A TREATISE ON SELF-EXAMINATION.

1 COR. 11: 28.

"Let a man examine himself, and so let him eat of that bread, and drink of that cup." 

 

 THE examination which prepareth a man to receive the sacrament of the Lord's-supper worthily, is an holy work of the soul, whereby it casteth its eye upon itself, and so looks through itself; makes an exact survey and search into every corner, and takes a true estimate of its spiritual state: In this exercise a man, by the touch-stone of God's Word, which is as pure as the silver tried in a furnace, does try whether his conversion be sound and saving; and whether he have, 1, knowledge; 2, faith; 3, repentance; 4, new obedience; and, 5, love. He must also revise these graces, and consider how they wax or wain, fade or flourish, languish or are in life; that so he may proportionably prepare and apply spiritual preservatives or restoratives; But especially that he may so use them in this holy and heavenly banquet that every one of them may receive addition and vigor thereby.

 

 And in this glass of examination, he discovers what spots and stains have lit upon his soul; what wounds orbreaches have been made upon his conscience; what infirmities or frailties, what omissions or relapses, or new falls, have grown upon him since his last receiving. Upon which discovery, he presently pours out his soul before the throne of grace, with groans and sighs, for reconciliation with GOD, for restitution to his favor and protection, for his former peace and comfort of con-science. He renews his faith and repentance for them; (for every new sin requires a new act both of faith and repentance;) and so prepares his truly humbled soul to receive the assurance of the remission of sins, sealed unto him by the blood of CHRIST in the Sacrament.

 

 I. First, for conversion. Conversion is that holy and happy change wrought upon us by the effectual concurrence of the outward ministry of the Word, and inward working of the Spirit; whereby of natural, carnal, and profane men, we are made spiritual, holy, and new creatures; and from the dominion of sin and SATAN, are translated into the kingdom of grace, and into the light and liberty of God's children.

 

Now a man may, by such marks as these, try whether he be truly converted or not. 1. If he has turned from SATAN in all sins, and turned unto God in all duties. If he has left all gross sins, in practice and action; and all frailties and infirmities, at least in allowance and affection—so that, with watchful resistance and earnest groanings of spirit he strive and pray against them, and be humbled and kept in awe by them; and that he perform obedience to all God's commandments, though not in perfection of degree, yet in sincerity of heart. 2. If he be willing in all his purposes, desires, endeavors, and actions, to set himself in the presence of GOD, and to be wholly, unreservedly, and entirely guided by his Word. 3. If he can, without servile trembling, or profane senselessness—yea, with an holy comfort and humble triumph, think upon death, judgment, hell, and those endless torments. 4. If he lovingly hunger and thirst after spiritual nourishment and growth in grace, by the Word, sacraments, and Christian conference; by sanctifying the Sabbath, and all other godly exercises, both public and private. 5. If he heartily long after the coming of CHRIST, and love such as are true Christians; and that because they serve God with singleness of heart. And if you desire that thy love of the brethren should be unto thee an infallible mark of spiritual life—1st, let the principal object of thy love be, his Christianity: not gain, pleasure, moral or natural parts:—2dly, love of all the saints. He that loves not all, loves none aright; yet this takes not away degrees of love: and, 3dly, love them at all times; in adversity, disgrace, temptation, sickness. 6. If his chief delight and best comfort be in holy duties and heavenly things; and that he infinitely prefer them before gold, honors, pleasures, yea, the whole world. 7. If he be truly humbled with the consideration of the long time of his impenitency; and very sorry he began no sooner, nor made greater haste into the glorious state of Christianity. 8. If those profane companions, pleasures and vanities, be most distasteful unto him, which formerly he pursued with greediness and delight. 9. If to the power of his gifts, at all occasions, he be still plotting, working, and laboring for the conversion of others with zeal and sincerity; especially those that are nearest him, or any way depend upon him.

 

 Thus are we to examine whether a conversion be wrought in us, and whether it be true, sound and saving or not. Now, the inseparable companions of a sound conversion are, knowledge, faith, repentance, new obedience, love. The first of these graces is knowledge; at least of the fundamental and necessary principles of the Christian faith:—as, 1. Of God's Majesty. 2. Our own misery. 3. The means of remedy. 4. The nature, use, and end of the Sacrament. First, of God's Majesty we must conceive as the light of his pure and holy Word shall guide and inform us: and hereby we are taught, That he is one, infinite, invisible, and indivisible Essence, and three truly distinct persons: the Father begetting, the Son begotten, the Holy Ghost, proceeding from the Father and the Son. That he is the omnipotent Creator and Conserver of the whole world, and all things therein; the Searcher and Seer of all hearts and secrets; most holy, most merciful, most just, almighty, everlasting, without beginning or end, present in all places; the special Protector and Portion of his children. Knowledge of this point may teach us, 1, reverence and awfulness towards so dreadful a Majesty; 2, adoration and admiration of so infinite Excellency; 3, love of so great and immeasurable goodness; 4, secure reliance upon his almighty power.

 

 Secondly, we must have a clear sight and knowledge, a right sense and feeling of our most miserable, sinful, and accursed estate by nature. Every man and woman by nature is a very stranger and enemy to GOD, the child of wrath, heir of everlasting perdition, enwrapped and incorporated into the accursed communion with the devil and unclean spirits, Coloss. 1: 21. Every one naturally has his understanding full of blindness, sinfulness, vanity, pride, folly, and many such like distempers. His will full of willfulness, frowardness, rebellion, and nonconformity to the holy will of God. His affections full of wildness, fury, and confusion; his thoughts full of earthliness, filthiness, and sensuality; his memory stored with polluted notions, and the relics of foul abominations; his heart full of deadness and deceitfulness: his conscience full of bitings and stingings, defiled and uncomfortable. And beside, every member of the body is enslaved to sin and SATAN. Thus every one naturally lives the life of hell in all the powers of his soul, and parts of his body. And he has a fountain of original sin sticking fast in his bowels, which still feeds and fills his body of death, or rather life of sin, with a continual supply of new poison and hellish vigor. Out of this mass of spiritual misery spring’naturally all plagues, judgments, and curses, both in soul and body, both in this life, in death, and in the other world. In this life hereby we are subject to terrors, and strange astonishments in mind; to all infirmities, diseases, and tortures in body; to Ioss, wrongs, and oppression in goods, and our temporal estate; to slanders, disgraces, and reproaches in our good name: to discontent and discomfort in wives, neighbors, friends, children, and posterity. In death, they are to have their poor and helpless souls torn, with much anguish and painful horror, from their sinful bodies, with a comfort-less or senseless divorce. They are upon their death-beds to he like wild bulls in a net, as Isaiah speaks, full of the wrath of the Lord. But in the world to come is the heighth of all woe:—not only an eternal separation from the presence of GOD, and the fruition of those glorious and unutterable joys, but also endless vexation and torment with the devil and his angels; with infinite horror and anguish arising from the full feeling of the whole and unquenchable wrath of GOD, which, like a bottomless sea, will swallow up the bodies and souls of all impenitent sinners.

 

 Besides this knowledge of man's misery, and natural corruption in general, we must take notice of those special, particular sins, which have found harbour in our souls, and seriously and sensibly consider the intolerable curse of God due unto us for the same. Lastly, we must

 

know how this great mass of miserable mankind was plunged into this accursed state of damnation and death. Adam and Eve, our first parents, created in the beginning of the world, planted in Paradise by the hand of GOD, and placed in full possession of all holiness and true happiness, did by the transgression of God's commandment about the forbidden fruit, divest all their posterity of that glorious estate, and cast us all into the gulf of sin And guiltiness of damnation. He being the father of all men, and fountain of all generations following, did sustain the public person of mankind, both in his innocence and also in his misery; in his felicity and in his fall. Know-ledge of this point should beget in us, 1. A sense of our misery: 2, Humility: 3. Heavy-heartedness for our sinful and accursed state: 4. Restless groans and longings for relief and recovery.

 

In the third place we must be acquainted with the means of recovery out of that sinful and accursed state wherein we he by nature. In this point we must know who is able to redeem us from sin, SATAN, hell, and ever-lasting death; and by his merits and mediation to restore us to righteousness, God's favor, a good conscience, and a far more glorious happines than we lost in Adam: and also the way and means to obtain an interest in this blessed Redeemer, and to partake of those blessings which belong to eternal life.

 

 For the former point, our redemption and recovery from our sinfulness and misery depend wholly upon the second Person in the Trinity, CHRIST JESUS, the only Son of GOD, who was man that he might_ be subject to the law, fulfil it, and bear the punishment of our transgressions of it; and GOD, that he might make the obedience of his life, and miseries at his death, meritorious for our salvation. Who was man, that he might suffer, die, and shed his blood; and GOD, that he might break open the bars of the earth, and conquer death, and rise again. For had he been God alone, satisfaction could not have been made to Divine justice, which must be performed in the same nature which offended: and if he had been only man, he could not have applied unto us the power of his passion, or made his sufferings effectual for us.

 

 As to the office of our Redeemer, he is called CHRIST; that is, God's anointed; because the Father did consecrate him to the office of a Mediator, and did furnish him with all gifts meet for that purpose. There are three parts of his mediatorship:-1. The prophetical part, whereby he revealeth and publisheth the whole will and. counsel of GOD, his Father, concerning man's salvation. 2. His, priestly function, whereby he works our full and complete redemption; in his holy conception, righteous life, and bloody suffering upon the cross: and lastly, his royal and kingly part, whereby be mightily effects all this in us by the inward operation of his Spirit; powerfully' applies it unto us, and ruleth his church till the last judgment. Those benefits which spring up unto us out of this bottomless fountain of grace, are infinite, unspeakable, and glorious; every one of them worth a world of gold; yea, ten thousand worlds. To mention a few; they are these: 1. Union with CHRIST, whereby we are engrafted into him, and become one with him. Re-conciliation, whereby we are delivered from the wrath of GOD, the enmity of the creatures, and slavery to SATAN, and happily restored unto God's favor and protection. 3. Remission of sins, whereby our polluted souls arc washed and discharged from the stain, guilt, punishment, and reign of sin, by the sufferings and sovereignty of our blessed Savior.

 

 Furthermore, it is required that we be acquainted with the means how we may gain an interest in this our blessed Redeemer; especially since the greatest part of the world, and even those that live in the profession of true religion, receive no benefit by hire. The Spirit of the Lord JESUS, by his infinite power, does knit us with a real conjunction unto CHRIST, by means of a true faith, whereby we are endued with spiritual life, and all the blessings of heaven. God the Father is as it were the fountain of this life—CHRIST is the conduit—the Word the pipe—faith the hand that opens it—the believing heart the cistern which receives this water of life, wherein it is a well of water springing up into everlasting life, John 4: 14;—and the Holy Spirit of GOD, by the power of the Word preached, creates in our hearts this faith, which is an holy gift of GOD, whereby the soul is enabled to apprehend and apply CHRIST particularly, as he is set forth and offered in the Word and sacraments. This justifying faith ever brings forth a zealous and unfeigned love to GOD, his service, people, Word, and sacraments; and an universal and sincere repentance and amendment of life, and a longing to die, in hope of a better life.

