Application Part 1- Our Armour or Grace Must Be Kept In Exercise

[Use and Application.]

            

Use First.  This falls heavy on their heads, who are so far from exercising grace, that they walk in the exercise of their lusts.  Their hearts are like a glass house, the fire is never out, the shop-windows never shut, they are always at work, hammering some wicked project or other upon the anvil of their hearts.  There are some who give full scope to their lusts; when their wicked hearts will, they shall have; they cocker their lusts as some their children, [and] deny them nothing; as it is recorded of David to Adonijah, [they] do not so much as say to their souls, Why doest thou so? why art thou so proud, so covetous, profane?  They spend their days in making provision for these guests; as at some inns, the house never cools, but as one guest goes out another comes in—as one lust is served, another is calling for attendance; as some exercise grace more than others, so there are greater traders in sin, that set more at work than others, and return more wrath in a day than others in a month.  Happy are such, in comparison of these, who are chained up by God's restraint upon their outward man or inward, that they cannot drive on so furiously as those who, by health of body, power and greatness in place, riches and treasures in their coffers, numbness and dedolency in their con­sciences, are hurried on to fill up the measure of their sins.  We read of the Assyrian, that he ‘enlarged his heart as hell,’ stretching out his desires as men do their bags that are thracked full with money to hold more, Hab. 2:5.  Thus the adulterer, as if his body were not quick enough to execute the commands of his lust, stirs it up by sending forth his amorous glances, which come home laden with adultery, blows up his fire with unchaste sonnets and belly-cheer, proper fuel for the devil's kitchen; and the malicious man, who that he may lose no time from his lust, is a tearing his neighbour in pieces as he lies on his bed, [and] cannot sleep unless some such bloody sacrifice be offered to his ravening lust.  O how may this shame the saints!  How oft is your zeal so hot that you cannot sleep till your hearts have been in heaven, as you are on your beds, and there pacified with the sight of your dear Saviour, and some embraces of love from him!

             Use Second.  It reproves those who flout and mock at the saints, while exercising their graces. None jeered as the saint in his calling.  Men may work in their shops, and every one follows his calling as diligently as they please; and no wonder made of this by those that pass by in the streets; but let the Christian be seen at work for God, in the exercise of any duty or grace, and he is hooted at, despised, yea, hated.  Few so bad indeed, but seem to like religion in the notion; they commend a sermon of holiness like a discourse of God or Christ in the pulpit, but when these are really set before their eyes, as they sparkle in a saint's conversation, they are very contemptible and hateful to them.  This living and walking holiness bites, and though they like the preacher's art in painting forth the same in his discourse, yet now they run from them, and spit at them.  This exercise of grace offends the profane heart, and stirs up the enmity that lies within; as Michal, she could not but flout David to see him dancing before the ark.  He that commended the preacher for making a learned discourse of zeal, will rail on a saint expressing an act of zeal in his place and calling; now grace comes too near him.  A naughty heart must stand some distance from holiness, that the beams thereof may not beat too strong­ly on his conscience, and so he likes it.  Thus the Pharisees the prophets of old; these were holy men in their account, and they can lavish out their money on their tombs, in honour of them; but Christ, who was more worth than all of them, he is scorned and hated. What is the mystery of this?  The reason was, these prophets are off the stage, and Christ on.  Pascitur in vivis livor, post fata quiescit—envy feeds on the living, but after death it ceases.

             Use Third.  Try by this whether you have grace or no.  Dost thou walk in the exercise of thy grace? He that hath clothes, surely will wear them, and not be seen naked.  Men talk of their faith, repentance, love to God; these are precious graces, but why do they not let us see these walking abroad in their daily conversation?  Surely if such guests were in thy soul, they would look out sometimes at the window, and be seen abroad in this duty and that holy action.  Grace is of a stirring nature, and not such a dead thing, like an image, which you may lock up in a chest, and none shall know what God you worship.  No, grace will show itself; it will walk with you into all places and companies; it will buy with you, and sell for you; it will have a hand in all your enterprises; it will comfort you when you are sincere and faithful for God, and it will complain and chide you when you are otherwise.  Go to, stop its mouth, and Heaven will hear its voice, it will groan, mourn and strive, even as a living man when you would smother him. I will as soon believe a man to be alive, that lies peaceably as he is nailed up in his coffin, without strife or bustle, as that thou hast grace, and never exercise it in any act of spiritual life.  What! man, hast thou grace, and carried as peaceably as a fool to the stocks by thy lust?  Why hangest thou there nailed to thy lust?  If thou hast grace, come down and we will believe it; but if thou beest such a tame slave as to sit still under the command of lust, thou deceivest thyself.  Hast thou grace, and show none of it in the condition thou art placed in?  May be thou art rich; dost thou show thy humility towards those that are beneath thee? dost thou show a heavenly mind, breathing after heaven more than earth?  It may be thy heart is puf­fed with thy estate, that thou lookest on the pooras creatures of some lower species than thyself, and disdainest them, and as for heaven thou thinkest not of it.  Like that wicked prince that said, He would lose his part in paradise rather than in Paris.  Art thou poor? why dost [thou] not exercise grace in that condition?  Art thou contented, diligent?  May be instead of contention thou repinest, canst not see a fair lace on thy rich brother's cloth, but grudgest it; instead of concurring with providence by diligence to supply thy wants, thou art ready to break through the hedge into thy neighbour's fat pasture; thus serving thy own turn by a sin, rather than waiting for God's blessing on thy honest diligence.  If so, be not angry we call thee by thy right name, or at least question whether we may style thee Christian, whose carriage is so cross to that sacred name, which is too holy to be written on a rotten post.