The True Touchstone Which Shows Grace and Nature, Discourse (1 of 4)

The True Touchstone Which Shows Grace and Nature · Discourse (1 of 4)

p. 1A DISCOURSE Concerning Self-Examination, by which both Saints and Sinners may come to know themſelves.

2 Cor. 13. 5. Prove your own ſelves. foreign.

THe ſum of true Wiſdom, as One obſerves does conſiſt in two things, Dei cognitione, & noſtri, in the knowledge of God, and of our ſelves: now to make us wiſe in both theſe reſpects, is one great deſign of the holy Scriptures. He that is a ſtranger unto God, muſt needs be a ſtranger unto Reſt and Satisfaction, and is ignorant of Him who is the Higheſt and Chiefeſt good of all. He that is a ſtranger to Himſelf, muſt needs remain both ſinful and miſerable, and yet both ſin and miſery are unperceived; and p. 2ignorance how Bad he is, fixes him in a ſtate that is not good; and makes it the more unlikely, that ever it ſhould be better'd. No wonder therefore that the Apoſtle does put all upon the Examination and proving of themſelves.

Which Counſel is very proper both to Sinners and to Saints. Firſt 'tis proper to Sinners: for if they come to underſtand aright their own deplorable and wretched caſe; this would be one large ſtep from ſin to Grace. Secondly, 'tis proper alſo to Saints; for proving of themſelves will be the way to evidence the ſaving change that hath been wrought in them, and will be a large ſtep from Grace to Comfort.

In the words we have,

1. A duty and that is to prove; the Greek word is foreign; which is uſed by Authors for the proving of Gold in the fire, foreign Iſocrat. Now Gold is proved in the fire in order to its diſcovery that 'tis true Gold, and that the droſs may be ſeparated from it. So the proving in the Text muſt be in order unto a diſcovery; and in order unto greater ſanctification and purity.

p. 32. Whom is it our duty to prove? Our own ſelves. In reference to others we are to hope and believe all things, as far as is conſiſtent with the apparent fruits they bring forth, and the faithfulneſs which we owe them. But in reference to our ſelves: the greater ſeverity, commonly the greater ſincerity. We muſt watch and be jealous over our ſelves, leſt we be miſtaken and deceived in, and by our ſelves. And if you ask me. What we are to prove our ſelves about? The context informs us. Whether we are in the Faith? Whether Chriſt be in us yea, or no?

Doct. The Doctrine I raiſe from the words is this. It highly concerns all to examine and prove themſelves: this duty is very much urged in the verſe where the Text lies. Examine your ſelves, ſays the Apoſtle, Prove your own ſelves, the Counſel is doubled; which ſhews the great concernment of it, together with the difficulty and backwardneſs in us all to follow it: therefore he adds, as if he did half chide; What! Know you not your own ſelves? q. d. To be ignorant of your ſelves, your actions, and your ſtate, for want of ſelf-trial, is your Sin and ſhame; and argues prodigious carleſneſs to be in you, and you to be in unexpreſſible danger.

p. 4In the handling of this Doctrine I ſhall Firſt tell you, what is implied in this proving of our ſelves. Secondly, what of our ſelves is to be proved. Thirdly, concerning what we are to prove our ſelves. Fourthly, the Manner how we are to do it. Fifthly, by what Rule and Touchſtone this proof of our ſelves is to be made. Sixthly, the ſpecial times and ſeaſons when this duty is to be done. Seventhly, lay down the reaſons perſuading to the practice of it. Eighthly, reſolve ſeveral Caſes of Conſcience relating to this ſubject. Laſtly, cloſe with the Application.

In the firſt place I am to tell you, What is implied in this proving of our ſelves, and here ſeveral propoſitions are to be premiſed.

1. The Children of men do owe obedience unto God as their rightful Lord and Governour; and conſequently it concerns them to examine, whether the Lord has been obeyed, or other Lords have had, and ſtill have the dominion over them. Man did not make himſelf, neither is he able to perſerve himſelf; and he is fartheſt off from being able to redeem and ſave himſelf: therefore man is not his own, 'tis impious in him to ſpeak that language. Pſal. 12. 4. Who is Lord over me? But that God who gave him his being, who p. 5holds his ſoul in life, and alone can redeem and ſave his ſoul from wrath, does juſtly lay claim to him as his ſubject, and require obedience from him.

2. The Sons of men are under a law, which they are obliged to keep as a rule of righteouſneſs. God himſelf has given them a law, which is holy juſt and good, they are therefore to examine what reſpect they have had to this law. Whether it has been kept as it ought, like the apple of the eye? Or whether it has been hated and broken and caſt behind the back? For ſincere obedience and life, and death and diſobedience are joyned together. Deut. 30. 19, 20.

