to flesh andblood, that affects eaſe, and is loth tobe disturbed, yet it is neceſſary to the prefervationofour ſpirits.

5. Fifthly, By the trial of our graces Satan isdefeated, and his accufation ofthe faints found to be mere ſlanders.

It is a verycommonthing with the devil and wickedmen, to accufe the people ofGod of hypocrify, and to tell the world they are not the menand womenthey are taken to be ; and that if their infidewere but turnedoutbyſome thorough trial, or deep ſearch, it would appearthat religiondidnotindeed live in their fouls, as they pretend, butthat theyonly act a part, andperfonateheavenly and mortifiedperſonsuponthe public ſtage of profeſſion...

Thus the accuſer of the brethren ſuggeſtsthe hypocrify of Job, chap. ii. 5. " Put forth thine hand now, and touch his

" bone andhis fleſh, and he will curſe thee to thy face ;" q. d. Well might Job ſerve thee whilst thou hastbeen ſobountiful a maſter to him; he hath been well rewarded for all the

ſervice he hath done thee ; but ifthou ſtop the current of his profperity, thou shalt ſee how quickly he will ſtop the courſe ofhis duty : A few laſhes from thyhand will make him curſe thee tothy face.

ButOwhatſhame and disappointment was Bb2 :

The Design ofGod in the Trial of his People. it tothatenvious ſpirit ? What avindication ofJob's integrity, when under the greatest trials ofhis faith and patience,he ſtill held faſt his integrity, and ſhews himself as great a pattern of patience underthe croſs, as hehadbeen of piety in the days ofhis greatest profperity ! Satangets nothingbybringing forth thefaintsuponthe stage, tobe made a ſpectacle to angels and men, as it is, 1 Cor. iv. 9.

6. Sixthly, and lastly, The frequent trials ofgrace exhibit afulland living teftimony against the atheism of the world.

Theſeprovebeyond all words or arguments that religion is no fancy, but the greatest reality in the world: Menwould make religionbut afancy, and the zeal ofits profeffors, but the intemperate heat of ſome crazybrains, over-heatedwith afond potion.

They that never felt the real influences of religion upon their own fouls, will not believe that others do feel them.

Serious piety is become the ludicrous ſubject withwhichthe wantonwits of this atheistical world ſport themselves.

But behold the wisdom and goodness of God exhibiting to the worldtheundeniable teftimonies ofthe truth of religion, as often as the fincere profeffors thereof are brought to the test by afflictions from the hand ofGod, orperfecution from the hands ofmen : Lo! here is thefaith and patience ofthefaints: hereis theircourage, meekneſs, and ſelf-denial, ſhiningas gold inthe fire ; they have the real proofs ofit before theireyes: inftead of cafting them intohell, and convincing them by eternal fire, he is pleaſed to caſt his own people into the fire of affliction, that theywho ſcoffatthem maybe convinced at an eaſier and cheaper rate.

It is no newthing to fee the enemies of religionbrought over to embrace it, by the conſtancy and faithfulness ofthe faints intheir trials and fufferings for it.

God grant that the atheism of this preſentgenerationdonot occaſion a more fierytrial to the people ofGod in it,than they haveyet ſuffered !

Tried Grace is true Grace.

#97 CHAP.

Shewing that thatgraceonly is to bereckonedfincere andreal, which can endure thoſe trialswhich God appoints, orpermits, forthediscovery ofit.

SECT.

BEFORE I offer you the proofs and evidences ofthis truth, itwillbe neceflaryto prevent fome mistakes that maybeoccafionedbymisunderstanding ofit.

Caution 1. And, in the first place,we are not to thinkaffurance ofour fincerityimpoſſible tobehad inthis life, becauſe as longas we live here, we are in a state of trial ; and how many trials foeverhave been made upon us already, yet ftill therearemore tocome; andwe know notwhat we thall prove in future trials, thoughGodhath keptus upright in former trials : No, no, this is none ofmymeaning; nor doth ſuch a conclufion neceffarily follow this affertion: For a Chriftian thathath rightly cloſed with Chriſt at first, and been faithful intheduties ofactive and paſſive obedience hitherto, may be afſured, upongood grounds, of a victory before he come to the fire ofhis remaining trials. Sowas the apostle, Rom. viii. 35, &c. " Who ſhall feparate us from the love ofChriſt?

