But a true sincere Christian, though he be inclined by temper of body, or by his calling, or by the former custom of his unregenerate life, to some sin more than another, and he hath not shaken some sin wholh' ofi, he hath not purged himself wholly of the dregs of it, but he finds still a propense- ness in his nature to it ; yet as far as he is sincere, he gets strength, especially against that. A false-hearted man favours himself, especially in those sins ; and will swell if he be found out in them. He will not bear a reproof. But a Christian that is sincere, that intends amendment, that intends to be better, he would reform his heart if it be amiss, and is wDl- ing to be discovered in his most particular and personal sins that he is prone to.
We may try ourselves by this, not only by hating sin in general and at large, but how we stand affected, especially to those particular sins we are most prone to. Sincerity, as it hates all wicked ways, so it hates those sins * Qu. ' seeth not ? '— G.
244 COMMENTARY ON
that are most sweet, that wc are most prone to, as well as any other, nay, more than any other ; because those especially endanger the sonl. A child of God will abstain from all evil. He will be careful, not only that others abstain from sin, but he will abstain from sin hims(^lf most of all. Noisome things wo hato them always, but we hate them most when they are nearest us. As a toad, we hate it afar off, much more when it is near. So a sin- cere Christian hates sin most in his own breast.
(4.) Now because sincerity hath an eye to God, I must hate all sin as well as ait;/, or else I am not sincere.
A man that hath the point of his soul to God-ward, he will liatc all man- ner of ill, little ills as well as great ; because all sin agrees in this, — all sin is against God. It is contrary to the mind of God ; and all sin is pernicious to the soul. All sin is against the pure word of God, and considering it is so, therefore I must hate all sin, if I hate any ; because God hates all, and all sin is contrary' to the image of God ; and not only contrary to the image of God, but contrary to the revealed will of God, contrary to my soul's com- fort, contrary to communion with God, and contrary to the peace of my conscience. Those regards come in eveiy sin. Every sin hinders that.
(6.) Again, where the soul and conscience is sincere, there will be a spe- cial care for the time to come of the sins ive have been overtaken withal. So we see how this sincerity may be tried, in abstaining from evil, as well as in the good we do.
3. For actions that are of a more common nature, that in themselves are neither good nor ill, hut as the doer is, and. as the doer stands affected, a true Christian may be tried by them thus —
(1.) For the actions of his caJUitf/, though they be good in their kind, yet they be not religious, thus he stands afiected if he be sincere,— he doth them as God's work. Common actions are as the doer is affected. A sincere man considers what he doth as God's work. He is commanded to serve God in his calling as well as in the church ; and, therefore, he will not do it negligently. ' For cursed is he that doth the work of the Lord negli- gently,' Jer. xlviii. 10.
He will not do it falsely. He will not profane his calling. I will not prostitute my calling to serve my lust, or to serve my gain. Doth not God see it ? is not he the author of my calling ? is it not his work, saith con- science ? Yes ! and therefore he doth common actions with an eye to God, and so he makes them good and religious actions. For the grace of God is a blessed alchymist ! Where it toucheth, it makes good and religious. Though the actions be not so in their own nature, it raiseth the actions, it elevates them higher than themselves.
It makes the actions of^our calling, that are ordinary actions, to be holy, when they are done with an eye of sincerity to God. As St Paul saith, the very servant serves God in serving his master.
(2.) And so for actions that we account most indifierent, as recreations and liberty to refresh ourselves. A sincere mail considers of them as a liberty bought to him by the blood of Christ, and considers himself in the presence of God. And, therefore, whatsoever he doth, ' whether he eat or drink.* &c., 1 Cor. X. 31, he still useth his refreshings as in the presence of God, and doth all as in the sight of God. His conversation, that is, his whole course, whatsoever he doth, is sincere with an eye to God. He knows his corruption is such that it most watcheth him in his liberties ; for the more lawful a thing is, the more we are in danger to be entangled in it. j^ In excess, in open ills, there is not so much danger as in things that