3. We are all of us not only under a law, but under the eye of our Lord and Law-giver continually. He compaſſes our path and our lying down, and is acquainted with all our ways. Pſal. 139. 3. And ſhall we be ignorant of our own ways? His eyes behold, his eye-lids try the children of men. Pſal. 11. 4. When we would look more intently, our eye-lids are more contracted. Gods eye-lids are mentioned, to ſignifie how intently he eyes, when he tries the Children of men; and ſhall not they prove and try themſelves?

p. 64. Naturally we are prone to nothing but what is contrary to that Law and Rule we ſhould walk by. The Apoſtle ſticks not to ſay, that the carnal mind is enmity againſt God, and is not ſubject to the law of God, neither indeed can it be. Rom. 8. 7. And as the heart of man is deſperately wicked, ſo 'tis deceitful above all things, and it manifeſts its deceitfulneſs in concealing and hiding, that it may hold faſt its wickedneſs. Thoſe that have ſuch hearts, how jealous ſhould they be of them? How careful to prove, and to pry into them? And ſuppoſe there be a new nature given, yet upon proof 'twill be found that there is too too much of the old remaining.

5. We are endued with a power of ſelf-reflection; and may take notice both of our hearts & actions. There is a law written in our hearts by nature, which does in part diſcover what we ſhould do, and be; but the Word of God much more fully informs us of our duty. We may erect a Bar or Tribunal in our own ſouls, and call our ſelves before it. Conſcience can firſt be Witneſs, and afterwards a Judge. And truly a right judging of our ſelves is one way to eſcape, being condemned with the world. 1 Cor. 11. 31.

6. All muſt be Summoned to give an account p. 7of themſelves unto God at laſt. Rom. 14. 12. So then every one of us muſt give accout of himſelf unto God. 2 Cor. 5. 10. We muſt all appear before the judgment-ſeat of Chriſt, that every one may receive the things done in his body, whether it be good or evil. Should we not then try and prove our ſelves before hand, repent of our evil deeds, believe in the Mediator, and throughly amend our doings, that we may be found of our Lord and Judge, in peace?

Theſe propoſitions premiſed, I ſhall open the nature of this duty of ſelf-proving.

1. Self-proving implies a ſerious Inquiſition, and Search into our ſelves. Pſal. 77. 6. I communed with my own heart, and my ſpirit made diligent ſearch. And truly a diligent ſearch is but needful; for as Auguſtine obſerves. Grande profundum eſt homo. Man is a great deep, and therefore 'tis difficult for a man to ſound himſelf, and to come to the bottom of his own heart. Job ſpeaks of the ſecrets of nature, and ſays, there is a path which no fowl knoweth, and which the Vultures eye, though it be ſo piercing hath not ſeen. Job. 28. 7. But the ſecrets of the heart are more abſtruſe, and hard to be found out. The Heathen Poet adviſed Tecum habita. Dwell with thy ſelf; p. 8our thoughts ſhould dwell much upon our ſelves, that we may find out the utmoſt of our ſelves. Our whole man is to fall under our inſpection, our ways, our words, our ſenſes, our ſouls, are all to be lookt over.

2. Self-proving implies, a fear of ſelf-deceit. The Apoſtle cautions againſt being deceived by man, Eph. 5. 6. Let no man deceive you with vain words; againſt being beguiled by Satan, 2 Cor. 11. 3. But I fear leſt by any means as the Serpent beguiled Eve through his ſubtlety, ſo your minds ſhould be corrupted from the ſimplicity that is in Chriſt. He cautions alſo againſt ſelf-deceit, 1 Cor. 3. 18. Let no man deceive himſelf. He that is not jealous over himſelf will eaſily miſtake, and may go out of the World miſtaken, and after death the miſtake will be impoſſible to be corrected; we muſt therefore take heed to our ſelves that our ſpirits deal not treacherouſly.

3. Self proving implies, uſing the Light of the Word of God. This Word is quick and powerful; and as the Anatomiſts Knife, diſſects all the parts of the Body, and lays even the inmoſt of them open unto view: ſo the Word like a ſharp and two edged Sword, does pierce through all, and divides between Soul p. 9and Spirit, i. e. between Nature and Grace, for the natural man is called foreign; or the meaning may be, that the Word diſcovers not only the corruption in the Affections, and the inferior faculties of the Soul; but alſo that depravation and ſin, which is in the faculties which are Superior, and diſcerns what the intents and thoughts and reaſonings of the heart are, Heb. 4. 12. Unleſs we make uſe of the light of the Word we ſhall be loſt in the dark, while ſearching our ſelves. The Word makes manifeſt the very ſecrets of the heart, and hereby 'tis plain that God who ſearches the heart is the Author of this Word, and does accompany it, 1 Cor. 14. 24, 25. We find an Hearer convinced of all, and judged of all; the ſecrets of his heart are made manifeſt, and worſhipping God, he acknowledges God is in the Preachers of a Truth.

