THE
BREAST-PLATE
OF
FAITH AND LOVE.

PART 2:--Of Effectual Faith.

1 THESS. 1:3. Remembering your effectual faith.

 

            IN the verse foregoing, the apostle writes thus, " We give thanks always for you all, making mention of you in our prayers without ceasing." Here he tells the Thes­salonians, that he not only prays for them, but likewise in his prayers gives thanks for them; and that not only once or twice and no more, or now and then by fits, but he continued to do it, he did it constantly; " making men­tion of you in my prayers," says he, " without ceasing." Then he names the particulars for which he gave thanks, which were these three: 1. For their effectual faith; 2. For their diligent love; and, 3. For their patient hope.

            And these three graces he setteth forth three ways. First, from the property which distinguisheth the true faith from false faith, the true love from false love, and the true hope from false hope. As if he had said, I give not thanks for every faith, but for such a faith as is effectual: (that is the property by which the truth of faith is discerned.) Again, not for every love, but for such a love as is labo­rious: (for so the word signifies.) Thirdly, not for every hope, but for such a hope as makes you patient: (that is the character by which you are to know true hope.) And this is the first way whereby he describeth these graces. Secondly, he describeth them from the object upon which these graces are placed, and that is JESUS CHRIST our Lord. So that he says thus much: I give thanks for the faith you have in CHRIST, for the love you have towards him, for the hope you have of what he will do for you: or, I give thanks for that faith, for that love, for that hope, that has CHRIST for the object of it. Thirdly, he describeth these graces from the sincerity of them: I give thanks for all these graces that you-have in the sight of GOD, not in the sight of man only; as if he should have said, l\Iany go for believers in GOD, and for lovers of GOD, and men judge them so to be; but you are really so in the sight of GOD, not only in the sight of men; not only in your own apprehension, but in good earnest, in sincerity.

            I need not say more for the opening of the words We will come then to the first thing for which the apostle gives thanks on the Thessalonians' behalf; and that is, effectual faith. I will therefore deliver to you this point, that that faith that saves us, must be effectual. Having said so much of faith, that it is that which saves men; and that there is no more required of you, but to lake the gift of righteousness that you receive CHRIST; that you only accept of that justification which God is ready to give every man, be "he never so unworthy; lest any man should be deceived, in supposing, that if he have but a naked apprehension, and no more, he shall do well enough, I have chosen this text, that you may know what kind of faith it is that is required of us, in order to salvation.

            Saint Paul, by using the wordectual in this place, intimates to us, that there is a faith which is not effectual.’We see, throughout the Scriptures, much mention made of a certain faith which men had, which was not a saving faith. We see, " many came and believed on our Savior, but he would not commit himself to them: for he knew what was in their hearts." Here was faith; nay further, it was such as had some effect too, (for it made them come to him,) and yet, for all this, it was not such a faith as God accepts; it was not effectual. So there came many that were " invited to the wedding, so that the house was full;" but yet every man " had not a wed-ding garment." They had a certain faith which brought them to the house, but they had not the wedding garment; that is, they had not such a faith as could bring forth in them a conjugal affection, which is the wedding garment. Seeing then there is a faith that is not effectual, we have the more need to look to our own. As a tradesman, when he hears that there are so many counterfeit wares in the world, will be more careful how he chooses; so we should look the better to our faith, seeing there. is so much false faith in the world. Therefore, to open this point, 1:will, 1: show the cause, why there is so much ineffectual faith. 2: What it is for faith to be effectual. 3: The reasons why God will accept no other faith; or,, why we cannot be saved, unless we have such a faith.

            I. The reasons why the faith of many is ineffectual, you will find to be five. First, the taking of CHRIST upon misinformation. Secondly, the taking him out of fear. Thirdly, taking him more for love of his benefits than of his person. Fourthly, want of humiliation. Fifthly, be-cause faith is not grounded aright. To speak of these more particularly:

            First, the ineffectualness of faith arises from our taking CHRIST upon misinformation, when we know not who it is that we take. Many do as the young man that came running to CHRIST; he came hastily, and made account to be his follower, till CHRIST let him know what it was to follow him; that if he would " be his servant, he must sell all that he had;" that is, take up his cross, deny himself daily, and part with all, or any thing for his sake: and then he went away sorrowing. Therefore says CHRIST, " Let him that builds a house, set down before what it will cost."' If a man consider not beforehand what CHRIST looks for at his hands, it will go hard with him. For a man can hardly endure to be scoffed at, to have every man'his enemy, to part with all his friends, to live a despised man, to suffer persecution, that the end of one persecution should be the beginning of another, and the end of one suffering the beginning of another. Again, because men consider not beforehand, that they must crucify the flesh with the affections and lusts, when they are urged to this, they revolt; they cannot bear to have their inward lusts and desires so mortified, to be so strait-laced in every thing. Hence many, in good moods, will embrace religion; but we soon see an end of it. When CHRIST came to Jerusalem, how ready were the people to receive him with " Blessed is he that cometh in the name of the Lord?" But how soon were they gone again So, many young corners are ready to take upon them the profession of CHRIST; but when they see that CHRIST and. the world, CHRIST and pleasures, cannot stand together, then they go back, and their faith proves ineffectual.

            A second cause of the ineffectualness of faith is, when men take CHRIST out of fear. Many there are, that, when God affrights them a little with the terrors of the law, when their consciences are troubled, when’they begin to apprehend hell, so long as they are in such a condition, they are willing to take CHRIST; but as soon as there is an end of those terrors, there is an end of their religion, so that their faith proves ineffectual. Pharoah, when he was in the present strait, would do any thing; so many men, while they are under great crosses, afflictions, and disgraces in the world, will be religious; but let them have peace and prosperity again, and they will forget God. When a man comes to apprehend death, what will he not do for salvation at such a time? A merchant, though he loves his goods never so well, yet when the ship is ready to sink, will cast them out; he is willing to lose them, rather than to lose his life. So when a man comes to stand in the gate of destruction, when he sees heaven and hell before him, he is very ready to do any thing then, not because he loves CHRIST, but to save himself. He is then very forward to make promises; but as they proceed from fear, they are not lasting.

            Thirdly, when men take CHRIST, not out of love to his person, but out of love to those advantages they shall have by him, this makes faith ineffectual. Men do in this case, as those that marry for wealth; if they miss of the money, they care for their wives no longer. So when men look at nothing but heaven, disjoined from CHRIST; or, when they look for great matters by CHRIST in this world, and find it quite otherwise, then they are ready to slip from CHRIST again. These men seek mercy, not grace. If they can be but assured that it will go well with them, this is all they look for; but as for grace to be enabled to obey CHRIST in all things, to repair the image of God in their hearts, they desire it not. They inquire not, what excellency, and what beauty there is in CHRIST; what he is, that they should love him; but, what good shall they get by him P' Whereas, those that take CHRIST in good earnest, look upon the excellencies of CHRIST, as he is considered hi himself. Not that the other is excluded; for we may look at the advantages that we have by him, but not upon them alone.

            Fourthly, faith proves ineffectual for want of prepara­tion, and humiliation that should go before it. Moses says, " The Lord your God will circumcise your hearts, and then you shall love him with all your soul, and with all your strength, Deut. 30: 6. As if he had said, it is impossible you should cleave to GOD, and love him with all your hearts, except first your hearts be circumcised; therefore " the Lord your God will circumcise your hearts;" that is, he will humble you, he will break your hearts, he will take away those sinful desires, that abounded in your hearts before; and when that is done, then you shall love the Lord in good earnest. Now, if a man come to take CHRIST before he be thus circumcised, he takes him in vain, he takes him so, as that he cannot hold him. When men come to CHRIST, before the law has been a sufficient schoolmaster to them, they care not for him; they take him negligently, and therefore they hold him not. Before CHRIST came into the world, he would have way made before him. So, before he will come into a man's heart, the mountains must be brought down, the spirit of Elias must make way; that is, there must be a sharp ministry to show men their sins, that they may be throughly humbled and prepared, or else they will never take CHRIST so as to keep close to him. Till a man be soundly humbled, he never accounts sin to be the greatest evil; and till he do that, he never accounts CHRIST to be the greatest good; and if a man do not reckon CHRIST to be the chief good of all., there will be somewhat which will be esteemed before him; and when that comes, he lets go CHRIST. But when there is a sound humiliation, which makes a man prize CHRIST above all things, then faith proves effectual; a man goes through with the work; he cleaves so to CHRIST, that he will not part with him. But for want of this, because way is not made, because the mountains are not brought down, because the ministry is not sharp enough to prepare them, hence it is that their faith is vain, and comes to nothing.

            Fifthly and lastly, the faith of men often proves inef fectual, because it is not well grounded; they take to themselves a persuasion of the remission of their sins upon an uncertain foundation; they are not built upon the rock: they take CHRIST, but they are not well bottomed. For there is a certain false persuasion, which is nothing else but a strong fancy, which makes a man think his sins are forgiven; but when it comes to examination, he can give no sound reason for it. When men take CHRIST in this manner, and persuade themselves that their sins are emitted, this persuasion having no good ground continues  not. A false persuasion drove them to CHRIST, and a contrary wind will drive them from him again.

            II. Having thus shown the causes of the ineffectualness of faith, I am next to declare unto you, what it is that maketh faith effectual. And here we will show you three things: 1. In what sense it is called effectual faith. For the very opening of this Word, which the apostle uses, will open a window to us, to see into the nature of the thing itself. 2. We will show you particularly and dis­tinctly, wherein this effectualness of faith consists. 3. We will show you how this faith is made effectual in us.

