The True Touchstone Which Shows Grace and Nature, Discourse (3 of 4)

The True Touchstone Which Shows Grace and Nature · Discourse (3 of 4)

p. 133Caſe 7. The ſeventh Caſe follows; What are the lower degrees of true Grace? Grace in Scripture being compared to a grain of Muſtard ſeed, which is indeed the leaſt of all ſeeds that are ſown in the field, Mat. 13. 31, 32. Hereby there is an intimation given us, that Grace is but little in the firſt beginnings of it, and becauſe ſmall, 'tis not ſo eaſie to be diſcerned; Yet the leaſt meaſure of true Grace being of far greater value and more precious than Gold that periſhes, 'tis worth our while to bring it to the Touchſtone that it may be proved and known. Before I reſolve the Caſe, wherein I muſt be very wary, leſt the unſound preſume, and leſt the ſincere be diſcouraged: I ſhall premiſe theſe particulars.

1. True Grace has different degrees, and p. 134the higher and lower degrees are vaſtly different from each other; Such a difference as there is between a grain of Muſtard-ſeed, and the Plant grown up ſo that the Birds of the air may lodge in the branches of it; Such a difference as there is between a new born infant, and a man grown: truely ſuch a difference there is between weak and ſtrong Grace; and yet as the infant has all the parts which the man hath, and is of the ſame kind with him: ſo weak grace and ſtrong grace are of the ſame kind: and the weak is true and ſaving as well as the ſtrong. That there is a difference in the degrees of Grace is evident. Some are babes, and ſome are ſtrong men, Heb. 5. 13, 14. Some are ſtyled little children, ſome young men, and ſome are called Fathers, 1 Joh. 2. 12, 13.

2. True Grace is conſiſtent with little knowledge in the things of God. There may be a great meaſure of notional knowledge, where there is no true Grace at all; and there may be true Grace, where there is a great weakneſs as to underſtanding. The Diſciples when firſt they were choſen out of the World and regenerated by the Spirit, underſtood but little of the Goſpel: Peter himſelf would have diſſwaded Chriſt from dying, not knowing that his blood was to be the price of the Churches Redemption, Mat. 16. 21, 22. The very Apoſtles themſelves wondred what the Reſurrection of p. 135Chriſt from the dead ſhould mean. Surely they had not then much light, and yet they had true Grace. And though theſe and ſuch like great Articles of the Chriſtian Faith are more fully revealed, ſo that 'tis neceſſary to ſalvation to know them: yet in ſome heads the knowledge is but little, where yet the heart is truly turned unto God, and prizes Chriſt above all.

3. Where there is true Grace, there may be many doubts and fears. Our Lord ſays unto Peter: O thou of little faith, wherefore didſt thou doubt? Mat. 14. 31. And unto all his Diſciples he ſpeaks thus; Why are ye fearful, O ye of little faith? Mat. 8. 26. Faith they had, and yet 'twas little, and this faith is own'd, though accompanied with doubts and fears. Doubting believers for ought I know are the far major part of them. Sincere Souls are prone to be jealous of themſelves, and they apprehend how much it ſtands them upon to make ſure work for Eternity. Hereupon Satan and the remainders of unbelief take the advantage, and they are ſtill queſtioning their ſtate, and are full of fears that nothing is wrought in them, but what is common unto Hypocrites.

4. Where there is true Grace, there may be p. 136much corruption. I grant that Grace reigns wherever it is in truth, and yet much Sin may remain though it be an underling: thus the Oyl is at the top of the Veſſel, though the Water which is under it be a far greater quantity. Grace is compared unto ſmoaking Flax: now in the ſmoaking Flax there's much of ſtench and cloudineſs and but little heat; and yet this heat is taken notice of, and cheriſht, and the promiſe is; Mat. 12. 20. A bruiſed Reed ſhall he not break, and ſmoaking Flax ſhall he not quench till he ſend forth judgment unto victory.

5. Thoſe that have true Grace, may fall into Sins that are foul and ſcandalous, and by ſuch falls they break their bones, diſturb their peace, and wound their Conſciences, and weaken themſelves exceedingly, ſo that they are the apter to ſtumble and fall again upon the next temptation. When notorious Sins are thus committed by Believers, Grace is at a very low ebb, and yet the living Water which ſprings up to everlaſting life, (ſo Grace is called) is not quite dried up. It is ſtrange, yet not ſo ſtrange as true, that righteous Lot who vexed his ſoul from day to day becauſe of the Sodomites unlawful deeds, ſhould give way to drunkenneſs firſt; though 'tis not ſo ſtrange that he ſhould commit inceſt afterwards, for p. 137he that is drunken knows not what he does. Though he was delivered out of Sodom, yet he carried but too much of Sodom within him in his heart. David a man after Gods own heart, yet in his heart there did kindle an impure and helliſh flame of luſt whereby Bathſheba was ſcorched and hurt as well as himſelf, and which was the occaſion of the death of poor Ʋrijah. Now though David's joy was quite gone, yet the Sanctifying Spirit was not clean departed, though his operation was for a while ſuſpended: therefore he prays for the reſtoring of joy, but that the holy Spirit might not be taken away, Pſal. 51. 11, 12.

6. Thoſe that have true Grace may ſend forth ſuch ſad complaints as ſpeak a nearneſs to deſpair. Job cryes out, The arrows of the Almighty are within me, the poyſon whereof drinketh up my Spirit, the terrors of God do ſet themſelves in aray againſt me, Job. 6. 4. The Church complains, Lam. 3. God hath ſet, me in dark place as thoſe that have been dead of old: he hath hedged me about that I cannot get out, and made my chain heavy: he hath filled me with bitterneſs and made me drunken with Wormwood; alſo when I cry and ſhout he ſhutteth out my prayer. This was worſt of all to be in a deplorable caſe, and not to be regarded when crying for relief and pitty. Eminent p. 138Saints have ſometimes concluded themſelves forſaken and forgotten: no wonder if they that have weak Grace, confidently affirm they have none at all, and as peremptorily conclude they never ſhall have any.

Theſe things being premiſed, I am to tell you which are the lower degrees of true grace.

1. A ſenſe and wearineſs of hardneſs of heart, argues ſome meaſure of true Grace: it ſhews ſome life and ſoftneſs when deadneſs and hardneſs is felt as a burthen. Though hardneſs of heart was incomparably the worſt of all the plagues of Egypt, yet this, Pharaoh and the Egyptians were never ſenſible of, nor deſirous to be delivered from it, though other plagues they cry to have removed. That's true ſorrow, when the heart is grieved, it is ſo hard, and can ſorrow no more for Sin: Such an heart will carefully ſhun whatever has an hardning effect; and oh, how is that promiſe prized, and the accompliſhment of it longed for, Ezek. 36. 26. A new heart will I give you and a new ſpirit will I put within you, and I will take away the heart of ſtone out of your fleſh, and I will give you an heart of fleſh. And when once Sinners are ſenſible ſo as to inquire and ſeek unto the God of Iſrael to do this for them, here is a good work begun in them. I grant p. 139ſuch may fear ſometimes they are judicially hardned, but that very fear plainly ſhews the contrary; if they were under ſuch a judgment, they would ceaſe to be afraid of it.

2. It argues a beginning of a work of Grace, when a Sinner is troubled to ſee ſuch an oppoſition in his corrupted nature againſt God, and deſires to be turned indeed; Thus Ephraim bemoans himſelf, that he was as a Bullock unaccuſtomed to the Yoke, and he cryes to be inſtructed, and that God would ſhew his power and grace in the turning of him, Jer. 31. 18. and verſ. 20. we find the Lord owns Ephraim as his dear Son, as a pleaſant Child, and ſays, he does earneſtly remember him, and will ſurely have mercy upon him. It argues a new nature, when we are weary of the old, and that the bent and inclination of the heart is really changed: when backwardneſs unto what is good begins to be burthenſom.

3. There is a work of Grace, where there is a reſolution to go unto God and confeſs all Sin unto him without hiding any through a deſire to keep it. When David thus without guile does reſolve upon Confeſſion, God reſolves upon Remiſſion, and forgives him preſently. Pſal. 32. 5. I acknowledged my ſin unto thee, and my iniquity have I not hid, I ſaid I p. 140will confeſs my tranſgreſſions to the Lord, and thou forgaveſt the iniquity of my ſin Selah. Hark what Solomon ſays, He that covereth his Sins ſhall not proſper, but he that confeſſeth and forſaketh them ſhall have mercy. And the Apoſtle ſpeaks a great word; 1 Joh. 1. 9. If we confeſs our Sins, he is faithful and juſt to forgive us our Sins and to cleanſe us from all unrighteouſneſs. O thou ſenſible and drooping and trembling Soul, who comeſt unto God with black Bills of Indictment againſt thy ſelf! Is all thy wickedneſs down there that thou knoweſt? Haſt thou not left out one or other that is a darling? Oh no here are all down, and the darling ſins in a ſpecial manner acknowledged and aggravated, and I am willing to forſake all, as well as to have the pardon of all. If it be ſo chear up; for Confeſs and be ſaved, is the Goſpel language. When David ſaid, I have ſinned againſt the Lord, Nathan anſwers, The Lord hath put away thy Sin thou ſhalt not die, 2 Sam. 12. 13.