4. Self-proving implies, comparing our ſelves with that Rule whereunto we ought to be conformed. The Commands of God lay an obligation upon the whole man. We are required to cleanſe our hands, and purifie our hearts, Jam. 4. 8. We muſt be holy in all manner of Converſation, and our affections muſt be ſet on things above, not on Earthly things; our Minds alſo and Conſciences p. 10muſt be purged from their defilements. Now a compariſon is to be made between, what we ſhould be, and what we are. This bringing our ſelves to the right Rule, will diſcover our obliquities, and cauſe us the better to underſtand our ſelves. The Apoſtle in another caſe condemns the folly of them; Who meaſure themſelves by themſelves, and compare themſelves among themſelves. Let us remember Vivendum eſt regulis, we muſt walk by Rule and that is the Word, and by the Word we muſt at laſt be judged, therefore 'tis our wiſdom to ſee whether heart, and life are agreeable to it.

5. Self-proving implies, Self-accuſing and ſelf-condemning for what is evil. Upon examination having found out our iniquities, we muſt hold up our guilty hands at Gods Bar, and acknowledge all we know: all that Satan can juſtly lay to our charge; Nay, all that is down in the Book of Gods own remembrance, Pſal. 51. 3. I acknowledge my iniquity and my ſin is ever before me. And as upon the diſcovery of ſin we are to be our own Accuſers, ſo alſo to judge and condemn our ſelves. We muſt readily juſtifie the Lord in the greateſt ſeverities at preſent; nay, we muſt acquit him upon ſuppoſition of eternal ſeverity, if he ſhould make us to feel his p. 11wrath, and greateſt indignation for ever.

6. Self-proving implies, approving and taking comfort in that grace and goodneſs that has been wrought in us by the Spirit. As we are to be ſtrict in the ſearch after ſin, ſo grace is in no wiſe to be overlookt. The leaſt degree of true grace, is great matter of praiſe, nay, will occaſion eternal thanksgiving, God does not deſpiſe the day of ſmall things, neither ſhould we, but muſt own the good things, though but ſome good things, which are in us in Chriſt Jeſus, Philem. 6. Breathings after God, prizing of Chriſt, wearineſs of ſin, and longing to be holy: muſt in no wiſe be unobſerved in this work of Self-examination.

7. Self-proving will never be to any purpoſe, unleſs there be a crying unto the Lord himſelf, to ſearch us; that we may not paſs a wrong judgment upon our ſelves. What depth is there that He cannot fathom? What can be concealed from him who knows all things? Jer. 17. 10. I the Lord ſearch the heart: though 'tis deceitful above all things, it cannot deceive me, I try the Reins. David therefore prays, Examine me O Lord, and prove me, try my Reins and my Heart, Pſal. 26. 2. and Pſal. 139. 23, 24. Search me O p. 12God and know my heart, try me and know my thoughts and ſee if there be any wicked way in me, and lead me in the way ever laſting.

In the ſecond place I am to ſhew what of our ſelves is to be proved.

1. We are to examine and prove, what is our common and allowed practice. A Sanguine man is not denominated Pale as Ariſtotle obſerves, when he is Pale through fear; nor a Pale man Sanguine, when he bluſhes through ſhame. A good man may ſometimes fall into that which is evil, and a bad man may ſometimes hit upon an action that is good. The Tree is to be judged by the ordinary Fruit it bears. The Apoſtle ſpeaks of his manner of life that it was godly in Chriſt Jeſus, 2 Tim. 3. 10, 12. But if it be our manner to be workers of iniquity, our doom will be at laſt to be excluded the Kingdom, Luk. 13. 26, 27.

2. We are to examine what courſe we are reſolved ſtill to take; If the wicked man will forſake his way and turn to God, mercy is promiſed and abundant pardon, Eſa. 55. 7. If the prodigal come home to his Fathers Houſe, he ſhall be received with joy, his former riot being forgotten and forgiven; ſo p. 13that the door of hope is open even to the ungodly man, if he will but deny his ungodlineſs. But if the enemies of God will not lay down their Weapons, but refuſe and rebel ſtill, this argues the ſtate to be bad and deſtruction to be near: the Lord may quickly come to a reſolution to eaſe himſelf of ſuch Adverſaries, Eſa. 1. 24.

3. We muſt examine what company is moſt acceptable to us. If we we love the ungodly who hate the Lord: if the wickedneſs of others whereby God is diſhonoured, is not the matter of our diſlike, as long as they thwart not, but promote our ſecular and carnal intereſt; if we like the company of Fools, (and Sinners are the worſt Fools) well enough, 'tis a ſign we are Fools our ſelves; Fools indeed who venture to be deſtroyed, and to go to Hell for company, Prov. 13. 20. But if the Saints are lookt upon as the moſt excellent ones, and delighted in as the beſt Society, Pſal. 16. 3. if we love them that are born of God, it ſhews that we our ſelves are born of him.