" Shall tribulation, or diſtreſs, or perſecution, or famine, or " nakedneſs, or peril, or ſword ? Nay,in all theſewe are more

" than conquerors, thro' him thathath loved us." Here is an affuredtriumphbeforethe combat. SoJob xxiii. ro. " Buthe

" knoweththewaythatItakes whenhehath triedme, I ſhall " come forth as gold." He appealstoGod for the fincerityof hisheart fo far as he had hithertogone inthewayofreligion, andthence concludes, that whatever trialsGod ſhould bring himtofortime to come,he shouldcomeforth as gold, i. e.he ſhould not loſe onegrain ofthe fire. And this confidence of agracious foul isbuilt notonlyupon experiencegained in former trials, but upon faith inthepower, promiſes, and faithfulneſs ofGod, which are engaged forhim inthe covenant of grace, tokeephiminthe greatestdangers thatbefalhim in this world.

He believes the power ofGod is able tomakehim ſtand, thoughhehath no powernormight inhimselfto overcome the leaſt temptation, 1 Pet. i. 5. " You are kept, φρωραμμηνος (kept

" as agarrison)by the powerofGodthrough faithunto ſal-

TriedGrace is true Grace.

" vation." When Chriſt hathonce takenpoſſeſſionofthefoul byhis ſpirit,he fortifies itby hispower, as agarrison : thatufingthe means, itbe ſurprized or betrayed no more into the enemy'shand,ſo as finally tobe loft.

Hebuilds this confidence alſo uponthe promiſes ofGod, whichare his ſecurity infuture dangers: And how are all the pagesof the Biblebeſpangledwith ſuch promiſes, as the firmament is with bright andglorious ſtars? Such are theſe ofthe firſtmagnitude, 1 Cor. i. 8, 9. "Chriſt ſhall confirm you to " theend, thatye maybe blameleſs inthe day of our Lord

" Jeſus Chriſt. God is faithful,bywhom ye are called unto " the fellowship ofhis Son Jeſus Chriſt our Lord." And no leſsſatisfyingand ſweet is that, Jer. xxxii. 40. "And Iwill

"makeaneverlasting covenant withthem, thatI willnotturn " away fromthem todothem good; but Iwillputmy fear in " their hearts, that theyſhall notdepart from me."

And of the ſamenature isthat alſo, Johnx. 27, 28. " Myſheep hear " my voice, and I know them, andthey follow me, and Igive

" unto them eternal life ; andthey ſhall never periſh, neither " ſhall anymanpluckthem out ofmyhand."

Ifthere be any hypocrite in ſheeps-cloathing, he hath no partor lot in this promiſe; but it ſecures the whole flock of Chriſt, great and ſmall, against all danger.

He alſo builds his aſſurance uponthe faithfulness ofGod, which ſtands engaged to make good every line, word, and ſyllable ofhis promiſes to his people; ſowe find, in 1 Cor. x.

13. " There hath no temptationtaken you but ſuch as iscom- " mon toman; butGod is faithful, who willnot fuffer you to " be temptedabove thatye are able; butwill witheverytemp- " tation make a way to eſcape, that ye may be able to bear

" it." And, 2 Thef. iii. 3. " Butthe Lordis faithful, who " ſhall eſtabliſh you, andkeep you from evil."

Add to this, the conſtant prevalent interceſſion ofChriſt in heaven forhis people, inalltheir trials, andthenyou will fee a fincere Chriſtian neednot todeny himselfthejoy and comfort of his aſſurance, upon the account and ſuppoſition ofhis future trials.

SECT.

II.

OR do we here ſuppoſe, in this affertion, Caution 2.N that inherent grace inthe faints hath a fufficiency ofability in itſelftoendure the greatest and fevereſt trialsthat canbefal itin this world.

It is certain that it ſhall

TriedGrace is true Graces

becarried fafely through all, but not inits own ſtrength and ability.

That is a trueobſervation of the learnedGerſon,Perfectiones fibirelicta,funt pondera ad ruinam : The mostperfect creature leftto itſelf, will fall into ruin.

This was exemplified in the angels that fell ; and inAdam, though inaperfect ſtate. Divinepreſervation is the propwhich ſupports the beſt creatures from ruin.

Grace itſelfis but a creature, and therefore a dependent being: Itisbut a ſtream, depending upon the ſupply ofthefountain: Ifthefountain letnot forth itſelf,whatbecomes ofthe ſtream ? That is a true andjudicious obſervation ofthe learned Dr. Ames, Perfeverantiafidelium, vel immutabilis eorum conditio fecundum integram ejus rationem, nonpervenit a principio intrinfecoſolo, nec afolo extrinfeco ; fedpartim ab intrinfeco, ex natura vitæfpiritualis a Chriſtofluentis, et partim ab extrinfeco, ex cuſtodia, protectione et directione Dei ; Amefii

Coronis,Art. 5. The perſeveranceofbelievers, or theimmutabilityoftheir condition, ifwe viewthe wholegroundand reaſon ofit, is notwholly from within, or wholly from without itſelf; but partly fromthe nature ofthe ſpiritual life which flows fromChriſt intothem,and partly from the keeping,protection, and direction ofGod: That protection is always afforded to this life of grace; and this life of grace always needs that protection.

