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Pang of love did David go into the presence of God under the fepfe of his mercies ! his melting mercies ! when he thus poor. ed out his whole loul in a stream of love to his God, 2 Sam. vii. 19, 20, “Is this the manner of men, O Lord God? And “ what can David fay more uoto thee ?” An expreffion that turns up the very bottom of his heart.

3. Thirdly, Prosperity and comfortable providences do ufually become cautions against fio, when they meet with a fan&tified foul. This is the natural inference of a gracious foul from them: hath God pleased me, then hath he obliged me to take more care to please him : O let me not grieve him, that hath comforted me ! So Ezra ix. 13. “ After such a deliverance as “ this, should we again break thy commandments !” What! break his commandments who hath broken our bonds ! Cod forbid !

It was an excellent resolution of a Christian once, who receiving an eminent mercy at the same time he felt himself under the power of a fpecial corruption; "Well, (faith he) now will “ I go forth in the strength of this mercy, to mortify and sub« due that corruption." I will pot measure every Chriftian by the eminent workings of grace in fome one ; but surely fo far I may fafely 'go, that sincerity knows not how to fin, because grace hath abouoded, any more than it dare lio, that grace may. abound.

4. Fourthly, A truly gracious soul will not be satisfied with all the prosperity and comforts in the world for his portion : Not thine, Lord, bụt thee, is the voice of grace. When providence hed been more than ordinarily bountitul in outward things to Luther, he began to be afraid of its meaning, and earnestly protested, God Mould not put him off so,

• The Lord is my portion, faith my soul,” Lam. iii. 24. and the soul can best tell what it hath made its choice, and whereon it þath bestowed its chief delights and expectations.

Ad upfound heart will accept these for its portion : if the world be sure to him, and his designs fail not there, he can be content to leave God, and soul, and heaven, and bell at hazard; but lo cappot the upright. These things in subordination; but peither these, nor any thing under the luo, in comparison with, or oppofition to God.

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Shewing what probation adversity makes of the fincerity or un

foundness of our hearts.

SECT. I.

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HAT adversity is a furnace to try of what metal our

hearts are, done can doubt, that hath either studied the fcuptores, or observed his own heart under afflictions.

When the dross and ruft of hypocrisy and corruption had almolt caten our the heart of religion among the Jews, then faith Gud, “ I will melt them, and try them ; for what shall I do " for the daughter of my people ?”. Jer jx. 7. Here aftliction is the furaace, and the people are the metal caft into it, and the end of it is trial. will melt them, and try them; what guber course fhall I take with them? If I let them alone, their lufts, like the ruft and canker in metals, will eat them out. Prosperity multiplies profeffors, and adverfity briog them to the teft ; then birelings quickly become chaaglings. The guilded potlherd glifters till it come to scouring. The devil thought Job had been such a one, and moves that he may be tried this way ; being confident he would be found but dross in the trial, Job i, 11. But though the furnace of affliction discovered some dross in him (as it will in the best of men) yet he came forth as gold. In this furnace also grace is manifefted : it is said, Rev. xiii.

Here is the faith and patience of the saints ;" 1 e. here is the trial and discovery of it in these days of adversity. It was a weighty faying of * Tertullian to the perfecutors of the church in his days, Probatio innocentiae nofirae, eft iniquitas veftra; Your wickedoels is the trial of our innocency. Confansius, the father of Coostaotine, made an exploratory decree, that all who would pot renounce the Christian faith, fhould lose their places of honour and profit. This presently separated the drofs from the gold, which was his design; for maay renounced Christianity, aod thereupon were repounced by him ; and those that held their integrity, were received ioto favour.

lo time of prosperity, hypocrisy lics covered in the heart' like acts in the green bushes; but when the wioter of adver

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* Tertul. in Apol.

fity hath made them bare, every body may see them without searching

But to fall into closer particulars; it will be neceffary to enquire what effects of adversity are common to both the sound and the unfound; and then what are proper to either in this close trial by adversity.

SECT: II. IT. T will be expedient to the design I manage in this discourse,

to' lew in the first place what are the common effects of adversity to both the godly and ungodly ; for in some things they differ not, but as it is with the one, so also with the other : As,

1. First, Both the godly and ungodly may fear adversity before it comes :

to be lure a wicked man cappot, and it is evi. deot many godly men do not, come up to the height of that rule, James i. 2. "To account it all joy when they fall into diverse temptations," or trials by adverfity.

It is said, Ifa. xxxiii. 14. " The fippers in Zion are afraid; “trembling lurprizeth the hypocrite;" Damely, voder the apprehension of approaching calamities; aod it is true also, the faints in Zion may be afraid : “ My felh trembleth for fear of “ thee; and I am afraid of thy judgments," said holy David, Psal. cxix. 120. and Job iji. 23. “ The thing which I greatly “ feared (faith that upright soul) is come upon me." There is a vaft difference betwixt a saint's first meeting with afflictions, and his parting with them ; he entertains them sometimes with trembliog; he parts with them rejoicing, smiling on them, and bles-, fing them in the name of the Lord. So that by this the upsight, and the false heart, are not discriminated; even faoctified nature declines suffering and troubles.