 

 Thus far of the knowledge of God's Majesty, our own misery, and the means of recovery. In the fourth place, we must be acquainted with the nature, use, and end of the sacraments. The two sacraments (the first, baptism, of incorporation and engrafting into CHRIST, whereby we are enrolled into the number of the household of GOD, and of the citizens of the heavenly Jerusalem; the other, the Lord's-supper, of our further growing into CHRIST, and stronger confirmation of the covenant of salvation, and grace towards us, whereby our spiritual life is revived, quickened, and increased in us,) are signs to represent, seals to confirm, and instruments to convey CHRIST, with all the benefits of his passion and blessings of heaven, unto every believing Christian; and serve as bonds of obedience unto GOD, strict obligations to the mutual exercise of Christian charity, provocations to godliness, preservations from sin, memorials of the principal benefits of CHRIST. • This latter, the Lord's-supper, is the second sacrament of the gospel; wherein, by a sacra-mental use of bread and wine, those that are already en-grafted into CHRIST are nourished, and grow in spiritual life, and in the state of grace. The signs and outward matter of this sacrament are, bread and wine; the things signified are, CHRIST's body crucified, and his blood poured out. The principal end of this sacrament is, the remembrance of the death of CHRIST, which he commanded unto us at his last parting from us; and therefore that ought to stick fast in our minds, and to renew continually in our hearts fresh motions of tenderness. For the last words of a dying friend beget and stir up deep impressions and dear affections in loving and tender hearts. If we read of his death and passion, that will stir and strike our hearts with some feeling and sympathy. If we have it powerfully preached, it will affect us more sensibly; if we lay it nearer to our hearts, and let it immediately work upon our minds by meditation, it will yet more forcibly prevail upon our affections. But to have, as it were, represented before our eyes a visible crucifying of CHRIST, the bruising of his body, and shedding of his blood, cloth, far above all, breed most tender melting and bleeding in a soul sensible of sin, the true cause of all these sufferings. This last representation Divine Wisdom made choice of as the strongest means to continue and keep fresh the remembrance of his death.

 

 God the Father, after that great deluge and fearful drowning of the whole world, left the rainbow as a remembrance to mankind of their salvation and deliverance from water. And when he had supernaturally fed his people with manna from heaven, he commanded a pot full of it to be preserved in the ark as a memorial of so great mercy. We, being freed from the devouring flood of sin, by the blood of CHRIST, are put in mind thereof by baptism. And being nourished with the heavenly manna of CHRIST's body, have this high and holy mystery of the Lord's-supper left unto us, to continue the remembrance of his death and passion. By our participation in the grace and efficacy of his body and blood, we grow into a nearer and stronger union with CHRIST, and partake mystically, yet truly, of a more inward fellowship with the Person of JESUS CHRIST, as well in that he is man as God. Besides the strengthening and knitting faster our blessed union with CHRIST, this holy sacrament is a powerful means to maintain and increase an holy communion of everlasting love amongst the saints, the true and living members of CHRIST's body. Hereby we lay surer hold by the hand of faith upon the merits and sufferings of CHRIST, we feel more sensibly the power and virtue of his passion, and are more fully and feelingly ascertained of the favor of GOD, and the forgiveness of our sins. Moreover, at this holy banquet, our con-sciences, disquieted with some infirmities, or relapses, since our last receiving, (a renovation of our repentance and faith preceding,) are sweetly appeased by the blood of the Lamb; our inward peace and spiritual joy is increased; we gather ground against our corruptions, and the power of sin, and become more cheerful, sincere, and universal in our obedience. Knowledge of this point should stir us up to come, with reverence and thirsting, unto this high and holy mystery, where so many glorious blessings are offered, and to be enjoyed; and ever to be guests at this holy banquet, when or how often soever it shall be prepared for us. Thus far have I passed through the four points. 1. Of the Majesty of God. 2. Our own misery. 3. The means of remedy and recovery. 4. The nature, use, and end of the sacrament; a right knowledge of the substance of which is necessarily required of all that come to the Lord's table.

 

 I will end all about this first grace of knowledge with some marks of a saving knowledge, that a man may be able to try the state of his soul in this point. For though knowledge be the ground-work of the whole spiritual building, and necessary to salvation; yet if it be not sanctified to a man, it serves but to increase his condemnation. And you may know it to be saving by these marks: A glorious lamp of saving light and quickening power of spiritual life is planted in every man's heart that profits by the ministry of the Word, and in the mystery of the gospel. First, it may be presumed to be saving knowledge if it beget humility and lowliness of mind; for the more the true Christian knows in the Word of truth, and the,deeper he wades in those heavenly mysteries, the more clearly he sees his own blindness, vanity, inward filthiness and natural corruption. As the more light is let into a filthy house the more the foulness of it is discovered, so the further he grows into Divine knowledge, he knows better his own misery, God's dreadful Majesty and just vengeance against sin—more largely and fully how many ways he offends against so merciful a Father—how far short he comes in holy duties, and in obedience to his pure and undefiled law. All which, where there is grace, are matters of humiliation and of taking down our proud hearts. In human knowledge of nature and philosophy, the deeper skill and the profounder learning, if there be an addition of modesty, the lower and more humble is a man's opinion of himself. The reason is, the more he knows, the more doubts, difficulties, scruples, and perplexities arise in his mind, which make him more fearful in his profession, and to think that he comes far short of what he should be, though he go far before those that think themselves already excellent. It is so in Divine know-ledge of supernatural principles, and heavenly mysteries, where there is grace annexed. The further we look into the Book of GOD, and the higher scholars we are in CHRIST's school, the more lowly-minded we are in ourselves. The reason is, the stronger and clearer-sighted we are to look into the crystal of God's Book, the more spots and stains we see in our souls, more purity in his Majesty, more misery in our own nature; and therefore, by the power of grace, being sorry for the pollution of our souls, fearful of his Majesty, and sensible of our own misery, we entertain a lowly conceit of ourselves. One certain mark then of saving knowledge shall be this, the more. skilful in Scripture, the more humble in own conceit.

 

 A second mark of saving knowledge shall be this: If it be joined with the conversion of the heart and reformation of the life; for a sound change of the heart and life ever ac-companies saving knowledge. Knowledge without obedience is so far from being available to salvation, that it hasteneth and doubles our damnation. Small reason have men to be proud of their knowledge without practice; for though for a time they may make it serve their turn for a show, yet at last it will end in sorrow and curses; for they increase the hardness of their heart, the guiltiness of their conscience, and the number of their stripes and damnation in hell, according to the measure of their fruitless knowledge. There are many base and degenerate. ends of the knowledge which profane men propose to themselves; but the Christian must make the end of his knowledge the practice of holiness in his own life, and instruction of others in the ways of GOD, if he would make it saving to himself. Knowledge, without these ends, puts up our proud nature with more pride and self-conceit, but neither begets life in our souls, nor a sound hope of immortality.

 

 Thirdly, it is edged with a longing desire and insatiable thirst after more. For the true Christian, not resting in'historical, formal knowledge, but diving into the mystical knowledge of the mysteries of salvation, which the Spirit of God does reveal to faithful Christians, does there find and feed upon such heavenly sweetness, such rich and glorious comforts, that he is never well but when he is digging deeper into this celestial mine, and wading further into these holy secrets. A holy greediness after, and a continual growth in knowledge, is one special mark then that our knowledge is saving: for it is an undoubted character of all graces, where they are in soundness, there they are growing. If we have once tasted how sweet the Lord is, there will be a desire to increase more and more.

 

 Fourthly, saving knowledge is diffusive and communicative of itself. It is in the soul of a Christian as the sun in his sphere. The sun cdoes not confine his light within his own fair body, but hurls it on every side; he casts it upward, and so makes all the heavens bright and beautiful about him; he throws his beams downward upon the earth, and there begets herbs, grass, and flowers, fruit-trees, and all the beauty and glory of the earth. He pierces further, and with his heat insinuates into the bowels of the earth, where there is any the least passage, and there engenders all manner of metals, gold, silver, and precious stones. Yet further, he glides by the side of the earth with his unrefiected beams, and makes all those golden spots, the planets, in the opposite part of the sky. Nay, it is so greedy of doing good, that it strikes through the firmament into the transparent parts, and seeks as it were to bestow its brightness and beauty beyond the heavens, and never restrains the free communion of his influence and glory, until it determine by natural and necessary expiration. 

 

 So that he makes as much of his light, and does as much good with it as may be.. Even so the sacred light of Divine knowledge in the sanctified soul of a true Christian, labors to enlighten those that are round about him; to teach and instruct Iris family, his wife, his servants, his children, (if he have any of these,) in the ways of godliness and doctrine of salvation; desires and delights to acquaint his kindred, his friends, his acquaintance with those comfortable lessons which himself has learned out of the Book of God. And even among strangers, he takes occasion to insinuate heavenly matters; that so his knowledge may be fruitful, and working for his Master's advantage in all places, in all companies; nay, he is willing that those that oppose themselves against goodness and God's truth may be reclaimed by his admonition and reproofs. And besides all this, it is edged with an endless desire of doing good still. For it is a true principle in Christianity, " The performances of God's children are many, their endeavors more, their desires endless." Thus saving know-ledge is ever spreading, most liberal and prodigal of itself, shining round about where it is, and working all the good it can in all places.

 

 A second grace, touching which we should examine ourselves, is faith: I mean true and justifying faith, a spiritual jewel of invaluable price,--the very life of our souls, the root and foundation of all true comfort, both in life and death; without which it is impossible that either our receiving the sacrament, our offering up our prayers, alms-deeds, hearing the Word, or any other service, though in its own nature ever so good or necessary, should either be acceptable unto GOD, or profitable to ourselves. This saving faith I thus define: It is a supernatural gift of GOD, inspired by the Holy Ghost, whereby the humble soul, being enlightened with the knowledge of the doctrine of salvation, and assenting thereunto, is enabled to lay hold on the meritorious righteousness of CHRIST, and all the glorious benefits of his passion, as belonging particularly to itself, This wonderful and holy grace is wrought in the heart after this manner. First, there is a mollifying and manuring of the heart, that it may be as it were furrowed and fitted for this precious seed of life: and that thus, 1: By the ministry of the Word, there must be knowledge planted in the understanding, both of the law (the powerful application whereof begets legal repentance, a necessary preparative to the infusion of faith,) and of the gospel, a seasonable apprehension of the gracious promises, which draws on evangelical repentance, whereof begins the life of faith. 2. The heart must give full assent, and be effectually persuaded that those Divine principles were revealed for the salvation of mankind, and that they are most true,—the very secrets of heaven, and divinely inspired. This assent and persuasion is called historical faith; or faith of knowledge. 3. The law begins to work upon the conscience, and wound the soul by a clear discovery and wide opening of our many ulcerous corruptions, all the vanities of our life, and particular sins, and by affecting the heart with a thorough sense and feeling of the fierce wrath of GOD, ready to break out in unquenchable flames of vengeance against every sin we have committed. 4. The heart is stricken through with fear and trembling; it is broken and bruised quite into pieces with terror and remorse; it is pregnant of grief and sorrow, and mournful beyond the mourning of a dove.. For a man in this case feels himself to be a most hateful and accursed creature, enthralled to the slavery and endless confusions of SATAN and hell, of damnation and death.