The beſt of men are but men at beſt, as one ſpeaks: It was not Peter's grace and reſolution that kepthim, butChrift's careofhim and interceffionforhim, Luke xxii. 32.

" Be strong in the Lord, (faith the apostle) andinthe power " ofhis might," Ephef. vi. 10. " Without me (faith Chrift)

"ye can donothing," John xv. 5.

Neither oftheſe is that which I have before me to prove ; but this is that which I aim at, that ſuchſeeminggrace as was neveryet brought tothe trial, nor willbe able tobear the trial, whenGod ſhall bring it thereto, muſt notpaſs for current (as too frequently it doth) among us: Such grace will neither comfort us now, nor fave us hereafter : For,

SECT.

III.

1.F IRST, great numbers ofperſons in the profeſſing world aredeceived and destroyedby truſting toſeeming anduntriedgrace: this wasthe miferableconditionofthoſe

Laodicean profeſſors in the text; they reckoned themselves rich, but were really poor : All is not gold that glifters ; theirgold(as they accounted it)was nevertried inthefire.

If aman'swhole eſtate lay in ſome precious stone, ſuppoſe arich

TriedGrace is true Grace. diamond, how ishe concernedtohave it thoroughly tried, to ſee whether it will bear a fmart ſtroke with a hammer, orfly like a Bristol diamond under it ? All that you are worth lies inthe truth and fincerity of your grace; and till that be tried youknow notwhether you be worth anything or no thing.

Reader, There are two fad fights in the world, which cannotbut deeply affect everyuprightheart: one is toſeefomany choufands ofrational andingeniousmenintheRomish church, byanimplicit faith intheir guides,venturing their fouls upon their bareword; never fearchingthe fcriptures with theirown eyes, but wholly truſting tothe infallibility of a pope or a council; when, in the mean time, they would fear to take their word for a ſum ofmoney, without fome further fecurity.

It is amazing to behold the foul-destroying, eaſy credulity of thoſemen; butthis isa ſtroke ofmadneſs and fpiritual infatuation,judicially inflicted uponthem, that thejudgmentwhich iswrittenmight be fulfilled in them,"God ſhall ſend them

" ſtrongdeluſions, that they ſhould believe a lie," 2 Thef. ii.

IV.

Andyet more amazing is that ſtroke ofGodupon multitudesofvainand formal profeffors even inthereformed Proteſtant churches, where noman is restrained from ſearching the ſcriptures; nay, where men are ſo frequently and earnestly preſſed, from fabbath to fabbath, to examine themſelves, and provetheir ownwork, thatyet ſomanyare content to leave all athazard, andwithout any more ado, or farther ſearch in the matter, credit the report oftheir own deceitful hearts, and take all for granted, without due trial orexamination ofthematter.

: Surely, no one thing fends down more foulsdailytohell out of the profefling world, than this doth.

The five foolish virgins (i. e. the unprincipled profeffors in thereformedchurches) periſhed this way; they took it for granted all was well, becauſe theyhad lamps of profeffion as well as others ; and faw notthecheat tillthe crywas heardatmidnight, andtheir unfurnished lamps went out, Matth. xxv.

2. Secondly, The promises ofſalvation are made over to tried grace, and fuch onlyas will endure the trial: So James i. 12.

"Bleffedis the man that endureth temptation; for when he is "triedhe ſhall receive the crown of life whichGod hath pro- "miſed to them that love him :" We must be firſt tried, and then crowned. "If aman ſtrive for maſteries, yet ishenot

: " crowned, except he ſtrive lawfully," 2 Tim. ii. 5. He manifeſtly alludes totheRomangames, towhichtherewerejudg

Tried Grace is true Grace.

esappointed to ſee that no foul playwere offeredcontrary to the law for wrestling ; and where it was found, the crown was deniedthem.

Not to him that fets forth inthe morning with reſolution and gallantry, but to him thatholds out till the eveningofhis life, isthe promisemade ; Matth.x. 22. "He that " endureth to the end ſhall be ſaved."

So Rom. ii. 7. " To " themwho by patient continuance in well-doing ſeek forglo- " ry, andhonour, and immortality, eternal life." Andonce

more, Heb. iii. 14. " We are made partakers of Chrift, ifwe " hold thebeginning of our confidence ſtedfaſt untothe end."

So that ifyou should endure ſome few flighter troubles, and faint at laſt, give out when a cloſer trial befals you, all your labours and ſufferings are invain.