4. We muſt examine of what nature our Communication is. The Tongue is the index of the heart and ſhews what is in it. As evil Communications corrupt good manners, ſo they p. 14are a ſign of a corrupt heart from whence they proceed. A Tongue that is not bridled, but rails, lies, backbites, and is obſcene, impious and prophane, is an argument that Religion is but vain, Jam. 1. 26. But when the Tongue, not out of any carnal deſign, but delightfully talks of the Word of God, when we ſit in the houſe, when we walk by the way, when we lie down and when we riſe up: 'tis a ſign the Word is in the Heart, and that the Heart is renewed and changed by the Word, Deut. 4. 6, 7.

5. We muſt examine what thoughts as welcome gueſts are ſuffered to lodge within us. 'Tis ſaid of wicked men that God is not in all their thoughts, Pſal. 10. 4. but wicked and vain thoughts are delightful and abide in them. Proud, revengeful, covetous, filthy, and all ſinful thoughts, are vain thoughts, becauſe they are to no good end or purpoſe, nay, to very bad purpoſe; Now if ſuch thoughts as theſe lodge in the heart, the heart is not waſhed from its wickedneſs, and they will hinder ſalvation, Jer. 4. 14. But if holy thoughts are cheriſhed, and there is a complacency in them, more of them are deſired, and ſinful thoughts are a burthen, which the heart is weary of, and does conflict with, and wiſhes their expulſion: This does ſpeak a gracious frame of ſpirit.

p. 156. We muſt examine what power we have of Spiritual diſcerning. The Goſpel is hid from the natural man which proves him in a loſt ſtate, 2 Cor. 4. 3. The things of the ſpirit of God are fooliſhneſs to him; and he counts it the greateſt wiſdom to ſecure things viſible. That Rich man, Luk. 12. thought he had been mighty provident and prudent, in laying up goods for many years. But if we are Saints indeed, we have a faculty of Spiritual diſcerning and judge quite otherwiſe: and our judgment is this, and that judgment is true; namely, That all are fools, and poor and miſerable, that are not rich in Grace, rich towards God, and that have made no proviſion for Eternity. God called the forementioned Rich man a Fool, upon this ſcore. And as the Lord calls the worldly-minded, Fools, ſo after death they will call themſelves by that name, and curſe their folly everlaſtingly.

7. We muſt examine what we elect and make choice of as our chief Good, and take up with us the beſt Portion. The men of the World are contented with a Portion here in this Life, here they receive all their Conſolation; they live as they think very well, without God in the World, and do not care to know, to ſerve, or to enjoy him. But if we are Saints we follow other Counſels, we chuſe the Lord p. 16for our Portion and reſolve to obey him, Pſal. 119. 57. Thou art my Portion O Lord, I have ſaid that I would keep thy Word, we are perſuaded of his al-ſufficient goodneſs, which is abundantly communicative of it ſelf, and deſire him above all. And the Lord himſelf being our Portion, we are pleaſed we are ſatisfied, we rejoyce and conclude the lines are fallen to us in pleaſant places, and that we have a very goodly heritage, Pſal. 16. 5, 6.

8. We muſt examine whether our naturally beloved ſin be now loathed. They that are ſincere are made ſo wiſe as to find out their dilectum delictum, darling iniquity, or if more than one have been their darlings they take ſpecial notice of them; and though they are alienated from the whole kind of Sin, yet with more than ordinary vehemency they deſire the mortification of the luſt or luſts which were formerly moſt beloved, becauſe theſe have ſo loaded them with guilt, have moſt of all defiled them, and provoked the Lord moſt bitterly againſt them. David proves his uprightneſs this way, Pſal. 18. 23. I was alſo upright before thee and I kept my ſelf from mine iniquity. But as for thoſe who reſolve to ſpare their darling corruptions, they are unſound; theſe luſts will coſt them the life of their Souls. And are not thoſe p. 17prodigies of folly who love ſin ſo well, as to be contented to be damned for the ſake of it! If Herod will keep his Herodias ſtill againſt the admonition of John the Baptiſt, it plainly argues that he is void of Grace, though he hears gladly and in part practiſes the Word he hears.

9. We muſt examine what pre-eminence Heaven has above Earth in our affections. A wicked man when he comes to dye, will prefer Heaven before Hell; but a Saint prefers Heaven before Earth; and when his heart treacherouſly hankers after earthly things he checks and chides it; he goes unto God and complains of this, and prays to be made more heavenly minded. He is convinced of the vanity and fading nature of earthly things, and chuſes the better and enduring ſubſtance. 'Tis a ſign we are enlightned and renewed by the ſame Spirit, the Apoſtle was, when we ſpeak his Language, 2 Cor. 4. 18. We look not at the things that are ſeen, but at the things which are not ſeen: for the things that are ſeen, are Temporal: but the things which are not ſeen are Eternal.