1. Secondly, Both the godly and ungodly may entertaio afAictions with regret and unwillingness when they come. Afflictions and troubles are wormwood and gall, Lam. ii. 19. And that goes not down pleasantly with fleth and blood, Heb. xii. 11. "No affliction for the present feemeth joyous, but * grievous ;" he means to God's own people; they are io heavioess through manifold temptations or trials by the rod, 1 Pet. i. 6.

When God gives the cup of affliction into the hands of the wicked, how do they reluctate and loath it? How do their Nomachs rise at it? And though the portion of the faints cup be much sweeter than theirs. (for that bitter ingredient of God's vjodictive wrath is not in it), yet even they shrink from it, and loth they are to taste it.

3. Thirdly, Both the one and other may be impatient and fretful in adversity; it is the very nature of Aelh aod blood to be fo. 6. The wicked are like the troubled sea, which cannot " rest, whose waters cast forth mire and dire,” Ifai lvii. 20. It is an allusion to the voltable and formy ocean : you know there is naturally an estuation and working in the sea, whether it be incensed by the wind or no; but if a violeat wind blow upon the unquiet ocean, O what a raging and foaming is there! what abundance of trash and filth doth ic at such times cast out !

Now, though grace make a great difference betwixt one and another, yet I dare not say, but even a gracious heart may be very unquiet and cumultuous in the day of affliction. Sanctified souls have their passions and lusts which are too little 'nxortified; even as sweat-briar and holy-thistles have their prickles, as well as the worthless bramble. Jonah was a good man, yet his fool was fadly distempered by adverse providences; Jonah iv. 9. “ Yea, (faith he, and that to his God) I do well to be angry,

even unto death."

4. Fourthly, Both the one and the other may be weary of the rod, and think the day of adversity a tedious day, wishing it were once at an eod. Babylon shall be weary of the evil that God will briog upon it, Jer. li. ult. And O that none of Zion's children were weary of adversity too! How fad a moan doth Job wake of his long continued affliction, Job xvi. 6, 7,

Though I speak, my grief is not assuaged; and though I " forbear, what am I eased? But now he hath made me

" weary."

Aod if you look into Psalm vi. 3, 6. you may see another strong Christian even tired in the way of affliction : “My soul “ (saith David in that place) is fore vexed, but thou, O Lord, “ how long? I am weary with my groaning.".

5. Fifthly, Both the one and the other may be driven to their koees by adversity. “ Lord, in trouble have they visited thee; " they have poured out a prayer when thy chastening was op

on them," Ifa. xxvi. 16. Not that a godly person will pray no longer than the rod is' ar his back ; Ooo, he cannot live without prayer long, how few calls foever he hath to that dury by the rod ; but when the rod is on his back, he will be more frequently and more ferveotly upon his knees; indeed many graceless hearts are like childreas tops, which will go no longer than they are whipt; they cannot find their knees and their teagues, till God find a rod to excire them. A dangerous Symptom. The fame affliction may put a gracious, and a graceless foul to their knees; but though in the external matter of duty, and in the external call or occasion of daty, they seem to agree, yet is there a valt difference in the principles, maoner, and ends of thefe their duties ; as will evideatly appear in its proper place in our following discourse.

But by what hath been said in this section, you may see how in some things the holy upright foul acts too like the unsaoctified, and in other things how much the hypocrite may act like a faiat; he may be externally humbled, fo was Ahab; he may pray vader the rod, Mal. ii. 3. yea, and request others to pray for him, so did Simon, Acts viii. 24.

SECT. III. But though the sound and unfound heart differ not in fome

external carriages under the rod, yet there are effects of adversity which are proper to either, and will discriminate them. To whicla end let us first see what effects adversity is usually followed withal in upsound and carnal bearts; and we shall find among others, these five symptoms of a naughty heart appear ing under crosses and afflictions.

1. Firs, A graceless heart is not quickly and easily brought to see the hand of God in those troubles that befal it, and be duly affected with it; Isa. xxvi. 11. “ Lord, when thy hand is “ lifted up, they will not fee :" when it has {mitten, or is lifted up to smite, they shut their eyes ; it is the malice of this man, or the Degligence of that, or the unfaithfulness of another, that hath brought all this trouble upon mc. Thus the creature is the horizon that terminates their right, and beyond that they usually fee nothing. Sometimes indeed the hand of God is so immediately manifcfted, and convincingly discovered in afflictions, that they caodot avoid the fight of it; and then they may, in their way, pour out a prayer before him; but ordina: rily they impute all to second causes, and overlook the first cause of their troubles.

2. Secondly, Nor is it usual with these men under the rod to retire into their closets, and search their hearts there, to find out the particular cause and provocation of their affliction : No man repented him of his wickedoels, saying, What have “ I done?” Jer. viii. 6. What cursed thing is there with me, that hath thos iocented the anger of God against me! God via fits their iniquities with afflictions, but they visit pot their owo hearts by self-examinations. God judges them, but they judge not themselves: He shews their iniquities in a clear glass, but uone faith, What have I done? This phrale, What have I

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