A cabinet of choice jewels, or, A box of precious ointment being a plain…A cabinet of choice jevvels, or, A box of precious ointment being a plain…

& the reason is this, because that contrariety to sin which is in a real Christian arising from this inward gracious nature, is to the whole species or kind of sin, and is irreconcilable to any sin whatsoever. As contrarieties of nature are to the whole kind, as light is contrary to all darkness, and fire to all water; so this contrariety to sin arising from the inward man, is universal to all sin. Though a sincere Christian has not a universal victory over all sin, yet there is in him a universal contrariety to all sin. Victory argues strength, contrariety argues nature. Hence it is that an hypocrite may hate one sin, and love another, because there is not a gracious nature in him which would be contrary to all. The inward nature of a Christian is to be judged by the universal contrariety of his inward man to all sin. Now this universal contrariety to all sin, will beget a universal conflict with all sin. O Sirs! remember this, A universal contrariety to sin, can be found in no man but he that is sincere; and this universal contrariety to sin argues an inward nature of grace, and this is that which differences a real Christian from an hypocrite, who may oppose some sins out of other principles and reasons. An hypocrite may be angry with this sin and that, which brings the smarting rod, and wounds his conscience, and disturbs his peace, and embitters his mercies, and strangles his comforts, and that lays him open to wrath, and that brings him even to the gates of hell, but he can never hate sin as sin. An hypocrite ⟨p. 305⟩he hates some sins, but likes others, he loathes some but loves others, he opposes some but practises others; like the Angel of the Church of Ephesus, that hated the deeds of the Nicolaitans, but loved luke-warmness.¹ Many men detest theft that love covetousness, abhor whoredom that like irreligiousness, &c. There is no hypocrite under heaven, that can truly say, I hate every false way; but a sincere Christian he hates all sinful ways, but his own first and most;² an upright heart leaves no nest-egg for Satan to sit on, but the hypocrite always does. Mark, in true hatred there are six things observable.

& the reason is this, because that contrariety to sin which is in a real Christian arising from this inward gracious nature, is to the whole species or kind of sin, and is irreconcilable to any sin whatsoever. As contrarieties of nature are to the whole kind, as light is contrary to all darkness, and fire to all water; so this contrariety to sin arising from the inward man, is universal to all sin. Though a sincere Christian has not a universal victory over all sin, yet there is in him a universal contrariety to all sin. Victory argues strength, contrariety argues nature. Hence it is that an hypocrite may hate one sin, and love another, because there is not a gracious nature in him which would be contrary to all. The inward nature of a Christian is to be judged by the universal contrariety of his inward man to all sin. Now this universal contrariety to all sin, will beget a univesal conflict with all sin. O Sirs! remember this, A universal contrariety to sin, can be found in no man but he that is sincere; and this universal contrariety to sin argues an inward nature of grace, and this is that which differences a real Christian from an hypocrite, who may oppose some sins out of other principles and reasons. An hypocrite may be angry with this sin and that, which brings the smarting rod, and wounds his conscience, and disturbs his peace, and imbitters his mercies, and strangles his comforts, and that layes him open to wrath, and that brings him even to the gates of hell, but he can never hate sin as sin. An hypocrite