PART 3:

Showing what are distinguishing Signs of truly gracious and holy Affections.

            I COME now to the Second thing appertaining to the trial of religious affections, namely, To take notice of some things, wherein those affections that are spiritual and gra­cious, differ from those that are not so.

            I. Affections truly spiritual and gracious, arise from those influences and operations on the heart, which are spiritual, Divine, and supernatural.  We find that those who are sanctified by the SPIRIT of GOD. are in the New Testament called” spiritual" per­sons; and their being ”spiritual," is spoken of as their spiritual sense in the mind, or an entirely new kind of per­ception or spiritual sensation, which is in its whole nature different from any former kinds of sensation; and some­thing is perceived by a true saint, in the exercise of this new sense, in spiritual and Divine things, as entirely diverse from any thing that is perceived in them, by natural men, as the taste of honey is diverse from the ideas men get of honey by only looking on and feeling it. So that the spirit­ual perceptions which a spiritual person has, are not only diverse from all that natural men have, after the manner that the ideas or perceptions of the same sense may differ one from another, but rather as the ideas and sensations of different senses differ.

            II. Truly gracious affections are attended with a con­viction of the reality and certainty of Divine things.

This seems to be implied in the text that was laid as the foundation of this discourse,” Whom having not seen, ye love; in whom, though now ye see him yet believing, ye rejoice with joy of glory."

            All truly gracious persons have conviction of the truth of the great things of the Gospel. They no longer halt between two opinions; the great doc­trines of the Gospel cease-to be any longer doubtful things, but with them are settled and determined points, so that they are not afraid to venture their all upon them. Their conviction is effectual, so that the invisible things of the Gospel, have the influence of real and certain things upon them, have the weight and power of real things on their hearts, and accordingly rule in their affections, and govern them through the course of their lives. They have not only an opinion that these things are true, but they see that it is really so, their eyes being opened: And therefore these things are of great weight with them, and have a mighty power upon their hearts, and influence over their practice.

            There are many religious affections which are not attended with such a conviction of the judgment. There are many apprehensions which some have, that they call Divine discoveries, which are affecting, but not convincing. Though for a little while, they may seem to be persuaded of the truth of the things of religion, yet they have no thorough effectual conviction, or at least there is no remark­able alteration: They live not under the influence of a realizing conviction of the infinite things which the Gospel reveals; if they did, it would be impossible for them to live as they do.

            But how do men attain this thorough conviction of the truth of the Gospel? By the internal evidences of it, by a sight of its glory; otherwise it is impossible that those who are illiterate, and unacquainted with history, should have any effectual conviction of it at all. They may without this, see a great probability of it: But it is impossible that men who have not something of a general view of the historical world, or the series of history from age to age, should come at the force of arguments for the truth of Christianity, drawn from liberty, to that degree, as effect­ually to induce them to venture their all upon it. After all that learned men have said to them, there will remain innumerable doubts on their minds. Now the Gospel was not given only for learned men. There are at least nineteen in twenty, if not ninety-nine in a hundred, of those for whom the Scriptures were written, that are not capable of any certain conviction of the Divine authority of Scrip­ture, by such arguments as learned men make use of. If men who have been brought up in Heathenism, must wait for a clear conviction of the truth of Christianity, till they have learning and acquaintance with the history of politer nations, enough to see the force of such kind of arguments; it will make the evidence of the Gospel to them immensely cumbersome, and will render its propagation among them infinitely difficult.

            It is unreasonable to suppose, that GOD has provided for his people no more than probable evidences of the truth of the Gospel. There is certainly some sort of evidence which GOD has given, that the Christian religion is true, and that the Gospel is his word, beyond mere probability. Doubt­less there are some grounds of assurance held forth, which, if we are not blind to them, tend to give an higher per­suasion, than any arguing from history and human tra­dition, which the illiterate are capable of; yea, that which is good ground of the highest assurance, that mankind have in any case whatsoever.

            If we come to fact and experience, there is not the least reason to suppose, that one in an hundred of those who have been sincere Christians, have come by their conviction of the truth of the Gospel, by arguments fetched from ancient traditions, histories, and monuments. Among the many thousands that died martyrs for CHRIST since the beginning of the Reformation, how few came by their assured persuasion this way? The greatest part of them were illiterate persons, many of whom were brought up in Popish darkness, and lived when such arguments were but very imperfectly handled. ft is but lately that these argu­ments have been set in a clear light, even bv learned men themselves. And since it has been done, there never were fewer thorough believers, among those who have been edu­cated in the true religion. Infidelity never prevailed so much in any age, as in this wherein these arguments are handled to the greatest advantage.

            The true martyrs of JESUS CHRIST, are not those who have only been strong in opinion that the Gospel of CHRIST is true, but those that have seen the truth of it; as the very name of martyrs or witnesses (by which they are called in Scripture) implies. Those are very improperly called witnesses of the truth of any thing, who only declare they are of opinion, such a thing is true. Those only are proper witnesses who testify that they have seen the truth of the thing they assert. But yet it must be noted, that among those who have a spiritual sight of the Divine glory of the Gospel, there is a great variety of degrees of strength of faith, as there is a vast variety of the degrees of clearness of views of this glory. But there is no true and saving faith, or spiritual conviction of the truth of the Gospel, that has not this manifestation of its internal evidence, in some degree.

            The Gospel does not go abroad a begging for its evi­dence, so much as some think; it has its highest evidence in itself. Still great use may be made of external argu­ments, and they are not to be neglected, for they may be serviceable to awaken unbelievers, and bring them to serious consideration, and to confirm the faith of true saints; yea, they may be in some respects subservient to the begetting of saving faith in men.         And yet it remains true, that there is no spiritual conviction but what arises from an apprehen­sion of the spiritual beauty and glory of Divine things. But I proceed to another distinguishing sign of gracious affections.