            1. For the opening of the word effectual, in order to show the nature of effectual faith: you must note, that a thing is said to be effectual, in four respects: first, we say a thing is effectual, when it does its office, when it exercises its proper function; and when it does not that, then we say it is ineffectual. In this sense, faith is said to be effectual, when it does the thing that God expects of it, and that is, to take CHRIST. If faith then take CHRIST, it is effectual. But to show you a little further, what this proper function of faith is it is, when a man is so far persuaded of the truth of the promises, that he is willing to take CHRIST; and though there be some doubt­ings, yet, if faith come so far as to pitch on CHRIST, to choose him, to take him, it is effectual. Now, if you would know what it is to pitch on CHRIST, and to take him, though there be some doubt, or some fear, you shall know it by this: if a man have so taken him, that he is still growing, his faith is still prevailing, still overcoming those doubts and fears from day to day, though it be not perfect, yet it is saving and effectual faith. It is so far from being true, that faith must needs be without all doubting at first, that we may boldly say, generally it is not faith, except it have doubting, unless there be some fears, unless there be some troubles within, that strive against it. For certainly, there is no man that ordinarily has perfect faith at the first, so as to set his heart fully at peace. Where there is all peace, where there is no questioning, where the heart is not perplexed and troubled, it is a sign the strong man possesseth the house wholly. Therefore mark this point to your comfort, that if there be but so much faith as will produce this work of taking CHRIST, though there be some doubtings mingled with it, yet it is properly effectual faith. Secondly, a thing is said to be effectual, as it is opposed to that which is vain and empty; to that which is but a shadow of it, not the thing indeed. So faith is said to be effectual, when it is true, real, and substantial; when it is opposed to a vain faith, or a mere groundless imagination. Thirdly, a thing is said to be effectual, when it is active. If a pilot in a ship, sit still and do nothing there, we may say, he is an ineffectual pilot. So when faith does not show itself in the fruits of it, this is ineffectual faith; whereas faith should be in the soul as the soul is in the body, still stirring and showing itself by motion. Faith then is said to be effectual, when it is lively, fruitful, and active in the soul of man. Last of all, a thing is said to be effectual, when it goes through with the work that it has in hand; so that faith is said to be effectual, that goes through with the work it under-takes; that sanctifieth the heart throughout in respect of parts, and in regard of time; such a faith as overcomes sin, and perfects the work of our salvation; in these four senses faith is said to be effectual. And this is the first thing.

            2. The second thing which we undertook, was to show you wherein the effectualness of faith consists. And that is, 1. In having the preparation sound and full that makes way for it. 2. In having the understanding clear; that is, when a man believeth the promises upon sure grounds, and seeth them distinctly. 3. In a right tatting of CHRIST. 4. In that it turns not only the will but all the affections; and shoots itself into life and practice. But to be more particular:

            First, faith is effectual when there is a good way made for it; when there is sound humiliation going before it, such as makes a man fit for the kingdom of God. When a man is not throughly humbled to know what sin is, and what the wrath of God is, he is not fit for the kingdom of God; but if he come to CHRIST, if he begin to believe, he will go back again. This is that which is required. " If there be any worthy, let your peace come upon them." That is, if there be any, when you come to preach the gospel, that are so far broken and humbled, so far con­vinced of their sins, by the operation of the Holy Ghost, that they prize me so, that they will not let me go for any thing, such a man is worthy of me, and your peace shall come upon him. It shall come effectually upon him, abide with him, and save his soul for ever. So, I say, this preparation is the first thing wherein effectual faith consists. Not that i t is the very *same thing as believing; but yet it is that, without which faith can never be sound and effectual.

            Secondly, when there is such a preparation made, yet if a man's understanding see not the truth of the promise so clearly that he can build on it, his faith will not be effectual. Therefore when he has the first ground right, the next thing that a man must do, is to believe the Scriptur;-., to know that they are the sure'Word of God. After that, he must consider the promises, and examine them, and being fully convinced of the truth of them, must appropriate them to himself, so as to be able to say, " I find the Scriptures true; I find these promises in the Scriptures; I believe them; I find CHRIST offered to every creature under heaven; I find that even I have a warrant to take him; I find that he is mine, and I am his." And when men thus believe; when they know CHRIST to be theirs; then may they be truly said to be built, to be grounded in faith. This is that which St. John says, 1 John 1: 19, " We know that we arc of God;" that is, it is not a thing that we arc uncertainly persuaded of; but we know it as certainly as any man knows a thing that is before his eyes. And when the understanding of a mart is thus clear and built upon the Word; this is the second thing wherein the effectualness of faith consists.

            Thirdly, the third thing wherein the efficacy of faith consists, is, when we rightly take CHRIST; that is, when the will takes him out of love; not out of fear, not for advantage only, nor out of mistake; when we take him in such a manner as that we arc knit and united to him, as the soul of Jonathan was to David, and are content to leave father and mother, and all that is dear in this world, and to become one spirit with him. Now, I say, when you so take CHRIST, that you bring him into your hearts, as it is expressed Eph. 3: 17, " That CHRIST may dwell in your hearts by faith:" that is, when there is such an union made between CHRIST and us through faith, that he comes into our hearts and lives there, and we are so united to him, that we live in him; then it is an effectual faith.

            Fourthly, there is a further act to make faith effectual, and that is the turning of the whole soul, and shooting of it forth in our whole lives and practice; the doing of the things that CHRIST commands. " In CHRIST JESUS neither circumcision availeth any thing, nor uncircumcision, but faith that worketh by love," Gal. 5: G. As if the apostle had said, Many will be ready to believe in CHRIST, but will do nothing for him, they will not work. Now work­ing is in doing, or in suffering. For in suffering there is a work as well as in doing, only it is a work of more dif­ficulty. Or, if they will do any thing for CHRIST, it is not out of love, but for other respects: perhaps out of some flash or good mood. To work out of love, is the property of effectual faith. When faith has once taken CHRIST, it must shoot itself into all the affections; and when they are all set on work, endeavor will follow. If the will be set on work, the rest will follow after it. Love will follow, desire after CHRIST will follow, fear to offend him will follow, repentance and turning from SATAN will follow, bringing forth good fruits and obedience will follow. Therefore it is that you find the promises made so promiscuously, sometimes to one thing, sometimes to another: sometimes, he that repenteth shall be saved. Sometimes, he that believeth shall be saved. Sometimes, he that obeyeth shall be saved. Because, when faith is effectual, it has all these with it.

            The third and last thing I proposed was, to show how faith is made effectual in us. It is made effectual by the Spirit of God. We are not able to believe of ourselves, nay, we are so far from it, that we strive against it; so that, if God himself put not his hand to the work, no man can believe. You may think, when you see such general propositions as these, that " whosoever believeth shall be saved;" it is easy to bring this home in particular, and to say, " This pardon belongs to me." My brethren, it is easy to say so, but another thing for a man indeed to believe it. For a man to take CHRIST so, as to deny him-self; to take him so, as to mortify his lusts; so, as to take up his cross; so, as to obey CHRIST, to follow him in all things, is more than any one can do, unless God enable him with his almighty power. For the heart of every man by nature, is so shut up against CHRIST, that it will give no entrance to him. He may stand and knock long enough, unless God himself break off the bolts. Unless he burst open these " everlasting doors, that the King of glory may come in," we will not admit him, but keep him out. Every man naturally has an hard heart, that cannot repent, that cannot turn from sin. He will be content perhaps to take him for a Savior; but to take him so as to obey him, to fear him, to love him; this no man will do, or can do, unless th, Holy Ghost enable him.

            But you will ask, " How does the Holy Ghost do it P" I answer, by these three acts: 1. By applying the law to a man's conscience. 2. By sheaving the excellency and riches of CHRIST. And, 3. By bearing testimony to our spirits that these riches are ours. 1. The Holy Ghost puts an efficacy into the law, and makes it powerful to work on the heart, to make a man poor in spirit, that so he may be fit to receive the gospel. For the law, though it be fit to humble a man, yet it is no worker of sanctifica­tion. If a man were able to do any thing, he were able to see the righteousness the law requires, and how far he is from it, and to discern the curse upon not doing of it, and yet this he is not able to do without the spirit of bondage. The spirit of bondage must make the law effec­tual, as well as the spirit of adoption does the gospel. That is, except the Lord himself press the law on our hearts, so as to cause it to make sin appear to us, we, that are the ministers of GOD, may discover your sins, we may show you the rectitude required in the law, we may show you your danger, yet all will be to no purpose. If God sharpen sin, and cause it to use its sting, this makes a man fit to receive CHRIST: otherwise, if the sons of thunder should speak to men, if we should come in the spirit and power of Elijah, nay, if God himself should thunder from heaven, all would not move the heart of a man, all would not awaken him to see his sins. We may as well shake the earth, as strike the heart of a sinner without the work of God: for, though the law be a sword, yet unless God take that sword into his hand, and strike therewith himself, it will not be able to wound a sinner. Therefore the first work of the Holy Ghost is to awaken a sinner, to set sin upon him, that he may be fit to receive CHRIST. And when the heart is thus prepared by the Spirit, then the Holy Ghost shows us what we have by CHRIST: he shows the unsearchable riches of CHRIST, " what is the hope of our calling, and the glorious inheritance prepared for the saints, and what is the exceeding greatness of his power in them that believe," Eph. 1: 19.

            You will say, perhaps, a man may see these things without the help of the Spirit..1t is true in some manner he may; but not in such a manner as shall affect him. You may read the Scriptures a thousand times over, you may understand them, yet you shall nqt be affected with them, till the Holy Ghost spews them unto you. This is the secret of God; he only revealeth these spiritual things prepared for us in CHRIST, in such a manner as that we shall love and embrace them. God not only shows us the advantages we have by CHRIST, but the excellency of

CHRIST, so as to make us in love with his person, as well as be ready to receive the privileges with him. " We have received the Spirit of GOD," says the apostle, " by which we know the things that are given us of God;" they are revealed to us by the Spirit," 1 Cor. 2: 12. As if he had said, If you saw them no more than other men do, you would be no more affected with them, than they are: but when you have the Spirit of God to show you the things that are given you of GOD, that is the thing that works upon you. Therefore the Lord taketh that as peculiar to himself: " I will write my law in your hearts:" that is, I will make you affected with the things that I shall show you; and this is the teaching of God. Now when the heart is prepared by the law, and when these things are so showed unto us, that we prize them, and long after them, there must be a third thing; that is, to take them to ourselves, to believe that they are ours; and there needeth a work of the Spirit for this too. For, though the promises are never so clear, yet, having no-thing but the promises, you will never be able to apply them to yourselves. But when the Holy Ghost shall say, " CHRIST is thine, and these things belong to thee," when the Spirit shall bear witness with thy spirit, by an imme­diate work of his own, that God is thy Father, then you shall believe. This is necessarily required, and without this we shall not believe.

