alas if I should suffer things to go on at this rate what will become of them in a little time what delight can I take in their duties when the faith fervour humility holy seriousness of their spirits is wanting in them I will therefore refine them as silver is refined and try them as gold is tryed and they shall call upon my name and I will hear them and I will say it is my people aud they shall say the Lord is my God Zech. 13. 9. and thus the Lord chides himself freind again with his people Thus he recovers them to their true temper and thus his visiâ—ations do preserve their spirits and when the Lord sees these sweet effects of his tryals upon them it greatly pleaseth him O now saith God I like it This providence hath done them good this â—od was well bestowed the letting looseâ—of this temptation or that corruption upon â—hem hath made them find their knees again â—ow I hear the voice of my child again Beloved this is a blessed fruit and effect of â—ur frequent tryals and how ungrateful soâ—ver they are to flesh and blood that affects â—aâ—e and is loth to be disturbed yet it is necessary to the preservation of our spirits 5. Fifthly By the tryal of our graces Satan is defeated and his accusations of the Saints found to be meer slanders It is a very common thing with the devil and wicked men to accuse the people of God of Hypocrisie and to tell the world they are not the men and women they are taken to be and that if their inside were but turned out by some through tryal or deep search it would appear that Religion did not indeed live in their souls as they pretend but that they only act a part and personate heavenly and mortified persons upon the publick stage of profession Thus the Accuser of the brethren suggests the Hypocrisie of Iob Cap 2. 5. put forth thine hand now and touch his bone and his flesh and he will curse thee to thy face q. d. Well might Iob serve thee whilest thou hast been so bountiful a master to him he hath been well rewarded for all the service he hath done thee but if thou stop the current of his prosperity thou shalt see how quickly he will stop the course of his duty a few lashes from thy hand will make him curse thee to thy face but O what shame and disappointment was it to that envious spirit what a vindication of Iobs integrity when under the greatest tryals of his faith and patience he still held fast his integrity and shews himself as great a pattern of patience under the cross as he had been of piety in the days of his greatest prosperity Satan gets nothing by bringing forth the saints upon the stage to be made a spectacle to angeâ—s men as it is 1 Cor. 4. 9. 6. Sixthly and Lastly The frequent tryals of grace exhibit a full and living Testimony against the Atheism of the world These prove beyond all words or arguments that Religion is no fancy but the greatest reality in the world men would make Religion but a fancy and the zeal of its professours but the intemperate heat of some crazy brains over-heated with a fond notion They that never felt the real influences of Religion upon their own souls will not believe that others do feel them Serious piety is become the ludicrous subject with which the wanton Wits of this Athestical world sport themselves But behold the wisdom and goodness of God exhibiting to the world the undeniable testimonies of the truth of Religion as often as the sincere professour thereof are brought to the test by afflictions from the hand of God or persecutions from the hands of men Loe here is the faith and patience of their Saints here is the courage meekness and self-denyal shining as gold in the fire they have the real proofs of it before their eyes instead of casting them into hell and convincing them by eternal fire he is pleased to cast his own people into the fire of affliction that they who scoff at them may be convinced at an easier and cheaper rate It is no new thing to see the enemies of Religionbrought over to embrace it by the constancy and faithfulness of the Saints in their tryals sufferings for it God grant that the Atheism of this present generation do not occasion a more fiery tryal to the people of God in it than they have yet suffered CHAP. X. Shewing that grace only is to be reckoned sincere and real which can endure those tryals which God appoints or permits for the discovery of it SECT I. BEfore I offer you the proofs evidences of this truth it will be necessary to prevent some mistakes that may be occasioned by misunderstanding of it Caution 1. And in the first place we are not to think assurance of our sincerity impossible to be had in this life because as long as we live here we are in a state of tryal and how many tryals soever have been made upon us already yet still there are more to come and we know not what we shall prove in future tryals though God hath kept us upright in former tryals no no this is none of my meaning nor doth such a conclusion necessarily follow this assertion for a Christian that hath rightly closed with Christ at first and been faithful in the duties of active and passive obedience hitherto may be assured upon good grounds of a victory before he come to the fire of his remaining tryals So was the Apostle Rom. 8. 