            III. Gracious affections are attended with evangelical humiliation.  Evangelical humiliation is a sense that a Christian has of his own utter insufficiency, despicableness, and odious-ness, with an answerable frame of heart, arising from a dis­covery of GOD'S holiness.

            They that are destitute of this, have not true religion, whatever profession they may make. GOD has abundantly manifested in his Word, that nothing is acceptable to him without it. As we would make the Holy Scriptures our rule in judging of our own state, it concerns us greatly to look at this humiliation, as one of the most essential things pertaining to real Christianity.

            It is true, that many professors make great pretences to humility, as well as other graces; they are often declaring that they are humble, and telling how they were humbled to the dust at such and such times, and abounding in very bad expressions about themselves; such as,’ I am a poor vile creature! Oh, I have a dreadful wicked heart! My heart is worse than the Devil! Oh, this cursed heart of mine!' Such expressions are frequently used, not with a heart that is broken, not with spiritual mourning; but with a light air, with smiles in the countenance; and we must believe that they are humble, upon the credit of their say so;

that is truly gracious: For he has his eye upon the rule of his duty; a conformity to that is what he aims at; and it is by that he judges of what he does, and has. To a gracious soul, especially if eminently so, that holiness appears little, which is little of what it should be; little of what he sees infinite reason for, and obligation to. If his holiness appears to him to be at a vast distance from this, it naturally appears little in his eyes.

            True grace opens to a person's view the infinite reason there is, that he should be holy in a high degree. And the more grace he has, the more this is opened to his view; the greater sense he has of the obligations he is under to love GOD and CHRIST. The more he apprehends, the more the smallness of his grace and love appears; and therefore he is more ready to think that others are beyond him. Wondering at the littleness of his own grace, he can scarce believe that so strange a thing happens to other saints. It is amazing to him, that one that is really a child of GOB, should lo\c no more; and he is apt to look, upon it as a thing peculiar to himself; for he sees only the outside of other Christians, but he sees his own inside.

            Grace and love in the most eminent saints, are truly very little in comparison of what they might be: Because the highest love that any attain to, is poor, and not worthy to be named, in comparison of what our obligations appear to be, from the joint consideration of these two things, namely, 1. The reasons GOD has given us to love him, in the manifestations he has made of his glory: And 2. The capacity there is in the soul, by those intellectual faculties which GOD has given it, of seeing and understanding these reasons. He that has much grace, estimates his love by the whole height of his duty, and hence it appears asto­nishingly little and low in his eyes.

            The more eminent saints are, and the more they have of the light of heaven in their souls, the more do they appear to themselves, as the most eminent saints in this world do, to the angels in heaven. Now we can suppose no other than, that the highest attainments of the former appear mean to the latter, because these dwell in the light of GOD'S glory, and see him as he is.

            I would not be understood, that the saints on earth have in all respects the worst opinion of themselves, when they have most grace. In many respects it is otherwise. With respect to positive corruption, they may appear to them­selves freest when grace is most in exercise. But yet it is true, that the children of GOD never have so much con­viction of their deformity, and so abasing a sense of their present vileness, as when they are highest in the exercise of grace.

            True humility is attended with a change of nature. As all gracious affections arise from a spiritual understanding, -in which the soul has the excellency of Divine things dis­covered to it; so all spiritual discoveries are transforming; and not only make an alteration of the present sensation of the soul, but in the very nature of it. Such power as this is properly Divine, and is peculiar to the SPIRIT of the LORD. Other power may make a great alteration in men's present tempers, but it is the power of a Creator only that can change the nature. And no discoveries but those that are supernatural, will have this supernatural effect. But this effect all these discoveries have, that are truly Divine. The soul is deeply affected by these discoveries, and so affected as to be transformed.

            Therefore if there be no such change in persons that think they have experienced a work of conversion, vain are all their imaginations, however they have been affected. Conversion is a great and universal change of the man, turning him from sin to GOD. If therefore, after a person's supposed conversion, there is no sensible or remarkable alteration in him, as to those bad qualities and evil habits, which before were visible in him, and he is ordinarily under the prevalence of the same dispositions that he used to be, if he appears as selfish, as stupid, and perverse, as unchristian, and unsavory as ever; it is a greater evidence against him, than the brightest story of experiences that ever was told, is for him.

            Indeed allowances must be made for the natural temper. Those sins which a man was most inclined to before his conversion, him may be most apt to fall into still; but yet conversion will make a great alteration even with respect to these. If a man before his conversion, was by his con­stitution inclined to lasciviousness, or drunkenness, or ma­liciousness; converting grace will make a great alteration in him, so that they shall no longer have dominion over him.

            There is a sort of affections that some have from time to time, that leave them without any abiding effect. They go off suddenly: So that from the very height of their emotion, they pass at once to be quite dead. It surely is not wont to be thus with high gracious affections; they, leave a sweet relish of Divine things on the heart, and a stronger bent of soul towards GOD and holiness.

            V. Truly gracious affections differ from those that are false, in that they naturally beget and promote such a spirit of love, meekness, quietness, forgiveness and mercy, as appeared in CHRIST.