4. There is a work of grace, where there is a deſire to believe. He that ſearcheth the heart takes notice of the deſires which are there; and as a deſire to kill is Murther, as a luſting after a Woman is Adultery, ſo a deſire after that which is good is accepted. A deſire to repent is repenting, and a deſire p. 141to believe is believing. Abraham is ſaid again and again to have offered up Iſaac, becauſe he had a will to do it at Gods Command, though actually he never did it, Heb. 11. 17. which ſhews the truth of that paſſage of Auguſtine, Coronat Deus intus bonam voluntatem ubi non invenit facultatem. Where there is a defect of ability, God does own and crown a real willingneſs. Such deſires muſt needs be very pleaſing unto God, who willeth that his grace ſhould be earneſtly deſired, and therefore ſays the ſame Father, Deſiderare auxilium gratiae, eſt initium gratiae. Grace is begun, when Grace is deſired. When once a Sinner deſires with his heart to believe, and cries out with the man in the Goſpel, Lord help my unbelief, Mar. 9. 24. When he deſires that his heart may be ſet wide open, that Chriſt who knocks there may enter in; when he deſires to receive Chriſt, juſt ſo as Chriſt is willing to be received, and to rely upon him as the onelyonly Mediatour and Saviour, renouncing all other Confidences. Here is ſaving faith moſt certainly.

5. There is a work of Grace, where there is a wearineſs of other Lords, and a willingneſs to ſubmit unto Chriſt the Lord of Glory. 'Tis a good ſign when there is a conſent to caſt off the yoke of Sin, and to take on us p. 142the eaſie yoke of Chriſt: for none but they that are truely gracious are willing to be delivered from the power of darkneſs, and to be tranſlated into the Kingdom of the Son of God, Col. 1. 13. If we diſlike the bondage of corruption, and are unwilling to be led captive by Satan at his will; if we look upon our ſelves as fooliſh and deceived, while we were diſobedient, and ſerved diverſe luſts and pleaſures, Tit. 3. 3. If we count the Service of our Lord Jeſus freedom, and freedom indeed: and luſt againſt the Fleſh which counts his Commands grievous; certainly the Spirit of the Lord has begun to ſet us at liberty, our eyes have been opened, our hearts changed, Voluntas non eſſet libera, niſi liberata. The will would not be thus free to be ſubject unto Chriſt, unleſs it had been made free by Him.

6. There is a work of Grace, where there is a deſire to fear the name of God. Neh. 1. 11. Let thine ear be attentive, and ſo it was, unto the prayer of thy Servants who deſire to fear thy Name. That Soul is renewed that would fain ſtand in awe of God, and of his Word, and has a will to do good, though evil is preſent, and the Fleſh is weak. The weakneſs of the Fleſh, Chriſt excuſes, as long as he ſaw the Spirit of the Diſciples was willing to have done their duty, Mat. 26. 41. That which p. 143was Gods wiſh concerning Iſrael of old, is it thy wiſh concerning thy ſelf? Oh that there were an heart in me to fear the Lord, and to keep all his Commandments always, that it may be well with me for ever? Deut. 5. 29. This is certainly the breathing of the new creature. In ſuch there is a conſent to be the Lords, and to ſerve him, and a trouble when they are overpowr'd by ſin and temptation, and a jealouſie leſt they ſhould be deceived; which ſhews that their deſire to fear and obey the Lord is the more honeſt and ſincere.

7. There is a work of Grace, where there is an uncontentedneſs without God: before, the Sinner was without Chriſt, and liv'd without God in the World, as he thought well enough, Eph. 2. 12. but the heart being ſavingly changed cannot be put off with the World, or any thing therein for its portion; as the Needle being toucht by the Loadſtone never ceaſes trembling, till 'tis turned towards the Northern Pole: ſo the heart of one that has grace cannot be quieted or ſatisfied without the God of Heaven. Pliny in his Natural Hiſtory, l. 36. c. 4. tells us, that the Diamond, which is a Stone of far greater value, being put near the Loadſtone, ferrum non patitur abſtrahi, does not ſuffer the Loadſtone to draw the Iron to it. The World will loſe p. 144its magnetick and drawing vertue, when once the Lord has toucht the heart, and manifeſted himſelf. Gracious Souls had rather have God theirs, than all the World theirs: they ſee the Creatures unſuitableneſs and inſufficiency, and that their Souls do then return unto their reſt when they return unto their God.

Caſe 8. The eight Caſe follows, which is this; How may Grace be diſcovered under Spiritual Deſertion? Although the Lord never quite leaves his people, yet he may withdraw the ſenſe of his Preſence, ſuſpending the quickening and comforting influences of his Spirit: and then they that before were like Eden or Sharon, are become like unto the Deſart, before, they reſembled a Tree whoſe leaves are fair, and the fruit plentiful and good; But under deſertion, they are like a Tree in the Winter ſeaſon, the Sun being withdrawn, when neither Fruit nor Leaves appear. Now, how ſhall the Saints be known to be Children of Light, when they thus walk in darkneſs? I anſwer;

1. Saints under Deſertion are troubled at Gods abſence. What perplexity was there in the Spouſes Spirit, when her Beloved had withdrawn himſelf? Cant. 5. 6. I opened to p. 145my beloved, but my beloved had withdrawn himſelf and was gone; my Soul failed when he ſpake, I ſought him but I could not find him, I called him, but he gave me no anſwer. 'Tis as real a ſign of true love to mourn at the Lords abſence, as to rejoyce in his preſence; for they who grieve when he withdraws, will be glad when he returns. Thou didſt hide thy face, ſays David, and I was troubled, Pſal. 30. 7. God may hide his face from a true Believer, but a Believer ſhews himſelf to be ſo, by being troubled when God hides his face.

2. Saints under Deſertion juſtifie the Lord in deſerting of them, though holy Job ſtands ſtiffly in the vindication of his Uprightneſs, againſt his Friends who charged him with Hypocriſie; yet withal he conſeſſes his Sins unto God. Job 7. 20. I have ſinned, what ſhall I do unto thee, O thou preſerver of men? And chap. 13. 26. Thou writeſt bitter things againſt me, and makeſt me to poſſeſs the iniquities of my youth. Deſerted Saints dare not charge God fooliſhly, but lay the blame of what they endure at their own door; they have been proud of enlargements, therefore God has juſtly left them to be ſtraitned; they were unthankful for comforts, therefore juſt it is their ſorrows ſhould return; they were not p. 146ſo watchful againſt Sin; 'twas righteous in God to hide his face, nay, they confeſs, he would be righteous, if he ſhould be favourable no more, but caſt them off for ever.

3. Saints under Deſertion endeavour to find out the cauſe of Gods deſerting them, that it may be removed. Hark what Job prays for; Job 13. 23, 24. Make me to know my tranſgreſſion, and my ſin, wherefore hideſt thou thy face and counteſt me for thy enemy? As the Seamen were willing that failed with Jonah, to know for whoſe ſake the Tempeſt was ſo furious upon them: and as Joſhua was deſirous to find out the man that had taken of the accurſed thing, and proved the troubler of Iſrael: So Deſerted Souls cry unto God to diſcover what has offended him, and grieved his holy Spirit; And as Jonah that raiſed the Tempeſt was thrown overboard, as Achan that troubled Iſrael was ſtoned unto death, ſo having found out their Sins, that have diſturbed their peace, and provoked their God, they conſent to have them throughly mortified: that which is meet they ſay unto God, I have born thy diſpleaſure, I will not offend any more, that which I ſee not, teach thou me, if I have done iniquity, I will do no more, Job 34. 31, 32.

4. Saints under Deſertion, though the actings p. 147of faith may not, yet fear is more evident in them. Eſa. 50. 10. Who is among you that feareth the Lord, and obeyeth the voice of his Servant, that walketh in darkneſs and hath no light. Deſerted Believers though they cannot with confidence call God their Father, which is their trouble, yet they are reſolved to obey him as their Lord: when he ſeems to fly from them, they are afraid of loſing him, therefore they lament and follow after him. No wonder that Gods withdrawing raiſes fear in his people: for ordinarily Deſertion, ſpeaks Divine diſpleaſure, and is ſo very ſore a trial and diſtreſs, that the continuance of it may very well be feared.

5. Saints under Deſertion, are troubled for want of quickening as well as want of comfort: therefore they cry for the return of the Spirit that he may revive their graces, and make them lively and vigorous, and active in the Service of God, as well as reſtore peace and conſolation. Deadneſs certainly was Davids burthen, when he prayed ſo often that the Lord would quicken him. Deſerted Saints do feel the prevalency of the body of death, therefore they do look, and they have reaſon to look unto Him, who came that we might have life, and that we might have it more abundantly, Joh. 10. 10.

p. 1486. Saints under Deſertion are unſatisfied till God return, that's their language; Pſal. 90. 13, 14. Return, O Lord how long? And let it repent thee concerning thy Servants: O ſatisfie us early with thy mercy, that we may rejoyce and be glad all our days. Their life lies in his favour, weeping continues while his face is hid: when their God comes, their joy comes to them again. And as they are deſirous that God ſhould turn to them, ſo alſo that themſelves may be healed and turned unto God. The Church had revolted, and God was angry; angry not only at their Sins, but alſo at their prayers; in this ſad caſe, the Church is earneſt for her own recovery and return to God, as well as for the ſhining of Gods face upon her: therefore ſhe cries once, twice, thrice, Turn us again, O Lord God of Hoſts, cauſe thy face to ſhine and we ſhall be ſaved, Pſal. 80. 3, 7, 19.

Caſe 9. The ninth Caſe is this; How Grace may be diſcerned under the prevalency of that ſad and black diſtemper of Melancholy. The torture of this malady ſtrangers to it cannot conceive; but they that are afflicted with it do know their own bitterneſs. And the advantage which Satan hath hereby is unconceivably great. 'Tis ordinary for him to repreſent the Lord unto Melancholick ones, as furious and revenging and implacable, and irreconcilable: p. 149as hating them from everlaſting to everlaſting. Oh whath diſmal thoughts have they of themſelves! The darkneſs and confuſion of their heads, they call judicial blindneſs; the deadneſs of their hearts, they call judicial hardneſs; and when the black vapours aſcend, and ſeize upon their ſpirits, and torment and affright them, as if Nature were juſt ready to be diſſolved: this they are apt to think the helliſh agonies of Cain and Judas, and to conclude them the foretaſtes and certain forerunners of eternal Wrath and Vengeance.