35 c. who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or peril or sword nay in all these we are more than conquerours through him that hath loved us here 's an assured triumph before the Combate So Job 23. 10. but he knoweth the way that I take when he hath tryed me I shall come forth as gold â—he appeals to God for the sincerity of his â—eart so far as he had hith â—to gone in the way of Religion and thence concludes â—hat whatever tryals God should bring him â—o for time to come he should come forth as gold i. e. he should not lose one grain â—y the fire and this confidence of a graciâ—us soul is built not only upon experience gained in former tryals but upon faith in the â—ower promises and faithfulness of God which aâ—e engaged for him in the Covenant of grace to keep him in the greatest dangers â—hat befal him in this world He believes the power of God is able to make him stand though he hath no power â—or might in himself to overcome the least â—emptation 1 Pet. 1. 5. you are kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kept as with a garrison by the power of God through faith unto salvation when Christ hath once taken possession of the soul by his spirit he fortifies it by his power
cost the sweaâ— and blood of the dispensers of the Gospel too Nay all the works of Providence look this way and aim at this thing Rom. 8. 28. What is the errand of all Gods rods but to make us partakers of his holiness Heb. 12. 10 8. Eightly The high value that the most high God sets upon grace shews it to be an excellent thing indeed it is of great price in his sight 1 Pet. 3. 4. no service finds acceptation with God but what is performed by grace none but sanctified vessels are meet for the Masters use The end of the Commandment is Charity out of a pure heart 1 Tim 1. 5. The weakest performances of grace find acceptance with him though clog'd with many sinful weaknesses and infirmities Heb. 11. 31 32. if God so prize it well may we he that made the Iewel best understands the value of it 9. Ninthly The Hypocritical pretences made to it all over the professing world shew what a most precious and desirable thing it is if there were not some singular glory in it why doth every one covet to be reputed gracious nay the Devil himself baits many of his hooks of temptation with a shew of grace for he knows sin hath no native beauty of its own to entice and therefore he borrows the paint and pretence of holiness to cover it but O what a dilemma will the Hypocrite be posed with at last and how can he answer it when God shall demand If grace were evil why didst thou so affect the name and reputation of it And if it were good why didst thou satisfie thy self with the empty name and shadow of it only 10. Tenthly To conclude The incomperable esteem that all good men have for it shews it to be a thing of inestimable price Grace is the sum of all their prayers the scope of all their endeavours the matter of their chief Ioy the reward of their afflictions and sufferings Their chief Ioys and sorrows hopes and fears in this World are taken up about it by all which it appears that its price is above Rubies and all the Gold and Silver in the World are but dung and dross in comparison with it SECT II. Containing six practical inferences from this Precious Truth Infer 1. Is saving grace more precious than Gold Let them that have it bless God for it not boast Mens hearts are as apt to puff up and swell with spiritual as with material gold it 's hard to be an owner of much of this gold and not be lifted up with it To keep down thy heart and preserve thine eyes from being dazled with these their gracious excellencies it will be needful for thee Christian sometime to consider That altho' Grace be one of the most excellent things that ever God created yet it is but a Creature a dependent thing 1 Cor. 5. 17. Yea it is not only a Creature but a very imperfect creature yet in thy soul labouring under many weaknesses Phil. 3. 12. and sometimes ready to die Rev. 3. 2. Though it can do many things for you yet it cannot Justifie you before God you cannot make a garment of to cover your guilt not plead the dignity of it at Gods bar for your discharge 't is not your inherent but Christs imputed righteousness must do that for you though in other respects it be very necessary Nay remember how excellent soever it be it 's not the native growth and product of your hearts all the grace you have is foraign to your Natures and what you have is received 1 Cor. 4. 