 

 Thus far the heart has been in preparing for that root of all graces, that plant of heaven, an holy and saving faith. In the second place, mark how it springs up in the mournful and humbled heart. The soul of a man being thus bruised and broken, and rightly prepared with the terrors of the law, is now fitted to receive the precious oil of the promises of the gospel, and comforts of saving grace. 1. The poor soul, being quite overwhelmed with waters of anguish and sorrow, and sticking fast in the deep mire of fears and terrors, begins to look about for comfort and succor; none is to be found in any creature; no gold nor silver, no friends nor physic will do him any good; no man or angel, or any creature, can

 

administer any relief.' "No man can deliver his brother, nor make agreement unto God for him; for it cost more to redeem a soul; he must let that alone for ever." At last, it casts its eye upon that infinite sea of God's mercy, which gloriously streams through the bleeding wounds of

 

CHRIST JESUS, upon every truly broken and contrite heart; it fastens its sight upon our blessed Redeemer, as he is hanging upon the cross, struggling with his Father's wrath for our sins, and crying at last, " It is finished;" it greedily catches hold on, and comprehends the whole

 

gracious doctrine of the covenant of life and salvation. It considers all the proclamations of mercy and pardon in the Book of God; as that in Isai. lv. 1, " Ho! every one that thirsteth, come ye to the waters, and ye that have no money, come, buy and eat: come! buy wine and milk, without money, and without price." And that out of CHRIST's own mouth, 1VIatt. 11: 28, "Come unto me, all ye that are weary, and I will give you rest." 2. After a thorough light and consideration of the great work of our redemption, and of all the gracious promises of life, the distressed soul begins to think, Though my case be wretched, by reason of sin, yet, by the mercies of GOD, it is recoverable: though my sins he many and heinous, yet in CHRIST JESUS they are pardonable. Only it now casts about how it may have a part in these mercies, and an interest in his passion. 3. Hereupon it begins to hunger and thirst after the precious blood of CHRIST, far more than ever the panting hart after the rivers of water. It would give ten thousand worlds, ten thousand lives, for an application of his blood, to wash away its guilt; for one drop of mercy to quench its thirst, and refresh its agonies. 4. Hence it pours out strong cries, and prayers, and supplications, groans and sighs unutterable, with such importunity, that at last it casts itself upon God's tender mercies in CHRIST JESUS; it throws itself with confidence into the bleeding and blessed bosom of its Redeemer, as he is hanging and holding down the head upon the cross; it hides itself sweetly and deeply in his sacred wounds, and gored side, from the rage of SATAN, and the stingings of conscience. And now by. this time the bowels of God's tenderest compassions begin to yearn within him. He who never knew how to break the bruised reed, or quench the smoking flax, takes the panting and weary soul by the hand, receives it into mercy, grace, and favor; takes off the burden of its sins; knocks off the bolts of terror and remorse; hases it in the sovereign and saving blood of his own dear Son, and accounts it pure and unspotted for JESUS's sake.

 

 Thus faith is brought forth. Nov in the third place, behold it flourishing and growing in the heart. After that saving faith, with inexpressible groans and sighs, and strong cries, has laid hold on the bitter and victorious passion of CHRIST, and so obtained favor and remission of sins; 1. It presently returns this blessed message unto the soul; that it is certainly pardoned, and entitled by the covenant of grace, freshly sealed with. the blood of CHRIST, unto a crown of immortality. This being done, it is filled with joy unspeakable, and with peace that passes all understanding. But after it comes to itself out of these strange ecstacies, it considers what great things have been done for it, what extraordinary love and infinite mercy has been shown unto it. And thereupon, 2, the believer presently addresseth himself to evangelical repentance; to bewail heartily all his sins, and former wicked life, not so much for fear of God's vengeance as he did in legal repentance, but with godly sorrow, for having so vilely and rebelliously grieved and offended so gracious a Father; and so does resolutely abandon the practice of every sin, and throw out of his heart the allowance of every the least infirmity. And 3. for ever after settles himself to holiness of life and heart, a good conscience, and an universal obedience to God's commandments; by growth in which, and by experience of God's special love unto him in the course of his Christian life, and new obedience, his faith receives continual life and strength, until it come to that height of assurance, that he is able to say, " I will not fear though the earth be moved, and though the mountains be cast into the midst of the sea." This noble elevation of spirit is the natural issue of a strong faith: which if we would attain or preserve, we must watchfully look into our hearts, lives, and consciences, that they be pure, unspotted, and tender; we must take heed of re-lapses, and warily prevent falls into sin. For we shall find our faith to ebb and flow, according as there is a decay or increase of holiness of life and heart.

 

 Thus I have briefly opened to you the nature, birth, and growth of faith: and the rather, lest you deceive your own hearts with false faiths; I mean, faiths insufficient to salvation; of which there be many kinds; as, First, there is an historical faith, whereby a man is endued with knowledge of the Word, and is certainly persuaded in his heart, that it is most true, and divinely inspired. This is so far from being saving faith, that the devil and his angels excel many men herein. For whereas many men are quite ignorant of the Word, and many have but little knowledge, and give but weak assent to the truth thereof; the devils know much, certainly believe it, and yet they do more, they fear and tremble.

 

 Secondly, there is a faith of miracles; which is an inward persuasion of the heart, wrought by some special instinct of the Holy Ghost, in some men, whereby they are throughly persuaded, that God will use them as instruments to bring to pass some strange and extraordinary things. This has no power for salvation. Judas was endued with this power, as well as the rest of the apostles. And we see, Matt. 7: 22, many workers of miracles shall be rejected at the last day. " Many," says CHRIST, " will say unto me in that day, Lord, Lord, have we not by thy name prophesied and by thy name cast out devils and by thy name done many great works And then will I profess to them, I never knew you, depart from me, ye that work iniquity."

 

 Thirdly, there, is an imaginary faith, which deceives and damns thousands. And that is a strong and bold persuasion, without all truth, ground, or warrant, that CHRIST is their Savior, that they have part in his passion, and shall undoubtedly be saved, when indeed there is no such matter. And therefore it is no true persuasion, but a vain presumption, a strong delusion. And this is three-fold: 1. When men and women, living in ignorance, without all saving knowledge, upon such principles as these; that they mean well; that they do no man harm; that they pray morning and evening; build a bold and blind persuasion, that they have as good a right in CHRIST, as the best of men; whereas indeed they he enthralled in the chains of damnation, and are mere strangers to the life of GOD, by reason of the ignorance which is in them. For knowledge in the Word of GOD, is the foundation of all spiritual building; without it there can no true faith be had, no repentance, no new obedience, no saving graces at all in this life, or salvation in the world to come: 2. When men entertain a strong and bold conceit, that CHRIST belongs to them with all his benefits, and yet harbour a liking and allowance of some sin; at least a purpose to continue in one sweet sin or other, and will not be subdued by the power of the Word, to a thorough change of heart, and amendment of life. These men think they are wiser than all the Christians that ever were, which could never find so smooth a way to heaven. But they foully and fearfully deceive their poor souls. The faith of these men is but imaginary,; for it is ever the property of true faith, thoroughly to purge the heart, and reform the life; to express itself in true repentance, and sincere obedience. And, 3, When men conceive a bold and strong persuasion that CHRIST is their Savior, and yet set light by the ministry of the Word and sacraments; embracing them only at their leisure and pleasure, so far as their worldly commodities, and carnal contentment, will give them leave; but not with hungry spiritual appetites, and humble submission to the power thereof. The faith of these men is but a vain presumption; for justifying faith is ever conceived, cherished, and confirmed, by a religious, constant, and powerful use of the Word and sacraments. The seeds of a weak faith, (if it be true and justifying,) sown in the heart by the Holy Ghost, cdoes grow by little and little to a strong faith and full assurance; but ever by a zealous and profitable pursuit of the means of grace and knowledge, preaching; reading, prayer, meditation, conference, use of the sacraments, singing of psalms, conscience and faithfulness in our calling, mercifulness to the poor. He that has true faith, will ever have both an eye and heart to these holy means, these godly exercises.

 

 Fourthly, there is also a dead faith, which is to be found in many that make great show of forwardness in Christianity. When men have good store of knowledge, follow the Word and sacraments with diligence, are able to discourse with understanding on points of religion, have good respect to the commandments of the first table: but in dealings with their brethren, they shame their pro fession, deny the power of Christianity, and plainly show that their faith is without life; their secret and close conveyances for enriching themselves and enlarging their estates, do clearly discover the deadness of their faith, and death of their souls in sin.

 

 Fifthly, there is a temporary faith, whereby a man may attain great and excellent things as knowledge of the mystery of CHRIST; apprehension of his excellency; some worthy gifts of the Holy Ghost; rejoicing in the gospel; many powerful effects of the world to come; some kind of repentance and conversion; some good affections to God's glory and ministers; reformation of many SIDS; and outward holiness; and yet for all this, not be truly regenerate to a lively hope in CHRIST JESUS. But if so, what need have we to search our deceitful hearts to the bottom, and to examine thoroughly whether we be in the faith; whether CHRIST JESUS be in us or not If men endued with great knowledge, some grace of the Spirit, and outwardly reformed in their lives, may yet have no' part in the first resurrection i where shall appear the ignorant, the willfully profane, the rebellious to godly courses, and good instructions What shall become of the swearer, the drunkard, the unclean person, the scorner, the usurer, the worldling If the formal professor, the civil, honest man, cannot be saved, where shall the notorious sinner appear If many shall seek to enter into the kingdom of GOD, a and shall not be able," Luke 13: 24, what shall become of those that run as fast from it as they can that root in the earth that hunt after the world all their life long Many thousands of poor souls most fearfully deceive themselves in this point, about the state of their souls. How many do not with that gladness hear, with that reverence respect, with that reformation of many things follow, the ministers of the Word, as Herod did John the Baptist How many have not half that zeal for the Lord of Hosts, as Jehu had How many never humbled themselves with fasting, or mourned in sackcdoes for their sins, as Ahab did I say, how many have not gone half so far in these points, and yet think all is well with them, and make no doubt of heaven.

 

 That you may not deceive yourselves, beloved in the Lord JESUS, I shall more particularly show you wherein the power of a temporary faith, though insufficient to salvation, may bring forth a fair show of Christianity, and how far a man void of saving faith may go in many things, and yet at last, if he go no farther, be a cast-away. 1. As concerning the Word, he may hear it, understand it, assent to it, rejoice in it, practice some duties commanded by it, and yet all the while, it is not the savor of life to him. 2. He may go far in faith, believe the truth and power of the Word, believe the promises, believe CHRIST died for sinners, yea, and hope he is one of them that CHRIST died for, and yet have no part in him. 3. He may go far in repentance; for he may confess his sins, he may feel pricks in his conscience, have sorrow in his heart, and tears in his eyes for them; he may promise and purpose for a time to amend, yea, and make restitution and satisfaction for wrongs done; he may have great pensiveness and terror after some horrible act, for fear of hell-fire, as had Judas, Cain, Ahab, and such like, and yet come short of salvation. 4. He may go far in an outward show of a holy and upright life; he may be a just dealer; an ordinary goer to church; a good pay-master; a reliever of the poor; a bountiful house-keeper; yet at last be turned into hell.

 

 Why then, beloved brethren, it very nearly concerns every man to inquire and try whether his conversion be counterfeit or real; whether his conversion be but formal, and making a fair show only, or sincere and truly Christian. And never let him suffer his eyes to sleep, nor his eye-lids to slumber; never to please himself in any grace or services; until comparing them with those attainable by the unbeliever, he find himself to go beyond them, and to ascend to that pitch, which no such can possibly attain unto. Else the sure foundation will be to lay, when it is too late, when the rain falleth, and the floods come, and winds blow.

 

 But some men will say within themselves; " This is sour and uncomfortable doctrine indeed. What! a man go so far, and yet be a cast-away! and yet be damned! God forbid. Let us have mercy, comfort, and salvation preached unto us. Let us hear how David, and other saints of GOD, for all their falls, were restored to mercy. Let us hear of the thief's conversion upon the cross, and not such terrible doctrine as this." I answer: nothing has been delivered in this point, but that which has sure foundation out of the Word of truth. It may, and should be uncomfortable to such as are drunk with presumption, prosperity, and security; to those that are desirous to save their souls, and yet are resolved to continue in sin; to all formal professors and half Christians. But it is far better for such to hear the voice of terror out of the law of God now, than hereafter to be turned into hell with that voice of vengeance, " Go, ye cursed, into everlasting fire." It is far better for them to hear of damnation upon earth, than to endure it everlastingly.