            Now the Holy Ghost bears testimony to our spirits two ways. 1. By clearing of the promises, and shining into our hearts, with such a light as makes us able to discern and to believe them. 2. By an immediate voice, by which he speaketh immediately to our spirits; so that we can say, as they said, John 16: 29, " Now you speakest plainly, and speakest no parable;" we understand thee fully. Till the Holy Ghost speaks to us, we are in a cloud; God is hid from us, we cannot see him clearly; but when we have this Spirit of adoption, to give us this witness, then we believe plainly indeed. Therefore in Isa. lvii. 19, the Lord says, " I create the fruit of the lips; peace, peace, to him that is far off, and to him that is near:" that is, the minister may speak peace to you, but unless I add a power of mine own to his word; that is, such an almighty power as I used in the creation, it shall never bring peace to you. I create the fruit of the lips; that is, the words of the minister to be peace, otherwise they would be ineffectual. Therefore, I say, there must be a work of the Spirit to persuade a man hi such a case. Let a minister come to them that are in despair; they will not apprehend the promises, though he use never such clear reasons, though he argue with them never so strongly, till God himself open the clouds, and send his Spirit into the heart, to give a secret witness to them; till there be a work of God's Spirit joining with the pro­mises, we find by experience, our labor is lost in pro-posing them. It is true, we ought to do this, and every man is bound to look to the Word, because "faith conieth by hearing;" and to hearken to the ministry, for it is God's ordinance to breed faith in the heart; but yet till there be a work of the Spirit, a man shall never be so persuaded as to have any sure comfort. CHRIST may be offered, yet when a man comes to apply him to himself, he is no more able to do it than a dead man to stir himself. Therefore the same power that raised CHRIST from the dead, is re­quired to work faith in our hearts: it is as great a work to move a man's heart to CHRIST, as to put life into a dead man. We are naturally as unapt and backward to take CHRIST, as a dead man is to receive life. So that when we preach, except there be a secret voice of the Spirit of CHRIST speaking to your, hearts, as we do to your cars, and saying, " Come and take CHRIST," no man will come.

            III. You have now been shown what effectual faith is; wherein the efficacy of it consists; and how it is wrought. Now lastly, we are to show you the reason why God accepts no faith but that which is effectual. The reasons may be these four: 1. Because if it be not effectual, it is not faith at all; and if it be not faith, it is no wonder that he does not accept of it. I say, it is no more faith than a dead man is a man. It has only the name and shadow of faith, and therefore God accepts it not. 2. If faith be not effectual, there will be no love, and therefore God cannot accept it. For he will save none unless they love him; for that condition is every where put in. "All things shall work together for good to them that love him." And he has " prepared a crown for them that love him." 3. If faith be not effectual, it will not purify the heart, and enable men to deny all worldly lusts, " and to live soberly, righteously, and godly in this present world;" and therefore God will not accept of it; for unless this be done, the end of CHRIST's coming into the world will be frustrated. For, for this cause was he manifested, " that he might destroy the works of the devil;" and "for this end has the grace of God appeared, that men should deny ungodliness and worldly lusts:" and for this end he gave himself, " to purify to himself a peculiar people zealous of good works." He comes to be a king, as well as a Savior, to rule among his people, to have men obey him. 4. Lastly, if faith be not effectual, it will not be operative and productive of good works. Now, good works are required of necessity, as the way to salvation. "We are God's workmanship, created in JESUS CHRIST unto good works, which he has ordained, that we should walk in them," Eph. 2: 1O. God judges us according to our works, Rom. 2: 6; and at the last day, the reward will be pronounced according to that which men have done. Therefore, God will accept of no faith, but that which is active and fruitful.

            We come now to make some use of what has been said:—first, if it be only an effectual faith which God accepteth, then this justifieth our doctrine against the Papists, that say, we teach that only faith justifieth, and require no good works. I say, we teach, that not anaked, but an effectual faith does it. We both agree in this, that works are necessarily required to salvation; " that no man shall see God without pureness of heart," and integrity of life. We say, " Except men mortify the deeds of the body by the Spirit, they shall die." But then here is the difference: They say that faith and works both are required to justify: we say, that nothing is required but faith; but we say, moreover, that it must be an effectual faith, a faith productive of good works.

            If it be objected, "that works and love are to faith as the soul is to the body,—(" for as the body without the soul is dead, so faith without works is dead;) there-fore faith justifieth not, but works,"—I answer, You take the comparison amiss; for the scope of it is this,—As a soul-less body is dead, and nothing worth, so is a workless faith. The meaning is not, that works arc as the soul, and faith as the body; but as a man, when he looks upon a carcass and seeth no life in it, no pulse, no motion, no sense, knows such a body is nothing worth; so when we see a faith without motion, that has no pulse, that has no expression of life in it, we know such a faith is of no worth. However, though good works be not required for justification, yet this may be a motive to perform them; God rewards us and afflicts us according to them. He is the Father " that judges every one according to his works," 1 Pet. 1: 17; that is, if our works be good, he is ready to reward us; and if we persevere in well-doing, the greater is our reward; but if we fail, he is ready to chastise us. And not only this, but we require.good works of necessity, as well as the Papists. We say, you must have good works, or else you cannot be finally saved; for except you have repented, except you have

love as well as faith, CHRIST is not in you; "and know we not that CHRIST JESUS is in you, except ye be reprobates?" 2 Con 13: 5.

            The second use that we should make of what has been said, is this: If nothing be accepted but that faith which is effectual, we should learn hence, that if we will grow in obedience, we must grow in faith; for all efficacy must come from faith. Therefore, when you find any coldness, any weakness, any languishing, get an increase of faith, and all other graces will grow. If you find you cannot pray, that your knees are feeble, and you cannot run the ways of God's commandments,—as when the branches arc weak and withering we use to dung the root; so labor to strengthen your faith, and that will enable you to do all things. This will be of much use to us in many cases. When a sin is committed, we should labor to recover ourselves out of that relapse. But which is the way? By laboring to get assurance of the forgiveness of it. Go to God to strengthen thy faith, and that is the way to get out of sin. So if there be a strong lust that you art to grapple with, and can not get the victory over, the way is to get an increase of faith, an increase of assurance. For the more faith is increased, the more love there is; the more the heart is inclined to GOD, the more ability there is to strive against the corruption that is in you. And again, if a man find he wants patience, thankfulness, or any other grace, the way is not to read moral writers, and seek instructions from them, but to go and strengthen his faith, and that will enable him to do wonders, far above all that the most accurate moralist can teach him to do. To do otherwise is but to water the branches, and let the root alone.

The business of us ministers should be, to lay this main foundation, and build up our hearers in this, and the rest will follow. Paul, that great master-builder, in all his epistles, lays down the foundation of faith, and after that he deduced' particulars, and buildeth on it. And your main business is to consider, whether you have faith. And when you have that, then strive against particular vices, and adorn yourselves with particular graces. For want of this foundation it is that we ordinarily find, that when men resolve to give up and guard against all sin, their resolution holds perhaps only for a day or two; it comes to nothing, because they go to work without faith, Therefore, when you have these purposes, take the right course; labor to believe the promises, to be assured that you are translated from death to life, and then your purposes will hold; and till then they are vain.

            In the third place, if nothing please God but what comes from effectual faith, then we should learn to judge aright of our works. There be many works that have a fair show in the view of men, and perhaps in your owti opinion; but if there be not faith in those works, God regards them not. When Abraham did that great work in offering his son, (the greatest work that is recorded in the Book of GOD,) yet, says the apostle there, "Do ye not observe how faith wrought with his works?" That is to say, if faith had not set him on work to do this—if faith had not been the spring to set this wheel going, God would not have accepted this. So, do whatsoever you will; further than faith works with you in all that you do, God regards it not. Take the most excellent works that can be performed, God sets them at no higher a price than he finds faith in them: he weighs them by that. Therefore, when you go about any thing, labor to see that faith set you to work. Now, to do a thing in faith is to do it out of persuasion of God's love to us, merely for his sake whom we have chosen, to whom we give ourselves. " He is one," says the believer, "that I know loves me; and therefore, though there were no reward for it, I would serve him." This is a work of faith; and this is properly godliness. For what is godliness, but that which is done to God? but such things and such qualities as have an eye and respect to him? Consider how it is with your-selves, if a man should do any thing for you; yet, if you be persuaded this comes not out of love, nor of true respect to you, whatsoever it be, you regard it not. If it be but a small thing, if it be done mitt of love, you respect it. So it is with God; works that come from faith and love, (for those I reckon to be all one,) those he respects wonderfully. Every natural man thinks that alms-deeds, and doing good to the poor, are good works; but they arc not absolutely so. We may do the greatest works of this nature, and yet they may have no excellency in them at all; and that because they are not done in faith. Again, they exclude common actions of life, as if' they were not good works; whereas even the ordinary works of our calling,. our ordinary services from day to day, if they come from faith,. if they be done as to the Lord, he accepts them, and they are good works indeed. We should therefore learn to judge aright of our works, to help us against the common opinion of men.