10. We muſt examine what is our great End and Deſign. The wicked man is ſwayed by carnal, ſinful, and worldly ſelf: Worldly p. 18honour, pleaſure, and advantage, are the higheſt, indeed the only things he ſeeks. If our Ends are not right, we cannot poſſibly be upright our ſelves. Now our End ought to be the glorifying of God and the enjoyment of Him. Whatever ye do ſays the Apoſtle, do all to the glory of God, 1 Cor. 10. 31. This ſhould ſtill be in the Chriſtians eye and aim; And truly the deſigning of Gods glory is the way to the enjoyment of him, wherein our own glory and happineſs does conſiſt. Thoſe that honour God he will honour; whatever thwarts this higheſt, greateſt End, is to be avoided with the greateſt care: for we cannot diſhonour or deſpiſe the Lord, but ipſo facto we degrade and prejudice our ſelves.

11. We muſt examine, whether we are not grieved at all diſcovered defects and miſcarriages, and deſirous to have every thing amiſs rectified and amended. Though upon ſearch we find much out of order, nay nothing in ſuch order, every way as it ſhould be; if this be our ſerious trouble, and we long indeed to be turned: long to be ſavingly changed; long to be throughly healed: 'tis a ſign of ſome hopeful beginnings if they do but hold. Ephraim bemoaned himſelf that he was as a Bullock unaccuſtomed to the Yoak, he found a great reluctancy in corrupted nature, and loathneſs p. 19to ſubmit to the Yoak of God; he is troubled at it, and falls a praying for converting grace: Turn thou me and I ſhall be turned, his prayer is heard, he is turned, he is inſtructed, he repented, he is adopted, and aſſured at laſt of mercy; Is Ephraim my dear Son? Is he a pleaſant Child? For ſince I ſpake againſt him I do earneſtly remember him ſtill, therefore my bowels are troubled for him and I will ſurely have mercy on him ſaith the Lord, Jer. 31. 18, 19, 21.

In the third place I am to inform you concerning what we are to prove our ſelves. And at preſent I ſhall only inſiſt on thoſe two things which the Apoſtle mentions in the Context. We are to prove whether we are in the Faith, and whether Chriſt be in us, yea or no?

1. We are to prove whether we are in the Faith. Sometimes Faith is ſaid to be in us, becauſe it is a grace infuſed by the Spirit of God into our hearts; With the heart man believeth unto Righteouſneſs, Rom. 10. 10. Sometimes we are ſaid to be in Faith, in oppoſition to others that are unregenerate, who are affirmed to be in the fleſh, and to be in their ſins. And there is good reaſon for this phraſe, that the Saints are in Faith, becauſe p. 20Faith does cloth them with a juſtifying Righteouſneſs, and is a Shield to cover them, and to quench all the fiery Darts of the evil one. Now whether we are in the Faith, may be thus proved;

1. If we are in the Faith, Truths being firmly believed will be particularly applyed, our aſſent will be firm unto the truth of the Goſpel, as being of Divine Authority. And as we ſhall believe that God himſelf does ſpeak in his Word, ſo we ſhall believe that he ſpeaks to us in particular. This particular application of the Word, we read of, Job. 5. ult. Lo this we have ſearched it, ſo it is, ſee it and know it for thy good. A Medicine if not applied will not heal, and the Word if not applied by Faith will not profit, Heb. 4. 2. But the Word preached did not profit them, not being mixed with Faith in them that heard it. When Divine Commands are particularly applied, we ſhall look upon our ſelves as obliged to obey them, and ſubmit to the Authority of our great Law-giver who has power to ſave and to deſtroy. When comminations and threatnings are applied unto our Sins in particular, we ſhall be afraid to allow of thoſe Sins which bring us under the laſh of threatnings ſo very dreadful. And as for the promiſes of God, being particularly applied, p. 21how certainly will they be accompliſhed!

2. Our Faith will be joyned with Godly ſorrow and repentance, Act. 20. 21. Teſtifying both to Jews and Greeks Repentance towards God, and Faith towards our Lord Jeſus Chriſt. The Hypocrites Faith is uſually without Repentance; he is ſtranger to godly ſorrow, and yet he is full of confidence; or his repentance is without Faith, he lies down like Cain or Judas under the burthen of his guilt and utterly deſpairs of mercy. I grant that weak believers have ſtrong temptations to deſpair. But the God of hope bears up their hearts by an unſeen hand, ſo that they neither deſperately deſtroy themſelves, nor come to this reſolution; ſince there is no hope but they muſt be damn'd, they will be damn'd for ſomething, and ſo run out to all exceſs of riot. If our Faith be true, Sin will be our grief and deteſtation, and there will be foreign, a change in our minds and rendring our hearts unto God.