 

 As for the true Christian, this makes his heart dance within him; makes his happy soul melt within him, and resolve into praises and thankfulness; when he finds him-self, by the sanctifying grace of God's Spirit, possessed of those spiritual graces of which no unbeliever can possibly be partaker; when he sees that true-hearted sincerity is in his inward parts; that impartial hatred of all sin; that careful respect and universal obedience to all God's commandments, (which are infallible marks and characters which distinguish him from formal Christians.) For when he seriously considers how far an unbeliever may go, what graces and perfections he may attain, and all to no purpose; it makes him more zealous, careful, and diligent to make his election sure by sincerity and holiness; to go faster towards the mark, for the prize of the high calling of God in CHRIST JESUS; to press on more eagerly to the straight gate, and with greater violence to lay hold on the kingdom of heaven. My doctrine then is such as it should be; since it is a cutting corrosive to the profane, and a comfortable cordial to the Christian.

 

 Many presume to sin with the saints of GOD, but they never repent and rise again with them. The falls of the saints are mentioned in Scripture, not to encourage us with confidence to sin, but to make us walk warily, and work out our salvation with fear and trembling.. Look upon David, crying in his strong agonies, and anguish of spirit, Psal. xxxviii. his sin was as a fire in his "bones. He had not a good day for a long time, but the grief and horror of his sinful pleasures made him cry out. He bought his sin full dear. As for the example of the thief, 1. The Lord knocked but once at his heart by one sermon, and he repented, believed, and openly confessed CHRIST; you have heard many, and art yet hard-hearted, and unbelieving. 2. This is an extraordinary example, and has no parallel in Scripture. A king sometimes pardoneth a malefactor at the place of execution, wilt you therefore presume on the same 3. It was a miracle; with the glory whereof our Savior would honor the ignominy of the cross. We may almost as well expect a second crucifying of CHRIST, as a second such thief.

 

 Thus far of faith insufficient to salvation, with which thousands content and deceive themselves. But besides this, I must acquaint you with some bye-paths about faith, which except they be carefully avoided, will lead us into misery: and these are three: 1. The first stands in excess, and that is credulity. Many, though they be sold unto sin, and swim down the current of the times, yet would gladly be thought to have faith in CHRIST. Though they were never humbled for their sins, their hearts never broken and bruised with the terrors of the law, and remorse of conscience; though they never once groaned or sighed under the burden of their corruptions, yet they peremptorily persuade themselves they shall be saved at last; and when all comes to all, that God will be very does to cast away any of his creatures, and to turn them into hell. But except we be stark atheists, or blasphemous miscreants, to think that God is as man, that he should lie, we may assure ourselves that " the wicked shall be turned into hell, and all the people that forget GOD," Psa. 9: 17. And how terribly the Lord will come against all those, who go on in their wickedness, Isaiah tells us, chap. lxvi. 15, 16; " Behold," says he, " the Lord will come with fire, and his chariots like a whirl-wind, that he may recompense his anger with wrath, and his indignation with a flame of fire. For the Lord will judge with fire and sword all flesh, and the slain of the Lord shall be many." Let no man then, with a ground-less and too credulous conceit, build too much upon the Lord's mercies. For it is a truth far more firm than either the pillars of the earth, or poles of heaven, "That to every one that disobeys the truth,, and obeys unrighteousness, there shall be indignation and wrath. Tribulation and anguish shall be upon the soul of every one that does evil." Therefore, if any say, I will go on in my sin, and yet not be damned; it is as if he should say, I will drink poison, and not be choked; I will go into a plague-house, and not be infected; I will cast myself into the bottom of the river, and not be drowned.

 

 2. Another bye-path stands in defect, and that is infidelity. Upon this rock thousands run daily, and dash their souls to pieces. It is a secret distrust of God's promises propounding happiness to man, relying on the mercy of God in CHRIST. This has always reigned in many in the world, does at this day, and will do as long as the world endures. Every worldling is in a great measure possessed of this unbelief. For were he thoroughly persuaded of the certainty of endless pains, and everlasting joys, how were it possible, that for a little earthly pelf, which he heaps together with much anxiety, keeps together with many fears and jealousies, parts from (and perhaps he knows not to whom) with much sorrow; I say, that for a little such earthly pelf, he should sell his immortal soul to damnation.

 

 3. A third bye-path is despair. I know despair is properly opposed to hope and not to faith: but I handle it here, because when a man is cast down by the terrors of the law; if he miss of the right path that leads to the rich mercies of God in CHRIST JESUS, he may fall into the gulf of despair. Now presumption, though it be a contrary course toward damnation, and quite opposite to that which is by despair; yet it is the direct way to it. When men, in the day of their visitation, are called upon to leave their sins, and yet will not entertain the power of the Word into their hearts and affections, but go still on presuming upon God's mercy; such men as these, when they have run their race of security, are readiest to fall into despair. That God often leaves presumptuous sinners to fall thus, appears plainly in his Word: "Because I have called, and ye refused, I have stretched out mine hand, and none would regard. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me," Prov. 1: 24, 28. This refusing-to be reformed in the day of grace, abusing God's loving-kindness, long-suffering, and forbearance, and presuming upon his mercy against the truth of his Word, and glory of his justice, make way for utter rejection and despair in the day of trouble and heaviness. As we desire then to decline these woeful miseries, and fear to fall into this dungeon of despair: let us, in the name of GOD, in this acceptable time of repentance, turn unto the Lord, and to true holiness, from our ignorance, profaneness, worldliness, coldness in religion, and all other sins. In this day of our gracious visitation, let us submit ourselves with humility and obedience to the power of the Word, and a fruitful practice of the same.

 

 Beloved in the Lord JESUS, this is your day; this is your seed-time. As you love your own souls, suffer the immortal seed of the Word to sink into the furrows of your hearts, and bring forth fruit. Now lay up heavenly and spiritual treasures; (you know not what storms or tempests may befal you hereafter;) and they will be sure to hold out against the desolations of the whole world against wind and weather, want and poverty; even against the ruins of heaven and earth; they will never fail you, but last everlastingly. Take heed of presuming on God's mercies. It is that wide and woeful snare by which ratan draws a great part of men into his kingdom of darkness. He that makes God all mercy, so to dishonor him without remorse, all his life long, shall most certainly her,eafter find him all justice, so that he may glorify his truth, in receiving the wages of such willful impiety.

 

 But the chief thing I would specially advise and persuade' you to is, when it shall please the Lord, by an effectual application of the law, to bring upon your souls true sorrow and contrition, I would then have you to be very wary; for you shall then have two ways offered; you may either sink under the burden of your sins, and despair; or lay fast hold upon the Son of God and be saved, In the name of God take heed, When spiritual afflictions seize upon you, be sure to take the right way. Be not afraid, because of the Word of truth; to the truly humbled and broken heart, CHRIST JESUS opens his arms far wider; the bowels of God's mercies roll together, to show compassion with far more tenderness, than ever the dearest mother to her sweetest child. Oh! take heed of that hateful gulf of despair! Do not so far gratify the enemy of God and man! Do not so much wrong those yearning bowels of God's tenderest corn-passions, which never broke any bruised reed! Be not so cruel unto yourselves, as to stop the bottomless and boundless sea of God's mercies from your own souls! Oh! be not such lions and tygers, as to tear and devour your poor souls with irrecoverable sorrows! Oh! never, never despair of God's mercies! It is thought that Judas did more dishonor God in despairing of his mercies, than in betraying of his Son. Do not then so violate the sure promises of our gracious GOD, as to deny mercy to a bruised spirit; a sacrifice far more pleasing unto him, " than the beasts upon a thousand hills!" Do not, Oh! do not trample under foot that invaluable blood, by thinking it insufficient for your salvation!

 

 It is a necessary step toward salvation, (as I have often told you,) to be thrown down by the power and terrors of the law, into sorrow and anguish of heart, with a thorough sight of your sins, and sense of God's just indignation against sinners. But after you have been brought upon your knees with the heavy weight of your sins; after your souls have melted into tears of true repentance; Oh! then take heed of listening to the bloody temptations of that roaring lion, who is then most busy to draw you to despair! Do not by any means wound the wounds of your soul with refusing to be comforted! But presently by the hand of faith, frame a plaster of CHRIST's precious blood, and apply it close to your broken hearts. The wider wounds sorrow for sin has made in your souls, the more plentiful streams of the soft and sovereign oil of the comforts of the gospel, nd promises of peace shall be sure to close up your sores. God must deny himself, which is impossible; he must disrobe himself of the brightest beam of his glory, which is his mercy, before he can deny pardon to the truly penitent, or refuse to give ease to those that are heavy laden with their sins, and weary of the burden. If it please the Lord once to touch your consciences with true sorrow for your sins, and to affect your hearts with a perfect hatred and loathing of your former vanities, be not dismayed to approach the throne of mercy and grace, for with the Lord is plentiful redemption. Though your former lives have been so rebellious, wretched, and accursed, that you are able to look back upon a catalogue of sins, as black as hell, as red as blood, as foul as Sodom, yet if now in this time of grace, you will faithfully turn unto the Lord, you shall find ease unto your panting hearts, and everlasting peace unto your troubled souls.

 

 Why then, if there be any drooping or distressed con-science among you; if there be any soul that is truly humbled with the sense of his sins, let him shake himself from the dust, and defy despair. Oh! how fair a thing is mercy in the time of trouble! It is like a cloud of rain in the time of drought. If he will go on with the great work of regeneration, which the Lord has happily begun in him; if he truly hate those sins that now so grieve his heart; if he will faithfully forsake them, and amend his life, my soul for his, he shall be saved. And were the sins of his former vanity as great as the hugest mountains; as many in number as the sands of the sea-shore; as red as scarlet; I dare assure him, they shall become as white as the driven snow, and as though they had never been. Were his soul all crimson-red with the blood of men, as IVIanasseh's was with the blood of souls; with the blood of saints, as was Paul's; with the blood of the Son of GOD, as were the Jews; yet it shall be as fair as the brightest sun-beam, and "as the wings of a dove, which are covered with silver, and his feathers are of yellow gold."

 

 I am persuaded by this time some man's heart dance for joy, at the discovery of this immeasurable bounty, and these rich and golden mines of God's infinite mercy, that has no part in them at all; whose conceit that these comforts belong unto him, is but like a poor man's dream of gold. For I must tell you, that I dare not for my life promise so much as one drop of this mighty sea of mercy to any profane man, to any impenitent person, to any that goes on in his sins: I should so strengthen the hands of the wicked, justify the unrighteous, and bless where God cdoes curse. This balm belongs only to broken hearts. These precious oils are never vouchsafed but to wounded spirits. These jewels are the portions of those only that fear the Lord, " and tremble at his words," Isaiah lxvi. 2. Let them, in the name of GOD, take them and wear them, let them feed upon, and fill themselves with these glorious comforts, for they are theirs, and a thousand more; yea, all the mercies of GOD, the invaluable price of CHRIST's bloodshed, and all the joys of heaven.

 

 Thus far of faiths insufficient for salvation, and of bye-paths about faith. In the next place, I come to pro-pose some marks of a true faith; whereby I would have every man to examiue himself. 1. First, We may know our faith to be sound and saving, if we find in ourselves that preparation of the heart for the infusion of faith, that breeding and springing of it in the heart, and that blessed birth thereof, which I have before laid down unto you. By the ministry of the word; (for that is the ordinary means of begetting the precious grace of saving faith; I say ordinary, because sometimes it pleases God to work by other means; as, by secret motions and inspirations, by private reading, conference, instruction, or exhortation;) there is ever wrought first in the soul, a knowledge of that sinfulness and wretchedness by nature. Then, upon a serious consideration of this point, it is broken and bruised with true remorse, terror, and corruption. After, by confession of its wretched pollutions, and condemnation of itself, it is brought to an holy despair, whereby it wholly renounceth itself as unworthy of life, or breath, or being; nay, worthy of ten thousand damnations. Thus, when it is at the lowest, by the mercies of GOD, it begins to lift up its eye upon the gracious promises of salvation, revealed in the gospel, and shining most gloriously in the face of CHRIST JESUS. Then at length out of the darkness of deepest discomfort, begin to shine some glimpses of comfort; some little hope of pardon, mercy, and recovery; because it sees that the sufferings of CHRIST are sufficient to heal all its sores. Whence immediately arises a longing thirst after the mercies of GOD, and merits of CHRIST JESUS. At last, with groans and sighs unutterable, with prayers and strong cries, it casts itself upon those yearning bowels of compassion, that are ever ready to bind up the broken heart, and upon our blessed Redeemer suffering for our sins. By such preparations saving faith is shed into the soul.