            Again, fourthly, if faith be such a thing that no works, are accepted without it,. that no branch will grow except it come from. this root, you should learn to judge aright whether your faith be a right faith, or not. And that you, may know by this: Observe, whore there is a true faith, there is a secret persuasion wrought in the heart, whereby God assures you that he is yours, and you are his; as you have it Rev. 2: 17, "To him that overcometh will I give that hidden manna, and a white stone, with, a new name written in it,.. that he only knows that' receives it." Now would you know. whether you have true faith? Inquire, Have you ever had any of that hidden manna Have you had a secret persuasion of God's love to you, which has been as sweet as manna to you;: which you have fed on, as the Israelites fed on manna;.: which gives you life, as manna gave life to them? Only this is a hidden manna,. it lies not abroad; others see it not, but your hearts secretly feed on it. Again: has God given you the white stone with a new name written in it? that is, the' stone of absolution? (as the manner was among the Athenians, to give the sentence of absolution by white' stones, as the sentence of condemnation by black. stones.) has he ever opened the clouds?° has, he ever sheaved: himself to you, and " made your hearts glad with the light of his countenance in his Beloved? Have you ever found this work in yourself, that, after trouble and disquiet within, upon a sight of your sins, God has spoken peace to you; that he has said to your soul, " I am thy salvation?"—then rest assured you have a right faith:

            Observe here, God's general method of dealing with sinners. He sends a wind that rends the rocks, and brings down the mountains, so much as makes the way plain, before he can come in the soft voice. There must go always a work of humiliation before the testimony of the Spirit. But mistake not here; as if turbulent sorrow and violent disquiet of mind must always go before peace; for it is not absolutely required that there should much trouble go before. For although it be true, that God never speaks peace but when some trouble, some con­vincing of the Spirit has gone before; yet the promise is made to the coming to CHRIST, and not to the preparation thereto. If a man get to his journey's end, it is no matter how he came thither. If a man find that he is in CHRIST, and has a testimony of sonship from his Spirit, though he have not had such a work of humiliation as perhaps he expected, yet let him not doubt of the soundness of his faith. If the mountains are broken down, (after what manner so ever it was,) that is enough. For if there come a soft voice after, whatsoever preparations were before, (which are divers, for God works sometimes after one manner, and sometimes after another,) you have then reason to joy in the God of your salvation, inasmuch as true faith is wrought in your heart.

            But, now, what is this soft voice? This I shall endeavor to explain. And I take it to consist in two things: 1. One thing is, when there is a clearing of the promise. When we open the promises, if God do not join with us, and clear them to you, by kindling a light within, you will not be able to build upon these promises. For though it be true the Word is near you, and the promises are even in your mouths, yet, except God show them, as clear as they are, you cannot see them. When JESUS stood by Mary Magdalen, he was near enough, but, till her eyes were opened, she saw him not.

            So, when we preach these promises, when we Iay then open as near as may be, yet it must be the work of the Spirit to let you see them so as to rest on them. There-fore it is one part of this soft voice to open the gospel unto you. 2. The other is the immediate testimony of the Spirit, spoken of Rom. 8: 16, "The Spirit beareth witness with our spirit," when God wines, and by a secret testimony of the Spirit, worketh a persuasion in the heart that he is a Father, that he is a Friend that is reconciled to us. But, you will say, this may be a delusion. Therefore, I say, you must have both these parts together: they are never disjoined. God never gives the witness of his Spirit, he never works such an immediate testimony, but it has always the testimony of the Word going with it. Consider, then, whether ever God has spoken this to you; whether ever he has wrought this work in you. For faith, you know, is wrought in this manner: the Spirit comes, and shows CHRIST to you; and not only shows you his merits, not only tells you that he will be your Savior, but shows you the beauty and excellency of CHRIST; it shows you what grace is, and makes you love it, aed then it shows you mercy. To this word he adds a second. CHRIST comes and discovers himself to a man, and says to him, I am willing to accept of thee. When this is done on the Holy Ghost's part, and we on our part resolve to take him, this is faith indeed. When this work is done, a man may truly say, "This day is salva­tion come to me." Now I am sure that all my sins are forgiven; now faith is wrought in my heart!

This is one means to try your faith; but because this may be an ambiguous means, I will show you several effects of saving faith, that so, by taking a view of these, you may judge of the soundness and truth of your own. First, if faith be true, it purifies the heart. has thy faith then so brought CHRIST into thy heart, that he lives in thee, as he did in Paul; that you can say truly, I tit " dead to sin, and alive to righteousness?" that you have " mortified the deeds of the body by the Spirit?" That you findest another life working in thee? For except you find this, if you find not such a life in thyself; if you find thy heart not purified; if there be not a thorough reformation of heart and life; conclude that thy faith is not good: it is a delusion, and not faith. If the whole bent of thy mind is turned from the world, and set upon CHRIST, this is faith indeed. But know that faith in CHRIST and covetousness cannot stand together. When thy mind go a whoring after thy wealth, what host you to do with CHRIST? For, to take CHRIST is to turn the mind from all things else to seek him. Again, if you wilt have praise with men, you can not believe; it is impossible. And so, dust you think to follow any plea-sure or lust, to satisfy thy flesh, and to have CHRIST too? No, you can not; it is another kind of taking. You must turn in good earnest; turn to God upon sound grounds. Therefore now let us come to the examination of this. Men think that faith is nothing but a persuasion that their sins are forgiven. And thence it is that they are apt to be deceived in it. If we took faith, as it is in truth, to be a marrying of ourselves to CHRIST, with all our hearts and affections, when he has given himself to us, as in marriage, and we are given to him,—in so doing we should never be deceived. Now, if you wouldst know whether thy faith be right, examine it as thou’wouldst another thing. If you find wine flat and dead when you drink it, if it warms you not at the heart, if it revives not your spirits, you will say, it is naught; if it were good wine it would do this. If in the spring you come to look on a plant, and find no fruit nor leaves thereon, you say, This plant is dead. So I say, If you find not in faith this effect upon thy heart, that it works a general change in thee, and fires not thy soul with love to CHRIST and his ways,—know that you art deceived; rest not in thy present faith; cast it away, and get a right faith, such as will not deceive thee. Thus much for the right sign of effectual faith.

            Secondly, if you wouldst know whether thy faith be true, or not, consider whether you have the spirit of prayer. For wheresoever there is a spirit of faith, there is also a spirit of prayer. Faith, we know, is wrought in us by the Spirit of adoption. Now the Spirit of adoption is the Spirit that tells us that we are sons. And whensoever the Spirit tells a man he is a son, it teacheth him to pray; and therefore those words were added where by we cry, "Abba, Father." That is, if you have the Spirit, it will make thee able to do two things. 1, It will make thee cry; thy prayers which you makest shall be earnest and fervent; whereas they were cold before.

            And 2, not only so, but you shall speak to him as to a Father; that is, you shall go to GOD, and look upon him as one does upon a father; upon one whose love he is sure of, of whose favor he doubts not. It may be you have prayed to God before, but not as to a Father, It is the work of the Spirit to enable thee to do this; and this it does whenever it give* the testimony of sonship. But perhaps you will say, "Every body can pray," My brethren, be not deceived; the prayer I mean is not a work of the memory, or of the’wit. A man that has a good wit, a ready invention, or a voluble tongue, may make an excellent prayer in his own esteem, and in the esteem of others, but this is not truly to pray. True prayer is the work of God's Spirit. There is one prayer which is the voice of our own spirit: there is a second prayer, which is the voice of God's Spirit in us; that is, when the heart comes to speak as it is quickened, as it is actuated and moved by God's Spirit. Now, God "knows the voice of his own Spirit; for that maketh request according to his will." But the prayers which are made by the voice of our own spirit he knows not; that is, he hearkens not to them. Consider then whether thy prayer be such, or whether, as it ought, it be the voice of God's Spirit in thee. But you wilt say, How should I know that? You shall know it thus: Dost you come to him as to a Father? A man prays to GOD, it may be, All his life, but he comes to him as a stranger. Now, mist you come to God as to a friend? as to a father; as to one whose favor you art assured of? If you can do this, then it is the voice of God's Spirit in thee, then he regardeth thy prayers. If not, be sure it is no true prayer; and if there be no true prayer, there is no faith.

Thirdly, if you have faith, you have peace: for faith pacifies the heart as well as purifies it.; as the apostle says, Rom. 5: 1, " Being justified by faith, we have peace with God." East you then that peace that passes all understanding?

            You know, if a man were an hundred:pounds in debt, and ready to be cast into prison, and saw’not how to escape, and one should promise to pay the debt and deliver him; if he believe this friend, he is full.of peace; so, if you believe thy pardon to be good, there will be peace. But you wilt say, "Many a man has’peace who has no faith." True: but I would ask, Is it a peace that comes after war? Have you knowledge of that enmity between God and thee? Have you had the sense of it; and after this, have you been reconciled again.? Is it an unutterable calm that followed after a storm? If so, it is a true peace. But,. as I said before, if you have been always easy, certainly this is a false peace. When a man is at peace, not because he has escaped the danger, but because he never saw it, his peace is blind; it is not true peace. Again, consider whether it be such a peace as cast out SATAN; and whether you fiudest him assaulting thy peace again. For, be you assured; if SATAN be cast out, he will not let thee alone; you shall be sure to have thy peace assaulted; he will make many rebellions against thee by the flesh and the world. And therefore, if you find all quiet, if there be no such assaults in thee, be you assured it is counterfeit peace. But still remember this, that if there be faith, there will be peace; that is, the heart will be at rest, it will be quiet in God.

            Lastly, the concomitants of faith arc love, joy, and humility. If therefore thy faith be good, it will always have love joined with it. Therefore, if you wouldst know whether you have taken CHRIST indeed, consider whether you loves him or not. Perhaps you wilt say, " O yes, I love CHRIST; I hope there is no question of that." Every man says he loves him, but where shall one find pile that loves him indeed? Consider, dost you love him in good earnest? If sp, you needest not go far to make the trial of it: you mayst find it in thine heart. For love is the most sensible, the most active affection of all others. If you love the Lord JESUS, you feelest thy affections stirring in thee towards him, thy heart longing after him. You hates sin, as being that which he hateth. You loves the saints, those that are like GOD, that are of such a disposition as he is of. Thou’ art willing to part with any thing for CHRIST's sake, thy wealth, thy credit, thy liberty, thy all. Therefore, con­sider if faith has begotten such a love in thee; then you can truly say, "Though you Nast not seen him, yet you loves him."