The evidence of this in the Scripture is very abundant. If we judge of the proper spirit of the gospel, by the word of GOD, this spirit is what may, by way of eminence, be called the Christian spirit; and may be looked upon as the true, and distinguishing disposition of Christians. When some of the disciples of CHRIST said something that was not agreeable to such a spirit, CHRIST told them that they” knew not what manner of spirit they were of;" (Luke 9: 55;) implying that this spirit is the proper spirit of his religion. All that are truly godly are of this spirit; it is the spirit by which they are so governed, that it is their true and proper character.

            Every thing that appertains to holiness of heart, does indeed belong to the nature of true Christianity; but a spirit of holiness appearing in some particular graces, may more especially be called the Christian spirit. There are some amiable qualities that more especially agree with the nature of the Gospel; such are humility, meekness, love, forgiveness, and mercy. These therefore especially belong to the character of Christians.

            These things are spoken of, as what are especially the character of CHRIST himself, the great Head of the Christian church. And as these are especially the character of CHRIST, so they are also of Christians. Christians are CHRiSTlike: None deserve the name of Christians who are not so in their prevailing character.

            Meekness is so much the character of the saints, that the meek, and the godly, are used as synonymous terms in Scripture.

But some may say,’ Is there no such thing as Christian fortitude, boldness for CHRIST, being good soldiers in the Christian warfare?'

            I answer, There is. The whole Christian life is compared to a warfare. And the most eminent Christians are the best soldiers, endowed with the greatest degrees of forti­tude. But many persons seem to be quite mistaken con­cerning the nature of Christian fortitude. It is not brutal fierceness. True Christian fortitude consists in strength of mind, through grace, exerted in two things; (1.) In ruling and suppressing of evil, and unruly passions; and (2.) In steadfastly following good affections, without being hindered by sinful fear, or the opposition of enemies: But the passions that are restrained, in this Christian fortitude, are those very passions that are vigorously exerted in false boldness; and those affections that are vigorously exerted in true fortitude, are those holy affections that are directly contrary to them.

            Though Christian fortitude appears, in withstanding the enemies that are without us; yet it is much more evident, in resisting the enemies that are within us. The strength of the good soldier of JESUS CHRIST, appears in nothing more than in steadfastly maintaining the holy calm, meek­ness, sweetness, and benevolence of his mind, amidst all the storms, injuries, and surprising events of this evil world. The Scripture intimates that true fortitude consists chiefly in this: “ He that is slow to anger, is better than the mighty; and he that ruleth his spirit, than he that taketh a city." (Pro-v. 16: 32.)

            The way to make a right judgment, what holy fortitude is, in fighting with GOD'S enemies, is to look to the Captain of our Salvation, even to JESUS in the time of his last sufferings, when his enemies made their most violent attack on him. How did he show his boldness? Not in any fiery passions; not in fierce and violent speeches, and crying out of the wickedness of opposers; but in not opening his mouth in reproaches, praying that the FATHER would for­give his murderers; not in shedding the blood of others, but with all-conquering patience and love, shedding his own. Indeed one of his disciples, that made a pretence to boldness for CHRIST, began to lay about him with his sword; but CHRIST quickly rebuked him, and healed the wound he gave. And never was the patience, meekness, love, and forgiveness of CHRIST in so glorious a manifesta­tion, as at that time.

            When persons are fierce and violent, and exert their sharp and bitter passions, it shows weakness instead of strength.—" Whereas there is among you envying, and strife, and divisions; are ye not carnal, and walk as men?”

            There is a pretended boldness for CHRIST that arises from no better principle than pride. Men may be forward to expose themselves to the dislike of the world, and even to provoke their displeasure out of pride, that they may be more highly exalted among their own party. That duty which tries whether a man is willing to be despised by them that are of his own party, is a much more proper trial of his boldness for CHRIST, than his being forward to expose himself to the reproach of opposers. He is bold for CHRIST, that has Christian fortitude to confess his fault openly, when he has committed one that requires it, and as it were to come down upon his knees before opposers. Such things as these are far greater evidences of holy bold­ness, than resolutely and fiercely confronting opposers.

            As some are much mistaken concerning the nature of true boldness for CHRIST, so they are concerning Christian zeal. It is indeed a flame, but a sweet one; or rather it is the heat and fervor of a sweet flame; for the flame of which it is the heat, is no other than that of Divine love. Zeal is the fervor of this flame, as it vigorously goes out towards the good that is its object, in desires of it, and consequently in opposition to the evil that is contrary to it. There is indeed opposition, and vigorous opposition, that is an attendant upon it; but it is against things, and not persons. Bitterness against the persons of men is no part of it, but is contrary to it. And as to what opposition there is in it, to things, it is first and chiefly, against the evil things in the person himself who has this zeal, against the enemies of GOD and holiness, that are in his own heart; and but secondarily, against the sins of others. And therefore there is nothing in true Christian zeal, that is contrary to the spirit of meekness, gentleness, and love; but it is entirely agreeable to it, and tends to promote it.

            But to say something particularly concerning this Chris­tian spirit I have been speaking of, as exercised m these three things, forgiveness, lave, and mercy: I would observe that the Scripture is very clear and express concerning the abso­lute necessity of each of these, as belonging to the temper of every Christian. It is so as to a forgiving spirit, or a disposition to overlook and forgive injuries. CHRIST gives it to us both as a negative and positive evidence, and is express in teaching us, that if we are of such a spirit, it is a sign that we are in a state of forgiveness ourselves, and that if we are not of such a spirit, we are not forgiven of GOD.

            And the Scripture is as plain as possible, that none are’ true saints, but those that are of a disposition to pity and relieve their fellow-creatures.” If a brother or sister be naked, and one of you say, Depart in peace,—notwith­standing ye give them not those things that are needful to the body, what doth it profit?" (James 3: 15, 16.)”Whoso has the world's goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwells the love of GOD in him?" (1 John 3:17.)