7. And Lastly remember he that is most proud and conceited of his own graces will be found to be the owner of least grace and hath most cause to question whether he have any or no. It 's the nature of grace to humble abase and empty the Soul and it 's the strength of our Corruptions which thus puffs us up with vain conceits Infer 2. Is Saving Grace more excellent than gold what cause then have the poorest Christians to be well satisfied with their lot To others God hath given Ishmael's portion the fatness of the Earth to you Isaac's the graces of their Covenant the portion is paid in brass yours in gold many of you are poor in the World but rich in faith and heirs of the Kingdom which God hath promised Jam. 2. 5. what is the dust of the Earth to the fruits of the Spirit you are troubled that you have no more of the World it may be if you had more gold you would have less grace you consider not how many are poor wretched in both worlds moneyless and Christless too you don't consider you are near come to that state in which all your wants will be fully supply'd where you shall not need the treasures of the Earth and have your desires satisfied out of the treasures of grace and glory Infer 3. Is Saving Grace Gold yea infinitely more precious than Gold then surely declining Christians are great losers and have cause to be great mourners The remission of the least degree of Grace is more to be lamented than the loss of the greatest sum of Gold Though the habits of Grace be not lost yet the Acts of Grace may be suspended 2 Sam 12. 31. The degrees of grace may be remitted Rev. 3. 3. The evidences of grace may be clouded and consequently the Comforts of grace may be suspended Isa. 50. 10. and the least of these is such a loss as all the treasures of the Earth cannot repair well therefore may declined Christians challenge the first place among all the mourners in the world Infer 4. Is grace so invaluably precious How precious then ought the ordinances of God to be to our souls by which grace is first communicated and afterwards improved in our souls The law of thy mouth is better unto me than thousands of gold and silver Psal. 119. 72. and good reason whilest it imparts and improves that to which Gold and Silver is but dâ—oss and dung None but those that value not Grace will ever slight the means or despite and injure the instruments thereof It 's a sad sign of a graceless world when these precious things fall under contempts and slights Infer 5. If Grace be so precious how watchful should all gracious persons be in the dates of temptation the design of temptation is to rob you of your treasure when Cut-purses get into the croud we use to say Friends look to your purses How many brave Christians have we read and heard of that have rather chosen to part with their lives than with their graces who have resisted unto blood striving against sin Heb. 12. 4. O Christians you live in a cheating Age many seeming Christians have lost all and many real Christians have lost much so much that they are like to see but little comfort in this World who are like to go mourning to the Grave with that Lamentation Iob. 29. 2 3. O
but it is with a believer in a day of trouble as it is with a Garison besieged by Land buyt free and open to the Sea whence fresh supplies are daily sent in to relieve it see 2 Cor. â— 5. as the sufferings of Christ abound in us so our conâ—â—â—aâ—ion also aboundeth by Christ fresh aides and daily supplyes proportionable to our expences and decays of strength So Col. ◠〈◊〉 Strengthned with all might in the inner man â—ccording to his glorious power unto all patiâ—nce and long suffering with joyfulness and this â—s the believers great advantage by his union with Christ in a day of tryal 3. Thirdly As sincerity unites the soul with Christ so it sets the heart upon heaven â—nd things eternal Col. 3. 1. c. surely noâ—hing is more conducive to our stability than his in the hour of temptation This is the most effectual preservative from â—emptations upon the right hand and upon â—he leâ—t Moses could cast a Kingdom at â—is heels despise the riches pleasuâ—es and hoâ—ours of Egypt whilst his eye was fixed up in him that is invisible and had respect to â—e recompence of reward Heb. 11. 24 25 6. And it was a brave reply of the Forty â—artyrs to Valence the Emperour tempting â—â—em with the preferments and honours of â—e world why offer you these trifles to us when you know the whole world is contemned by us And for temptations on the left hand how little can they move that soul who realizes the glory of the approaching world sees the afflictions sufferings of this world preparing him for and hastening him to the enjoyment of it temptations meet but with cold entertainment from such souls 4. Fourthly Sincerity drives but one design and that is to please and enjoy God and what can more establish and fix the soul in the hour of temptations than this The reason why the Hypocrite is unstable in allâ—his ways is given us by the Apostle Iames 1. 