3. If we are in the Faith, Chriſt is no longer a ſtone of ſtumbling, but exceeding precious in our eſteem, 1 Pet. 2. 6, 7. He is lookt upon as the power of God and the wiſdom of God. The wiſdom of God in contriving ſuch a way of ſalvation is admired, and the power of Chriſt to ſave to the uttermoſt is believed. The Apoſtle p. 22counted all things but loſs & dung for the excellency of the knowledge of Chriſt Jeſus his Lord, Phil. 3. 8. 'Tis impoſſible a man ſhould be a true Believer and not have an high value for the Lord Jeſus. His Perſon is precious, He is the Fathers equal, his Darling, and the Brightneſs of his Glory. He is the Angels wonder, and they all are commanded to worſhip him, Heb. 1. 3. 6. He is the Churches Head, and ſupplies the whole Body with his fulneſs, Eph. 1. ult. And gave him to be Head over all things to the Church which is his Body the fulneſs of him that filleth all in all. And as the Perſon of Chriſt ſo the Blood of Chriſt is ſaid to be precious, 1 Pet. 1. 19. Ye were redeemed with the precious blood of Chriſt as of a Lamb without blemiſh and without ſpot. His benefits are precious. True Faith counts Him altogether lovely, and hinders any offence from being taken at him, Matth. 11. 6.

4. Our Faith will purifie our hearts, Act. 15. 9. And put no difference between us and them purifying their hearts by faith. Faith is perſuaded of the holineſs of God, and that he ſearches the heart, and trieth and weigheth the ſpirits of the children of men: 'tis alſo perſuaded that only the pare in heart ſhall ſee God, or are fit to ſee him, Mat. 5. 8. p. 23No wonder therefore if the conſequent of Faith be a following after holineſs without which no man ſhall ſee the Lord, Heb. 12. 14. Faith moreover takes notice of the End of Chriſts dying, which was that he might ſanctifie and cleanſe his Church, and preſent it unto himſelf a glorious Church not having ſpot or wrinkle or any ſuch thing; but that it might be holy and without blemiſh, Eph. 5. 26, 27. and hence we have a plae for holineſs which is very effectual to obtain it. Finally, Faith applies the promiſes of ſanctification, the promiſes of a new heart and of a new ſpirit, Ezek. 36. 25, 26. Then will I ſprinkle clean water upon you, and ye ſhall be clean from all your filthineſs, and from all your Idols will I cleanſe you, A new heart alſo 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 by ſuch promiſes as theſe, Believers who account them exceeding great and precious, are made partakers of the Divine nature, and eſcape the corruption that is in the World through luſt, 2 Pet. 1. 4.

5. If we are in the Faith our faith will work, and work by love. Epheſ. 5. 6. For in Chriſt Jeſus neither Circumciſion availeth any thing, nor uncircumciſion, but faith which p. 24worketh by love. The Apoſtle tells us that faith without works is dead, as the body is dead without the ſpirit. Jam. 2. ult. Faith derives ſtrength from Chriſt, whereby we yield obedience to the will of God, as well as relies upon his juſtifying righteouſneſs. But all works will not prove the truth of faith: but ſuch works as proceed from love. We muſt pray becauſe we love God, we muſt hear becauſe we love him; we muſt live to him becauſe we love him. There is a threefold love to God, of Deſire, of Benevolence and Complacency: now though all that have true faith may not arrive ſo high, as to delight in God; yet all true believers do deſire after God above all; and they bear ſuch good will to him, as to wiſh him glorified more by themſelves and others, and this ſhews the ſincerity of their love.

6. Our Faith will be weary of its contrary: and we ſhall cry with earneſtneſs, that the Lord would help our unbelief. The man in the Goſpel was very much troubled at his infidelity, and therefore cried out with tears to Chriſt. Lord I believe, i. e. I believe in part, and deſire to believe more ſtrongly, help thou my unbelief. Mat. 9. 24. Unbelieving injections againſt God, againſt Chriſt, againſt the Spirit of grace, againſt the Word p. 25of truth: are felt as ſo many buffets and blows upon an heart that truly believes. The believer deſires to have his Aſſent to the Word of God more ſtrong, that it may have the ſtronger influence; and that his affections and actions may be ſuch, as may ſuit his believing every ſyllable of the Bible to be true. He deſires his reliance upon God, upon Chriſt, and upon the promiſes, may be more firm and ſteady. And oh what a value does he put a well-grounded aſſurance of the love of God, which is in Chriſt Jeſus our Lord! Rom. 8. ult.

7. If we are in the Faith, our faith will give us victory over this preſent world. 1 Joh. 5. 4. 5. Whatſoever is born of God overcometh the world, and this is the victory that overcometh the world, even your faith. The believer is ſo wiſe as nihil admirari, to admire nothing in this world. Our Lord Jeſus himſelf had but little of this world: and cared not for it when Satan offered him all the Kingdoms of the world, and the glory of them, he deſpiſed the offer. The Apoſtles were poor in the world; and yet the ſpecial favourites of heaven: certainly the world is not a matter of extraordinary value. Moſt Saints have had but little of it, and thoſe who have had much of it, have lived above it. p. 26Moſes by Faith deſpiſed the pleaſures of ſin, and the treaſures of Aegypt, and prefer'd even reproaches for Chriſt, and afflictions with the people of God before them. Though David was a King, and wore a Crown of pure gold on his head; yet his faith made him look upon himſelf as a ſtranger upon the earth. Pſal. 39. 12. I am a ſtranger with thee, and a ſojourner as all my fathers were.