Satan repreſents the grace they have, as no grace, that he may diſcourage them from duty, if he does not perſuade them to act deſperately againſt their own lives. Then a thought comes in, that God is an hard Lord, who will not give grace, though they deſire it above all the World, but is reſolved to deſtroy them. Again Satan repreſents the Truth they have embraced, and which the generality of the Generation of the Righteous do embrace, as no truth: and violently hurries them, and bears it in upon their ſpirits, (eſpecially in duty to diſtract and dead their hearts) that they ought to turn to this or that or t'other erroneous way, elſe they will never know peace. Whatever comforts and encouragements the Goſpel hands forth to them, they with a ſtrange obſtinacy reject as too good for them, and not belonging p. 150at all to them. And though the hand and hatred of Satan be in all this, yet he is ſo ſubtle as to hide himſelf under the dark ſhades of Melancholy, ſo that he is unperceived. Now for the relief of ſuch, I ſhall ſhew how the truth of Grace may be diſcerned under the prevalency of Melancholy.

1. Melancholick ones that are gracious have uſually very low thoughts of themſelves: they have not confidence in the fleſh, but are convinced, that their own righteouſneſs is rags, their wiſdom folly, their ſtrength weakneſs: they ſee that no fleſh has reaſon to glory in the Lords preſence, and being thus humble, God has promiſed to have reſpect to them. Pſal. 138. 6. Though the Lord be high, yet hath he reſpect unto the lowly; And Pſal. 10. 17. Lord thou haſt heard the deſire of the humble, thou wilt prepare their heart: an heart prepared to pray they deſire, thou wilt cauſe thine ear to hear.

2. Melancholick ones, who have grace, though they are full of fears, yet their fears are without Scripture ground, they are apt to conclude themſelves Hypocrites, but not from Scripture premiſes. Satan in a violent way does inject ſuch thoughts, that God hates them, never was indeed near them, or has quite p. 151left them, and never any Saints were in the like condition, and hereupon follows a ſtinging perplexity, but not one word of God is produced to prove all this. Though Satans injections are direful and doleful, yet the Word ſpeaks hopefully concerning them, becauſe they are weary of Sin, willing to cloſe with Chriſt, and hunger after righteouſneſs and true holineſs, and had rather have an aſſurance of the love of God, and the light of his countenance, than Corn and Wine, and all the things of the World in the greateſt plenty and abundance.

3. Melancholick ones, who have grace, though they are filled with a great many fancies and fears, yet the fear of God is predominant, and they are afraid of Sin as the greateſt evil. The favour of God is moſt deſirable, his anger moſt formidable in their eſteem: therefore they dare not uſe ſinful or ſuſpected means for their relief and help. They are not like Saul, who in his diſtreſs and ſadneſs ran to the Witch of Endor: they dare not turn Gluttons and Drunkards, nor attempt to drown their ſorrows in ſenſuality, but had rather remain Melancholick Saints, than become boon Companions and jolly Sinners. They do indeed imagine and fear a thouſand things without reaſon; but truely p. 152with a great deal of reaſon, the fear of God rules in their hearts, and they eſchew what is evil in his ſight.

4. Melancholick ones, who have grace, endeavour to improve their melancholy after a gracious manner. Now the World appears vain, Creatures are miſerable comforters; delights have loſt their reliſh, and are become undelightful; They take hold of the advantage, to get more looſe from the World, and more above it. If one perplexing fume turns all the World into an empty bubble, into an inſignificant cypher; Why, ſays the gracious Soul, ſhould I ever dote upon this World more? Under Melancholy, Death ſeems very near: and as they are going to bed, or at other times, they have very ſtrong and ſtartling impreſſions of Eternity: Gracious Souls take hold of this advantage the more ſeriouſly to prepare for Death, and to provide for Eternity, and this argues they are indeed the Children of Wiſdom, Pſal. 90. 12.

5. Melancholick ones, who have grace, have a great care of the Goſpels credit: nay, truely ſometimes this lies nearer their hearts, than their own lives. They are afraid of madneſs and frenzy, leſt Religion which they are profeſſors of, ſhould ſuffer by it: they reſiſt p. 153temptations to ſelf-Murther, becauſe if they who have heard and talkt ſo much of the Goſpel ſhould lay violent hands upon themſelves, prophane Sinners would ſpeak evil of the way of Truth, and be more ſtrongly prejudiced and hardned againſt the Goſpel, as a Doctrine that has but a bad tendency: this ſhews that they love the Goſpel in truth, and conſequently are of God, Joh. 8. 47. This care of the Goſpel farther appears, in that when their melancholy abates, their ſeriouſneſs remains. Indeed the better their heads are, their hearts are in a better frame; becauſe then their Souls and their Grace can act with greater freedom. They long for clean hearts, and deſire clear heads, that with heads and hearts they may be more ſerviceable unto God.

6. Melancholick ones, who have grace, in all their diſtreſs and trouble deſire to look unto God; though they fear he is an enemy, yet they cannot but look to him for help; though they do but chatter as a Crane, and mourn as a Dove, yet they cannot refrain ſpeaking Hezekiahs and Jobs language: O Lord I am oppreſſed, undertake for me, Eſa. 38. 14. I am full of confuſion, ſee thou my affliction, Job 10. 15.

Caſe 10. The tenth Caſe is this; How may Repentance be known to be true, when 'tis a p. 154Death-bed Repentance? Or juſt before a Malefactors Execution? It muſt needs be granted that Repentance at laſt is poſſible, and that's all; probable or uſual 'tis not. One inſtance we have in Scripture to hinder deſpair, and but one, to hinder preſumption. To dally and to delay in Religion, how dangerous is it? 'Tis perfect madneſs, willingly to lie under the wrath of God, under the Devils power, under the guilt and dominion of Sin, and upon the brink of Hell one minute longer. The longer you delay, Sin grows ſtronger, evil habits are more rooted, Satan entangles you faſter in his ſnare, the heart grows harder, the Spirit of the Lord is more grieved, and Repentance becomes more difficult and unlikely. We have cauſe to fear, that many thouſands who talked of Repentance hereafter, have been ſurprized by Death, and have ſuddenly dropt into Hell before that Hereafter came. Well, but ſome at laſt have ſeem'd very penitent; and, How ſhall the truth of Repentance be diſcerned? Unto this I anſwer;

1. Such who repent truely at laſt, are very ready to accuſe, and very ſevere in judging of themſelves: they give glory to God, and take ſhame to themſelves, they juſtifie the Lord in putting a period to their days; and acknowledge that he might juſtly laugh at their calamity, p. 155and mock at their fear, and diſtreſs, and anguiſh, and refuſe to pitty and pardon, and kill the Body and damn the Soul together. This judging of themſelves is a very good ſign, and there is a promiſe of eſcaping judgment; that is, condemnation; annexed thereunto, 1 Cor. 11. 31. For if we ſhould judge our ſelves, we ſhould not be judged.

2. Such who repent truely at laſt, are very jealous over their own Spirits, leſt the diſtreſs they are in, and the nearneſs unto death, be the only motive unto Repentance, therefore their cries are the more earneſt to be ſincere Converts. They prize new hearts, and beg that God would deliver them from their natural guile and wickedneſs, and make them indeed new creatures. Oh, how do they long, not only for a pardon: but that they may feel the power of the renewing and ſanctifying Spirit of Chriſt. Heal me and I ſhall be healed, turn me and I ſhall be turned, ſave me and I ſhall be ſaved, Jer. 17. 14. are their ſtrong cryes; and oh with what vehement deſires are they accompanied!

3. Such who repent at laſt truely, are filled with an holy indignation, that all their time and ſtrength has been waſted in ſerving Sin and Satan, and diſhonouring that God that p. 156made them, & to whom they owe themſelves. How angry are they and diſpleaſed at themſelves, that when they ſhould have been labouring in the Lords Vineyard, they either were ſtanding idle in the Market, or wrought iniquity with both hands earneſtly. Now this holy indignation is by the Apoſtle made an argument of ſorrowing after a godly manner, of repentance unto ſalvation, 2 Cor. 7. 11.

4. Such who repent truely at laſt, do look unto Jeſus; Thus did the Thief upon the Croſs, Lord remember me, Luk. 23. 42. Chriſt is their hope, and the grace of God in him, which does ſuperabound, though Sin has never ſo much abounded. They look upon his Blood as the Blood of God, and able to do away the greateſt guilt, the fouleſt ſpot and ſtain, the moſt monſtrous defilements. They perceive that the Blood of Jeſus ſpeaks better things than the Blood of Abel, Heb. 12. 24. Cryes louder for Mercy and Salvation, than Abels did for Vengeance: Hereupon they are encouraged and enabled to act the faith of reliance: and believing on Jeſus they ſhall not be confounded, 1 Pet. 2. 6. Oh, how is this Saviour now prized! How are they grieved at their former and ſo long continued neglect of him. And though the Lord forgets their Sins, they cannot but remember them; though he p. 157juſtifies them, they cannot ceaſe condemning themſelves, the truth is, they are aſhamed and confounded, and open not their mouths becauſe of their ſhame, though the Lord is pacified towards them for all that they have done, Ezek. 16. 3.