8. he is a double minded man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of two souls in one body as a prophane wretch once boasted that he had one soul for God another for any thing but all the designs of a gracious heart are united in one and so the intire stream of his affections runs strong 'T is base by ends self-interests that like a great many ditches cut out of the bank of a River draw away the stream out of its proper Chanel and make its waters fail but if the heart be united for God as the expreâ—â—ion is Psal. 86. 11. then we may say of such a Christian as was said of a young Roman quicquid vult what he doth is done with all his might And this was the ground of valdè valt that saying liberet me Deus ab â—omine unius tantùm negotii a man of one only design puts to all puts to all his strength to cà rry it nothing can stand before him 5. Fifthly Sincerity brings a mans will into subjection to the will of God and this being done the greatest danger and difficulty is over with such a man This is that holy oyl which makes the wheels of the soul run nimbly even in difficult paths of obedience non tardat uncta rota Let but a man be once brought to that The will of the Lord be done as it is Acts 21. 13. to see the highest reason of cheerful obedience in the holy just and good will of God and then the difficulty is over he can suffer quietly what men inflict unjustly 6. Sixthly Sincerity takes its measures of present things by the rules of faiâ—h and eâ—ernity it goes not by the same reckoning account that others do who judge of things by sense and the respects they have to the present world 2 Cor. 4. 18. We look not at the things thâ—â— are seen but at the things that are not seen and this is there given as the reason of his not fainting under present difficulties so Rom. 8. 18. I reckon that the sufferings of the present time are not worthy to be compared with the glory which shall be revealed in us he will not allow himself to undervalue eternal glory by once mentioning present sufferings in a way of bemoaning himself for them a steady eye upon the other world makes us more than Conquerours over the troubles of this world 7. Seventhly To conclude Sincerity alone hath all the heavenly aids and assistances to stability and perseverance in suffering times Upright ones and such only have Christs intercession in heaven for them Rom. 8. 34. The spirits consolation in all their troubles 1 Pet. 4. 14. the spirit of glory of God resteth on them the beneficial ministry of Angels who are sent forth upon their account Heb. 1. 14. A stock of Prayers going for them all the world over Eph. 6. 18. Multitudes of precious promises in the Scriptures for every line word syllable of which the faithfulness of God stands engaged so that it 's impossible such gold can perish in the fire And thus of the several ways by which grace is here tryed CHAP. IX Opening the designs and ends of God in bringing of the professours of Religion into such various Tryals of their graces in this world SECT I. THese are some of the ways methods in which God brings his Gold to the Touchstone and to the fire even in this world before the awful and solemn Tryal they must come to in the final Judgment And if we desire to be satisfied what the design and end of God in making such probations of his people is We must conclude in the general he certainly designs his own glory and his peoples advantage and profit in them If he suffer them to be tryed by reproaches happy are they the spirit of God and glory resteth on them there 's their profit and though his name be evil spoken of yet in the meekness of their spirits he is glorified as it is 1 Pet. 4. 14. If the scourgâ— slay suddenly he laugheth at the tryal of the innocent Job 9. 23. not at their afflictions but at the effects and blessed issues and results of them not that it gives them pain but that it gives him glory upon this account the Apostle bids us count it all Joy when we fall into divers temptations or tryals and still the more tryals the more joy for thereby God will produce such effects as are more precious than gold that perisheth 1 Pet. 1. 7. O who can value the comfort that is tasted by the soul upon the Tryal and discovey of its sincerity when after some sore temptation wherein God hath helped us to maintain our integrity or after some close pinching affliction wherein we have discovered in our selves a sweet resignation to and contentment in the will of God an heart cleaving to the Lord purged and made more spiritual under the rod we can turn to the Lord and appeal to him as the Prophet did Ier. 12. 3.