            CHRIST, in that description he gives of the day of judgment, (Matt, xxv,) represents, that judgment will be passed at that day, according as men have been found to have been of a merciful spirit and practice, or otherwise.

            Some place religion so much in certain transient illumina­tions, (especially if they are in such a particular method and order,) and so little in the spirit and temper persons are of, that they greatly deform religion, and form notions of Christianity quite different from the Scriptures. The Scripture knows of no such Christians, as are of a sordid, selfish, cross and contentious spirit. Nothing can be invented that is a greater absurdity, than a morose, hard, close, high-spirited, spiteful Christian. We must learn the way of bringing men to rules, and not rules to men* and so strain the rules of GOD'S word, to take in ourselves, and some of our neighbors, tUl we make them wholly of none effect.

            VI. Gracious affections soften the heart, and are attended" and followed with a Christian tenderness of spirit. False affections tend to stupify the mind; and the effect of them at last is, that persons become less affected with their present and past sins, and less conscientious with respect to future sins, less moved with the cautions of GOD'S word, or GOD'S chastisements in his providences, less afraid of the appearance of evil, than they were while under legal awakenings. Now they have looked on their state to be safe, they can be more easy than before in the neglect of duties that are troublesome, and are not so alarmed at their own defects. Formerly, under convictions, they took much pains in religion, and denied themselves in many things; but now they think themselves out of dan­ger, they put off this burden of the cross, and allow them­selves more of the enjoyment of their ease and their lusts.

            Such persons as these, instead of embracing CHRIST as their Savior from sin, trust in him as the Savior of their sins. They trust in him, to preserve to them the quiet enjoyment of their sins, and to be their shield to defend them from GOD'S displeasure, while they come close to him to fight against him: However, some of these, at the same time, make a great profession of love to GOD, and assur­ance of his favor.

            Gracious affections are of a contrary tendency, turning a heart of stone, more and more, into a heart of flesh. An holy love and hope are more efficacious upon the heart, to make it tender and fill it with a dread of sin, or whatever might displease GOD, and to engage it to watchfulness and care and strictness, than a slavish fear of hell. And let it be observed, that holy fear is so much the nature of true godliness, that it is called in Scripture by no other name more frequently, than there are of GOD.

Hence gracious affections do not tend to make men bold, forward, noisy and boisterous, but rather to speak trem­bling.

            But some may object.’ Is there no such thing as a holy boldness in prayer, and the duties of Divine worship?' I answer, There is doubtless such a thing. But this is not opposite to reverence, though it be to servility. No bold­ness in poor sinful worms, that have a right sight of GOD and themselves, will prompt them to approach GOD with less fear and reverence, than glorious angels in heaven, who cover their faces before his throne. There is in some persons, a most unsufferable boldness, in their addresses to the great Jehovah, in an affectation of an holy boldness, and ostentation of eminent nearness and familiarity; the very thoughts of which would make them shrink into nothing, with horror and confusion, if they saw the dis­tance that is between GOD and them. It becomes such sinful creatures as we, to approach a holy GOD, (although with 'faith, and without terror, yet) with contrition, and penitent shame and confusion of face.

            One reason why gracious affections are attended with tenderness of spirit, is, that true grace tends to promote convictions of conscience. Persons are wont to have con­victions before they believe; and afterwards peace in believ­ing, has a tendency to put an end to terrors, but not to convictions of sin. It does not stupify a man's conscience, to the souls of men. Others pretend a great love to men% souls, but are not compassionate toward their bodies. The making a great show of love for souls, costs them nothing; but in order to show mercy to men's bodies, they must part with money out of their pockets. But Christian love to our brethren, extends both to their souls and bodies; and herein is like the love of JESUS CUBIST.

            Here by the way, I would observe, it may be laid down as a general rule, that if persons pretend they are come to high attainments in religion, but have never yet arrived to the less, it is a bad sign. As if persons pretend that they have got beyond mere morality, to live a spiritual and Divine life; but really have not come to be so much as moral per­sons: Or pretend to be greatly affected with the wicked­ness of their hearts, and are not affected with the palpable violations of GOD'S commands in their practice: Or pre­tend that they are not afraid to venture their souls upon. CHRIST for their eternal welfare, but at the same time have not confidence enough in GOD to trust him with a lit­tle of their estates, for pious and charitable uses: I say, when it is thus with persons, their pretences are manifestly vain.

            The same that has been observed of the affection of love, is also to be observed of other religious affections. Those that are true, extend in some proportion, to the various things that are their proper objects: But when they are false, they are commonly strangely disproportionate. So it is with religious desires: These in true believers are to those things that are excellent in general, and that in some proportion to their excellency: But in false longings, it is often far otherwise. They will run with vehemence, after something of less importance, when other things, of greater importance, are neglected.

            And so as to zeal; when it is from right principles, it is against sin in general, in some proportion to the degree of sinfulness; but false zeal against sin, is against some par­ticular sin only. Thus some seem to be very zealous against profaneness, and pride in apparel, who themselves are notorious for covetousness, and it may be backbiting, envy, turbulence of spirit, or ill-will to them that have injured them.

            False zeal is against the sins of others, while men have no zeal against their own sins: But he that has true zeal, exercises it chiefly against his own sins, though he shows also a proper zeal against dangerous ini­quity in others.

            VIII. Another distinguishing difference between graci­ous affections, and others, is, that the higher they are raised, the more is the appetite and longing after spiritual attainments increased.