            The second concomitant of faith is joy so 1 Pet. 1: 8, "In whom you have believed: whom though you have not seen him, yet believing, you rejoice with joy unspeak­able and full of glory;" the apostle plainly intimating, that where there is faith there is joy. And it must needs be so; as, you know, be that had the pearl "went away rejoicing;" and, “the kingdom of God consisteth in joy, and peace, and righteousness." Therefore, consider and examine thine own case. Have you this rejoicing in CHRIST? This rejoicing in the forgiveness of sins? If we should examine men's faith by this, we should find that there is but little in the world. Examine yourselves then, you that now hear me; it may be it has been tedious unto you; it may be, justification and forgiveness of sins are things you take no great pains for; you do not prize them much; but, if you were forgiven indeed, you would prefer it before all other joy; it would comfort you above any thing. A man that has known the bitterness of sin, and has afterwards come to the assurance of forgiveness, (that is) to have faith indeed, will rejoice in it above all things else. All worldly joy will be nothing to it.

            But here you must be very wary, for there is a false joy. And therefore, if you would know whether the joy which you have be good or not, consider whether it hold out in tribulation. The apostle says, Rom. 5: 3, " Not only so, but we rejoice also in tribulation:" as if he should say, where there is a false faith, there may be much rejoicing for a while; but we rejoice in tribula­tions; yea, we not only rejoice in tribulations, but our joy is increased by them; they are as fuel, they add to our joy: as in Acts 5: "The disciples went away rejoic­ing, because they were accounted worthy to suffer for CHRIST."  

            The last concomitant of faith is humility. If thy faith be right, it will make thee vile in thine own eyes. For what is true faith, but that which brings CHRIST into the heart, that which causes him to come and dwell with thee? Now, wheresoever CHRIST comes to dwell, he shows the creature his vileness, he makes him see what creature he is; whereas another that vainly professeth he has much assurance, his heart is lifted up. You know, when God drew near to Job, then he saw what a sort of person he was, which he saw not before, "and abhorred himself in dust and ashes."

            To conclude, if that be the virtue of faith to be effectual, then, if you have faith, use it. This you are able to do. For though. GOD, work in you all the work of faith, yet he does not work in you only, but by you. He makes you instruments; not dead, but living instruments, to move of yourselves. It is true, that before you have faith, you can do nothing. Before a man has life, he is not able to stir; but when he has life, then he is able to move and stir; so likewise, when he has faith. When the lamp is once lighted, you may feed it with oil; and if you put more oil to it, you shall have the greater flame. The difficulty is to light it, and that is God's work. He kindles the first fire, he works faith in the heart. But now, when you have it, learn to use it. Do you think a necessity lies upon us to use other talents, and not the talent of faith? According to Scripture, God rewards not men according to the habits they have only, but according to their works. Therefore, think not that you shall be rewarded according to your habits of faith only; for God rewards us according to the use of our faith, according to the works it brings forth, according to the efficacy of it. Set yourselves to work then, and your reward shall be accordingly.

            Again, many have faith, and use it not; but if you use it not, you shall have little enough of it: the using of it strengthens it. It is God's usual manner, when he gives faith to a man, to give him exercise to keep his faith breathing. If a man have an estate, what is he better, if he use it not? What is a man the better for a friend, if he do not use him? Faith makes a man a friend to God; and will you make no use of God? Will you have God in vain? Shall he be your GOD, and will you not use his power, his wisdom, his ability to hold you up, to help you upon all occasions? You should make use of him; and then all that is his is yours, if you make use of it by faith. Again, if faith be used, it is able to do much for us; if it he still, it will do nothing. Look, how much you use your faith, so much you shall be able to do. Therefore CHRIST says, "Be it according to thy faith:" that is, not according to the habit of thy faith, that lies dead, as a talent wrapped up there; but, be it according to the use of thy faith. If you set faith on work, it will be able to do wonders; to overcome the world; to work righteousness; to prevail with God and men; it will be able to go through the greatest matters.

            Then use your faith in comforting yourself, for that is one use of it. You should set it to work to fill your heart with joy, out of the assurance of the forgiveness of sin, and of the privileges which you have by CHRIST. Again, if a man would set his faith to work, he would be able to use the world as if he used it not; he would not care for losses and crosses, he would not grieve for them. He might walk with God in the upper region, above the storms. There is much variety of weather here below; now it is fair, and then it is foul; if a man were above these, there would be a continual serenity. So it’ is with a man that has his heart in heaven; he soars aloft as the eagle, and cares no more for things below, than the eagle cares for the chirping of sparrows. If I have GOD, what is the loss of a friend, of any creature? If a man suffer wrong in his name, what is it, if he have praise of God? Believe, see God in his greatness,—have praise of him, and that will make you contemn the rest. What is poverty, to one that has treasure in heaven, to one that seeth he has all God's treasures opened to him. If a man would set his faith at work in good earnest, he would " be afraid of no evil tidings;" he would say within himself, If there be no ill tidings from heaven, it is no matter what comes on earth: his heart would be filled with joy, and he would go " through ill report and good report, through want and through abundance," without being troubled with either; the one would not puff him up, nor the other deject him.

            Further, set faith on work to sanctify you, to mortify your lusts, to revive and strengthen you in the inward man, and to make it quick in every good work. Faith is exceeding effectual to do this. Set faith on work to believe the forgiveness of your sins, to believe the love of God-towards you. This shall turn your heart to God; for there is no way to mortify lusts, and to quicken your heart, but to delight in God. The more you believest that God is thine, the more victory you shall get over thy sins. If you look on God merely as a Judge, it will turn thee away from him; but if you look upon him as upon one that loves thee, this will win thine heart to him, and turn it from sin; and you shall find sin die and wither in thee, and thy heart to grow in grace. What­soever sin scents to be weakened by other means, it only engraft a man into CHRIST, or to make him acceptable to God through CHRIST. Nothing will do it, but only faith; and that not an empty, idle faith; but, as he addeth further, such a faith as works by love. So that you have two parts in this text: 1. A negation of that which doth not make us acceptable to God through CHRIST; it is not our being circumcised or uncircumcised, or any thing of that nature. " 2. An affirmation of what it is that makes US sons of God; it is only faith and love; such a faith as is accompanied with love and good works; so that you see, he removes all works of ours; all works, not only of the ceremonial, but also of the moral law, con­sidered as the means of justification, because they are opposite to faith; they exclude faith, and faith excludes them, so that they are as well to be shut out, as the works of the ceremonial law. None of these, says the apostle, will do it. For you must know the way to sal­vation is contrary to that of damnation. Look how you lost the kingdom of GOD, so you must get it. As it was not our particular breaches of the moral law that lost it; but the. fall of the first Adam: so we must go in again into paradise by the same way that we went out; that is, by being made partakers of the righteousness of the second Adam. Our righteousness is not the way that the Lord has appointed mankind to be saved by; but the receiving of JESUS CHRIST and his righteousness. But you must remember that you must take him so as to love him. And it must be such a love as is fruitful in good works; not an empty, idle love, that is, a love in show only, but it must be a love in deed and in truth.

            In the handling these words, I will consider first, what it is that puts us into the happy state of life and sal­vation; and that is, faith that works by love. Hence it is clear, that faith and love are the two pillars, upon which our salvation is built. Of faith we have treated at large before; it remains now to speak of love; and here we will deliver this point to you, that, whosoever loves not the Lord JESUS, is not in CHRIST, and by consequence, is in a condemned and damnable estate. Now, because this is necessarily required, that you have faith and love, or else you are not in CHRIST, and cannot be acceptable to God through CHRIST; so our business will be to open unto you what this grace of love is.

            Love is nothing else but a disposition of the will, whereby it cleaves to some good thing agreeable to itself.  And this’ disposition shows itself by two effects: 1. It creates, in the man that has it, a desire to have the thing it loves preserved. 2. Of having it his own; and there‑

fore it causes him to draw near to it, or else to draw the thing near to himself. This is the nature of love. But this further you must note, that there arc divers kinds of Iove. 1. There is a love of complacency, when a man is well pleased with a thing; when there is some agreeable­ness between the thing loved and the frame of the soul. So the master loves his scholar that is every way towardly. So the father loves his son, as one in whom he is well pleased. 2. There is a love of friendship, that goes beyond this love of complacency, when a man both loves and is loved again. So--a man loves his friend, and is loved again by his friend. Lastly. There is a love of dependence, when one loves a person upon whom all his good depends. Nov, we are said to love the Lord with the love of complacency, because he is a full adequate object to the soul. We love him with a love of friend-ship, because there is a mutual love; he loves us, and we love him; as the spouse says, " My Beloved is mine, and I am his." Again, we love him with a love of de­pendence; for we rely upon him for all our happiness and comfort. Now this love, wherewith we love any object that is suitable’ to us, has degrees; and that love is stronger, as the object of that love is more adequate and full; as it is more free from mixture of evil: and as it is more high and supernatural; as we depend upon it more, so we love it more. All these you shall find in God. Now, lay down these general principles, and we will make use of them afterwards. Only, before I pass on, observe there is a natural love that God has placed in the

heart of every man, wherewith every man loves himself, his children, his wealth, or any thing by nature that is good to him. And this natural love has two other loves hanging on it. The one is a sinful love, that carries it the wrong way to love sinful things.

            The other is a spiritual love, which sets banks, as it were, to the stream of natural affection; and not so only, but elevates natural love, and makes it an holy love. So that all natural love is to be subordinate to this, being given us to help us to go that way that spiritual love should carry us, even as the wind helps the ship, whereas otherwise it should have been driven with oars. And therefore the Lord, to help us to love those things that are suitable and con­venient to us, has in mercy put a natural affection into our hearts, which yet is to be guided by spiritual love.

As love comes from similitude and agreeableness, and consequently where there are two of a contrary disposi­tion, there must needs be hatred; so every man naturally "hates GOD, by reason of that opposition and contrariety which is between the nature of the one and the other. Therefore, that love may be wrought in the heart of man towards GOD, this sinful nature of ours must be broken in pieces, and again be new moulded and framed. The love of God then is wrought in us by these two things: First, By breaking our nature in pieces, as it were; that is, by humiliation, and by the law. And Secondly, By molding it anew, which is done by faith, and by the gospel. When a man's heart is broken, he is willing to take CHRIST as a Lord, as a Husband; and when CHRIST has discovered his will to take him, and the man here-upon resolves to take CHRIST, then there arises a holy, a constant, conjugal love, wherein they are rooted and grounded. This is the love we are now to speak of. So that to prepare us to love CHRIST, we must come to look on him, as upon that which is suitable and agreeable to us.