5. They who repent truely at laſt, have a care of Gods honour, and are willing to prevent others delaying their repentance. Their mouths therefore are full of cautions, they blame their own folly, and exhort others to grow wiſer, and while 'tis called to day, to harden their hearts no longer. The Earl of Rocheſters dying care was to have his prophane and lewd Writings burnt, as being only fit to promote Vice and immorality, by which he had ſo highly offended God, and ſhamed and blaſphemed that holy Religion into which he was baptized, and all his obſcene and filthy pictures which were ſo notoriouſly ſcandalous. He wiſht his Son might never be one of thoſe wretched creatures who pride themſelves in abuſing God and Religion; adding, That no Fortunes or Honours were comparable to the love and favour of God. To a Friend of ſome Note that came to ſee him, he thus expreſſed himſelf; Oh remember that you contemn God no more: We have been all miſtaken in our conceits and opinions, our perſuaſions have been falſe and groundleſs, therefore God grant you repentance. And in his dying Remonſtrance p. 158ſigned before Witneſs, having bewailed his pernicious opinions and vile practices, he thus ſpeaks to all whom he had drawn into Sin. I warn them in the name of God, and as they regard the welfare of their immortal Souls, no more to deny his Being, or his Providence, or deſpiſe his goodneſs; no more to make a mock of Sin, or contemn the pure and excellent Religion of my ever bleſſed Redeemer, though whoſe merits alone, I, one of the greateſt of Sinners do yet hope for mercy and forgiveneſs.

Caſe 11. The eleventh Caſe follows, which is this; How may Grace be diſcovered in Saints that are fallen? When I ſpeak of the falls of Saints, I mean not their Sins quotidianae incurſionis, of daily incurſion: for there is not a day, nor a duty wherein the beſt do not in ſome reſpect offend; but faults that are more groſs and offenſive, that approach nearer unto the nature of preſumptuous tranſgreſſions. That Saints do ſometimes thus fall is evident from Scripture and Experience, therefore all of them ſhould be the more watchful, & humble, and cry to be upheld, living by faith on that God who is of power to eſtabliſh them, Rom. 16. 25. & Rom. 11. 20. Well, becauſe of unbelief they were broken off, and thou ſtandeſt by faith; be not highminded but fear. But when they do fall, there is a difference between the manner of p. 159theirs and others tranſgreſſing: 'tis ſaid of ſuch as are born of God, that they cannot ſin becauſe they are born of God, 1 Joh. 3. 9. i. e. they cannot ſin in ſuch a manner as the unregenerate do. I am to preſent to you a Child of Light under an Eclipſe, and yet even now there is a great difference between him and them that are under the power of darkneſs.

1. A Saint when he falls, ſins not with the full conſent of his will: not only his Conſcience does declare againſt Sin, but even his Will ſo far as ſanctified and renewed is alſo againſt it. His purpoſe is to take heed to his ways, that he may not offend, Pſal. 39. 1. therefore when he falls he is ſurprized, and in the hurry of a temptation: and though in this hurry Conſcience is not heard, and corruption like a torrent carries him away, yet there is a ſecret diſlike of Sin which ariſes from the Spirits luſting againſt the Fleſh: Hence it is that Saints cannot take that delight in Sin which others do, becauſe their wills do not fully cloſe with the temptation. Though in Davids tranſgreſſion there was too much of deliberation and contrivance, eſpecially in his carriage towards Ʋriah, yet if you conſider the matter, you may find he was in a hurry all along; firſt, he was hurried by a ſinful and inordinate affection, and afterwards by fear of ſhame, in caſe what he had done ſhould be diſcover'd. p. 1602. A Saint though he may fall, yet does not ordinarily allow himſelf in Sin, neither does he make uſe of the falls of Believers which the Scripture records, as a plea for ſuch an allowance, as wicked men commonly do. He looks upon the works of darkneſs as unfruitful, and deſires to have no fellowſhip with them, becauſe theſe will hinder his fellowſhip and communion with God. He cannot be called a Worker of iniquity, becauſe he prays with David, and that ſincerely: Deliver me from all my tranſgreſſions, Pſ. 39. 8. and, Oh that my ways were directed to keep thy Statutes, Pſ. 119. 5.

3. A Saint never falls ſo far as to chuſe a new Lord and Maſter, he never wholly caſts off the yoke of Chriſt, nor reſolves to be willingly ſubject to the law of ſin. Acts of diſobedience indeed he may be guilty of; but when Satan propounds it to him, and perſuades him to renounce the Lords ſervice, and to give up himſelf to the ſervice of diverſe luſts and pleaſures: he cannot bear the thought of it, for he knows the wages of ſin is death, and Chriſt is incomparably the beſt Maſter. He never conſents to be wholly under the bondage of corruption as once he was, but often prays, that no iniquity may have the dominion over him, Pſal. 119. 133. and eſpecially that he may be kept back from preſumptuous ſins, which are ſuch great tranſgreſſions, Pſal. 19. 13. p. 1614. A Saint never falls ſo far as to take up with any portion beneath God himſelf. His Soul hath ſaid, The Lord is my portion, Lam. 3. 24. and he will never go back from it, or change his mind ſo as to become contented without God, and to have all his portion here in this life. Oh no, though he may go away from his Fathers houſe a while, and feed upon the husks that are abroad, yet he cannot be ſatisfied with theſe, for they are not bread: and as he is unſafe, ſo truely he is reſtleſs till he return to his Father again. His Soul remains empty till the Lord fills it; weary till the Lord ſatiates it; ſorrowful till God himſelf repleniſh it.

5. A Saint when he falls, is quickly brought to himſelf, and to his God by affliction, his heart ſhews its tenderneſs in yielding to the ſtroke and impreſſion of the Rod. Before I was afflicted, ſays the Pſalmiſt, I went aſtray, but now have I kept thy Word, Pſ. 119. 67. And truely though there may be great fears of death when affliction overtakes a Saint in his falls, yet the new nature is ſecretly glad of affliction, whereby the fleſh may be tamed and corruption purged away. The backſliding Saint when he is ſtricken does not like thoſe. Eſa. 1. 5. Revolt more and more, but accepts the puniſhment of his iniquity, and deſires to be throughly turned unto God who ſmites him: and with his Soul he wiſhes the ſanctification of what he feels, p. 162and that the affliction may yield the peaceable and laſting fruits of righteouſneſs, Heb. 12. 11.

6. A Saint after he has fallen, is very much afraid of Spiritual Judgments: he is afraid leſt the Lord ſhould utterly leave him, and ſay concerning him; He is proud, let him be proud ſtill, he is filthy, let him be filthy ſtill, he is fallen, let him alone. David after his Sin, dreaded being caſt away, and left to himſelf, and being given up to his own hearts luſts. Pſal. 51. 11. Caſt me not away from thy preſence, take not thy holy Spirit from me. The holy Spirit had been exceedingly reſiſted and grieved, and had been highly and juſtly provoked to depart, and that for ever. But David could not bear the thoughts of being deprived of the quickning, ſanctifying, comforting Spirit of God, therefore with ſuch concernedneſs he deprecates his departure.

7. If the Saints falls have been foul, he is troubled at Gods diſhonour, and that he has cauſed his bleſſed name to be blaſphemed: 'tis his trouble that he hath wounded his own Conſcience, and this very much adds to his trouble, that he hath wounded Religion, and cauſed the way of Truth to be evil ſpoken of. To ſee fellow Saints grieving for his miſcarriages, is the grief of his Soul, to hear prophane ones ſcoffing at Religion, is his ſhame and confuſion; and to perceive them hardned p. 163and ſtrengthned in their wickedneſs by the Sins he has fallen into, this makes his Repentance to be the greater. This was laid before David as the aggravation of his Sin, and certainly it made a deep wound in his Spirit, that by the deed he had done, he had given great occaſion to the enemies of the Lord to blaſpheme, 2 Sam. 12. 14.

8. The Saint after his fall riſes again, and begs that he may ſtand faſter. The Sun ſometimes is Eclipſed a greater part, ſometimes half; and ſuppoſe it ſhould be a total Eclipſe, yet tarry a while till the Moon that interpoſed between the Sun and the Earth be gone, and the Sun will ſhine as it did before; the Saints will recover after their backſlidings, and ſhine as light again, though Sin may darken them for a ſeaſon. And when they do recover, Oh how do they cry not only for pardon, but alſo for cleanſing and eſtabliſhment. Hark unto David, Pſal. 51. 10. Create in me a clean heart, O God, and renew a right or a conſtant Spirit within me. And verſ. 12. Ʋphold me with thy free Spirit. They are importunate with God to keep them from falling any more, and to preſent them faultleſs before the preſence of his glory with exceeding joy, Jude v. 24. To be upheld will be their joy, their exceeding joy, as their fall was their grief and trouble.

p. 164Caſe 12. The twelfth Caſe is this; How may we know whether we grow in grace? The Saints in Scripture are compared to Trees, becauſe of their growth and fruitfulneſs: to the Cedar becauſe they are ſo firmly rooted: to the Palm-tree, becauſe depreſſi reſurgunt, the weights of affliction upon them, make them grow the higher: to the Vine, becauſe the fruits of righteouſneſs which they bring forth are ſo exceeding pleaſant: to the Willows by the water courſes, becauſe there is an aptneſs in the new creature to grow apace, if there be not ſome impediment. But alaſs theſe impediments are too common: and where there is life, yet there may be a languiſhing and withering. Growing Chriſtians are more rare, eſpecially in this degenerate age. Now growth in Grace may thus be known.

1. Then we grow in Grace, when our belief of the Goſpel has a ſtronger impreſſion: when things inviſible are lookt upon as the greateſt realities in the World, and we are affected and ſwayed by the view of them: When we can ſay with the Apoſtle, that we walk by faith and not by ſight, 2 Cor. 5. 7. If things ſenſible do leſs work upon us, if we are leſs troubled at ſenſible evils, becauſe they are light, for a moment, and work for good: if we are leſs taken with ſenſible good things, and enjoy them as if we enjoyed and poſſeſs'd them not; p. 165but things Spiritual and Eternal awaken our care and diligence indeed, becauſe we believe that theſe are infinitely of the neareſt and greateſt concernment; 'tis a ſign that our grace and faith has ſome ſtrength, and that we reſemble thoſe Worthies, who ſaw the inviſible God, and declared plainly, that they ſought a better Country, than was to be found in this preſent World, Heb. 11.