8. If we are indeed in the Faith, our faith will make the next world evident and deſirable. 'Twil prove the ſubſtance of things hoped for, and the evidence of things not ſeen. Heb. 11. 1. Faith is the good and true Spy which ſearches the heavenly Country which is promiſed: and brings back word. That that Celeſtial Canaan is very glorious, that an innumerable company of Angels are there, and the Spirits of juſt men, and all made perfect, that God the Judge of all is there ſeen face to face: and there is Jeſus the Mediator of the new Covenant, crown'd with and in his Fathers throne; that there is no need of the Sun or of the Moon to ſhine: for the glory of God doth enlighten it, and the Lamb is the light thereof. Rev. 21. 23. finally, that ſin and ſorrow are eternal ſtrangers, but there is fulneſs of joy and pleaſures for evermore. And Faith giving ſuch a report of the world to come, no wonder that 'tis p. 27judged worth ſeeking, and that with an holy violence. Mat. 11. 12. The Kingdom of heaven ſuffereth violence, and the violent take it by force.

2. We are to prove our ſelves, whether Chriſt be in us, yea or no? Chriſt and Satan divide the world, all that have not Chriſt in them, Satan has poſſeſſion of, he is the Spirit that works in the children of diſobedience. Now whether Chriſt be really in us, may be thus proved and diſcerned.

1. If Chriſt be in us, he has entred by the door of the underſtanding, we cannot be totally ignorant of him. True Faith cannot be without knowledge. Rom. 10. 14. How ſhall they believe on him of whom they have not heard? We muſt know who and what he was, that undertook the work of our redemption; how elſe can we rely upon him? He is near a kin to us as Man, and is a merciful and faithful high Prieſt in things pertaining to God, to make reconciliation for the ſins of the people. Heb. 2. 17. and ſurely he was able to finiſh that work which he undertook, for he is over all God bleſſed for ever, Amen. Rom. 9. 5. We muſt alſo know the benefits of Chriſt, that we may know what to rely upon him for, now theſe benefits are moſt neceſſary ſuitable and excellent, p. 28as pardon of Sin, adoption to be the Sons of God; ſanctifying grace, and endleſs glory. Nay Chriſt is all in all, and Chriſt being given, nothing will be denied. Rom. 8. 32. He that ſpared not his own Son, but delivered him up for us all, how ſhall he not with him alſo freely give us all things.

2. If Chriſt be in us, our very hearts have been opened to receive him. When Chriſt has knockt at the door we have given him admiſſion; it has been our ſouls language, Come in thou bleſſed Lord, wherefore ſtandeſt thou without. And this receiving of Chriſt is indeed believing in him. Joh. 1. 12. To as many as received him, to them gave he power to become the Sons of God even to them that believe on his Name. The heart has been convinced that 'tis moſt highly rational to give entertainment to this Lord of life and glory. He uſes the ſtrongeſt arguments for admiſſion, makes the greateſt offers; delivers all out of the depths of miſery, and advances them, to be Saints, Sons, Prieſts, Kings, who ſhall Reign moſt gloriouſly and happily to Eternity, that do indeed embrace him.

3. …f Chriſt be in us, the dominion of Sin and our Idols have been thrown down. When Darius the Perſian Emperour offered half his p. 29Empire to the Conquering Alexander: Alexander gave this Anſwer, That in the Firmament there was but one Sun, and there muſt be but one Emperor in Perſia: and therefore continued his Wars, till Darius had loſt both Life and Kingdom. In like manner there cannot be two Rulers in one heart. If Chriſt be there, no iniquity has the dominion any longer. Where Chriſt is he works a change, ſo that perſons are no longer fooliſh, diſobedient and deceived; they no longer ſerve divers luſts and pleaſures, Tit. 3. 3. And whatſoever has been idolized, be it profit, pleaſure, applauſe: now 'tis diſeſteemed that Chriſt alone may be exalted.

4. If Chriſt be in us, we approve and value his Kingdom, as well as his Prieſthood. We ſhall like and love the Lord. Jeſus, as a Prince upon the Throne; conſenting that that Throne ſhould be our hearts, as well as a Prieſt upon the Croſs, and ſhall be very deſirous to be more fully ſubdued to him. His Yoak is judged eaſie and his burthen light, Mat. 11. ult. Chriſt is really no hard Maſter, though the World think him to be ſo. They that are in Chriſt, and experience what kind of Ruler he is, and that he rules by a Law of Faith, and Love, and Liberty, are very glad of his Kingly Office. It was matter of praiſe p. 30and thankſgiving to the Apoſtle that he and other Believers had been made meet to be partakers of the inheritance of the Saints in light: and alſo that God had delivered them from the power of darkneſs, and had tranſlated them into the Kingdom of his dear Son, Col. 1. 12, 13.