is practically â—nfuted in the comfortable experience â— many Souls all are commanded to â—â—ive for it 2 Pet. 1. 10. give diligence to â—ake your calling and Election sure and some â—ave the happiness to obtain it 2 Tim. 1. 12. 〈◊〉 I know whom I have believed and I am perâ—aded that he is able to keep that which I have â—â—mmitted unto him against that day Let the Similar works upon Hypocrites reâ—mble as much as they will the saving works â— the Spirit upon Believers yet God doth wayes and the Saints do sometimes plainly â—scern the difference 3. Thirdly Don't make this use of it to â—â—ceal and hide the Truths or Graces of â—od or refuse to profess and confess them beâ—â—re Men because many Professors deceive â—â—emselves and others also by a vain Proâ—â—ssion because another professeth what he â—â—th not must you therefore hide or deny â—hat you have 'T is true the possession of â—race and Truth in your own Souls is that â—hich saves you but the profession and conâ—ssion of it is that which honours God and 〈◊〉 yea sometimes is the instrument to 〈◊〉 others it 's your comfort that you feel it it 's others comfort to know that you so Ostentation is your sin but a serious 〈◊〉 humble profession is your duty Rom. 10. â— SECT V. Use. 2. HAving shewed you in the forâ— Section what use you ought noâ— make of this Doctrine I will next shew â— what use you ought to make of it and suâ— you cannot improve this point to a beâ— purpose than from it to take warniâ—â— and look to your selves that you be â— of that number who deceive themselves 〈◊〉 their Profession If this be so suffer me cloâ—â—â— to press that great Apostolical Caution I â— 10. 12. Let him that thinks he stands take hâ— lest he fall O Professors look carefully your foundation be not high minded â— fear you have it may be done and suffer many things in and for Religion you hâ— excellent gifts and sweet comforts a waâ— zeal for God and high confidence of yâ— integrity all this may be right for ouâ—â—â— I or it may be you know but yet 't is pâ—â—â— sible it may be false also you have soâ—â—times judged your selves and pronounâ—â— your selves upright but remember your â—â—â—nal Sentance is not yet pronounced by yoâ— Judge And what if God weigh you over â—â—gain in his more equal ballance should â— Mene tekel thou art weighed in the ballanâ— art found wanting What a confounded â—an wilt thou be under such a Sentance 〈◊〉 splendent in conspectu hominis sordent in â—spectu Iudicis things that are highly eâ—emed of Men are an abomination in the â—ht of God he seeth not as Man seeth Thy Heart may be false and thou not â—ow it yea it may be false and thou â—ongly confident of its Integrity The Saints may approve thee and God â—ndemn thee Rev. 3. 1. Thou hast a name â—at thou livest but thou art dead Men may 〈◊〉 there 's a true Nathanael and God may 〈◊〉 there 's a self-couzening Pharisee Reader thou hast heard of Iudas Demas â— Ananias Sapphira of Hymeneus and Phileâ— once renowned and famous Professors thou hast heard what they proved at last â—â—Take heed their case be not thine own 〈◊〉 they not all as it were with one mouth 〈◊〉 to thee O Professor if thou wilt not â—me where we are don't couzen thy self 〈◊〉 we did if thou expectest a better place â—â—â—d lot be sure thou get a sincerer Heart â—â—â—d we been more self-suspicious we had â—â—â—en more safe I would not scare you with needless jealouâ—s but I would fain prevent fatal mistakes â—on't you find your hearts deceitful in maâ—y things Don't they shuffle over secret â—â—â—uties Don't they â—ensure the same evils in others which they scarce reprove in yoâ— selves Are there not many by ends in dâ—â—â— ties Don't you find they are far less affectâ— with a great deal of service and honour doâ— to God by others than with a little by yoâ—â—selves Is it not hard to look upon other Meâ— excellencies without envy or upon your oâ—â— without pride And are you not troubled with a busie 〈◊〉 as well as with a bad Heart Hath 〈◊〉 he that circuits the whole World observâ— you Hath he not studied your constituâ—â—â—on sins and found out that sin which mâ—â—easily besets you Hath he less malice â—â—gainst your Souls than others Surely yâ— are in the very thick of temptations thoâ—â—sands of snares are round about you Oh hoâ— difficulâ—y are the Righteous saved How haâ— to be upright How few even of the profâ—â—â—sing World win Heaven at last Otherefore search your hearts Professorâ— and let this caution go down to your veâ—â—reins let him that thinks he stands take heâ— lest be fall Away with rash uncharitable censures 〈◊〉 others and be more just and severe iâ—cenâ—â—â—ring your selves Away with dry and unpâ—fitable controversies spend your thougâ— upon this great question Am I sound or aâ— I rotten at heart am I a new Creature 〈◊〉 old Creature still in a new Creatures dress â—d habit Bâ—g the Lord that you be not â—eceived in that great point your inteâ—ity whatever else you may be mistaken 〈◊〉 Pray that you be not given up to an â—eedless careless and vain