 

And thus first, we may try whether our faith be true, by considering the degrees and steps by which it grows up in us. It comes not idly and easily, lightly and insensibly; but by the power of the ministry; by a sight and sense of our sins; by an apprehension of God's wrath due to us for the same; by much true sorrow and heaviness of heart, for having grieved and offended God by our former vanities and rebellions; by an hungering and thirsting after the mercy and grace of God in CHRIST JESUS; for more lovingly than for any worldly good: these are the fore-runners of true faith.

 

 2. Secondly, Growth in strength, and a daily springing up towards a height of assurance, is a sound mark of saving faith. Other faiths commonly stand at a stay, or else flourish fair for awhile, but after decay and die; or else they grow only in a groundless presumption, not in a feeling persuasion of God's love and favor, and of the certain pardon of their sins; but true and justifying faith grows from a grain unto a great tree; from a spark into a flame, being blown by the Spirit of grace, increased by the waters issuing out of the sanctuary, and cherished with the dew of heaven. It is weak at the first, full of many doubts and fears; but after it has been well exercised in the means of grace and knowledge, by a zealous and fruitful hearing of the Word: by reading, conference, meditation, prayer, use of the sacraments, singing of psalms, public and private humiliations, faithfulness in our calling, and mercifulness to the poor, it grows up to be a strong faith. But by the way I must tell you, that the most strong and flourishing faith may sometimes be sorely weakened. Faith holds its fullness of assurance, while we preserve the fervency of our first love, sincerity in our hearts, innocency and uprightness in our lives. But if we grow cold in our profession, negative of holy duties, or relapse into sin, we shall find our faith also to fail.

 

 3. Thirdly, It is peculiar to saving faith to purify the heart. God purifies our hearts by faith, Acts 15: 9. Other faith may purge the understanding from ignorance, the tongue from railing and bitterness, the outward actions from gross and notorious sins, but they all leave the heart at large, to range and rove into a world of idle and earthly thoughts, of profane and fruitless imaginations, Only saving faith begets zealous and watchful care over the devices and desires of the heart. Every true believer sets himself with special care, to bridle and subdue them, to repress all wicked stirrings of the heart, and mainly to oppose all lustful, proud, covetous, ambitious, and malicious thoughts; yea, and is sometimes more vexed for having given way to some wicked thought than for outward frailties and infirmities. For it grieves him to the heart, that he should be so tainted with that hateful sin of hypocrisy, as to the eye of men, to be unreprovable, and yet to grieve so good a Spirit, and offend so gracious a GOD, by the sinful wanderings of his thoughts; which though no man see, yet the Searcher of hearts does hate and abhor. Let us then try the truth of our faith, by the change of our hearts. If our outward affections and inmost thoughts be purified, it is a certain

 

sign the power of saving faith has been there. By nature " the imaginations of man's heart are only evil continually," Gen. 6: 5. " But the desire of the righteous is only good," says Solomon, Prov. 11: 23. The main streams of his desires, the coarse and current of his heart is to godliness and goodness; though sometimes his corrupt nature, and SATAN's boisterous temptations, may unawares early his thoughts another way.

 

 4. Fourthly, We may know our faith to be sound and saving, if it bring forth a true and thorough evangelical repentance. Legal repentance, moral repentance, a hollow and half repentance, fear and forbearance of some sins for fear of punishment is not enough. But to bewail our sins from the bottom of our hearts, because they are sins, and for conscience. sake to loathe and hate all iniquity, because it is an eye-sore to our gracious God; to crush the head of our original corruption, and break the heart of our sweet sin; to part from all gross sins in action, and all frailties and infirmities, at least with disaffection, prayer, and humiliation: these are the fruits of a true and justifying faith. For no man can truly, sincerely, and thoroughly detest and abandons all his former courses and his sweet sin, before he be assured of God's marvelous mercy towards him, in the forgiveness of all his sins in CHRIST. But when once the Spirit of grace, by a lively faith, has certified our troubled and trembling hearts of God's favor in forgiving our sins; when once we be assured, that that spotless and sacred blood was spilt particularly for our pollutions; then, with truly wounded spirits, and grieved souls, do we begin to look on him whom our sins have pierced; then do we hate our former rebellions, which, by the eye of faith we see, were the whips and nails, the thorns and spears that vexed the Son of God. When once we soundly believe, that his precious blood was shed for our sins in particular, then do we shed those true tears of compunction, which are the soul's heart's blood, and wine of angels, right pleasing unto GOD, and joyful unto heaven. Until we have a true persuasion settled in our hearts, that we are redeemed by the death of CHRIST, we cannot for our lives, truly hate sin, as it is sin, and for the love of God. But when we once have clasped our hand of faith upon that glorious crown in heaven, which is sealed unto us by the blood of CHRIST; then, and not before, are we con-tent to use the world, as though we used it not; then the sweetness of sin is turned into gall, and the glory of the whole world appears to be but dung, vanity, and nothing.

 

 5. Fifthly, Saving faith is the root and fountain of sanctification; and therefore if we find ourselves to be sanctified, we may be assured that we savingly believe, 1 Con 6: 11. It is said, Acts 26: 17, 18, that Paul was sent " to open the eyes of men, that they might turn from darkness to light, and from the power of SATAN unto GOD, that they might receive forgiveness of sins, and an inheritance among them which are sanctified by faith." True and justifying faith does ever beget a sanctification of all parts, both in soul and body. By this holy work of sanctification, a man shall find himself as far different from what he was before, as a valley from a mountain, the straight from the crooked, the softness of flesh from the hardness of flint, the nature of water from the substance of diamond. For it makes a great change in the powers and faculties both of soul and body, in all the parts and passages of life. His understanding is enlightened with knowledge in the great mystery of godliness, and in the secrets' of God's kingdom, which are hid from the wise, and men of understanding, and the greatest part of the world. His will is now bent to the best things. His memory, which before was like a sieve, and let out the water of life as it was poured in, is now a store-house for heavenly treasures. The stream of his affections is turned from the world towards God's glory; from the joys and contentments of sin, into a hatred, fear, and sorrow for them. His heart is weaned from all its temporal idols, and fallen in love with eternal and heavenly things. His conscience is purged, and become watchful to discover, and’sensible to feel the approach and prickings of the least sin. His hands are washed from all manner of sin. His eyes are restrained from lustful wanderings, from beholding vanity, from greedy gazing upon the wedge of gold, and his neighbor Naboth's vineyard. His ears are stopped against enticements to sins, slanderous tales, and filthy talk. His lips are silenced from profaneness, and from all evil speaking and useless discourse. His feet are fettered by the power of grace, from running any more in the bye-paths of vanity and sin.

 

 Such prints as these we may find in our souls and bodies, if the Spirit of grace has sanctified them by saving faith. Every branch of sanctification is a mark of the sincerity of our faith; as the goodness of the fruit discovers the soundness of the tree knowledge, love to Christians, fear of God's dreadful majesty, zeal for his glory, obedience to his will, respect to all his commandments, reverence to his ministers, joy in his promises, humility under his chastisements, a spiritual hungering after the sacrament, a sincere longing for his sabbaths, an earnest wishing and waiting for CHRIST's coming in the clouds, and such other spiritual graces dwell plentifully in us, and express themselves fruitfully in our lives and conversations; then assuredly the root of life, and fountain of all other graces, a lively faith, is seated in our souls. But if these fruits do not appear, our faith is not a living tree, planted by the rivers of God's blessings, but a dead stock, only gilt and varnished over like the shining of rotten wood.

 

 If we would try then Whether our faith be true or not, there is no better touchstone than the several branches of sanctification. Let us run over some of them briefly, and, with uprightness of conscience, compare them with our present disposition, 1. Do we sacrifice our whole hearts, consecrate our affections, devote our thoughts, renting them resolutely from earthly pleasures, and this vain world, to do unto God faithfully and sincerely, the best and utmost service we can 2. In respect of glorifying GOD, and keeping a good conscience in all things; do we scorn with an holy contempt, all profane scoffs and censures, all discountenance of men 3. Do we heartily grieve for and bewail our sins past; not for any fear of punishment, but because they have grieved our gracious God 4. Do we loathe and hate our present corruptions especially those which, with sensual sweetness, cleave fastest unto our corrupt nature 5. Do we impartially, with zeal and truth of heart, set ourselves to mortify and abandon every sin; though our reputation be never so deeply engaged, our affection never so much endeared unto it 6. Do we still submit ourselves to the will of GOD, as it is more and more revealed unto us by the ministry of the Word; though it cross our former customs and worldly desires And do we rest contented with our present estate, because most certainly it falls unto our lot by God's good pleasure, and everlasting providence 7. Do we delight in hearing, meditating,. and conferring of God's Word And do we stand to the profession and practice of it 8. Are we willing to resign up our souls into the hands of GOD, and to meet our Savior in the clouds If we find these fruits of sanctification in ourselves, our souls are seasoned by a true and justifying faith.

 

 6. Sixthly, Saving faith works by love, Gal. 5: 6, 2 Pet. 1: 5, 1 Tim. 1: 5. " A pure heart, a good conscience, faith unfeigned," and true Christian love, ever go hand in hand. If we would be assured that our faith is sound, we must feel kindled in our hearts an holy flame of most dear and special love; first, towards GOD, who of his own free mercy, has sealed unto us by the blood of his Son, all the prerogatives of the saints upon earth, and the blessed inheritance of the most glorious and ever-lasting kingdom of heaven; A sense of which goodness makes us prefer his glory before any worldly good, or even life itself,

 

 First, When we are certified by a lively faith of our reconciliation with GOD, by the death of CHRIST JESUS, which is the conduit through which all comforts and graces do sweetly flow unto us; we begin to love God for his love and goodness unto us, according to that, 1 John 4: 19, " We love GOD, because he loved us first." For certainly no man can sincerely love GOD, until he be persuaded in his own heart, that all his sins are remitted. Then we begin to consider with meltings of spirit, what an infinite mercy of God it was, that we were not cut off before our conversion, in the time of our open disobedience and rebellion. But especially considering that happy and holy work of our new creation, to the ever-lasting admiration of his grace and goodness, we muse how, by the mighty power of his sanctifying Spirit, he has pulled us out of the mouth of that devouring dragon, and snatched us as brands out of the fire, to make us stars in heaven. What a marvelous mercy is this! think we with ourselves, that we should be singled out by the power of the Word, and marked by the hand of God for salvation, when many hundreds about us perish ever-lastingly! That such as we should be washed, be sanctified, be justified, "in the name of the Lord JESUS, and by the Spirit of our God!" Should be like a few clear-sighted amongst a throng of blind men! Like Gideon's fleece, alone watered with God's saving blessings, while the rest of the earth is dry! That, whereas sound Christians are very thinly scattered, " like the berries, after the shaking of an olive-tree, two or three in the top of the utmost boughs, and four or five in the high branches;" here one or two in a family, there three or four in a village; yet, by the mercies of GOD, we are of their number!

 

 A second stair, or rising of our love, is to love him for all those beauties and excellencies; all that incomprehensible majesty, purity, and glory, which he in-finitely and eternally possesseth in himself; some shadows of which he has dispersed amongst his creatures. We are not to love God only for the good we have received from him, but also for his own goodness, and for that great majesty, and unapproachable light, which encompasses him in the heavens. Hence it is, that such an unquenchable thirst of sanctifying God's name, and the advancement of his kingdom, possessed the blessed spirits of those two men of GOD, Moses and Paul, that for-getting themselves, they desired rather to be blotted out of the book of life, and to be accursed, than God should not be glorified.