2. Then we grow in Grace, when our ſenſes are exerciſed to diſcern both good and evil: This will prove us to be of a fuller age, and that we are diſtinguiſhed from ſuch as are but Babes, Heb. 5. 14. This diſcerning both good and evil, does not only imply ſoundneſs of judgment to perceive what is truth and what is error, that truth may be held faſt, and error under what form or diſguiſe ſoever it comes may be rejected: but ſeems to have ſome relation to the will and affections, and the good that is to be choſen, the evil that is to be refuſed. When good things have a greater reliſh with us than formerly, and Sin grows more and more diſtaſteful, this ſhews our Spiritual ſenſes are improved. Davids grace was much increaſed, when he ſaid, How ſweet are thy words to my taſte, yea, ſweeter than hony to my mouth, Pſal. 119. 103. And v. 104. Through thy precepts I get underſtanding, therefore I hate every falſe way.

p. 1663. Then we grow in Grace, when heart Sins are quickly obſerved at the very firſt riſing of them, and in a greater meaſure mortified. When we are able to keep our hearts under our eye, and to check them in their very firſt outleaps from God, and reduce them preſently; When pride and hatred and paſſion, and envy cannot ſtir but they are inſtantly eſpied and beat down; when luſt and evil concupiſcence are taken notice of at the firſt kindling, and while in the ſpark, without delay quenched; this plainly ſhews the Spirit to be ſtrong, becauſe it does prevail againſt the Fleſh ſo quickly: Grace is certainly grown, when Sin is nipt in the bud, & the Cockatrice in the Egg is cruſhed.

4. Then we grow in Grace, when we are more weaned from the World. The Patriarchs, Abraham, Iſaac and Jacob were grown Believers, and they confeſſed that they were ſtrangers and pilgrims upon Earth, Heb. 11. 13. David alſo was thus got above the World, when he ſaid, Surely every man walketh in a vain ſhew, ſurely they are diſquieted in vain, he heapeth up riches and knoweth not who ſhall gather them, Pſal. 39. 6. And v. 12. I am a ſtranger with thee and a ſojourner as all my fathers were. The World was ſo little and low in Moſes's eſteem, that he prefers even affliction with the people of God, before thoſe pleaſures which was but for a ſeaſon, Heb. 11. 25. And v. 26. he eſteemed the p. 167reproach of Chriſt greater riches than the treaſures of Egypt. When the World is thus gotten under foot, that the worſt of Chriſt is prefer'd before the beſt of the World, it argues ſtrength of faith whereby our victory over it, is ſo far advanced. When we are undiſturbed at changes we meet with here below, becauſe our treaſure is in Heaven and out of reach; when with the Apoſtle we know how to want and how to abound; when we are not ſo much concerned about earthly things, becauſe they are not our portion: this plainly ſpeaks an increaſe of grace.

5. Then we grow in Grace, when we can readily deny our ſelves. When we are not wedded to our own wills, but are yielding and ſubject unto others, being clothed with humility, 1 Pet. 5. 5. and eſpecially we ſubmit unto God, though his commands never ſo much croſs our natural and carnal inclination: when we can lay our Honour, our Eaſe, our Wealth, our Liberty, our Lives, at the foot of Chriſt, to be diſpoſed of in ſuch a way as He may be moſt magnified: now certainly there is much of the Spirit of glory and of Gods reſting upon us. How ſelf-denying, how bold and venturous was the Apoſtle, deſiring that Chriſt might be magnified, whether it were by life or by death, Phil. 1. 20. It argues much Grace, when the glory of God the Father and of Chriſt are p. 168dearer to us than our deareſt earthly comforts, and we count it gain to loſe any thing for Chriſts ſake. Oh brave Hebrews, who took joyfully the ſpoiling of their Goods, knowing that they had in Heaven a better and an enduring ſubſtance, Heb. 10. 34.

6. Then we grow in Grace, when we truſt in God, though outward and viſible helps do fail. The Lord who made all the creatures, though he uſes means is not tied to them, but can work without, and againſt them: therefore though outward props fail, faith ſhould not fail, and if it be ſtrong, it does not. Hab. 3. 17. 18. Although the Fig-trees ſhall not bloſſom, neither ſhall fruit be in the Vines: though fields do yield no food, and flocks are cut off from the fold, yet will I joy in the Lord, and rejoyce in the God of my Salvation. The Creatures are inſufficient altogether. God alſufficient though alone, and a ſtrong faith dares truſt him by himſelf. Nay a ſtrong faith will rely upon him and follow him, notwithſtanding repulſes, denials, and diſcouragements. Thus the Woman of Canaan, holds on in petitioning our Lord, though at firſt he was ſilent, and anſwered not a word, though he ſeemed not to regard the Diſciples interceſſion, though when he ſpeaks to her, he compares her to a Dog, and not fit to eat the Childrens Bread; yet ſhe gives not over, but retorts this diſcouragement; p. 169and turns it into an argument. The Dogs eat the crumbs which fall from their Maſters Table, hereupon her petition is granted, and her faith highly commended; O Woman great is thy faith, be it unto thee even as thou wilt, Mat. 15. 28.

7. Then we grow in Grace, when the thoughts of God are more abiding and delightful, and our affections towards him are ſtronger: the more our hearts are the Lords, the more they muſt needs be enriched with grace, and in a greater meaſure ſanctified. When David was able to ſay, that the meditation of God was ſweet to him, Pſal. 104. 34. That his Soul followed hard after God, Pſal. 63. 8. and that he thirſted for God, for the living God, as the chaſed Hart pants after the Brooks of Water, Pſal. 42. 1, 2. This certainly did argue not only the truth of grace, but ſtrength alſo.

8. Then we grow in Grace, when we are not prone to be offended; Stumbling argues weakneſs; but ſtumbling blocks will be got over by thoſe whoſe grace is ſtrengthned: When we hold faſt the truth, though many being led away with the error of the wicked, fall from their own ſtedfaſtneſs, as Athanaſius, contra mundum, ſtood up for the Deity and Godhead of Jeſus Chriſt, though the World ſeemed to be turned Arrian; when perſecutions p. 170cannot affright us from our Duty: nor others Apoſtaſies make us diſlike Religion, but we are the more ſtedfaſt, and walk more cloſely with the Lord: this ſhews that grace is much increaſed.

9. Then we grow in Grace, when our fruit is really better than formerly for quality, and more for quantity. If we bring forth more fruit than in times paſt, it argues us more fruit than in times paſt, it argues us more purged. Joh. 15. 2. Every branch that beareth fruit, he purgeth it that it may bring forth more fruit. When we are filled with the fruits of righteouſneſs, as this is to the praiſe and glory of God, ſo it declares, that he has made all grace to abound towards us, that we might abound unto every good work, 2 Cor. 9. 8.

Caſe 13. The laſt Caſe is this; How may we underſtand when our joy is true and well grounded? There is a joy of the Hypocrite: the Hearers compared unto the ſtony ground received the Word with joy: the Jews rejoyced in John, that burning and ſhining light for a ſeaſon; ſo that there is a great deal of falſe joy, which whoever entertain, they will lie down in ſorrow, Eſa. 50. 11. How then ſhall true joy be known? To this I anſwer;

p. 1711. True joy follows after true ſorrow: they who reap in joy, do firſt ſow in tears, Pſ. 126. 5. Our Lord tells us, that the mourners are bleſſed for they ſhall be comforted, Mat. 5. 4. Reſt is given to the weary and the heavy laden. That joy is ſinful and utterly unſeaſonable, where Sin is made light of and never was lookt upon as a burthen. But if we are humble and broken, and weary of all Sin, and of all that is in Sin, deſiring to be delivered from the force and filth, as well as from the guilt of it, and then are revived: we may conclude our peace is from the God of peace and comfort; for though he be the high and the lofty one who inhabits Eternity, yet he dwells with him that is of an humble and contrite Spirit, to revive the Spirit of the humble and to revive the heart of the contrite ones, Eze. 57. 15.

2. True joy has ever the Lord Jeſus for the foundation of it. Phil. 3. 3. We rejoyce in Chriſt Jeſus, ſays the Apoſtle: And Rom. 5. 11. If we joy in God, 'tis through our Lord Jeſus Chriſt by whom we have received the atonement. The Comforter does ever glorifie Chriſt, ſo as to make us underſtand that all grace, mercy, and peace is given to us through a Mediatour. His ſorrows have purchaſed pardon and ſalvation, and the joy of that Salvation. The Churches joy is built upon the ſame Rock on which the p. 172Church her ſelf is built, and that Rock is Chriſt, therefore her conſolation is the ſtronger.

3. True joy is never without true holineſs. The Spirits ſanctification always goes before, and ever accompanies his conſolations. Peace and righteouſneſs do kiſs each other, where peace is of the right kind. Rom. 14. 17. The Kingdom of God is righteouſneſs and peace and joy in the Holy Ghoſt. A true Saint if he makes bold with Sin, his joy will be leſſen'd, perhaps loſt; his peace which has been ſpoken to him will be broken, if he return to folly.

4. True joy is Spiritually rational, not an Enthuſiaſtical buſineſs: my meaning is, there can be good Scripture-reaſon produced for it. The Spirit of God works ſanctifying grace in the heart, increaſes that grace, and acts that grace, ſo that there is a powerful exerciſe of it, and then he does bear witneſs to the truth of it. The Spirit diſcovers unto the Soul, that he has made it willing to receive Chriſt, and to hunger after holineſs, and willing to be the Lords and to ſerve him in ſincerity, and to eſcape the corruption that is in the World through luſt: and now his teſtimony of adoption is rational, and may be received as indeed the witneſs of the Spirit. Whereas when joys are but the fruits of ſtubborn and irrational impulſes: p. 173and the comforts of the Goſpel are applied without any Scripture ground; comfortable Scriptures are not brought by the True and Good, but by the Bad and lying Spirit.