Spirit and then â—ave Religious duties for a Rattle to still and â—â—iet your Consciences Surely that ground-work can never be â—id too sure upon which so great a stress as â—â—y soul and eternity must depend It will â—ot repent thee I dare promise when thou â—omest to die that thou hast employed thy â—me and strength to this end whilest oâ—ers are panting after the dust of the Earth â—nd saying who will shew us any good be â—ou panting after the assurances of the love â—f God and crying who will shew me how 〈◊〉 make my calling and election sure O deceive not your selves with names â—otions think not because you are for a â—â—â—ricter way of Worship or because you asâ—ciaâ—e with and are accordingly denomiâ—ated one of the more reformed Professors â—â—at therefore you are safe enough alas how â—â—all an interest have titles modes and deâ—omiâ—â—tions in Religion Suppose a curious Artist take a lump of Lead and refine it and â—ast it into the Mould whence it comes â—orth shining and bearing some noble figure â—uppose of an Eagle yet it is but a leaden Eagle Suppose the Figure of a Man and that 〈◊〉 the most exact lineaments and proportion 〈◊〉 yet still is it but a leaden Man Nay let 〈◊〉 bear the Figure of an Angel it is but a leadâ—â— Angel for the base and ignoble matter 〈◊〉 the same it was though the Figure be noâ—â— Even so Take an Unregenerate carnal Maâ— let his life be reformed and his tongue râ—â—fined and cale him a zealous Conformist 〈◊〉 a strict Non-conformist call him a Presbyterâ—â— an an Independant or what you will he 〈◊〉 all the while but a carnal Conformist 〈◊〉 Non-conformist an
that it were with me as in times past Infer 6. To Conclude Is there such precious worth in saving Grace then bless God for and diligently use all means to increase and improve it in your souls It 's Gold for preciousness and for usefulness and must not be laid up in a Napkin that 's a sin condemned by the very scope of that Parable Mat. 25. 14 15 c. All Christians indeed have not the same advantages of improvement but all must improve it according to the advantages they have in order to an account Reserved Christians who live too abstracted from the Society and Communion of others and disperse not their streams abroad to the benefit of others nor improve the graces of others for their own benefit are wanting both to their own duty and comfort See you a Man rich in grace O trade with him if you can to improve your selves by him and the rather because you know not how soon death may snatch him from you and with him all his stock of Grace is gone from you too except what you made your own whilst you conversed with him but alas alas instead of holy profitable soul-improving communion some are sullenly reserved some are negligent and lazy some are litigious and wrangling more apt to draw forth the dross than the Gold I mean the Corruptions than Graces of others And how few there be that drive a profitable trade for increase of grace is sad to consider And as grace is not improved by communion with men so I doubt most Christians thrive but little in their communion with God we are too seldom in our Closets too little upon our knees and when we are there we gain but little we come not off such gainers by duty as we might O Christians think when you are hearing and praying I am now trading with Heaven for that which is infinitely better than Gold God is rich to all that call upon him what a treasure may I get this hour if the fault be not in my one heart And thus of the second observation CHAP. IV. Wherein the third Doctrine being the main subject of this Treatise is opened and the method of the whole discourse stated Doct. 3. That only is to be accounted true grace which is able to endure all those tryals appointed or permitted for the discovery of it SECT I. THE most wise God hath seen it fit to set all his people in a state of tryal in this world First he tryes and then he Crowns them Jam. 1. 12. Blessed is the man that endureth temptation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. probation or tryal for when he is tryed he shall receive the crown of life c. No man can say what he is whether his graces be true or false till they be tryed and examined by those things which are to them as fire is to gold These self-deceivers in the Text thought they had grace yea they thought they had been rich in grace but it proved no better than dross and therefore Christ here counsels them to buy of him gold tryed in the fire i. e. true grace indeed which appears to be so upon the various proofs and examinations of its sincerity which are to be made in this world as well as in the great solemn tryal it must come to in the world to come The Scriptures speak of a twofold tryal viz. A tryal of mens Opinions and Graces 1. First The opinions and Judgments of men are tryed as by fire in which sense we are to understand that place 1 Cor. 3. 