 

 A third beam of this spiritual flame is, when we so strongly love GOD, that we love nothing in the world but for his sake. 1. Hence it is, that true Christians manifest their love to their children, rather in planting grace in their hearts, than in purchasing for them large possessions. 2. They love their friends, not for pleasure, profit, or reputation, but because they love GOD, and have his image shining in them. 3. They love their health, not because they are enabled thereby with more ease to pursue the world, but because it brings vigor to their bodies, and liberty to their minds, to serve God more cheerfully. 4. They love riches, honors, know-ledge, the countenance of greatness, high places, not that they may domineer in the world, but that they may perform more good works, do more good unto good men, and more service to the Majesty of heaven. 5. They love the Word, and the free passage of it, not only or chiefly because it brings outward peace, and worldly happiness; but because it glorifies God's name, and enlargeth CHRIST's kingdom. Thus in a man sanctified with saving faith, the love of all other things is subordinate to God's glory.

 

 A fourth step of our love to GOD, is to hate ourselves for love of him; that is, to be content to lose our goods, our friends, our liberties, and our lives, rather than to betray his truth and glory. This Divine flame does beget in the heart of the true Christian, an holy

 

and those of St. Paul, as if they wished to be excluded from eternal life, for the sake of their brethren, make them talk a language quite unnatural, and inconsistent with that desire of self-happiness, which is the first law of nature. Besides, it should be remembered, that to be excluded from eternal life implies not only the loss of heaven, and final misery, but also final and desperate enmity against God: and that any man should think a willingness to be eternally wicked, and a desperate hater of GOD, can spring from love, and be a proper expression of zeal for his glory, is wonderful indeed! See Benson's Commentary on Exod. xxxii. 32. contempt of profane scoffs, railings, slanders, and disgraces; it makes the noblest spirit digest with patience the spiteful baseness of the profanest abjects. This love was hotter in the hearts of many martyrs, than the scorching flames about their bodies. Their bodies were like ours, their strength was not the strength of stones, their limbs were not of steel, nor flesh of brass; they were sensible of pain as well as we; but the heat of God's love within them did so wholly possess their souls, that it more prevailed to comfort them, than the flames to confound them.

 

 Again, Secondly, after that saving faith has planted this love of God in our hearts, it spreads itself to the creatures, with due respect, merciful usage, and mode-rate delight in them; as wherein appear some prints and shadows of the beauty, wisdom, power, and glory of God: but especially to men, because they are knit unto us with a nearer bond of brotherhood by creation, and bear about them the image of the same Creator: but most dearly of all to true Christians, because they are fellow-members of CHRIST's body, and co-heirs with us of the same kingdom. Hereupon it is that St. Paul, Gal. 6: 1O, bids us " do good unto all men; but especially to them who are of the household of faith:" and that David tells us, Psa. 16: 3, "All my delight is in the holy ones which arc upon earth, and chiefly in those that excel in virtue." This love of godly men is a manifest mark of saving faith, and which the Spirit of God has pointed out as such. " We know," says John, " that we are translated from death to life, because we love the brethren," 1 John 3: 14. If any man can heartily vouchsafe his best and kindest affections to a true Christian, for this cause only, (he being otherwise a stranger unto him,) that he sees the saving graces of God's Spirit shining in him; it is a good argument that he himself is a true Christian, aird that those same graces are seated in his own soul.

 

 Moreover, Thirdly, a man, sanctified by faith, cdoes rightly love himself, but in another measure, kind, and manner, than profane men: for they make idols of them-selves. Their love to GOD, to his Word, to their kindred and neighbors, must ever yield to the love of them-selves. They cannot love heartily a true Christian,’only for his godliness. It may be they may affect him for his gifts, because he deals justly with them, because of some bond of kindred or alliance, or for that they enjoy out-ward blessings by living with him but not for his profession and practice of sincerity. In truth, all their love rests within their own bosoms, and is spent upon them-selves. God's glory, the salvation of souls, and the good of others, are served at second hand, after themselves, and their own sinful pleasures. In a word, the unregenerate man loves only himself, in plotting and providing earthly comforts, and temporal happiness. Love of all other things, and all other loves in him, are swallowed up in self-love, as rivers in the sea. But it is far other-wise with every true believer. He loves himself so, that he loves God infinitely more; he sweetly embraces every true Christian; he loves all other things with relation unto GOD, and his glory. His love unto himself is directed unto true happiness; not mispent in furnishing himself with wealth and earthly pleasures; but fervently employed in fitting his soul with grace, that it may live eternally in the glory of heaven.

 

 Lastly, That special love, which springs out of nature, or some kind of nearness, (as to wife, children, kindred, and friends,) and which, where there is no grace, like a great river, many times overflows the banks of moderation, discretion, and reason, is happily seasoned and sanctified by saving faith, and made more fervent, comfortable, and faithful.

 

 1. No man can truly love his wife, but the true Christian; he may love her body, her beauty, her wealth, her friends, the outward comfort and content she brings with her; but he loves not her soul, for he neither made his choice for grace, nor, being matched, cdoes chiefly wish and work her spiritual good; he does not grow with her in saving graces, and holiness of life, nor walk with her hand in hand, towards the kingdom of heaven. He loves her not for that she was put into his hand by God's providence for his portion. He loves her not, as CHRIST did his spouse, with a sincere, chaste, and spiritual love, that he may beget more and more holiness in her, and preserve her unspotted from the world; that as they have lived together in the nearest bond, and dearest love upon earth, so they may reign together everlastingly. 2. Neither cdoes any unsanctified man love his children. He may love them as they are the fruit of his loins, the hope of his posterity, and pillar of his name; but he;does not burn with that truly Christian love towards them, which begets a zeal and care to plant in them the true fear of GOD, and power of religion. He toils to heap up for them earthly treasures; but he is careless in providing for them durable riches. 3. Neither can any ungodly man truly love his friend. He may affect him for pleasure, for profit, for his good nature, his civil carriage, moral virtues, knowledge, and wisdom, nobleness of spirit, long acquaintance, and the like; but he cannot possibly knit his soul unto his friend's, as the soul of Jonathan was tied unto the soul of David; that is, in the fear of GOD, in an holy league for the keeping of a good conscience, standing for God's truth, and the advancement of his glory, in that golden knot, and noble tie of Christianity. An ungodly man's love is earthly, natural, confined, mixed with many fears, distastes, and jealousies; with much unquietness, interruptions, and rest-less longings; sometimes it is furious, sometimes faint; sometimes weakened and weary with the free and easy enjoyment of the thing beloved; sometimes it is afflicted with despair, by resistance and difficulty; sometimes strangled with stings of jealousy; at the best it is but a bitter-sweet, and at last ends either in endless divorce, or in cursing each other in hell for their unsanctified love upon earth. But spiritual love, between two Christians, is of a more sweet disposition, of a more lasting and heavenly nature. Their dear embracements and kind offices are interchanged between them, because they see and know that they are both children of one Father; brethren of CHRIST JESUS; begotten again by the same Spirit; born of the same immortal seed of the Word; nourished with the same spiritual food; of one house-hold of faith; pilgrims and fellow-travelers towards the same everlasting home; and co-heirs of the kingdom of God. And, therefore, if once true affection, grounded upon grace, seize upon their hearts; if once their two streams of sanctified love, springing out of the fountain of their love to GOD, join themselves in an holy and Christian fellowship, they-grow in sincerity and strength, towards a great torrent, until they both are swallowed up in that bottomless sea of endless love, in the world above. The love then of the true Christian is only true and worthy embracement. 4. Lastly, Neither does any unsanctified man love truly his kindred; he may have with them merry-meetings and feasts; but to the bond of nature there wants the link of grace, that sacred knot that is wont to tie together the hearts of godly men, so sure, that no cross or misery, no man or devil, nor time, nor yet eternity, can ever untie. And only saving faith is able to beget love to our enemies; who we are commanded expressly to love and pray for, Matt. 5: 44.

 

 Thus far I have told you what love saving faith begets in the hearts of true Christians towards GOD, the creatures, the godly, themselves, and to others. I have stayed the longer upon the point, because many, when they hear of faith working by love, presently apprehend it to be no more but relieving the poor. When they are taught that they must join good works to their faith, they presently think that only alms-deeds are meant. Whereas, if a man should feed the poor with all his goods, 1 Cor. 13: and yet want a true-hearted and zealous love to GOD, his Word, his ministers, his servants, his sacraments, his sabbaths, his kingdom, and his coming, it would profit him nothing. If a man were never so glorious for his alms-deeds, and should not have a due respect to all the duties, both towards God and man, enjoined by the commandments, they would stand him in no stead at the day of trial.

 

 Alms-deeds, indeed, are good and necessary, and strictly commanded of GOD, Eccles. 11: 1, Hcb. 13: 16; most pleasing unto him, Isaiah Iviii. 5, 6, 7; and highly rewarded by him, Prov. xix. 17, Luke 16: 9. if they be our own, lawfully come by, given with a heart purged by faith from an evil conscience, and dead works; with spiritual discretion in preferring the saints in all favors and furtherances, with seasonableness, compassion, and cheerfulness, they are a precious seed sown upon earth, the crop whereof shall be reaped in the heavens. But if an holy flame of love to GOD, his honor, truth, and service; to all good things, godly exercises, and true Christians, be not first kindled in the heart, by the sanctifying Spirit; if there be not a respect to all God's commandments, a delight in all holy duties, and hatred to all sins; all our alms-deeds, all our good works, are unto ourselves utterly unprofitable. These ought to be done proportionably to our ability, and the other graces to be possessed in sincerity, if we look for salvation. A good man must not only apply his hand, but principally his heart to the exercise of well-doing. There: is the royal seat of Divine love, and the holy offspring of a fruitful faith, which giveth life to all good actions. Besides the confutation of a common error, this serves to comfort poor Christians, to whom this hard world denieth wealth. For love, (the fairest and loveliest issue of a saving faith,) is not placed in the purse, but planted in the heart.

 

 Can you mourn with distressed Christians, and unfeignedly sorrow for their griefs Can you speak comfortably unto an afflicted conscience, and refresh a broken and bruised spirit Can you pray heartily for the conversion of thy most implacable enemy Dost you labor upon all occasions, by instructions, admonitions, and seasonable reproofs, to draw others out of their ignorance and sins, to saving knowledge, and into the ways of God Why then you art very rich and glorious in alms-deeds, for so you doest good to the souls of thy brethren; one of which is of far more worth than the bodies of all men living. You enrichest thy brother with heavenly treasures, which are much more precious than any relief conferred upon the body; the very schoolmen being witnesses:

 

 

 

"Consule, castiga, solare, remitte, fer, ora;"

 

is better than,

 

" Visito, poto, cibo, redimo, tego, colligo, condo." Durand. 1: 4: d. 15. q. 7.

 

 

 

 To conclude this point, true faith does ever in the first place kindle in the heart a zealous love to GOD, and all godliness; then to our own souls, whereby we are stirred up to furnish them with all saving graces; then to the souls of our brethren, that they may be brought to ever-lasting happiness; then to their bodies and lives, that we may refresh and relieve them according to their wants, as the Lord shall make us able; after to all creatures, as we shall see and observe, the power, wisdom, and glory of our gracious God to shine in them.

 

 7. Seventhly, The conflict between the Spirit and the flesh, is a notable mark of saving faith. Unsanctified men are for the most part mere strangers to troubles of conscience. SATAN keeps them in his chains, without any great noise or stir, without any controlment or contradiction. But if once this strong man be dispossessed of his holds, by the Spirit of the Lord JESUS, and the power of faith, then begins this sore and lasting combat between the flesh and the Spirit.