            And again, as one that is willing to receive us: and this must be marked as diligently. Therefore we will give you this definition of spiritual love out of that which has been said, "It is an holy disposition of the heart, rising from faith, whereby we cleave to the Lord, with a pur­pose of heart to serve him, and to please him in all things."

            This love is so necessary to salvation, that he that has it not is in a cursed and damnable condition; he is not in CHRIST, if he do not love him; as our Lord says, " He that believes not shall be damned," so we may say of love; for there is a tie between all these, faith, repent­ance, and love. And therefore we find these words put promiscuously. Sometimes, he that believes not shall not be saved; sometimes he that repents not shall not be saved; sometimes he that obeys not, sometimes he that loves not, shall not be saved: and therefore the Scripture is clear in it, and there is good reason for it. First, You know there is a curse belongs to him that breaks the law. Now when a man loves not, he breaks the whole law. For as love is the keeping of the whole law, so the want of love is the breach of it. So though a man may do many things, though he may keep the sabbath, deal justly, hear the word, yet, because it is not out of love, he breaks the whole law. And therefore he that loves not is in a cursed and damnable condition. Again, you know, in the law of GOD, an adulterer ought to die. Now he that loves not the Lord is an adulterer, that is, he is false to the Lord that should be his husband. And when he loves not the Lord, he does love somewhat else. And does it not deserve a curse to prefer pelf before the Lord? That a man should " love pleasures more than God?" That he should " love the praise of men, more than the praise of God?" And this is the case of every man that loves not the Lord, he loves the world: and he that loves the world is an adulterer, says St. James.

But if it be of such moment to love the Lord, then let every man look to himself, and consider whether he have in his heart this love to the Lord JESUS. For what­soever you do, though you pray never so constantly, though you sanctify the Sabbath never so diligently, do what you will, yet if you love him not, he regards it not. Indeed, when a man does love him, the Lord bears with much; but when you love him not, perform never so much, he rejects all. And therefore learn by this to know yourselves, and to judge of your condition. It may be, when we confess our sins, we have no thought of this, that we love not CHRIST, or at the least, we have not considered what a sin it is not to love him; but you may know the sin by the punishment of it: "Let him be accursed that loves not the Lord JESUS," 1 Cor. 16: 22. Let these words be sounding in your ears, compare your hearts to them. Sometimes cast your eye on the one,. and sometimes on the other, and see if it be not abso­lutely required to love the Lord. And again, reflect on your hearts, and see if you be iin the number of those that do love him.

            But take heed herein that you deceive not yourselves, for it is the manner of men, when we press the love of CHRIST upon them, to say, "I hope I love the Lord; I hope I am not such a miscreant as not to love him." Yea, but consider whether you do or not. When a man loves his wife, his friend, his son, his sport, he knows he loves it; he has the sense of that love in himself. Therefore consider with yourself, whether you have any such stirring affection towards the Lord JESUS, or not. Do you feel your heart so possessed with him? Are you sick of love, as the spouse says in the Canticles; that is, are you grieved when he is absent? Are you glad when you can get into his presence? For there is a kind of painfulness in love: and all painfulness is of a quick sense. Therefore, if you love the Lord, when there is a distance between him and you, when he does not look on you as he was wont, there will be painfulness and grief in it; as well as much joy and gladness when you have him Therefore let this be one way to examine your love to CHRIST, see whether you feel joy for his pre­sence, and grief for his absence.

            Again; as it is an argument that a man loves not the Lord, if he walks not with him, does not converse with him; so it is that a person loves him, if he walks and converses with him day by day. Now, to walk with the Lord every hour, is to consider what the Lord does to you, what his carriage is to you, what passages of his providence concern you; and, on the other hand, how you act towards him, what intercourse you have with him. I say, this conversing is an argument of love. Shall a wife profess love to her husband, and never come where he is, and never be in his company? So, will you say, you love CHRIST, and not be frequent in prayer, seldom converse with him, seldom speak of him? When you love your friend, you are with him as much as you can, you love to speak with him, and of him. So it is with the Lord, if you love him, certainly you will love his company, you will love his presence.

            Yet further, love is diligent. When a man loves any thing, he is diligent to obtain it; he spares no labor, no cost, he cares not what pains he takes so he obtain it. Do you thus take pains to draw near to GOD, to get grace, to excel in it? Are you willing to put yourself to inconvenience, to deny yourself in your ease, to take time from other businesses, and to bestow it this way? Are you content to put yourself to a harder task, to forbear things that are pleasant, to take pains for the Lord? If you love GOD, it will make you diligent to obtain him. * Again, love is a quality that is well pleased with itself; as we say, love desires no wages, it is wages enough to itself, it has sweetness enough in itself, desires no addition. And therefore if you love the Lord, you shall know it by this; you serve him, and serve him with, all your might, with all your strength, though he should give you no wages. The very enjoying of the Lord, the having communion with him, the having the assurance of his favor, so that you can say, " My Beloved is mine, and I am my Beloved's," is wages sufficient to a mars that loves. Such a man, though there were not heaven to follow, though there were not a present reward, nor a future,.. yet he would love the Lord; and loving him, he would delight to serve him; and, enough to him would be the Lord's favor. As CHRIST says, " it would be his meat and drink to do his heavenly Father's will." But, besides all this, if you love the Lord, your love will con-strain you to please him, to obey him in all things, to do what he requires. You cannot choose but do it; as the apostle says, 2 Cor. 5: "The love of CHRIST constrains us." It makes a man do it, whether he will or not. It is like fire in his breast, he cares for no shame; it makes him go through thick and thin. It is true, I may lose my reputation; you may reckon me a madman; some men do think me so; but that is nothing to me. I must do it, the love of CHRIST constrains me. So that where love is, it is such a strong impulse in the heart, that it carries one on to serve and please the Lord in all things, as a man is carried in a strong stream. Therefore, when you find in yourself joy for the presence, and grief for the absence of the Lord JESUS; an earnest desire to be continually in company with him, from day to day; when you are exceeding diligent to get an assurance of his favor, and to excel in that. grace, without which you know you cannot please him; when you are well-pleased with what he doth, and think it enough that you have,the Lord himself, though you should have no other wages; and when you find a strong impulse in your heart, that carries you on to serve the Lord; then you. love him. And if you love the Lord, you are in CHRIST.

            Now, we must beseech you to examine yourselves by these rules, and if you feel you want this love of CHRIST, we will lay down some motives to beget it in you. If we were able to present him to you as he is, we should effect this thing; but that must be the work of the Holy Ghost; notwithstanding we will briefly open to you such. reasons as we find used in the Scriptures.

            And first, let this move you to love him, that he is worthy to be loved. Now what is it that makes any thing worthy of love, but the excellency that we find therein. Now in the Lord there is all kind of excellency. Whatsoever is amiable under the sun, all that you shall find in him more abundantly. If ever you see any thing excellent in any creature, any thing amiable in man, any beauty, any virtue, any excellency, all these must be more abundant in him that made these creatures. And therefore, if you have any love, (as there is no man without some love or other,) to any creature that seems beautiful to you, think with yourselves there is more beauty in the Lord. If ever you see in any man any nobleness, any holiness, any excellency of parts or dis­position, know that it is more abundantly in the Lord JESUS. Let these rivers lead you to that ocean, to that abundance of excellency that is in the Lord. And if you love any creature, let it be with a little love. Let your affection be proportionable to the object. As all excel­lency exceeds in the Lord, so let your love exceed towards him. " Love him with all your soul, and all your strength." He has that in an infinite degree, that is only sprinkled among the creatures. Every creature has some imperfection in it: there is somewhat in it that may cause aversion; there is no man but has some weakness, no creature but has some want, some defect in it; but. in the Lord there is no want, there is nothing in him but that which is perfectly amiable.

            Secondly, Consider the easiness of the condition re­quired of you after all that he has done for you. It is no more than to love him. If he had put you on a harder task, you ought to have done it. If he had said to us, you shall offer your children to me in sacrifice, you shall give your own bodies to be burned, who could have said any thing against this? For he is the Lord, the great God; our sovereign Creator: but when the Lord asks no more at our hands but to love him, will you deny him? Moses urged this motive to the Israelites when he had described to them what the Lord had done for them; "And now," says he, "what does the Lord require of thee" for all this, " but that you love the Lord thy God?" As if he should say, the Lord might have asked much more at thy hands; if he had, you hadst no reason to deny it: but all that he requires is that you love him: and wilt you deny this unto him?

            Thirdly, Consider who it is that has planted this love in thy heart: is it not the Lord that gives thee this very affection? And when he calls for his love again at thy hand, does he call for more than his own? Shall he not gather the grapes of his own vineyard? And shall he not eat the fruit of his own orchard? He has planted in us these affections, and they ought to be returned to him.

            Fourthly, Consider you are engaged to love the Lord, and that should be a great motive to you: " You are witnesses that you have chosen the Lord this day to serve him," said Joshua to the people, Josh. 24: 22. As if he should have said to them, you are not now to choose, you are now engaged. You cannot go back, you have pro­fessed, you have chosen the Lord to serve him, therefore you are witnesses against yourselves. So I may say to every man that hears me, you are engaged to love the Lord. Why? Because you are baptized in his name, you have taken him for your Master, and for your Father, therefore he may challenge it at your hands. " If I be a Father, where is my honor? If I be a Master, where is my fear," Mal. 1: 6. He may challenge it justly, for you are his; he has bought you, yea, he has over-bought you; he has paid a price of more worth than us all. He has bought us with his blood. And what has he bought us for, but to be his; that is, to love him? Therefore, when we love him not, we rob God of our-selves, we do an unnatural thing; it is treachery and injustice in us. Every one of us that loves not the Lord,sins the more, because he is engaged to him, Deut. xxxii. 13, " You forsookest the strong God of thy salvation;" you forsakest him to whom you art engaged: he is the strong God of thy salvation. Therefore consider this; for seeing you have such an affection as love is, you must bestow it somewhere. Somewhat you must love. And you must know again, it is the best thing you have to bestow, for it commands all in you; and where will you bestow it? Can you find any creature upon whom to bestow it rather than the Lord? Will you bestow it upon any man? The Lord exceeds them; as David says, Who among the gods is like thee?" That is, take the most excellent among men, that are reckoned as gods, yet who among them is like unto thee? Or what will you bestow your love upon? Your wealth, or your pleasures? You must think the Lord will take this ex­ceeding ill at your hands, that you should bestow this affection elsewhere, than on him, to whom you are engaged.