5. True joy is not a ſeal unto error and deluſion: Some have fallen away from the truths of Chriſt, and got above his Ordinances, and caſt his Word behind their backs, and deſpiſed his Blood, and yet have bragg'd of Joy. Oh the ſubtlety of the Evil One! As he makes uſe of falſe Teachers, falſe Opinions, and falſe Hopes: ſo of falſe joys, to ruine Souls.

6. True joy is ſtrength to them that have it. Nehem. 8. 10. The joy of the Lord is your ſtrength. Spiritual joy affords great ability to do the work of God, to bear Afflictions and Tribulations: and to reſiſt and overcome the Tempter, and the World, and the luſts thereof. The joyful Chriſtian is a man of might, he wreſtles with the principalities and powers of darkneſs, and is too hard for them: he is diſcouraged at no difficulty in Religion, he mounts up with wings as an Eagle, he runs and is not weary, he walks without fainting, Eſa. 40. ult. he is faithful unto death and at laſt is rewarded with a Crown of life, Rev. 2. 10. Thus have I reſolved all the Caſes I propounded: I come now to the Application.

p. 174I begin with ſome inferences that may be drawn from this Doctrine, If this be true, that it highly concerns all to Examine and Prove themſelves; then,

1. Hence I infer the miſery of Man by nature who is in darkneſs; ſo that till he is enlightned from above, he is not capable of underſtanding himſelf, his condition, or his intereſt. Man by nature is under the power of darkneſs: of this power you read, Col. 1. 13. and how deliverance from it is to be valued. Darkneſs has a great power to keep men under Sin, to make them careleſs, ſtupid, and utterly unconcerned what becomes of them to Eternity: therefore evil Angels are ſtayled, the Rulers of the Darkneſs of this World. Nay the Natural Man is in the abſtract, called darkneſs it ſelf. Eph. 5. 8. For ye were ſometimes darkneſs, but now are ye light in the Lord. Now, how can he that is in darkneſs look into himſelf, or look into the Lord? Oh the miſery of dark Souls! What unſpeakable danger are they in, and their not ſeeing their own peril does but the more increaſe it. We pitty a man that has ſuſtained a breaking loſs, and does not know it: a Begger that being blind is near a precipice, and does not perceive it; but much more compaſſionable is the caſe of the Natural Man, who neither knows himſelf nor the things which concern his peace.

p. 1752. Hence we may infer the folly of the Natural Man who is ſo prone to cry peace unto, and to deceive himſelf. He loves to go upon ſure grounds in other matters, and is very ſerious about trifles, but wofully trifles in the weighty concerns of another World. Any thing ſatisfies him, and makes him ſecurely to ſay, all is well. If Satan tell him as he did our firſt Parents, that he ſhall not ſurely dye. Satan is believed, the God of Truth and the Word of Truth being diſregarded. How many when they hear the Words Curſe, do bleſs themſelves in their hearts, and ſay they ſhall have peace, though they walk on after the imagination of their evil heart: therefore the Lord threatens, that his anger and jealouſie ſhall ſmoke againſt ſuch, and he will blot out their names from under Heaven, Deut. 29. 19, 20.

Are they reproved for Sin? They ſay, All are Sinners: whereas Penitents forſake preſumptuous Sins, and are willing to forſake all; but theſe Selfdeluders, are hardly willing to forſake any. They bear up upon this, that God is merciful; and yet they ſlight and abuſe his mercy, preferring their vanities and luſts before it, and go on to injure his Juſtice and provoke him to Jealouſie. They are full of hope, becauſe Chriſt died: and yet they thwart one great end of his Death, and will not be the better for it, for they refuſe to dye to Sin, and live to Righteouſneſs.

p. 1763. If it highly concerns all to prove themſelves, hence we may infer, what an advantage it is to enjoy the light of the Word of God. This is a Glaſs that flatters none. It diſcovers what Sin is, and where it is. It calls Grace, Grace: and will ſpeak peace to them that are the Sons of peace; but on the contrary, it will tell the Sinner, though he be never ſo high in the World, never ſo high in his vain hopes; Thou art the man, that loveſt and liveſt in thy iniquity, therefore thou art under wrath, a Son of Death and in danger of eternal damnation. This word convinces of Sin, ſhews the neceſſity of turning unto God, and is a great means of Converſion; and afterwards by diſcovering of Grace, it proves the joy and rejoycing of the heart. The Unbelievers and Ungodly need this Word, and ought to prize it, for it ſhews them their guilt and a Mediatour, their ſore and alſo a Phyſician, and faith is wrought by the hearing of it, Rom. 10. 17. The Saints have loved this Word exceedingly; Hark how the Pſalmiſt cries out: Pſal. 89. 15. Bleſſed is the people that know the joyful ſound, they ſhall walk, O Lord, in the light of thy countenance.

4. Hence we may alſo infer the benefit of a ſearching Miniſtery. Seers that will ſee vain viſions, are not worth hearing: and Prophets that propheſy only ſmooth things, had better p. 177propheſy nothing at all, for they propheſy nothing but deceit. Such Prophets are guilty of the blood of Souls, and utterly ruine them while they heal them ſlightly, crying peace, peace, when there is no peace, Jer. 6. 14. Such Paſtors deſtroy the Lords Vineyard; ſuch Dawbers are not Builders of the Houſe of God. How ſad is it when the blind lead the blind; both they that are led, and they that are the leaders fall into the bottomleſs pit of perdition. But a plain dealing Miniſter, that rebukes Sin ſharply, that gives warning in time, to flee from eternal wrath: that commends himſelf to every mans conſcience in the ſight of God: that ſpeaks as if he knew mens hearts, and diſcovers their ſecret thoughts to them; that is a Son of thunder to the wicked, and a Son of conſolation to the broken hearted, and has the tongue of the learned to ſpeak a word in ſeaſon to the weary, and heavy laden. Such a Shepherd is a great bleſſing to the Flock, ought highly to be eſteemed in love for his work ſake, and may be an happy inſtrument to ſave himſelf and them that hear him.

5. Hence we may further infer the great neceſſity of the Spirits aid. Unleſs he enlighten the eyes of our underſtandings we ſhall paſs a wrong judgment upon our ſelves, and every thing elſe alſo. A ſubtle Serpent, and a deceitful heart will be too hard for the moſt powerful p. 178Preacher breathing: if the Spirit of the Lord does not ſecond and ſet home the word preached. The Spirit as I ſaid before, takes the Glaſs of the Law, and holds it before the Sinner, that he may ſee therein both his heart and life; and then, and truely not till then, he will cry out. Alaſs, alaſs! What have I been? What have I done? Where am I? And whither will my Sins at laſt bring me? The Spirit can charge Sin ſo home, that there is no denial, no excuſe made. The Sinner trembles, confeſſes, laments, begs pardon, conſents to forſake his wickedneſs. Thus Ephraim after he was inſtructed, is aſhamed and confounded becauſe of his abominations. The Publican being made ſenſible he was a Sinner, cries out, God be merciful! And as the Spirit convinces the Sinner, ſo he diſcovers to the Saint, what God has given him: not only the things themſelves which are great and glorious, but alſo the Saints intereſt in thoſe things. 1 Cor. 2. 12. Now we have received not the Spirit of this World, but the Spirit which is of God, that we might know thoſe things. which are freely given to us of God.

6. If it highly concerns all to prove themſelves; learn hence the hatred and ſubtlety of Satan in Staving men off from this duty. All his ſubjects are a company of inconſiderate fools, if they would but bethink themſelves, they p. 179would become wiſer than to ſerve ſuch a Maſter. This Enemy cannot endure that wicked men ſhould look downward to Hell, for fear they ſhould be awakened and affrighted: nor that they ſhould look inward into themſelves, for fear they ſhould ſee themſelves loſt, and look out for a Saviour: nor that they ſhould look upwards unto God, for fear they ſhould be converted and healed. The Devil hates Souls, therefore is unwilling that any care ſhould be taken about them: he cannot abide that any ſhould inquire into their Spiritual ſtate, therefore he endeavours to divert them: he allures ſome with wealth, bewitches others with pleaſures, intoxicates others with applauſe and honour; he repreſents Self-examination to be Self-tormenting, and holineſs a meer Hell upon Earth. But in all this he ſhews his falſhood as well as enmity. What madneſs is it to liſten to him as a Leader and Counſeller who is both a Liar and a Murtherer!

7. Hence we may learn the great Error of the Church of Rome, in crying down Aſſurance, and conſequently diſcouraging Self-examination. The Council of Trent, Seſſ. 6. has impiouſly determin'd and declared, Certitudo remiſſionis peccatorum, eſt vana, & omni pietate remota fiducia. The Saints aſſurance of the pardon of Sin, is a vain and ungodly confidence. How have they here blaſphemed againſt the Comforter, p. 180in making all his joys and conſolations, which ſuppoſe Sin to be pardon'd, altogether vain. The Scripture ſpeaks after another manner, Gal. 4. 6. And becauſe ye are Sons, God hath ſent forth the Spirit of his Son into your hearts, crying, Abba, Father. 1 Joh. 4. 16. We have known and believed the love that God hath to us. 1 Joh. 3. 14. We know that we have paſſed from death to life; And v. 19. Hereby we know that we are of the Truth, and ſhall aſſure our hearts before him. This aſſurance was not the effect of a particular and extraordinary revelation peculiar to that firſt age of Chriſtianity: but was the reſult of thoſe charcters of Grace which are to be found even in the Saints now, as well as then. The conſolations of the Spirit were not confin'd to the Primitive times, but as a Comforter he is to abide with the Church for ever, Joh. 14. 16. And indeed thoſe who walk in the fear of God may expect the comforts of the Holy Ghoſt without any preſumption. The Apoſtle bids us to draw nigh with a true heart in full aſſurance of faith, Heb. 10. 22. And 2 Pet. 2. 10. We are commanded to give diligence to make our calling and election ſure. What impiety is it then to ſay, that Aſſurance is an impious confidence. What is it that the Church of Rome does not ſtrike at? She ſtrikes at our Liberties, at our Lives, would claſp the Book of the Goſpel, and lock it p. 181up in an unknown Tongue; She would baffle our very ſenſes, and lord it over our Conſciences, and exerciſe dominion over our Faith, and rob us of our peace and comfort, and joy in Gods Salvation.

