Doct. 1. That there is, and should be, a broad and manifest difference between the children of God and the children of the devil.
Doct. 2. That charity and purity are true notes of God's children.
The first doctrine may bear two senses — that this difference is mani- fest to others, or to themselves.
1. To others. I exclude not what the apostle mentioneth. Gal. v. 19, ' Now the works of the flesh are manifest.' Look, as the lewd lives of some do plainly speak out their corrupt estate to the conscience of any discerning man; as Ps. xxxvi. 1, 'The transgression of the wicked saith within ray heart, There is no fear of God before his eyes.' Either they do not believe there is a God, or they do not really and in good earnest care for him. Now if the wickedness of the wicked doth dis- cover itself to an attentive beholder, so, on the contrary, grace should not be concealed, but break out into the conversation : 2 Thes. i. 11 , 12, ' Wherefore also we pray always for you, that our God would count you worthy of his calling, and fulfil all the good pleasure of his good- ness, and the work of faith with power : that the name of our Lord Jesus Christ may be glorified in you, and you in him.' God is more glorified, the world more edified, and we ourselves more comforted, the more explicitly we show ourselves to be christians. The wicked man is known by his fruits: Mat. vii. 20, 'Wherefore by their fruits ye shall know them.' And the good man by his fruits : Ps. i. 3, ' He shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season ; his leaf doth not wither, and whatsoever he doth shall prosper.' But on the one side, air graceless and unconverted men do so plainly manifest themselves ; and on the other, too many good christians do not so easily interpret themselves in their actions, or ' declare plainly ' (in the apostle's phrase) ' that they seek a country,' Heb. xi. 14, that is, heaven.
2. This being manifest is meant of being manifest to ourselves, in the sense of our consciences ; for conscience is a nearer discerner of our actions than the observation of other men can be. It is hard to think that the soul should be a stranger to its own operations : 1 Cor. ii. 11, * There is a spirit in man which knoweth the things of a man.' There is a privy spy in our own bosoms, which is conscious to all that we do, and can reflect upon it, and judge of it whether it be good or evil ; it knoweth when we understand, or will, or purpose, and resolve, or do
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anything ; much more is it conscious, if not to single acts, yet to our conversation and constant course, and that for a fourfold reason —
[1.] Because acts of grace are the most serious and important actions of our lives. Many ordinary acts may escape us, they being not of such moment, for want of advertency ; but surely he that acteth for eternity will mind what he doeth. This is the great business that we attend upon, and with the greatest solicitude and diligence : Phil. ii. 12, ' Work out your salvation with fear and trembling.'
[2.] All acts of grace are put forth with difficulty, and with some strife and wrestling ; for there is a continual opposition of the flesh : Gal. V. 17, ' The flesh lusteth against the Spirit.' Now things difficult, and carried on with much opposition, must needs leave a notice and impression of themselves upon the soul.
[3.] There is a special delight that accompanieth acts of grace, be- cause of the excellency of the objects they are conversant about, and the excellency of the power they are assisted withal, and the excellency and nobleness of the faculties they are acted by, and the excellent ends and uses they are designed unto. There is a pleasantness in the paths of wisdom : Prov. iii. 17, ' Her ways are ways of pleasantness, and all her paths are peace.' Now the experience of this pleasure, and grief, and trouble for the contrary doth make the acts of grace more notorious to the soul.
[4.] A serious, constant, uniform course of obedience will evidence itself ; for though conscience be unobservant of particular actions, yet the course and drift and tenor of our lives cannot be hidden from it. A man in a journey doth not count his steps, but he doth observe his way ; so here methinks a christian should not be ignorant of his mark, drift and scope, course, and constant business. Am I going to heaven or to hell ? Phil. ii. 12. Am I pleasing God or men ? 2 Cor. i. 12 ; 2 Cor. V. 9, 'Whether present or absent, I desire to be accepted of the Lord.' What is my labour, my ambition, my daily work and business ?
Two reasons.
(1.) Because they are governed and influenced by different powers, God and the devil. The children of God are guided by his Holy Spirit : Rom. viii. 14, 'As many as are the children of God are led by the Spirit of God.' The children of the devil by the evil spirit : Epii. ii. 2, ' They walk after the prince of the power of the air, that wojketh in the children of disobedience.' Now are God and the devil so agreed as that the votaries and followers of each cannot be distinguished ? The children of God are led by the Spirit of God ; that is, they obey his sanctifying motions, either by way of restraint, or invitation and excitement. Byway of restraint: Rom. iii. 13, 'If ye live after the flesh, ye shall die ; but if ye, through the Spirit, do mortify the deeds of the body, ye shall live.' Or invitation and excitement : Gal. v. 25, 'If we live in the Spirit, let us also walk in the Spirit.' On the con- trary, the unregenerate follow the motions and suggestions of the devil, whom they resemble in their sin and wickedness. He doth by their outward senses tempt them to sin, and the tempted sinner soon yield- eth ; and he by pleasure, profit, and credit withdraweth them from God, and hardeneth them ; and they are so addicted to sin and vanity, that they cannot refrain it. Satan hath too great a power on the godly,