 

 But lest you deceive yourselves in this mark, you must know, that there may be many inward tumults, even in a profane and unregenerate man. There may be a combat in him, 1. Between reason and affection. Reason many times may distaste that which affection cdoes furiously urge upon him. 2. Between natural conscience, and natural passions. 3. Between a desire of preserving his reputation, and a delight in some infamous sin. 4. Between the fear of vengeance from above, and a purpose to continue in the pleasures of sin. 5. Between a purpose to live the life of the wicked, and a desire to u die the death of the righteous." Besides such conflicts as these, in unregenerate men, the best of them may, moreover, 6. By the aid of the Spirit, strive against all outward sins for a time, and some gross sins all their life long. But this is not that conflict between the flesh and the Spirit, which I make a mark of a justified man. This, in the child of GOD, is fierce, universal, and constant.’ It is not playing a prize for reputation, but for life and death. It is not for the displanting of one sin, or two, but for the utter dethroning of all sin. The Spirit in this fight is ever so far victorious, that it suffers not the flesh to reign. It will admit of no parley, take no truce, nor listen to any terms of capitulation; but is still sweating and toiling, and in blood to the knees, for the cause of heaven, and in the quarrel of salvation. And if it cannot so subdue the flesh as it should, and does earnestly desire, it mourns and grieves, and buckles faster -unto itself the whole Christian armour: so that ever, at length, God gives a comfortable issue in this Christian combat, and most certain victory. If it be so then, that you feel the combat between the flesh and the Spirit within thee; and after that combat, comfort by the victory of the Spirit over the flesh; then assuredly faith has gone before, God himself is the man of war, and the Spirit of the Lord JESUS has destroyed the power of darkness within

 

thee.

 

 8. Eighthly, The spirit of prayer cdoes ever accompany faith. The most unlearned, if the Lord enlighten his conscience by the law, and affect his heart with a true taste of heavenly sweetness, will find words to express the wants and grievances of his hungry and humbled soul. For the Spirit of God giveth utterance, opens the lips, and unties the strings both of heart and tongue, to all those whom he sanctifies by saving faith, and endues with a sight and sense of sin.

 

 As for unregenerate men, 1. Some are so sottishly ignorant in all matters of heaven, and so senseless of their sinful and accursed state, that they never pray at all; never utter a groan, or word unto GOD, either for the removal of any corruption, or supply of any grace. In a cold, formal fashion their bodies may be present at public prayer, but they cannot remember the day when ever they poured out their souls in private, before the throne of grace, or with their families. 2. Others there are, who are men of great understanding for worldly businesses, and able to discourse largely of other matters; and yet they have not the wisdom to contrive, or the tongue to deliver two or three sentences in feeling and seasonable prayer. They cannot, for their lives, hold out a quarter of an hour in laying open their spiritual estate before God. They use sometimes to cry out, "Lord, have mercy upon us! God be thanked for all his blessings!" But as for longer prayer, they think not of it. Miserable men! it is only the want of the feeling of your sins, which makes you want words to pour out your souls unto God. 3. Some others there are, poor, ignorant souls, that evening and morning post over the Lord's prayer, the creed, and perhaps the ten commandments; thinking that is a sufficient seeking unto God. But alas! this is but only lip-labor, and lost labor. 4. Others there are, who in extremities fall to their prayers, like the mariners with Jonas, ch. 1: 5. But if once the storm be overblown, they are as profane and prayerless as they were before. 5. Others, a kind of outside Christians, lest they should be thought stark Atheists, are content for the most part to suffer prayers to be read evening and morning in their houses; especially upon good days, and when they are not too full of worldly business. But this holy business is performed with such irreverence, coldness, and indevotion, that it may plainly appear the spirit of prayer is not in their houses, nor the power of grace in their hearts.

 

6. Lastly, some unsanctified men there are who deceive even the true Christians in this point. They are, 1. Such as either have been brought up amongst good Christians, and so, by often hearing and observing others, and being sometimes put into practice themselves, grow into a habit of praying, though it be but by rote. Or, 2. They may be formal professors, who, while their joy is in the Word, may sometimes make a fair show this way. And, most of all, some ministers may deceive in this point even the best discerning persons for a time. For by reading books, and imitating those who are truly zealous in prayer, they may furnish themselves with a method of prayer, and may give life to it in the delivery. These may seem outwardly more fervent in prayer than some of God's faithful servants. Now, lest we be deceived in this point, let us conceive three kinds of fervency in prayer. 1. A natural fervency. Some men, out of a quick constitution, deliver things with much heat, life, and passion. 2. An artificial fervency; when men by art learn to animate their words with pleasing, fit and moving action. 3. Spiritual fervency; when a sacred flame is kindled in the heart by God's sanctifying Spirit, whereby a man does feelingly and powerfully throw out the longings of his heart. This last is peculiar to the Christian; the other may be found in unsanctified men.

 

 There may also be conceived three kinds of coldness in prayer: 1. Of discretion; out of which a man may be soft and sober in speech, but weighty in his actions, and powerful in his exhortations. 2. Of complexion; when a man, sanctified and zealous in heart, and yet, by reason of natural indisposition, cannot express himself outwardly with half that zeal and fervency as he cdoes desire. 3. Of ungraciousness; when a man's soul is so frozen in the dregs of sin, that he is possest with deadness and drowsiness of spirit. Now, certain it is that some unregenerate men, by the aid of natural and artificial fervency, may carry a fairer show of zeal in the delivery of their prayer than some sanctified men, who by their natural indisposition are hindered from expressing outwardly the holy heat that lies hid in their hearts. Thus far, and in these cases, the state of unregereration does commonly partake of prayer. But that holy grace and powerful spirit of prayer which ever follows saving faith, and (does sweetly sustain the hearts of all God's children, in the greatest distresses, is another kind of matter.

 

 True Christians do not only make conscience of prayer in public, and in their private families, but they have also many earnest groanings, many dear and precious conferences, much comfortable communication with God in secret. Nay, and besides their devotion at public prayer, their care in praying with their families, and their zeal in private prayer between God and themselves, even in company, Neh. 2: 4, and amidst the affairs of their calling, they have many sudden and fervent ejaculations upon every stirring of sin, and lesser aberration in their thoughts, words, or carriages. They have many broken sighs and spiritual sallies darted out suddenly, and born of the present occasion, whereby, with an invisible fervency, they repel the hasty assaults of many sudden temptations, abominate many fearful thoughts starting up in their hearts before they be aware; which, for their horribleness and hatefulness, they are ashamed to utter to others. They have many sudden and invisible liftings up of the heart in praises and thankfulness, upon the receipt of every blessing and mercy; even for comfortable thoughts, which come into their own hearts; for graciousspeeches, which proceed from others; for many remark-able passages of God's providence; and blessings in their business and affairs of their calling.

 

 Now to these two latter branches of prayer, to wit, in secret between God and a man's self, with many zealous wrestlings and holy importunities, for removal of corruptions, and supply of grace; and within a man's own heart, abroad, in company, or amidst his business, as occasion and necessity is offered;—I say, to those two practices of prayer, in a feeling and a fruitful manner, unregenerate men are mere strangers. It may be they may have, now and then, at solemn times, in set places, (perhaps upon superstitious occasions,) certain short, formal wishes, but they are heartless and cold; the offsprings of some custom, not of zeal and feeling. It may be, now and then, they may catch a prayer-book into their hands, when they have nothing else to do; when some cross is upon their family; when the time is coming for the sacrament, and may hurry over certain prayers; but to do this with inward feeling, or to pour out the soul before GOD, with a true sense of spiritual wants, is above their ordinary reach. Or, if they should set upon this holy duty of private prayer, they could not possibly continue: " for either praying will make a man leave sinning, or sinning will make him leave praying."

 

But the child of God is much conversant in private prayer. His heart would even burst for heaviness, amidst his variety of trials, were it not still revived, sustained, and refreshed by an hearty and holy conference with God. There is not a Christian but he is now and then raged against by the world, roared at by SATAN, and railed upon by profane men. Now in this and the like cases recourse unto God by prayer cdoes ease his heart with joy unspeakable. He is there satisfied by heavenly inspirations; (for heavenly inspiration from above, and our hearty groans and holy desires ascending up are as so many angels of intercourse between God and us;) I say, he is there assured that all his sufferings and wrongs for

 

CHRIST's sake, add weight and glory to his crown of life;. and that at length, in despite of all contrary power and policy, "his righteousness shall be brought forth as the light, and his judgment as the noon-day," Psal. xxxvii.

 

 9. Ninthly, comfort in distress, joy in tribulations, glorying in afflictions, give notable testimonies of justifying faith. "Being justified by faith," says St. Paul, Rom. 5: besides peace with GOD, access unto his grace, hope of his glory, "we also rejoice in tribulation." By this faith the apostles "rejoiced that they were counted worthy to suffer for CHRIST's name," Acts 5: 41. If once we plant our refuge above, and our comfort in a sweet fruition of GOD, and a feeling apprehension of his presence, it will easily over-match any worldly sorrow, hold out against the ruins both of heaven and earth, being infinitely above all casualties and uncertainties. But against this point it may be objected,—first, If it be so, that such a deal of comfort is the portion of true Christians, and that in troubles and distresses too, how comes it to pass that profane men are many times more merry than they I answer, Unsanctified men take not sin to heart; they put far from them the evil day; and therefore no marvel, though they rejoice in the face; (for " their rejoicing is only in the face, and not in the heart;" they have smiling countenances, but bleeding consciences.) A comfortable heart, and composed countenance, may be sweet companions, when inward joy and loud laughter may dwell far enough asunder.

 

 It is the practice indeed of ungodly men, because they want inward and sound comforts in their miseries and afflictions, to fly to outward mirth to remove the discomforts of their hearts. But these remedies are far more poisonous than the malady; for they either plunge them deeper into the dungeon of melancholy, or draw over a skin, that the sore may fester more dangerously. Thus, though they look big in the world, certain it is there is no sound comfort, or "inward peace to the wicked." But it is not so with the saints of God. They have indeed many occasions of sadness; they are many times troubled with their own sins, with the sins of others, with the iniquities of the times, with the afflictions of the church, with doubts about some case of conscience, or with care for a right discharge of the duties of their calling. But sadness for these causes begets in their heart joy unspeakable and glorious:’whereas sinful delights breed heaviness in the heart, " and the worm that never dies." Let no man then plead for the pleasure of good fellowship, for " there is no peace, says my GOD, to the wicked." Let no man take offence at the outward troubles of the Christian, " for the end of that man (whosoever he be,) is peace."