Ʋſe 2. It may ſerve for a great and juſt lamentation, that this duty of Self-proving is ſo exceedingly neglected by the generality, even of thoſe unto whom the Goſpel is preached. Multitudes are as unconcerned what is likely to become of them in another World, as if there were not a pin to chuſe between Heaven and Hell: as if eternal Life did not deſerve to be deſired, and eternal Death were not worthy of their fear. Men are willing to know whether they thrive in the World; there is anxious enquiring what the Parliament does, and what the times are likely to prove, whether peaceable and proſperous, or full of tumult and confuſion. But alaſs, alaſs! 'tis no part of the enquiry of the moſt among us; What Eternity is likely to prove to them, whether an Eternity of horror and woe; or an Eternity of joy and bleſſedneſs. A great number live in the prophane and total neglect of God and godlineſs, and will not give the Goſpel ſo much as the hearing; but truely there are alſo many who will pray, attend upon the Word preached, and profeſs high, and talk religiouſly, who never talk with themſelves, nor call their p. 182hearts to task, nor ſpeak ſuch language as this to themſelves.

O animula vagula, blandula!

Quae nunc abibis in loca?

O my Soul in what ſtate art thou? And where art thou likely to be lodg'd, when once thou haſt left this earthly Tabernacle? The conſequences of this neglect of Self-examination are fatal and truely lamentable.

1. Theſe careleſs Sinners that prove not themſelves, know not themſelves; they know neither their Sore not the way of Cure, their Sins are hid from them, and ſo they muſt needs be ſtrangers to Repentance and godly Sorrow: they remember not their own wickedneſs, ſo as to mourn and condemn themſelves, therefore God will remember it ſo to condemn and puniſh them. He that is ignorant of himſelf muſt needs remain impenitent and hard-hearted, and ſuch do treaſure up unto themſelves wrath againſt the day of wrath, Rom. 2. 5.

2. The not proving themſelves is the ground of Sinners preſumptuous confidence. Falſe hope cannot bear a ſerious Trial; but they that try not themſelves are full of ſuch hopes: and ſuch hopes the ſtronger, they are the more deſtructive. The hope of them that are Hypocrites and forget God, is compared to a Spiders Web, 'tis ſpun out of themſelves, but 'tis eaſily cut off; and they and their Hope ſhall periſh together, p. 183Job 8. 13, 14. They that prove not themſelves, in how certain danger are they of building their houſe upon the ſand; And when the Rain deſcends and the floods come and beat upon their houſe, 'twill fall and great will be the fall of it, Mat. 7. 27.

3. They that prove not themſelves, hide their faces and eſteem not the Lord of Life and Glory: they feel not their ſickneſs, they ſancy they are whole, and value not Phyſician; they are more afraid to be cured of their Diſeaſe than to die of it. They have no hunger, and ſo they ſlight the bread of life: they never were weary and heavy laden, and ſo they mind not him that alone can give them reſt; they never were thirſty in a Spiritual ſence, & ſo the invitation is not hearkned to, to come and drink of the Water of Life freely; for want of proving themſelves, they know not in what a moſt wretched and loſt condition they are; no wonder then if they neglect great Salvation, and how ſhall ſuch eſcape? Heb. 2. 3. When the Apoſtle ſays, How ſhall we eſcape? He does not ſay what, to intimate that the puniſhment which will follow upon neglecting the great Salvation whereof Chriſt is the Author, is much ſorer than tongue can utter, or heart is able to conceive or reach.

4. They that prove not themſelves, know not what they are doing, they are breaking a p. 184Law moſt worthy to be kept with as great charineſs as the Apple of our Eyes: they are engaged in the ſervice of Sin whoſe wages is Death and Hell: they are the Devils Vaſſals, who hates and ſtrives to ruine thoſe who ſerve him with the greateſt labour; they are provoking the Lord more and more to anger, and provoking themſelves to the confuſion of their own faces. 'Tis very bad and ſad work they are employed about, and becauſe they neither prove their work nor themſelves, they do not in a penitential way cry out, What have we done? But what they have done, they will do ſtill, whatever comes on't: therefore the Lord complains, Jer. 8. 6. I hearkned and heard, but they ſpake not aright; no man repented him of his wickedneſs, ſaying, What have I done? Every one turned to his courſe, as the horſe ruſheth into the battel.

5. They that prove not themſelves, know not whither they are going: theſe careleſs Sinners conſider not that their moſt pleaſant Sins will be as bitter and as deadly as the very gall of Aſps at laſt: that of Solomon is verified in them, Prov. 14. 12. There is a way that ſeemeth right unto a man, but the end thereof are the ways of death. The end of that broad way our Lord ſpeaks of his hid from the multitude which go in it. They are blind, and p. 185do not ſee afar off; nay, though Death is near at hand, and Hell follows immediately upon Death, yet they do not ſee it. Woe unto them, they fly from God, and they run poſt haſte towards ruine, and do not underſtand what dreadful and everlaſting deſtruction they are near, till they have actually and utterly deſtroyed themſelves, and that beyond remedy. Thus the rich man in the Goſpel thought of nothing but taking his eaſe, eating, drinking, and making merry, till his Soul was required and loſt: and he was made to feel the torment and vengeance of eternal Fire.

6. Theſe careleſs Sinners who will not prove themſelves, their deſtruction will be ſudden, unexpected, nay contrary to expectation, and ſo will be the more terrible. At preſent they mind not what they do, but God remembers all their wickedneſs, Hoſ. 7. 2. And when he ſhall call them to an account for all, what horrour and confuſion will ſeize upon them! They thought the Lord as little regarded their Sins, as they did themſelves, and never expected after reckonings. What all their good things ſhall be taken away, which can laſt but for a ſhort time, and eternal evils ſhall come in their room, when they ſhall find and feel themſelves moſt miſerable in the hotteſt loweſt Hell, and that'tis utterly impoſſible p. 186that ever their wretched condition ſhould be alter'd. Oh then they will curſe their folly and madneſs, who before did bleſs themſelves: and their foregoing preſumption and ſecurity will make their pain and anguiſh, and deſpair to be the more intolerable.

Ʋſe 3. Of Direction. And there are three great things which I ſhall give you directions concerning.

Firſt, How to prove your ſelves ſo as to attain unto an aſſurance of the love of God.

Secondly, How to prove your ſelves before you engage in that Ordinance of the Lords Supper.

Thirdly, How to prove and call your ſelves to an account every day, that you may walk with the greater circumſpection.

In the firſt place I am to direct you, how to prove your ſelves ſo as to attain unto an aſſurance of the love of God. Before I come to the directions themſelves, I ſhall lay down ſome Arguments to perſuade all Saints to labour after this Aſſurance, 'tis pitty and Saint ſhould be without it, 'tis pitty any of Gods Children ſhould be ignorant of that moſt near, and bleſſed, and everlaſting Relation, in which they ſtand to him. Now to make you prize p. 187aſſurance at an high rate, and to give all diligence to get it. Conſider,

1. Aſſurance of the love of God, will inflame your hearts with greater love to him. What the Apoſtle ſays in remarkable, 1 Joh. 4. 19. We love him becauſe he firſt loved us. When you know that all your Debts are remitted freely, and that very much is forgiven you, you cannot chuſe but have much love unto him that forgave you. Cos amoris amor, Love is the whetſtone of love: Pray therefore for the manifeſtation of Gods love to you, that the light of his countenance may warm your hearts, and your Souls may love him with the greater ſtrength and ardency. Unbelieving doubts and fears have a natural tendency to chill and damp affection, whereas when you know that you are the Children of God, you cannot but love him as incomparably the beſt of all Fathers.

2. Aſſurance of the love of God will fill you with joy and wonder. The Apoſtle tells us, that having received the atonement, there followed joy in God, Rom. 5. 11. And not only ſo, but we alſo joy in God through our Lord Jeſus Chriſt, by whom we have now received the atonement. Well may the aſſured Believer rejoyce, for his name is written in Heaven: And p. 188there are no Errata in the Book of Life, no blots there made, no name ever razed out which is down there. And how may ſuch an one wonder, that the free grace of God ſhould make ſuch a difference between him and others, between him and his former ſelf! When he was firſt loved, he was worthy to be loathed he was loved freely; for he was found lying polluted in his blood.