The more a true Christian loves GOD, the more he desires to love Him; the more he hates sin, the more he desires to hate it. The kindling of gracious affections is like kin­dling a flame; the higher it is raised, the more ardent it is. So the appetite after holiness is much more lively and keen in those that are eminent in holiness, than in others.

            But with mixed, or degenerating religious affections it is otherwise. If before, there was a great desire after grace, as these affections rise, that desire ceases, or is abated. It may be before, while the man was afraid of hell, he earn­estly longed that he might obtain faith in CHRIST and love to GOD; but now, that he is confident he is converted, there are no more earnest longings after light and grace: He is confident that his sins are forgiven him, and that he shall go to heaven, and so is satisfied.

Lastly. Gracious affections have their exercise and fruit in Christian practice.  But what is implied in this?

            1. That men should be universally obedient.” Every man that has this hope in him, purifieth himself, even as he is pure. Whosoever abideth in him, sinneth not: Who­soever sinneth has not seen him, neither known him." (1 John m. 3, &c.)” Ye are my friends if ye do whatso­ever I command you." (John 15: 14.)” Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all." (James 2: 10.) If one member only be corrupt, and we do not cut it off, it will carry the whole body to hell. (Matt. 5: 29, 30.)

            In order to our being true Christians, it is necessary that we prosecute the business of religion with earnestness and diligence. All CHRIST'S” peculiar people, are zealous of good works.'1 (Tit. 2: 14.) Christians are not called to idleness, but to labor in GOD'S vineyard: Their work is every where compared in the New Testament to those exercises, wherein men are wont to exert their strength with the greatest earnestness; as running, wrestling, fight­ing. The kingdom of heaven is not to be taken, but by violence. without earnestness there is no getting along in that narrow way that leads to life; no ascending the steep and high hill of Zion; and so, no arriving at the heavenly-city on the top of it.  There is need, that we should” watch and pray always;" that we should “ put on the whole armor of GOD;" that we should” forget the things which are behind, and be reaching forth to the things, that are before."  Slothfulness in the service of GOD is as damning as open rebellion. For the slothful servant is a wicked servant, and shall be cast into outer darkness, among GOD'S enemies. (Matt, 25: 26, 30.) They that are slothful, are not” followers of them, who through faith and patience inherit the promises."

            A true Christian perseveres in this way of universal obedience, through all the various trials he meets with. That all those who obtain eternal life, persevere in the practice of religion and the service of GOD, is a doctrine abundantly taught in Scripture.

            The tendency of grace in the heart to holy practice, j& direct; and the connection close and necessary. True grace is not an inactive, barren thing, for it is, in its very nature, a principle of holy action. Regeneration has a direct relation to practice; for it is the end of it, with a view to which the whole work is wrought: All is framed in this mighty change, so as directly to tend to this end: “ For we are his workmanship, created in CHRIST JESUS unto good works." (Eph. 2: 10.) Yea it is the very end of the redemption of CHRIS r;” Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." (Tit. 2: J4.) Holy practice is as much the end of all that GOD does about his saints, as fruit is the end of all that the husbandman does about the growth of his field: And therefore every thing in a true Christian is calculated to reach this end. This fruit of holy practice, is what every grace, and every discovery, and every individual thing which belongs to Christian experience, has a direct ten­dency to.

            From what has been said, it is manifest, that Christian practice, or a holy life, is a distinguishing sign of true grace. But I may further assert, that it is, the chief of all the signs of grace, both as an evidence of the sincerity of Christians to others, and also to their own consciences.  But then it is necessary that it be well understood, in what sense Christian practice is the greatest sign of grace.

            And it is so as a manifestation of the sincerity of a Christian to his neighbors. Now that this is the chief sign of grace in this respect, is very evident from the word of GOD. CHRIST, who knew best how to give us rules to judge of others, has repeated it,” Ye shall know them by their fruits." (Matt. 7: 16.) CHRIST no where says, Ye shall know the tree by its leaves or flowers, or Ye shall know men by their talk, or by the manner and air of their speaking, or by their speaking feelingly, or by their tears and affectionate expressions, or by the affections ye feel in your hearts towards them; but” By their fruits shall ye know them."

            And as this is the evidence that CHRIST has directed us chiefly to look at in others, so it is the evidence that CHRIST has chiefly directed us to give to others.” Let your light so shine before men, that others seeing your good works, may glorify your FATHER, which is in heaven." CHRIST doss not say, that hearing your good words, but ”that others seeing your good works, may glorify your FATHER which is in heaven."

            And as the Scripture teaches that practice is the best evidence of sincerity, so reason teaches the same thing. Reason shows that men's deeds are more faithful inter­preters of their minds, than their words. The common sense of mankind teaches them to judge of men's hearts chiefly by their practice in other matters; as whether a man be a loyal subject, a true lover, a dutiful child, or a faith­ful servant. A wise man will trust to practical evidences of the sincerity -of friendship, further than a thousand earnest professions. Now there is equal reason why practice should be looked upon as the best evidence of friendship towards CHRIST, Reason says the same that CHRIST said,” He that has my commandments, and keepeth them, he it is that loves me." (John ~s.iv. 21.)

            If a man, in declaring his experiences, tells how he found his heart weaned from the world, and saw the vanity of it at such and such times,, and professes that he gives up all to GOD, yet in his practice is violent in pursuing the world, and what he gets he keeps close: If there is another that says not a great deal, yet appears ready to forsake the world, whenever it stands in the way of his duty, we be­lieve this man to be weaned from it; not the former.