12 13. Now if any man build upon this foundation gold silver precious stones wood hay stubble every mans work shall be made manifest for the day shall declare it because it shall be revealed by fire and the fire shall try every mans work of what sort it is This text speaks of such persons as hold the foundation of Christianity but yet superstructed such doctrines and practices as were no more able to endure the Tryal than hay wood or stubble can endure the fire Such a person hereby brings himself into danger and though the Apostle will not deny the possibllity yet he asseâ—ts the difficulty of his salvation he shall be saved yet so as by fire i. e. as a man is saved by leaping out of his house at midnight when it is all on fire about his ears for so that phrase imports Amos 4. 11. and Iude 23. glad to escape naked and with the loss of his goods blessing God he hath his life for a prey as little regard shall such have to their erroneous notions and unscriptural opinions at last 2. Secondly The graces of men are brought to the test as well as their opinions Tryal will be made of their hearts as well as of their heads and upon this tryal the everlasting safety happiness of the person depends if a mans opinions be some of them found hay or stubble yet so long as he holds the head is right in the foundation he may be saved but if a mans supposed graces be found so all the world cannot save him there is no way of escape if he finally deceive himself herein and of this tryal of Graces my text speaks Sincere Grace is Gold tryed by fire There is a twofold tryal of grace Active and Passive First an Active tryal of it in which we try it our selves 2 Cor. 13 5 Examine your selves prove your selves i. e. measure your hearts duties and graces by the rule of the word see how they answer to that rule bring your hearts and the word together by solemn self-examination confer with your reins and commune with your own hearts Secondly A Passive tryal of it whether we try it or no God will tâ—y it he will bring our gold to the touchstone and to the fire Thou O Lord knowest me thou hast seen me and tryed mine heart towards thee saith the Prophet Ier. 12. 3. Sometimes he tryes the strength and abâ—lity of his servants graces and thus he trye Abraham Heb. 11. 17. and sometimes 〈◊〉 tryes the soundness and sincerity of our grace so the Ephesian Angel was tryed and founâ— dross Rev. 2. 2. And so Iob was tryed anâ— found true gold Iob 23. 10. These tryals aâ— not made by God for his own information for he knows what is in man his eyes pierâ— his heart and reins but for our information which is the true sense of Deut. 8. 2. Thâ— shalt remember all the way which the Lord thâ— God led thee these forty years in the wilderness humble thee and to prove thee to know whâ— was in thy heart i. e. to make thee know it by giving thee such experiments and try al 's of it in those wilderness straits and diâ— ficulties And these are the tryals of grace I am here to speak of not excluding the Active tryals made by our selves no no all these tryals made by God upon us are designed tâ— put us upon
these will discover the falseness and rottenness of mens hearts cannot be doubted if yoâ— consider that this is the fire designed bâ— God for this very use and purpose to sepâ— rate the gold from the dross so you will finâ— it 1. Pet. 4. 12. Beloved think it 〈◊〉 strange concerning the fiery tyral which is 〈◊〉 try you i.e. the very design and aim â— providence in permitting and ordering theâ— is to try you The design of Satan is to dâ— stroy you but Gods design is to try you Uâ— on this account you find the hour of peâ—â—â— cution in a suitable notion call'd the 〈◊〉 of temptation or probation Rev. 3. 10. 〈◊〉 then professours are sifted to the very braâ—â—â—earched to the very bottom principles Tâ—â— is the day that burns as an Oven in which 〈◊〉 the proud and all that do wickedly shall be as â—â—â—â—ble Mal. 4. 1. for 1. First In that day the predominant â—â—terest must appear and be discovered it 〈◊〉 be concealed no longer no man can 〈◊〉 two masters saith Christ Luke 16. 13. as may serve many masters if they all commaâ—â— the same things or things subordinate 〈◊〉 each other but he cannot serve two maâ—ers if their Commands clash and interfâ—â— with each other and such are the 〈◊〉 of Chirst and the flesh in a suffâ—â—â—ing hour Christ saith â—e thou fâ—ithful to death the flesh saith spare thy self and 〈◊〉 the comforts of life Christ saith He 〈◊〉 〈◊〉 Father or Mother Wife or Children â— ands or Inheritances more than me is not â—orthy of me Flesh saith he that will grieve â—â—d break the hearts of such dear relations â—â—d forsake when he might keep such earthâ— accommodations is not worthy of them Thus the two interests come in sull oppoâ—ion and now have but patience to wait little and you shall discern which is preâ—ominant A dog follows tow men while they â—â—th walk one way and you know not â—hich of the two is his master stay but a little 〈◊〉 their path parts then you shall quickâ— see who is his master So is it in this case 2. Secondly In that day senâ—ible supports â—â—l and all a mans relief comes in by the â—â—re and immediate actings of faith and â—ere it not for those reliefs his heart would â—on faint and dye away under discourageâ—ents 2. Cor. 4. 