3. Aſſurance of the love of God will take away the difficulty of Religion. When once you know that God is yours, Chriſt yours, the Promiſes yours, things preſent, and to come yours, you will not think much of any thing you are required to do, or part with. Apprehenſion that you are dear Children will make you follow God indeed, Eph. 5. 1. and follow hard after him. Apprehenſion, that you are pleaſant to him, will cauſe you to take the more pleaſure in him and in his ſervice. An aſſurance, that God is ready to aſſiſt you in every piece of work he enjoyns you, ready to meet you in his Ordinances, and to be found of you when you ſeek him, and that he will not forget your labour of love, Heb. 6. 10. This will make you to love your labour, for your labour ſhall not be in vain in the Lord, 1 Cor. 15. 58.

p. 1894. Aſſurance of the love of God will make earthly things contemptible in your eyes. When you know your intereſt in the Fountain of living Waters, how little will you value the broken Ciſterns! When the Pſalmiſt had been aſſured that God was his portion for ever, things on Earth became undeſirable, Pſal. 73. 25, 26. The Apoſtle being perſuaded of his title to things inviſible and eternal, he counts the things that are ſeen which are temporal, not worth a look from him, 2 Cor. 4. 18. And David is ſo far from fancying them, that he prays he may never caſt an eye or hanker after them any more. Pſal. 119. 37. Turn away my eyes from beholding vanity, and quicken thou me in thy way. They that know and believe the love which God hath to them, are ſatisfied, that his love hath provided far better things than the World can boaſt of, or the men of the World know of. Eye hath not ſeen, Ear hath not heard, neither hath it entred into the heart of man, what God hath prepared for them that love him, 1 Cor. 2. 9. Thoſe believing Souls that were in aſſured expectation of a better Country than any in this World, to wit, an Heavenly Country, they confeſſed they were Strangers and Pilgrims upon Earth, Heb. 11. 13. Earth, and the things of the Earth, were very mean and inconſiderable in their eyes.

p. 1905. Aſſurance of the love of God will be a mighty antidote and preſervative againſt temptation: with what confidence will it make you to look unto your Lord and Father for help againſt the Tempter, and his grace will be ſufficient for you, 2 Cor. 12. 9. ſo that you ſhall be ſtrong enough to reſiſt the Devil, and make him flee from you. The Aſſured Believer can more eaſily ſilence Satan than others can, becauſe he has taſted and ſeen how good and gracious the Lord is: he has experienced that peace, in the God of love and peace, which the World can neither give, nor take away; therefore he does the more contemn all the offers which Satan can make to him in the hour of temptation. The aſſured Believer may cry out, foreign Now I have found real contentment; now I have taſted true joy, Earth cannot yield it, Sin is the ſure hindrance of it, in God alone 'tis to be found. Temptation upon ſuch an one is likely to have but ſmall ſucceſs.

6. Aſſurance of the love of God will lift you up above the fear of evil tidings. Pſal. 112. 7. He ſhall not be afraid of evil tidings, his heart is fixed truſting in the Lord. Why ſhould thoſe be afraid, who dwell in the ſecret place of the moſt High, and abide under the ſhadow of the Almighty? Pſal. 91. 1. The Saint has the Almighty p. 191on his ſide, who ſurely is able to protect him. He is under the ſhadow of the Almighty, the Lord with his wings does cover him, that violence may not be offered to him; nay, he abides under this Shadow, ſo that he is ſafe at all times. He dwells in the Moſt High, and who then can reach him? Nay, he dwells in the ſecret place of the moſt High, which ſhews how precious he is in Gods account, and how far out of harms way. Single David ſuppoſes an whole Hoſt encamped againſt him, yet ſays, his heart ſhall not fear, Pſal. 27. 3. and knowledge of his intereſt in God is the ground of his confidence; verſ. 1. The Lord is my Light and my Salvation, whom ſhall I fear? The Lord is the ſtrength of my Life, of whom ſhall I be afraid?

7. Aſſurance of the love of God will make you very holy and heavenly. The Grace of God is but preſumed upon and abuſed when'tis made an encouragement unto licentiouſneſs. Hark to the Apoſtle, Rom. 6. 1, 2. What ſhall we ſay then, ſhall we continue in Sin that grace may abound? God forbid, how ſhall we that are dead to Sin, live any longer therein? Thoſe who know they are under Grace do moſt abhor the dominion of Sin, v. 14. they live moſt to God, and are moſt forward to be the Servants of Righteouſneſs. The Converſation of p. 192ſuch will be much in Heaven, Phil. 3. 20. The Heir in his minority does often think of the Eſtate he is to enjoy. Thoſe who know they are the Children of God will often think of what they are to partake of hereafter: for they are Heirs of God and joint Hiers with Chriſt, they are begotten again to a lively hope by the reſurrection of Chriſt from the dead, unto an inheritance incorruptible, undefiled, and that fadeth not away, 1 Pet. 1. 3, 4. No contemplation will be ſo delightful to us, as that of Heaven, when once we know, that our Lord is gone to prepare a place for us, and will come again and receive us to himſelf, that where he is we may be for ever alſo.

8. Aſſurance of the love of God will make you to abound in praiſes. He has made you new creatures to this very end, that you ſhould ſhew forth the praiſes of him who hath called you out of darkneſs into his marvellous light, 1 Pet. 2. 9. How does the Apoſtle Peter break out into thankſgiving upon this account, 1 Pet. 1. 3. Bleſſed be the God and Father of our Lord Jeſus Chriſt, who according to his abundant mercy hath begotten us again. The Apoſtle Paul ſpeaks to the ſame purpoſe, Eph. 1. 3, 4, 5, 6, 7. Bleſſed be the God and Father of our Lord Jeſus Chriſt, who hath bleſſed us with all ſpiritual bleſſings in heavenly things in Chriſt. p. 193He hath choſen us in him before the Foundation of the World, that we ſhould be Holy, and without blame before him in Love: He hath predeſtinated us unto the Adoption of Children. He hath made us accepted in the beloved, in whom we have Redemption through his Blood, the Forgiveneſs of ſins according to the Riches of his Grace. How much has the Lord wrought both in, and for thoſe he has made Believers! He has abounded towards them in Wiſdom, in Grace, in Power, in Love; Praiſe is a debt, Praiſe is expected; and Praiſe is comely: Though all his Works praiſe the Lord, yet Saints look upon themſelves as under a more ſpecial and peculiar obligation, to magnifie and bleſſe his Name.

9. Aſſurance of the Love of God, will make Afflictions tolerable, nay Death it ſelf deſirable. The bittereſt Cup will down more eaſily when you ſee, tis reached forth to you by the hand of a Father. The curſe of the Croſs is gone, and it may be the better born, and the Sting of Death is taken out, and now Death and the Grave may be triumphed over. What was Death to old Simeon when his Eyes had ſeen Gods Salvation, it was but a peaceable departure out of a troubleſome World, Luk. 1. 29. 30. What was Death p. 194to the Apoſtle Paul who knew, that aſſoon as ever he was abſent from the Body he ſhould be preſent with the Lord? It was not dreadful, but deſirable, Phil. 1. 23. I deſire to depart and to be with Chriſt which is far better. Theſe are the Arguments (and are they not ſtrong ones?) to perſwade you to labour after Aſſurance.

The Directions how to prove your ſelves, ſo as to attain this Aſſurance follow.

1. Set ſelves as in the preſence of the All-Seeing and Heart ſearching God. Who knows you, who will judge you, and who alone can make you to know your ſelves. You cannot poſſibly deceive him, for every Creature is manifeſt in his ſight, all things are naked and open to his veiw. Heb. 4. 13. Your Spirits will be apt both to trifle and to juggle, unleſſe they are awed with a ſence of the Lords Omniſcience. Let Conſcience in the ſearching of you act as Gods Officer, and as Gods Officer in Gods preſence, and then it will deal the more faithfully.

p. 1952. Pray that your Spirits may give a true Teſtimony concerning you. And that they may do ſo; you muſt be well acquainted with Scripture-ſigns and characters of true Grace, and then with great intention reflect upon your ſelves, to ſee whether you have the marks of Chriſts ſheep upon you, whether you have the characters of Gods Children. A wrong judgment of your ſelves how extreamly prejudicial would it be to you: Adjure your Spirits therefore in the name of the Lord to tell you the very Truth; and cry unto the Lord himſelf, that he would not ſuffer you to fancy or call your ſelves his Children, if you are really but hypocrites and ſtrangers to him, that you may not cry peace and ſafety; when God ſpeaks juſt the contrary.

2. Be willing to find out every thing thats evil in you, in order to your more compleat purging. David prays, ſee if there be any evil way in me, and lead me in the way Everlaſting, Pſal. 139. 24. And Pſal. 19. 12. He deſires to be cleanſed from ſecret ſins, that nothing wicked might borrow the ſhape of lawful and good, and thereby abide in him.

The more corruption is found our and mortified, the more fruitful you will be, John 15. 2. Every branch that beareth p. 196fruit he purgeth it that it, may bring forth more fruit. And the more fruitful you are, the more evident it will be that you are really the living branches of the true Vine, which is Chriſt Jeſus.

4. Pray hard, That if you have any Grace, the Lord would increaſe it, and bring it into exerciſe, that it may be the more apparent. Little Grace is neareſt unto no Grace, much Grace is nearer unto Glory. When Grace lies dormant as it were and aſleep in the Habit, it may be doubted of, but when 'tis vigorouſly acted, the Truth of it will more eaſily be granted. Thus the Hare when ſhe ſits cloſe is not perceived, but when ſhe is ſtarted then ſhe is viſible to all. Pray therefore to reſemble the Theſſalonians whoſe Faith did grow exceedingly, and whoſe Love abounded. 2 Theſ. 1. 3. And that your Faith may work, and your Love put you upon labour, this is the way to have your ſpiritual eſtate cleared up to you.

5. Find out and avoid what really nouriſhes and keeps up your Doubts and Fears. Entertain not high Thoughts of your ſelves, your gifts, your parts, your attainments; for deadneſs, and darkneſs, and doubting will follow upon ſpiritual pride. Check the p. 197ſpirit in you which luſteth unto Envy, Jam. 4. 5. Abhor all laſcivious thoughts and motions at the firſt riſing of them. Let not any Earthly enjoyment get too high a room in your Heart, nor too large a ſhare in your Affections. Suffer not your Spirits to be ruffled and diſordered by paſſion and peeviſhneſs. In ſhort connive at no corruption, but mortifie all your members upon Earth, Col. 3. 5. Not ſparing the right Hand, or right Eye. For if you deal gently with any of your luſts, and ſuffer them ever an anon to prevail, they will render your condition doubtful, and will be a ſtrong impediment unto Aſſurance and Conſolation.