            Fifthly, An especial motive for a man to love the Lord, is to consider what the Lord has done for him in par­ticular. Remember what passages have been between the Lord and you, from the beginning of your youth. Recount the particular kindnesses and mercies you have received from him. It is he that cdoes all for us; it is he that feeds us; that clothes us: we have not a night's sleep, but he gives it to us; we have not a blessing, but it is from his hand; these is not a judgment that we escape, but it is through his providence. The con­sideration then of these particulars should be as so many sparks to breed in us a flame of love towards the Lord. Think then, how unreasonable a thing it is, that you should forget this GOD, that you should not think on him, that you should not love him, that has done thus much for you.

            Lastly, Consider that the Lord loves you; for that is the greatest motive to win us to love him; for as fire begets fire, so love begets love. This was the cause that St. Paul loved the Lord, " He loved me, and gave himself for me," says he, Gal. 2: 2O. Consider this love of the Lord, and let this beget in you a reciprocal affection towards him. Put all together, and consider the Lord is worthy to be beloved; that he requires nothing but love of you for all that he has done for you; that God has planted love in your hearts, and therefore cdoes but call for his own; that he has done you so many kindnesses, that you are so engaged to him, that yc-u are not now to choose; and let these things move you to love him. At least, as he is worthy to be beloved, bring your hearts to this, to desire to love him.

            You will say, " We may desire long enough, but how shall we be able to do it?" First, You must pray for it. Come to the Lord and tell him, that you desire to love him; that you would fain do it if you could, and beseech him not to deny you that request, that you know is according to his will. And be assured that the Lord will not refuse you, especially if you beg it importunately at his hands. If you ask, how prayer enables us to love God? I answer, partly by obtaining at God's hands a power so to do; for when you cry earnestly for it, he cannot deny you. When the lame and the blind were importunate, he never neglected any, but healed them; so when you cry to the Lord and say, I would fain love thee, but I cannot; will he not be as willing to heal your soul, to give you legs to run after him, and eyes to see him, as he was to heal the lame and the blind? Certainly he will. But besides that, prayer brings us to converse and to have communion with GOD, and by that means love to him is begotten and increased; as you know when you converse with men it is a means to get love to them. Again, the Lord delights to show himself to a man that is much in prayer, yea, at such a time, for the most part; as he showed himself to CHRIST when he was praying; as he did to Moses, to Cornelius, and others. And again, prayer exerciseth this love, it blows up a spark, and makes it a flame. Therefore much prayer begets much love. If you would be abundant in love, be fervent and frequent in prayer.

            You will say, " Prayer is a general means for other things; why do you put it as a particular means to get love?" The reason is, because love in an especial manner is a gift of the Spirit, a fruit of the Holy Ghost; and it must be a peculiar work of the Spirit to beget it. It is true, " faith comes by hearing," and hearing begets faith; which is done likewise by the Spirit. But love is more peculiarly than other graces the gift of the Holy Ghost. None are able to love JESUS, but he in whom the Holy Ghost has planted this affection. Therefore the way to get it is earnestly to pray, to acknowledge the power of the Holy Ghost, to go to him, and say, Lord, I am not able to do it. This acknowledgment of the power of the Holy Ghost is the way to prevail.

            Another special means to enable you to love the Lord, is to consider your sinfulness, what you are, what hearts you have, and what lives you have led, and how gracious God has been to you. You know Mary Magdalene loved much, because she had much forgiven her; that is, she had a deep sense of her sins; the Lord had opened her eyes to see what she had been. And because she saw her own vileness, and thereby the goodness of the Lord, who had forgiven her, she loved much. For when we are humbled, and little in our own eyes, and the Lord comes and shows mercy-on us; when a man sees his sin, and thinks with himself, " I am worthy to be destroyed, I can expect nothing but death; " and the Lord comes suddenly, and tells him, " You shall live," and shall reconcile himself to him; this will command love. So when we consider how we have behaved ourselves to him, and yet that he has offered us peace, and says, " Return, and I will forgive you; this should work on the hardest heart. Therefore consider your sins. But re-member it is not enough to say, " I am a sinner;" but come to particular sins, as Paul did: " I was a blasphemer," says he, "I was a persecutor, and yet the Lord had mercy on me."

            So be you likewise ready to say, I have committed such and such sins, it may be uncleanness, it may be sabbath­ breaking and swearing, and yet the Lord has been mer­ciful, or is willing to receive me to mercy. " If a man's wife play the harlot, will he return to her?" No, he will put her away, and give her a bill of divorcement: but when the Lord says, " But you have done it," and done it oft, and "with many lovers," and "yet return again to me," and I will receive you to mercy; this should melt our hearts, and cause us to love the Lord.

            I proceed now to show you what properties of love we find in the Holy Scriptures. You shall find this to be one property of love, it will be content with nothing but love for love. If one love another, let the beloved do never so much, let him be never so kind in his actions, never so bountiful, yet except the lover have love again, he is not content. Indeed when we do not love a man, we can be content though his heart go another way, so that we enjoy profit by him; but it is the nature of true love to desire to be paid in its own coin. Now if you love the Lord JESUS, if you might have all the blessings that he could bestow upon you: if he should open his hand wide, and compass you about with abundance, yet, without an assurance of his love, you would not be content therewith, your heart would not be at rest.

            Again, if you love the Lord JESUS, you will also love his appearing. It is certain every man that loves the Lord JESUS hasteneth to the coming of the Lord, and it must be so in reason. For if you love any, you must needs love their presence. And seeing the apostle has chosen out this note, why should not we press it in our exami­nation of ourselves, whereby we may know whether we love the Lord JESUS or not? Whether we desire to be with the Lord? Whether we can say with St. Paul, " we desire to be at home, and to be with the Lord?"

            Thirdly, Another property of love is, he that loves is ever ready to speak of the party beloved; to fall into his praises, and to keep no measure in it. So is it in this love to the Lord JESUS. Do you profess to love the Lord, and yet never delight to speak of him? nor delight to hear others speak of him? Mariners are delighted to talk of their voyages, and soldiers of their battle; and if you delight in the Lord, certainly your tongues will be much in speaking of him, you will be ready to do it upon all occasions. " Out of the abundance of the heart the mouth speaketh." And if love to the Lord abound in your hearts, this love will be expressed by your tongues, upon all occasions. And therefore you may judge of the measure of your love by this. And now what will you say for yourselves, that you speak no more upon those several occasions that you meet with in the world? Is it because you are ashamed to make an open profession of CHRIST? Certainly it is not a sign that you love the Lord JESUS. For he that loves is never ashamed; because whom a man loves he magnifieth, he prizeth much, he has a high esteem of him. And there-fore that bashfulness and fearfulness that you object will not keep you back, if you love the Lord in sincerity. Or is it because you cannot speak? Because you are not able to do it as well as others? Why? when you love any one, that love will teach you to speak, it will quicken the dullest invention. Love sharpeneth, and maketh the rudest tongue eloquent. It is the nature of love to set the heart to work, and when the heart is set on work, the "tongue will be as the pen of a ready writer." You know how the apostle sets it forth, " Our heart is en­larged to you." Love opens the heart wide, and the heart opens the mouth. Therefore if you love the Lord much, you will speak much of him.

            Fourthly, Love will do and suffer much for the party beloved. As St. Paul was abundant in love, so was he abundant in labors likewise; and whosoever abounded' in love, will abound in works also. Therefore see what you do for the Lord JESUS; see what you suffer for his sake. When CHRIST came to St. Peter, and asked him that question, " Loves you me?" and Peter had appealed to him that he did, he bids him show his love by the fruit of it, " Feed my lambs:" and as that was the work that CHRIST put Peter upon for the trial of his love, so I may say to every one of you, if you will show that you love the Lord JESUS, do the works that belong to your particular place. For every calling has a particular work. If you love the Lord, be diligent in that calling which CHRIST has given you to do him service in.

            It was CHRIST's own speech, " I have glorified thy name;" that is, in that charge you gayest me to perform. So you must show your love to God in doing the actions of your particular callings diligently. You know, when that woman's heart abounded in love to CHRIST, it found out a way to show itself in breaking the box of ointment, and pouring it on. his head. And as you will be ready to do much, so you will be ready to suffer much also. These two I put together, because suffering is a kind of doing; it is a doing of things, when there is pain or difficulty. Now if you love the Lord JESUS, see what you will suffer for his sake; those that we love we are exceeding ready to suffer for. A husband that loves his spouse, is exceeding ready and willing to suffer any displeasure orparents, or friends; to suffer the loss of his estate, discredit in the world; he is ready to break through all, and to do any thing, so he may obtain her love at the last. So, if you love the Lord JESUS, you will suffer any thing for his sake. And there-fore it was the commendation of the Hebrews, an argu­ment of their sincerity, that they " suffered the spoiling of their goods with joy." Whence came this, but from their love to the Lord? They were so far from being backward to suffer, that they were glad to have the opportunity to suffer somewhat for his sake.

            You will say, perhaps, " I am ready to do much for the Lord, and I hope I am not backward to suffer for him." It is well, if it be so; but let me ask you, in what manner do you do what you do? The manner of your doing is all in all. You must do and suffer, but this must be willingly. A man may do much for the Lord out of fear of hell, and this is little worth. It should all come from the heart, or it avails not. You may keep the sabbath, and present yourselves at prayers and at sermons; it is well you do so, but yet when "your hearts are going after covetousness," the Lord looks upon this as upon a mere formal performance. It is another kind of doing that the Lord requires at your hands. It may be you perform duties in secret, but that is not enough. You may perform them as a task, and are glad when the business is done; but when you do it out of love, you will do it in another manner, not in this for­mality. If you serve the Lord out of love, it is not the praying to him morning and evening that will content you, but it is the working upon your hearts, till you have brought them to a good frame of grace. You will never give over till your hearts are quickened in prayer; till you have found that God has answered you, till you have had experience of his mercy and loving-kindness towards you.