 

 It may be objected, secondly, that many wicked men, who have not so much as a shadow of saving faith, arc sometimes very bold and confident in great distresses. I answer, that confidence in afflictions, which appears in the carriage of unsanctified men, cdoes not spring from any sound comfort in the heart, as it cdoes in faithful Christians, but from such causes as these:—In some unsanctified men, comfort may spring from seeking the fame of undauntedness of spirit, and high resolution: in some it may spring from a groundless persuasion of being in God's favor: and this may be sometimes in formal Christians, even upon their death-beds. But their counterfeit comfort cdoes as far differ from that of the true Christians as a dream of gold from the real possession of it. In others, a furious zeal, and an impudent conceit, that they suffer in the cause of GOD, may beget great boldness and resolution, even amidst the terrors of death. There has appeared in several Papists, who have suffered among us for their treasons, a kind of unhallowed fury, that has spirited them up to undauntedness of mind and courage in their death. But a man of an impartial understanding and discerning spirit would scarcely wish a clearer demonstration of the truth of our religion than to mark the difference of the ends of our blessed martyrs in Queen's Mary's time, and of those popish rallors. The boldness and cheerfulness of these pseudo-martyrs, at their ends, is so formal and artificial, their prayers so unhearty, plodding, and perfunctory; their carriage so unlike the saint of GOD, and without those feeling elevations of spirit which are wont to fill the souls which are ready to enter into the joys of heaven, that a man acquainted with the power of sanctification, may clearly see their comfort to spring from no higher fountain than natural resolution and strong conceit. But it is otherwise with the true martyrs of JESUS. They had such an holy and humble majesty in their carriage,—such a deal of heaven, and sober undauntedness in their faces,—such spiritual ravishments in their hearts,—such grace and powerful piercings in their speeches,—such zeal and hearty meltings in their prayers,—such holy triumphs and heavenly exultations amidst the flames, that it was more than manifest, both to heaven and earth, to men and to angels, that their cause was the cause of God. In a word, the Christian's comfort, in distress, arising from an assurance of God's favor, by a true and fruitful faith, does as far differ from all the counterfeit comforts, the groundless confidences of unregenerate men, as the real possession of riches from an imaginary dream thereof;—as the true and natural grape, which fills and glads the heart, from the painted grape, that only feeds the eye;—as, a strong and mighty oak, rooted deeply in the earth, which no tempest can overturn, from a staff stuck into the ground, which every hand may snatch away, or blast of wind supplant or overthrow.

 

 Thus far of the marks of saving faith. But yet I cannot dismiss this point, without observing to yorI some differences between saving and temporary faith, the matter is of so great weight and consequence. Thou-sands there are who deceive themselves, and walk on securely in the ways of death, because they do not thoroughly try and consider what their spiritual estate is in this behalf; whether they be soundly built upon the Nock by saving faith; or whether, by some flashes of temporary faith, they flourish only for a while, like corn scattered in stony ground; and so, when their sins are ripe, shall be thrown into the fire of hell; except in the mean time they come forward, from an outward form of religion to inward feeling; and from being almost, be-come altogether CHRISTiafrs. You must here remember that I told you before how temporary faith can work:—1. Some measure of inward illumination. 2. Some kind of conversion. 3. Some degrees of regeneration. 4. Some outward reformation. I will then only briefly lay down some differences between it and saving faith, in these four points:

 

 First, for inward illumination. It should not seem strange, that an unbeliever should be sometimes, in a great measure, enlightened and endued with Divine knowledge; for it is a truth clear in divinity, and common in experience, that there may be the Spirit of Illumnination, with a plentiful knowledge of the truth, where there is wanting the Spirit of Sanctification, the life of goodness, and the light of saving faith. God is true and good; we lost his image of truth and goodness in Adam; we must either have the light of truth shed again into our understandings by the Spirit of Illumination, and the life of goodness re-inspired into our hearts by the Spirit of Sanctification, or we cannot be saved. We must have two wings,—the one of truth, the other of goodness, if we would soar aloft unto the Sun of all truth and goodness. But many certainly have but the one wing, that of knowledge, and thereby make only a fair fluttering upon earth; but upon their death-bed they find themselves utterly unfit for that last flight towards the Srin of Righteousness., If sanctification be not added to our inward illumination and knowledge, these latter will but double our damnation. That you may thoroughly examine your souls in this point, and clearly discern whether your knowledge be sanctified by saving faith, you must call to mind and consider the marks of saving knowledge, which I have formerly delivered. At this time I will only add two more.

 

 1. Knowledge in the formal professor is like lightning; it dazzles perhaps the eyes with astonishment and admiration of those excellencies which it beholds in the Book of God. It commonly blasts the heart with pride and self-love. But knowledge sanctified with saving faith, is like the light of the sun; it cheerfully opens the eyes of the soul, that with comfort and reverence, with love and praisefulness, they may feed upon the great mystery of godliness. It heats the heart and affections with true, kindly, and discreet zeal. It sends out its beams season-ably and continually, for the enlightening and reforming of others. It lightens the Christian out of all the darkness of sin, and crooked by-paths, and guides him into the holy passages of all the commandments.

 

 2. Knowledge in the formal professor is like the speculative knowledge of a geographer. This is purchased without any great toil or travel, without feeling or experience, only by reading, relation, and discourse. He sits in a dry chamber, and looks upon a fair map, and there, with a pleasant ease and delightful safety, cdoes behold the rocks, and straights, and dangerous passages, without danger or. distress; he feeds his conceit upon the wonders of foreign countries, and the new-found world: with the restless pinnace of his piercing discourse, he flies over the most boisterous, huge, and tempestuous seas with the speedy wing of his nimble wit; he runs over the woody mountains, the fruitful plains, the spacious forests, the spicy gardens, the pleasant rivers, the rich and golden mines, or whatsoever the whole earth has besides, wonderful and magnificent. But all this is but only in idea, without real passage and visible enjoyment. Just such is the knowledge of the formal professor; it stanch most in discourse and speculation. It beholds, afar off the majesty of heaven, the wonders of God's law, the mystery of salvation, the troublesome seas of temptations, the paradise of Christianity, and many other holy parts of divinity, but it is without toilsome practice, or feeling experience. But knowledge in the true Christian, is like the experimental knowledge of a traveler. He does not only, by his reading, hearing, and conferring, fill his brain with knowledge, and his tongue with discourse of heaven, and those endless joys; but with the eye of faith he clearly sees them, and sensibly feeds upon them by the power of his hope. He does not only, with an imaginary fruition, gaze upon "the wonders of God's law, and secrets of his kingdom, but with the keys of his saving knowledge unlocks and opens them wide.; dives into their depths with fruitful meditation; and by a full in-sight and real enjoyment of them, makes them familiar unto himself. He takes not only a general survey of the great mystery of godliness, but by the " Spirit of wisdom and revelation," he is able, in some good degree, to measure " the heighth, the breadth, the length, and depth of it." He cdoes not only, quietly sitting at. home, or standing safe upon shore, behold the furious rage and tempestuous seas of temptation in other men, but him-self is tossed and turmoiled with them, and by the grace God passes through them. He does not only hear of the sore pangs of the new birth, and of the strait passage to the kingdom of heaven, but himself travels with that spiritual sorrow, and treads that narrow path. He cdoes not only read of. the golden mines, crystal mountains, spicy islands, the coasts of pearls, and rocks of diamonds; I mean the invaluable treasures, royal prerogatives, and glorious comforts of Christianity; but himself is enriched and invested-with them, and fills his soul with their spiritual sweetness. And thus far of the difference between saving and temporary faith, in the point of inward illumination.

 

 2. Secondly, as to conversion.; these alterations may be found in the state of unregeneration; and there may be these conversions and yet no salvation:—l. A moral change, from a notorious conversation to a sober and civil carriage. 2. A formal change, which is an addition of an outward profession of Christianity, to a moral honesty. 3. A mental change, whereby the natural darkness of the understanding is in some measure dispelled. 4. A temporary change, such an one as in Scripture is called " the unclean. spirit going out of a man." But where there is justifying faith there is a supernatural, full, universal, thorough conversion of the whole man,—spirit, soul, and body,—from SATAN, sin, and earthly delights, to God's service, _holiness of life, and love of heavenly things. There is an abolishing of the accursed image of SATAN, and a renewing of the image of God in saving knowledge, righteousness, and true holiness, both in heart and life. This sound Christian conversion, which is ever a companion of justifying faith, is discernible from all partial, hollow, half conversions, by its integrity, sincerity, growth, and constancy.

 

 I. This change is ever with integrity of all the parts and powers both of soul and body. And though no power or part has its absolute perfection of sanctification, yet every power and part, in every true Christian, has its part and measure of sanctification. He is changed wholly, universally, in his spirit, soul, and body.

 

 First, in his spirit: that is, 1. In his understanding. This, before at best but gilded over, and guided with some glimmerings of Divine notions, but stuffed with much pride, profaneness, and vanity, is now enlightened with a clear insight into the mystery of godliness, and with that particular saving knowledge which is attended with humility and holiness, 2. In his judgment: this, which before, being wholly possessed with error, crookedness, and perverseness, was wont to "put darkness for light, and light for darkness,—to justify the wicked, and condemn the just,"—is now furnished with spiritual discretion, to guide himself in the right path amidst infinite crooked ways of vanity and iniquity, and with the spirit of discerning, that he can discover the power of grace in other men; so that he no longer accounts sanctification preciseness, or that which they call good fellowship, fittor a Christian. 3. In his memory: this, which before was water, to receive, and marble to retain the impressions of vanity and folly, but as a sieve to the water of life, and all godly lessons, is now greedy of saving knowledge, and desirous to forget those sinful notions which he treasured up in the days of vanity. 4. In his conscience: this, which before was benumbed, and heartless to all holy things, is now awakened and refreshed with a sense and feeling of God's mercy pardoning its sins, endued with a gracious disposition to spiritual exercises, and tenderness, sensible of the least iniquity.

 

 Secondly, in his soul: that is, 1. In his will: this, which before was wedded to the liberty of the flesh, to the lusts of men, " and to the pride of life," is now weaned from all her temporal vanities, and fallen in love with eternal pleasures. 2. In his affections: these, which before were carried with an headlong torrent upon the world, in pursuit of pleasures, do now turn their edge towards God's glory, and a crown of life. They were the most fierce and furious agents for the sovereignty of the flesh; but now are crucified, and their inordinateness mortified. 3. In the desires and imaginations of his heart: these, which before were without bridle or check,.are now turned by the least commandment, controlled by a tender conscience, kept in awe by a consideration of God's all-seeing eye, and confined within an holy compass, from their idle and profane wanderings.

 

 Thirdly, in his body: that is, his eyes, his ears, his tongue, his feet, his hands, and all the parts thereof; as before they were windows to let in vanities and lusts, instruments of iniquity, and executioners of many covetous, cruel, or lustful designs; so now they are become as centinels to descry the approach of sin; well appointed to do the will of God; set apart and sanctified for the service of the new man. The whole body, which before was "a cage of all unclean birds, and a sink of sin," is now become a spiritual "temple for the living GOD, and an habitation for the Holy Ghost."

 

 II. As a sound and saving conversion is ever with integrity of allthe powers both of soul and body; so it is also with sincerity, as well in the inmost affections as in the outward conversation; in the heart as in the life; in the secret purposes, desires, and conceits, as in the open carriage; in the thoughts and imaginations, as in the words and actions.

 

 III. A sound conversion is seen by growth in grace, which is ever an inseparable companion of spiritual life. Unregenerate men either grow from bad to worse, or stand at a stay; but if once we are "translated from darkness to light," there is then an " increasing with the increase of GOD," Col. 2: 19; " a going on from strength to strength, till we appear before God in Zion," Psal. Ixxxiv. 7.

 

 IV. The soundness of conversion appears by constancy in the course of grace and holiness. The true converts not only grow for a little time, but continue to grow up unto perfect holiness in the fear of GOD, 2 Core 7: 1, till they are renewed after the image of him that created them, Col. 3: 1O. Whereas other converts, who are led by no higher guide than the power of a temporary faith, are in and out, off and on, to and fro, in matters of religion. Sometimes they will be forward and h )t, some-times cold and formal. Their courage in good causes, and their conversion from ill, is as their faith, temporary; u their goodness is as a morning cloud, and as the morning dew that go away."

 

Thus far of that weighty and important point, concerning the differences between temporary faith and saving faith; that fountain of life, and jewel of heaven, which puts us into present possession of the kingdom of grace, and by sound evidences, of the promises of salvation, sealed with the precious blood of CHRIST JESUS, entitles us to everlasting joys in another world.

 

 This may suffice for the trial of our faith before the receiving of the sacrament. As for the trial of the rest of the graces formerly mentioned, or required to a right and comfortable receiving, viz. repentance, new obedience, and love, the author was prevented by death from prosecuting them according to his intention. That which has been written I commend to God's blessing, and the good of his church.