            And as Christian practice is the best evidence of our sincerity to others, so it is a sure evidence of grace to a person's own conscience. This is very plain in 1 John 2: 8,” Hereby we do know that we know him, if we keep his commandments." And,” My little children, let us not love in word, neither in tongue, but in deed, (in the original it is ,*, in work,) and in truth. And hereby we know that we are of the truth, and shall assure our hearts before Him." (1 John 3: 18, 19.)

            For the greater clearness in this matter, I would First, Show how Christian practice, or keeping CHRIST'S com­mandments, is to be taken, when the Scripture represents it as a sure evidence to our own consciences, that we are sincere Christians: And Secondly, prove that this is the chief of all evidences, that men can have, of their own sincere godliness.

            We cannot reasonably suppose, that when the Scripture, in this case, speaks of good works, the keeping CHRIST'S commandments, it has respect merely to what is external, or the action of the body, without regard to the intention of the agent, or any act of his understanding or will. The actions of the body, taken thus, are neither acts of obe­dience nor disobedience.

            But obedience and good works, are given in Scripture as a sure evidence to our own consciences of true grace; and include the obedience and practice of the soul, as preceding and governing the actions of the body. So when we are told that men shall be judged at the last day,” according to their works," and” all shall receive according to the things done in the body," it is not to be understood only of outward acts; for if so, why is GOD so often spoken of as searching the hearts and trying the reins,” that he may render to every one according to his works?" If only the actions of the body are meant, what need” of searching the heart and reins," in order to know them?

            A common acquaintance with the Scripture, together with a little attention, will show to any one, that this is ten times more insisted on as a mark of true piety, from the beginning of Genesis to the end of the Revelation, than any thing else. In the New Testament, where CHRIST and his Apostles expressly lay down signs of true godliness, this is almost wholly insisted upon. Indeed in many of these places,” love to the brethren," is spoken of as a sign of godliness, and there is no one virtuous affection so often spoken of as a sign of true grace, as our having love one to another: But then the Scriptures explain themselves to intend chiefly this love as exercised in practice. So that •when the Scripture so much insists on our loving one ano­ther, as a great sign of godliness, we are not thereby to understand the workings of affection which men feel, so much as the practicing all the duties of the second table: All which,’the New Testament tells us again and again, a true love comprehends. Holy practice is the mark chosen out from all others to be insisted on: Which is an invinci­ble argument, that it is the chief of all the evidences of god­liness. And surely those things which CHRIST and his Apostles chiefly insisted on in the rules they gave, Minis­ters ought chiefly to regard in the rules they give. To insist much on those things that the Scripture insists little on, and to insist very little on those things on which the Scripture insists much, is a dangerous thing: because this is to judge ourselves, and guide others, in an unscriptural manner.

            GOD knew which way of leading souls was safest; this is the reason, why he insisted so much on some things, and let others more alone. The Scriptures were made for man; we should therefore make them our guide in all things: For us to make that great which the Scripture makes little, and that little which the Scripture makes great, tends to give us a monstrous idea of religion; and (at least indi­rectly and giadually) to lead us wholly away fiom the right rule, and to establish delusions.

            Another thing which makes it evident that holy practice is the chief of all the signs of sincerity, not only to the world, but to our own consciences, is, that this is the grand evidence which will hereafter be made use of, before the judgment-seat of GOD; according to which his judgment will be regulated, and the state of every professor unalter­ably determined. In the future judgment, there will bean open trial of all, and evidences will be made use of: For GOD'S future judging of men, in order to their eternal retri­bution, will not be his passing a judgment upon them in his own mind; but it will be the manifestation of his judg­ment, and the righteousness of it, to men's own consciences, and to the world. And therefore, though GOD needs no medium, whereby to make the truth evident to himself, yet evidences will be made use of in his future judging of men. And doubtless the evidences that will be made use of in their trial, will be such as are best fitted to serve the ends of the judgment, namely, the manifestation of the righteous judgment of GOD, not only to the world, but to men's own consciences. But the Scriptures abundantly teach, that the grand evidence, which the Judge will make use of, will be men works, or practice, here in this world.” For GOD will bring every work into judgment, with every secret thing, whether it be good, or whether it be evil."

            Hence we may undoubtedly infer, that men's works are the highest evidences, by which they ought to try them­selves. Certainly that which our supreme Judge will chiefly make use of, to judge us by, when we come to stand before Him, we should chiefly make use of to judge our­selves by.

            Now from all that has been said, it is abundantly mani­fest, that Christian practice is the most proper evidence of our gracious sincerity, to ourselves and others, and the chief of all the marks of grace. I had rather have the tes­timony of my conscience, that I have such a saying of my supreme Judge on my side, as that,” He that has my commandments, and keepeth them, he it is that loves me;" (John 14: 21;) than the fullest approbation, of all the wise and experienced Divines, that have lived this thousand years, on the most exact and critical examination of my experiences.

            Christian practice is the sign of signs; it is the great evidence which confirms and crowns all other signs of god­liness. There is no one grace of the SPIRIT of GOD, but Christian practice is the most proper evidence of the truth of it.

            Holy practice is the proper proof of the true and saving knowledge of GOD.” Hereby we know that we know him, if we keep his commandments." (1 John 2: 3.) It is also of repentance. JOHN, when the Jews professed re­pentance upon coming to his baptism, directed them to” bring forth fruits meet for repentance." In like manner, of a saving faith, as appears from the Apostle JAMES speak­ing of works, as what do eminently prove faith, and mani­fest our sincerity. It is, of a saving” belief of the truth."