Another property of love is, it is full of heat. There-fore, in Cant. 8: 6, it is compared to coals of juniper: and from that phrase used in Matt. 24: 5, " Iniquity shall abound, and the love of many shall wax cold," we learn that love is hot. Therefore, if you would know whether you love the Lord JESUS or not, consider what heat and what fire there is in you. Now what are the proper-ties of fire? Wherein cdoes love and that agree? 1. Fire, you know, is the most active of all elements. Cold be­numbeth a man, and is the greatest enemy to action. If you love the Lord JESUS, you shall find your love will have that property of fire, to set all on work in you; it will set your tongue on fire, your hands on fire, your head and heart on fire; every thing that is within you will be working, and doing some service or other to the Lord. When a man wants love, he is as a man be-numbed, as a man frozen, not apt to any thing; but the more love, the more aptness and readiness he has to every good work. 2. Fire is of a quick nature, so also is love. Therefore love hates nothing so much as delays. Consider this therefore; are you speedy in execution? If you love the Lord, you will not put off from day to day any thing that is to be done: you will not say with yourself, " I will change my course of life, but not yet:" no, if you love the Lord, you will do it presently.

            3. Besides, fire is vehement; love is the same. Look what a man loves, upon that he bestows the top of all his affections, and the main strength of his intentions runs that way. Examine whether you love the Lord JESUS or not. If you love him, you will look upon other things, as regarding them not; you will grieve for them " as if you grieved not, and rejoice as if you rejoiced not; you will use the world as if you used it not." Your heart will be taken up about CHRIST, and about the things that belong to the kingdom of God; your intentions will be set upon the things that belong to the service of GOD, and your own salvation. This is a thing by which you may plainly discern the truth of your love. Examine therefore what it is upon which you bestow the main of your intentions. If you love the Lord JESUS, and be rightly affected towards him, you will esteem nothing great but the enjoying of his favor, and nothing of worse consequence than the loss of it; nothing will be of any great moment to you, but only sin and grace; sin that displeases him, and grace that brings you into favor with him. As for other things, you will look upon them as trifles. You will not put the strength of your minds to any thing else but him.

            4. Fire has also this property, that it is still enlarging itself, still growing, turning every thing into its own nature; it is overcoming, and it is not ready to be over-come. This is noted, Cant. 8: 6, " Much water cannot quench it, it is as strong as death." Now death you know overcomes all; so will love, it will break through all impediments. Consider, whether you find this dis­position in yourselves, that your hearts are still drawing nearer and nearer to the Lord, that they are still aspiring towards heaven, that you are still going onward, and thriving in the work of grace.

            Another property of love is this, it is willing to do all kind offices, and looks for no recompence. Love, where­soever it is found, is free in doing what it doth, and examines neither how much it should do, nor how much it shall receive for doing it. So if your love be right to the Lord, you will not stand considering what you are bound to do of necessity; whether you are bound to pray in your families or not, or whether you are bound to keep- the Sabbath so exactly as is commanded; whether you are bound to abstain from giving so much liberty to yourselves in vain speeches; but love will rather say, u What shall I do to recompence the Lord?" It will be devising what to do, it will be glad of any occasion of doing any thing that may be acceptable to God. When you set limits to yourselves, and are afraid of going too far and doing too much, it is a sign what you do cometh not from love. If then you love the Lord JESUS aright, why do you not labor to exceed in the duties of obedi­ence? Why do you blame those that go farther than yourselves are willing to go? Why do you quarrel with that exactness and strictness which is required in walking in the ways of God? Love is abundant in the work it doth, and if you love the Lord, you will not limit yourselves, you will not think thus, " I will do as much as will bring me to heaven and no more; I will take just so much pains as that I may not be damned; but I will do no more than needs; this I hope may be spared, and I may go to heaven well enough notwithstanding." No, if there be love in you, you will strive to do to the utmost of your power. Again, you will not be so exact, nor indent with the Lord what he shall do to you; but though he be slow in rewarding you; though he stay long, and suffer you to go on without taking any notice of you, as it were; nay, per­haps send you many afflictions and persecutions, poverty, trouble, or sickness; though the Lord does not do what you expected, yet your love will be free, it will go on; you will be ready to say as St. Paul did, n I know whom I have trusted." That is, he was resolved to serve the Lord, to do his utmost; though the Lord did reserve himself and the recompence of reward to a farther time.

            Again, you may judge of your love to the Lord JESUS by another property of love, which is a hatred of sin; examine yourselves by this, for it is a sure rule, if you love the Lord, you will hate that which is evil. And here, lest you mistake the being angry at sin, because perhaps it has brought you into trouble and distress, for hatred thereof; I will lay before you three things wherein hatred differs from anger, that you may thereby examine yourselves whether you hate sin or not: First, Hatred is more of generals. If a man hate drunkenness, he hates it in all drunkards. A man is angry with this or that particular, but hatred is of all. I would ask you, do you hate all sin, all that belongs to sin? If it be this or that sin only, you are but angry with sin, you do not hate it. For hatred falls always upon the general. Examine therefore if you find this disposition in your hearts, that you hate every sin. Whatsoever is contrary to the Lord, do you hate, resist, and strive against that? If so, this is a sign that you love the Lord, and truly hate sin. Secondly, Hatred desires the utter destruction of the thing it hates, anger does not so. Anger desires but a revenge proportionable to the injury. Therefore we say there is a kind of justice in anger: it would not have the party that it is angry with to be destroyed, but it would have him sensible of its displeasure; it would have something done that might answer the injury that is offered; but hatred desires the destruction of a thing utterly. Now are you so disposed with respect to your sins? Do you desire to have them wholly rooted out? to have your lusts thoroughly and perfectly mortified? Are you willing to have sin clean taken away? If so, it is a sign you hate it indeed. Lastly, Hatred differeth from anger in this, that it is implacable. Anger is a sudden passion that dies away after a time: hatred comes from judgment. It is a bent, a disposition, and frame of the will that continues. Is your disposition such to your sins? Examine yourselves. Nothing is more frequent than to be angry at some sin for the present; but does your hatred continue? If not, you do but fall out with your sins, and grow friends with them again. If you hated them as you should, you would never return to amity with them more. If you thus hate sin, this is an argument of your love to the Lord JESUS.

            Suffer me now to try a little farther if you love him or not. Do you not knowingly grieve him, and vex him from day to day? If this be your case, it is certain you love him not. Some there are that profess much love to the Lord JESUS, but yet spend their time idly, are diligent in no calling, but waste their precious opportunities of doing good in doing nothing that is profitable, either to themselves or others; but eat and drink, and rise up to play. It is the case of many of our young gentlemen. A shameful thing before men, and abominable in the sight of GOD, that men should live like beasts, and make their souls like the souls of swine, serving for nothing but to keep their bodies from putrefaction; doing so much the less work, because they have the more wages; burying so many precious talents, (whereof their time is the chief, because it helpeth to improve all the rest,) of which they shall give an exact account at that day, " When God shall judge the secrets of men's hearts according to our gospel." Do you profess that you love the Lord JESUS, and do you neglect him thus? As I speak to those that are young, that spend their time in doing nothing; so I say the same to those that are of more years, that waste their lives in doing something indeed, but it is not that which they should do; or in doing it in another manner than they ought; those that are so drowned in business, that they have no vacancy to feed their souls within, to clothe them with graces. For you must know, my brethren, that your souls have need to be trimmed every morning, as well as your bodies; they have need of breakfast, and dinner, and exercise, as well as the body. And as you fail in giving this to the soul daily, so you shall find it proportionably languish and, faint. Do you think that you love the Lord JESUS in good earnest, and yet have scarce leisure to think of him from morning to’night; that you cannot take time to speak to him, to seek him, nor to prepare your hearts for him? But, it may be, you will say that your meaning is good, though you frequently act amiss, and that you are well affected to CHRIST, and therefore surely you do not hate him. My brethren, you are deceived in this; your meaning is not good; for while you cast the com­mandments of God behind you, you cast him away; and while you lightly and carelessly deny the Lord by your evil deeds, you cannot mean well. At best it can only be said, you do not mean at all. Try yourselves then; if you love the Lord, you will reverence him. You know, whom we love we reverence, and dare not do any thing improper in their sight. Take any one whom we love, or whose good opinion we seek for, and we had rather that all the world should see us do an unseemly thing, than that he should; and certainly if you love the Lord, you would not dare to provoke him to his face. Therefore this carelessness in serving of him, this ac-counting it a light matter to commit sin, is a certain sign of want of love to the Lord JESUS.

            In the second place, as you may try your love by your taking care not to offend GOD, so you may try it by your sorrow after you have offended him. So much sorrow for sin, so much love. And you may take it for a sure rule; in what measure any man desires to please the Lord, in that measure he will be grieved that he has displeased him. Therefore examine yourselves. Have you sinned against him many times, and do you look back upon those sins in a careless manner? Be sure you love him not. If a child, or a wife, commit any thing against a father or husband, and they shall withdraw themselves, and profess themselves displeased, and yet the child or wife be never troubled at this, is it not plain they do not love him? So likewise your want of sorrow for sin is a sure argument that you love not the Lord.

And yet how many motives have you to love him, besides what have already been laid down? As first, it is this love that sets a price on all that you do. As this stamp is set on your actions more or less, so they are more or less acceptable. This was that which set a price on the widow's mite, that will set a price on a cup of cold water. This set a price on Abel's offering, and made it more acceptable than his brother's. The meanest service, when it has this stamp on it, is current and good in God's sight, he accepts it; but the greatest performance without it is nothing. " If you give thy body to be burned, without love it is nothing," 1 Cor. 13: 3.

            Besides this, consider, that if you love the Lord, you shall be no loser by it. In all other love a man seems to be a loser; for when you bestow your time, your pains, your money, on