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in every one of them, when thus tried, which will check and allay the risings of vanity and ambition. God's people have seen, and still see, too much of their own hearts, too much of this world, and too much of the divine excellence and loveliness of heavenly objects, to be easily elated, or long satisfied with worldly prosperity; they consider the temptations and dangers accompanying it, as well as the obligations and responsibility which it occasions, and feel the motives, thus furnished, to humility and selfabasement. They consider themselves as stewards of God, to whose care much has been committed, and from whom, therefore, much will be required.

2. Prosperity excites the love and gratitude of the saints to God, the author of their mercies: while it inflames the sinner's lusts, it fills the good man's heart with benevolent and grateful affections. Not that these outward things are the primary reasons, or motives of his love to God; far from it: he loves him when he takes them away, as well as when he bestows them; but God sanctifies prosperity to his people, makes it conducive to heir spiritual welfare, and subservient to their usefulmess in the world.

3. The smiles of Providence usually render holy men increasingly watchful against sin. Thus they reflect; Hath God favored and prospered me? Then I am under the greater obligation to obey and please him :" They cannot sin, because grace hath abounded; as they would not dare to sin, that grace might abound.

4. A child of God will not be satisfied with all the prosperity and outward comforts in the world, as his portion. When Providence became more than ordinarily bountiful of temporal things to Luther, he became anxious, and earnestly protested against being put off with them.

lukewarm self-deceiver will eagerly take earthly things for his chief good: if his selfish projects are not frustated, if he can make sure of the world, he will easily forget God, and leave heaven and hell at hazard. But the Lord is ever the portion of the saints; they have chosen him for their eternal inheritance, and no earthly thing can occupy his place in their affections.

CHAPTER V.

Showing what trial is made of men's hearts by adversity.

SECTION. I.

THAT adversity is adapted to try men's hearts, none can doubt, who have either studied the scriptures or observ. ed human experience. When the dross of corruption, and the rust of hypocrisy, had nearly eaten out the heart of religion among the Jews, God said, "I will melt them and try them;" accordingly they were cast into the furnace of affliction, and tried.

Prosperity multiplies professors, but adversity brings them to such a test, that the precious are separated from the vile. Job was tried by adversity, and, although some dross was discovered, be came forth as gold. By adversity, is brought out to view, not only the hypocrisy and corruption of the wicked, but also the sincerity and holiness of the righteous; it manifests the faith and patience of the saints.

In discussing this topic, it will be necessary to inquire, what effects are common both to the sound and unsound, and what are peculiar to each, from the trial of adversity.

SECTION II.

The following particulars, relating to adversity, may apply both to saints and sinners.

1. Both may entertain fears of adversity, when they perceive its approach. While impending judgments cause the sinners in Zion to tremble, and fill hypocrites with fearfulness; saints also, though for different reasons, may be agitated with concern and apprehension.

2. When the cup of affliction comes, the holy as well as the sinful, may receive it with reluctance. The wicked will, indeed, ever loath and resent it; and, though accompanied by a thousand mitigations to the righteous, they also may shrink from it.

3. Troubles, disappointments and pain, may sometimes produce impatience in saints, as well as in sinners. Flesh and blood can hardly endure anguish and privation with composure. But if, in such circumstances, grace is not always so powerful in God's people, as to overcome the propensity to disquiet, it will restrain them from such indulgence as the wicked allow.

4. The ungodly as well as the godly, may be driven to their closets and their knees by adversity; the former perhaps for the first time; the latter with increased punctuality and engagedness.

I need not detail the different motives of saints and sinners, when in similar conditions; their external appearance and conduct are in some respects alike: I therefore pass on to those things which are peculiar to each.

SECTION III.

Here, in the first place, let us consider the discoveries made by adversity of the hearts of unsanctified men.

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1. An unsanctified man is not easily made to recognize and acknowledge the hand of God, in the calamities and troubles which have befallen him. He is prone to refer them to some natural cause; or to suppress the idea of any producer of them; or to charge them to the malice or negligence of men. Thus the creature bounds his horizon; and he contrives to secure his conscience from alarm.

2. Unsanctified men are not apt, in seasons of adversity, to retire into their closets, to search their hearts, to ascertain what they have done, to repent of their wickedness, and submit themselves to God. Afflictions rarely lead them to self-examination; they do not choose to think that they have done any thing which occasions their troubles.

3. A man destitute of real religion, if left to his own choice, would prefer sin to affliction, and really consider it less evil; he can contemplate the defilement of his soul with composure, rather than suffer the loss of his goods, his pleasures, or his present ease: and thus the unsoundness of his heart is discovered. The saints, on the contrary, will never knowingly consent to the commission, of sin, if it might prevent ever so much personal suffering or loss.

4. Unregenerate men in adversity, will turn from creature to creature, in pursuit of comfort and relief, instead of leaving all creatures, and repairing to God for support; and when all their creature comforts fail, they sink in despondency.

5. An unsanctified man never comes out of the furnace of affliction, purified, humbled, and made better than when he was cast into it; the fire does not consume his dross; but the more he is afflicted, the worse he becomes.

The reason is plain; afflictions themselves cannot purify men's souls, and those which come upon the wicked, are not sanctified to them. Think of this, ye that have had numberless afflictions of one kind or other, but have derived no benefit from any of them.

SECTION IV.

I suppose the reader may now be desirous to know, what effects adversity usually has upon sincere, humble Christians but before I proceed, let it be observed, that they realize these effects not so much while the trial continues, as after it is past, when they have opportunity for calm reflection. The fruits of sanctified affliction are lasting, and they affect the Christian's whole temper and deportment: still, some particulars may be mentioned, which apply to all.

1. Every real Christian, in time of affliction and adversity, will make God his refuge, and look to him for comfort and relief. "I found," saith David, 66 sorrow and trouble, then called I upon the name of the Lord.'

2. The people of God particularly recognize his providence in all their adversities and troubles, whatever instruments may intervene. And this apprehension of the Divine agency, is fundamental to that communion with God, which saints in affliction maintain; and to the holy submission and heavenly composure which they feel.

3. Christians are heartily disposed to justify God in the severest afflictions which come upon them, as well as in all his other dealings: the proofs of this in scripture are so numerous, that it would be superfluous to quote them. They may receive treatment from men, which they are conscious they do not deserve; but if God should add condemnation to affliction, they would vindicate not only

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