Sincerity and final perſeverance are the conditions ofallſpecial promiſes.

3. Thirdly, Every man's graces and duties muſt betried and weighedbyGod in the great day; and ifthey cannot endure theſe leſſer trials to whichGod expoſes them now, how will they endure that ſevere and exact trial towhich he willbring them then ? No man can ſearch his own heart with that exactneſs in thisworld, as God will ſearch it in theworldto come.

Imayſay in this cafe toyou as the Lord ſpake to Jeremiah, chap. xii. 5. " Ifthou hast run withthefootmen, andthey have

" weariedthee,thenhow canft thou contendwithhorfes ? and " if inthe land of peace,wherein thou truſtedſt, theyhave

" wearied thee,thenhow wiltthoudo in the ſwelling ofJor- " dan?" This was ſpoken to encourage the prophet to conſtancy in his work; and as if the Lordhad faid, O Jeremy, do the ſtrivings ofthe men ofAnathoth,thine own town, difhearten thee ? Pluck up thy ſpirits, and faint not ; there are harder trials than theſe that thou must undergo at Jerufalem; theſe are no more, towhat is coming, than the running with footmen is to contending with horſes, or the paſſing a ſmall rivulet to the ſwellings of Jordan.

To allude to this ; if our graces and duties cannot bear theſelightertrials ; ifa little lift ofproſperity, or lighter ſtroke of adverſitydiſcover ſo much falſeneſs, rottenneſs, pride and ſelfishness in the heart ; ifwe cannot refift the motions ofcorruptions, but yield ourſelves to obey ſfininthe lufts ofit ; ifwe canneither keep our hearts withGod in duties, nor mourn for ourwanderings fromhim , ifa few ſcoffs fromwickedtongues, ortrials ofperſecution from the hands ofmen will cauſe us to faintintheway, and turnback from following the Lord,what ſhall wedowhen "He comes,whoſe fan is in his hand, and

VOL. VII.

Tried Grace is trueGrace.

*" whowill thoroughly purge his floor ;" Matth. iii. 12.who willtry every man's work as by fire, 1 Cor. iii. 13. ſearch the fecrets ofall hearts,Rom. ii. 16. weigh every man tohis ounces anddrachms ? furelywe cantake little comfort in that which is ſo unable to bearthe ſevere trials of that day, that it cannot

* ſtandbefore the flighter trials of this day.

4. Fourthly, True grace iswilling to be tried, and nothing ismoredefirable to an upright ſoul,than toknow hisown condition: if therefore we fhun the trial, and are loth to ſearch ourfelves, or beſearchedbythe Lord,ourcondition is fufpicious, andwecantake littlecomfort in it.

Itwas David's carneft defire, Pfalm exxxix. 23. that God would thoroughly "ſearch his heart and reins, andfee ifthere were any wayof wickedneſs in him.

Falſe grace is thy ofGod's eye, it cares ⚫not to be examined; but this is the delightoffincere ones:

" Every one thatdoth evilhateththelight,lefthis deeds ſhould 1" be reproved ; but he that doth truth, cometh to the light,

" thathis deedsmaybe mademanifeſt,that they are wronght -" inGod," John iii. 20, 21 .

The reafon is plain why hypocrify cannot endure to come to the touchſtone and teft; for hypocrites, having a fecret confciouſneſs oftheir ownguilt and unfoundneſs, know that, bythis means,theirvainconfidencewould quickly be confut. ed, and all their reputation for religion blaſted. But, oh! if mendare not ſtand before the word, as it is now opened and appliedbyminifters,howwilltheyſtandwhen it ſhallbe openedand applied, inanother manner, by Jeſus Chrift ?

Oprofeffor, ifthy condition begood, thyheart right, thou wilt defire toknowthe very worst of thyself; andwhen thou haftmade thedeepeſt ſearch thou canſt, thou wilt still fear thou haft not been ſevereenough,and impartial enough to thyself; nothingwillgive theemore content thanwhen thou feeleſt theword dividing thyfoul and ſpirit,thyjoints and marrow; nothingſomuch comforts thee under, or after an affliction, as thediscovery ithath made ofmy heart; thou wiltſeem to feel with what affection thoſe words came from the prophet's lips,

Jer. xii. 2. " But thou, O Lord,knoweſt me, thou haftſeen " me, andtriedmy heart towards thee." O what a refreshingſweetneſswill ſtream through thyheart, and allthe powers ofthy foul, when thou canstmake the like appeal toGodwith like fincerity! And certainly, without fuch a difpofition of ſpirittowards thetrial ofourgraces,wecanhave little evidence ofthe truth of them.

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