            That is spoken of as the proper evidence of the truth's being in a Christian, that” he walks in the truth."1 It is the most proper evidence of a true coming to CHRIST, and accepting of, and closing with him.  A true and saving coming to CHRIST, is (as CHRIST often teaches) a coming so, as to forsake all for him. To forsake all for CHRIST in heart, is the same thing as to have a heart actually to forsake all; but the proper evidence of having such a heart, is indeed actually to forsake all, so far as called to it. CHKIST and other things, are set before us together, for us to cleave to the one, and forsake the other: In such a case, a practical cleaving to CHRIST, is an acceptance of him.

            Practice is the most proper evidence of trusting in CHRIST for salvation^ The proper signification of the word trust, both in common speech, and in the holy Scriptures, is the encouragement of a person to run some venture on the credit of another's sufficiency and faithfulness: And there­fore the proper evidence of his trusting, is tin venture he runs in what he does. Hence it is, that persons complying with the difficulties and dangers of Christian practice, in a dependence on CHRIST'S sufficiency and faithfulness, are said to venture themselves upon CHRIST, and trust in him for happiness and life. They depend on such promises as that,” He that loseth his life for my sake, shall find it." (Matt, x, 39.) He that on the credit of what he hears of a future world, forsakes all, at least as far as there is occa­sion, making every thing give place to his eternal interest; he, and he only, may probably be said to venture himself on the Gospel. And this is the proper evidence of a true trust in CHRIST for salvation.

            Practice is the proper evidence of love, both to GOD and men. It is also of humility: For that manifestation of heart-humility, which GOD speaks of, consists in walking humbly. It is likewise of the true fear of GOD; ”The fear of the LORD is to hate evil."—" By the fear of the LORD men depart from evil." So practice, in rendering again according to benefits received, is the proper evidence of true thankfulness.” What shall I render to the LORD, for all his benefits towards me?" The proper evidence of gra­cious desires and longings, is, that they are effectual in practice, to stir up persons earnestly to seek the things they long for: “ One thing have I desired of the LORD, that will I seek after."

            Practice is the proper evidence of a gracious hope: “ Every man that has this hope in him, purifieth himself, even as he is pure. Patient continuance in well-doing, through the difficulties of the Christian course, is often men­tioned as the proper expression of a Christian hope. A cheerful practice of our duty, and doing the will of GOD, is the proper evidence of a truly holy joy: “ Thou meetest him that rejoiceth, and worketh righteousness."“ Thy testimonies have I taken as an heritage for ever, for they are the rejoicing of my heart: I have inclined my heart to perform thy statutes always, even unto the end”

            And as holy practice is the chief evidence of the truth of grace; so the degree in which experience influences a per­son's practice, is the surest evidence of the degree of that which is spiritual and Divine in his experiences. Whatever pretences persons may make to great discoveries, great love and joy, they are no further to be regarded, than they have influence on their practice. Not but that allowances must be made for the natural temper: But that does not hinder, but that the degree of grace is justly measured, by the de­gree of the effect in practice; for the effect of grace is as great, and the alteration as remarkable, in a person of a very ill natural temper, as another. although a person of such a temper, will not behave himself so well, with the same degree of grace as another, the diversity from what was before conversion may be as great; because a person of good natural temper did not behave himself so ill before conversion.  Thus I have endeavored to represent the evidence there is, that Christian practice is the chief of all the signs of saving grace. But, before I conclude, I would say some­thing, briefly, in answer to two objections.

            1. Some may say,’ This seems to be contrary to that opinion, so much received among good people, that we should judge of our state chiefly by our inward experience, and that spiritual experiences are the main evidences of true grace.'  I answer, It is doubtless a true opinion, and justly much received, that we should chiefly judge of our state by our experience. But it is a great mistake, that what has been said is at all contrary to that opinion. Christian practice is spiritual practice; the practice of spirit and body jointly, or the practice of a spirit, animating, com­manding, and actuating a body to which it is united. And therefore the main thing in this holy practice, is the holy acts of the mind, directing and governing the motions of the body; and the motions of the body are to be looked upon as belonging to Christian practice, only as they are dependant on the acts of the soul.

            The exercises of grace that Christians find within them­selves, are what they experience within themselves; and herein therefore lies Christian experience; and this Chris­tian experience consists as much in those exercises of grace in the will, that are immediately concerned in the beha­vior of the body, as in other exercises. These inward exercises are not the less a part of Christian experience, because they have outward behavior connected with them.

            To speak of Christian experience and practice, as if they were two things, entirely distinct, is to make a dis­tinction without all reason. Indeed all Christian experi­ence is not properly called practice: But all Christian prac­tice is properly experience; and the distinction that is made between them, is not only an unreasonable, but an unscriptural distinction. Holy practice is one part of Christian experience; and both reason and Scripture represent it as the chief and most important part of it. So it is represented in Jer. 22: 15, 16: “Did not thy father eat and drink, and do justice and judgment?—He judged the cause of the poor and needy: Was not this to know me? says the LOUD."—Our inward acquaintance with GOD surely belongs to the head of experimental religion: But these the Scriptures represent as consisting chiefly in practice. The exercises of those graces of the love of GOD, and the fear of GOD, are a part of experimental religion; but these the Scriptures represent as consisting chiefly in practice. (1 John 5: 3; 2 John 6; Psalm xxxiv. 11, &c.) Such experiences as these the Psalmist chiefly insists on. Such the Apostle PAUL mainly insists upon, when he speaks of his experiences in his Epistles. And such as these they were, that this blessed Apostle chiefly com­forted himself in the consideration of, when he was going to martyrdom: “For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight; I have finished my course; I have kept the faith." (2 Tim. 4: 6, 7.)