17 18. We faint not whilst 〈◊〉 look not at the things which are seen for they 〈◊〉 temporal but at the things which are not seen 〈◊〉 they are External q. d longer than we â—eep our eye intently fixed upon the invisiâ—e and eternal things in the coming world 〈◊〉 feel our selves fainting and dying away â—â—der the troubles afflictions of this world â—ad fainted saith David if I had not believed â—ow then suppose ye shall the Hypocrite live 〈◊〉 such a time who hath no fiath to support â—m no relief but what comes in through 〈◊〉 senses 3. Thirdly In that day all meer Notion and Speculations about Religion vanish anâ— nothing relieves and satisfies the suffeâ—ing soul but what it really believes and what 〈◊〉 hath satisfying proof and experience of 〈◊〉 himself There are a great many pâ—etâ—â— pleasing notions with which our minds aâ—â— entertained with some delight in times 〈◊〉 peace which can do us no service at all iâ— the day of trouble and for our speculatiâ—â— unpracticable knowledge of the greateâ—â— truths in Religion as little service is to be exâ—pected form them Except we have betteâ— evidence and security about them we shalâ— beloth to venture all upon the credit of them that 's a very considerable passage to this puâ—â—pose in Heb. 10. 34. Ye took joyfully the spoiâ—â—ing of your goods knowing in your selves thâ— ye have in heaven a better and more enduring substance this knowing in our selves is by iâ— ward sensible experience taste and feeling which is abundantly satisfying to the soul and â—tands opposed to all that traditionâ— knowledge we receive from others which as it leaves the mind flucturating so the heaâ— also dead and comfortless 4. Fourthly In that day the root foundâ—tion of a mans faith and hope is tryed aâ—â— then they that have built upon the sand mu needs fail for every thing is as its foundâ—â—tion is principles are to us what a root to a tree or a foundation to an house a â—â—aw or grand defect there ruines all this we find to be the very scope of those two famous paâ—ables Luke 14. 25. and Matth. 13. 21. lesser troubles shake bâ—t the branches but these try the root if noâ—hing be found â—here but self ends the force of education the â—â—nfluence of examples surely when the winds rise high and beat upon it they will quickly lay the lostiest professour even with â—he ground And thus you see what a Crisis an hour of temptation the suffering hour is what discoveries of Hypocrisie it must needs make â—or now the Hypocrite like Orpha will forsake Religion but sincerity will make the soul â—leave to it as Ruth did to Naomi SECT IV. â— WHat advantages sincerity gives the soul for its establishment perseverance in suffering times I shall briefly account for in the following particulars 1. First Sincere godliness dethrones that Idol the love of this world in all true Christians and this is it that makes men shrink and flinch from Christ in a day of sufferâ—ng I do not deny but even believers themâ—elves love the world too much but they â—ove it not as their chief good it is not thier portion or happiness if any man so love the world the love of the Father is not in him 1 Joh. 2. 15. How much soever a sincere Christian loves the world yet still it is in subordination to the love God Ioh. 21 15. Sincerity can consist with no other love of the world it will not suffer such a cursed 〈◊〉 to grow under its shadow Now what is it but this inordinate sâ—pream love of the Creature that makes meâ— forsake Christ in time of temptation this was the ruine of that young man Matth. 19 22. he went away sorrowful for he had great possessions This was the overthrow oâ— Demas 2. Tim. 4. 10. he hath forsaken mâ— saith the Apostle having loved this presenâ— world the lvoe of this world like sap in green wood will not suffer you to burn foâ— Christ get but the heart morâ—ified to the creature by a discovery of better things in heaven and it will establish and fix your spirits that it shall not be in the power oâ— creatures to shake you off from Christ your foundation 2. Secondly Sincerity kniâ—s the soulâ— to Châ—istâ— and union with him secures us in the greaâ— tryals munimur quartenus unimur The Hyâ—pocrite having no â—nion with Christ can have no communion with him nor communications of grace from him and so that little stock of his own being quickly spent I mean natural courage resoution and no incomes form Christ he must needs give up in a short time