            And not only does the most important part of Christian experience lie in spiritual practice, but nothing is so pro­perly called by the name of experimental religion: For that experience which is in these exercises of grace, that prove eifectual at the very point of trial, are the proper experiment of the truth of our godliness, wherein its victo­rious power is found by experience. This is properly Christian experience, wherein we have opportunity to see, by actual experience and trial, whether we have a heart to do the will of GOD, and to forsake other things for CHRIST, or no.

            There is a sort of external religious practice, wherein is no inward experience; but this is good for nothing: And there is what is called experience, that is without practice, and this is worse than nothing. Many persons seem to have wrong notions of Christian experience and spiritual light and discoveries. Whenever a person finds a heart to trust GOD as GOD, at the time that he has the trial, and finds his disposition effectual in the experiment, that is the most proper and distinguishing experience: And to have at such a time that sense of Divine things, which governs his heart and hands; this is the most excellent spiritual light, and these are the most distinguishing discoveries.

            Indeed the witness or seal of the SPIRIT, consists in the effect of the SPIRIT of GOD in the heart, in the implanta­tion and exercises of grace there, and so consists in experi­ence: And it is beyond doubt, that this seal of the SPIRIT is the highest kind of evidence of our adoption, that ever we obtain: But in these exercises of grace in practice, GOD gives witness, and sets to his seal, in the most conspicuous, eminent and evident manner. It has been abundantly found to be true in fact, by the experience of the Christian Church,  that CHRIST commonly gives by his SPIRIT, the greatest and most joyful evidences of sonhip, in those effectual exercises of grace, under trials, which have been spoken of; as is manifest in the full assurance and unspeakable joys of many of the Martyrs.

            2. Some may object,’ That this is legal doctrine; and that making practice of such great importance in religion, magnifies works, and leads men to make too much of their own doings, to the diminution of the glory of free grace; yea, does not well consist with that great Gospel doctrine of” justification by faith alone."'

            But this objection is altogether without reason.—Which way is it inconsistent with the freeness of GOD'S grace, that holy practice should be a sign of GOD'S grace? It is our works being the price of GOD'S favor, and not their being a sign of it, that is inconsistent with the freeness of that favor. Surely the beggar's looking on the money he has in his hand, as a sign of the kindness of him who gave it, is in no respect inconsistent with the freeness of that kind­ness.

The notion of the freeness of GOD'S grace, is not that no holy qualifications or actions in us shall be a fruit, and so a sign of that grace; but that it is not the worthiness of any qualification or action of ours which recommends us to that grace; that kindness is shown to the unworthy; that there is great excellence in the benefit bestowed, and no excel­lence in the subject, as the price of it. And this is the notion of justification without works, that it is not the wor­thiness of our works, or any thing in us, which is accepted with GOD as a balance for the guilt of sin, or a recom­mendation of sinners to his acceptance. Thus we are justi­fied only by the righteousness of CHRIST, and not by our righteousness. And when works are opposed to faith in this affair, and it is said that we are justified by faith and not by works; thereby is meant, that it is not the worthi­ness of our works, or any thing in us, which recommends us to an interest in CHRIST; but that we have this interest only by faith, or by our soul's receiving CHRIST. But that the worthiness of nothing in us brings us to an interest in CHRIST, is no argument that nothing in us is a sign of an interest in CHRIST.

            If the doctrines of free grace, and justification by faith alone, be inconsistent with the importance of holy practice as a sign of grace; then they are equally inconsistent with the importance of any thing whatsoever in us as a sign of grace and holiness, or any of our experiences of religion: For it is as. contrary to the doctrines of free grace, that any of these should be the righteousness which we are justified by, as that holy practice should be so. It is with holy qualifications, as it is with holy works; it is inconsistent with the freeness of Gospel grace, that a title to salvation should be given to men for any of their holy qualifications, as much as that it should be given for the holiness of their work; and yet this does not hinder the importance of these things as evidences of an interest in CHRIST. Just so it is with respect to holy works. To make light of works, because we be not justified by works, is the same thing in effect, as to make light of all religion, all holiness, and all gracious experience; for all is included, when the Scrip­ture says, we are not justified by works: For by works in this case, is meant all our own righteousness, holiness, and every thing that is in us, all the good we do, and all the good we are conscious of, and all those holy things, wherein the very essence of religion consists, and even faith itself, considered as a part of our holiness; for we are justified by none of these things; and if we were, we should, in a Scripture sense, be justified by works. And therefore if it be not legal to insist on any of these, as evidences of an interest in CHRIST ; any more than it is, thus to insist upon the importance of holy practice; it would be legal to sup­pose that holy practice justifies by bringing us to a-title to CHRIST'S benefits, as the pricee of it; but it is not legal to suppose that holy practice justifies the sincerity of a believer, as the proper evidence of it.

            So that in what has been said of the importance of holy practice, as the main sign of sincerity, there is nothing legal, nothing derogatory to the freedom of Gospel grace, nothing clashing with the Gospel doctrine of justification by faith, nothing in the least tending to lessen the glory of the Mediator, and our dependance on his righteousness ; nothing detracting from the glory of GOD and his mercy, or exalting man. If then any are against such an import­ance of holy practice, it must be only from a senseless aversion to the letters and sound of the word works ; when there is no reason in the world to be given for it, but what oral'* be given with equal force, why they should have an aversion to the words holiness, godliness, religion, experi­ence, and even faith itself : For to trust in any of these, is as legal, and as inconsistent with the way of the new cove­nant, as to trust in holy practice.

END OF VOL. XXX