5. If Chriſt be in us, his Word is entertain'd and abides in us alſo. We cannot ſlight that Word which diſcovers Chriſt and was the great means to bring us to Him. Let the Word of Chriſt dwell in you richly, ſays the Apoſtle, Col. 3. 16. And hearken what Chriſt himſelf ſpeaks, Joh. 15. 7. If ye abide in me and my Words abide in you, ye ſhall ask what ye will and it ſhall be done to you. Oh with what gladneſs do Believers give entertainment to the Word, ſince they may have what they will if the Word abide in them! and this Word will rectifie their judgments, and regulate their wills, ſo that they ſhall will nothing but what is truely for their good; and what is really for their good ſhall moſt readily be granted. Now Chriſt and his Word abide together. But Chriſt is rejected if his Word be not received. Joh. 12. 48. He that rejecteth me and receiveth not my Word, hath one that judgeth him; the Word that I have ſpoken the ſame ſhall judge him at the laſt day.

p. 316. If Chriſt be in us, we have the Spirit of Chriſt, Rom. 8. 9. The Apoſtle does ſo plainly intimate this truth that he aſſerts, the want of Chriſts Spirit undoubtedly ſhews there is no intereſt in him. If any man have not the Spirit of Chriſt he is none of his. As all the Members of the Natural Body, are animated and acted by the ſame Soul, which in a ſpecial manner ſhews it ſelf in the Head: ſo the ſame Spirit which is without meaſure in Chriſt the Head, does animate and act all the true Members of his Body myſtical. Now where the Spirit of Chriſt is he enlightens the mind, opens the eyes of the underſtanding, he makes a new Creature. 2 Cor. 5. 17. If any man be in Chriſt he is a new creature, old things are paſt away, and all things become new. The old Adam and deceitful luſts are put off, and the new man put on, which after God is created in righteouſneſs and true holineſs. This Spirit of Chriſt mortifies the deeds of the Body, Rom. 8. 13. and cauſes thoſe who are led by him, to walk in the Lords Statutes, and he fills them with the fruits of righteouſneſs which are by Jeſus Chriſt unto the praiſe and glory of God.

7. If we are in Chriſt and he in us, we ſhall endeavour to walk as he walked. He is the unerring Pattern; to be followers of Chriſt p. 32is certainly to go right. 'Tis in vain to ſay that we abide in him unleſs in ſome meaſure we reſemble him: and long to be more and more conformable to the Image of the Son of God. The Apoſtle tells us, 1 Joh. 2. 6. He that ſaith he abideth in him ought himſelf alſo ſo to walk even as he walked. When we go about doing good; when 'tis our meat and drink to do the work and buſineſs of our heavenly Father; when we walk in meekneſs and humility not rendring evil for evil, or railing for railing, but overcome evil with good, then the ſame mind that was in Chriſt our Lord, is alſo in us, and 'tis evident that Chriſt is in us of a truth.

8. If Chriſt be in us, we ſhall account it our happineſs to be where he is and to behold his glory. As long as we are upon Earth we are in a vale of Tears: Sin remaining we cannot be free from trouble; the remainders of fleſh and corruption will make us ſigh and cry, O wretched! Rom. 7. 24. But when we are abſent from the Body we ſhall be preſent with the Lord, 2 Cor. 5. 8. and then we ſhall be compleatly freed from whatever is matter of complaint and ſorrow. Believers value Heaven though the hypocritical and carnal are earthly minded. The Apoſtle propounds it as the higheſt comfort, that Believers ſhall p. 33certainly be with the Lord, and ſhall be ever with the Lord, 1 Theſ. 4. ult. And Chriſt himſelf prays for this, as the top of his Diſciples happineſs, Joh. 17. 24. Father I will that they alſo whom thou haſt given me may be with me where I am, that they may behold my glory. This he promiſes to his Diſciples, to bear up their hearts, and arm them againſt all fears and troubles whatſoever, Joh. 14. 3. If I go and prepare a place for you I will come again and receive you to my ſelf, that where I am there ye may be alſo.

In the fourth place follows the Manner how we are to prove our ſelves.

1. In Self-proving, Self-love and Self-flattery muſt be baniſhed. Wicked men are ſaid to flatter themſelves in their own eyes until their iniquity be found to be hateful, Pſal. 36. 2. that is, till puniſhment overtake them and throughly convince them, how hateful ſin is in the eyes of an holy and Righteous God. Self-flattery has undone thouſands; rather than have bad thoughts of themſelves, and their own condition, they will frame a ſtrange conception of God, and think him like themſelves; and 'tis ordinary to cry peace and promiſe ſafety to themſelves till ſudden deſtruction come upon them, Pſal. 50. 21, p. 3422. Theſe things haſt thou done and I kept ſilence, and thou thoughteſt I was altogether ſuch an one as thy ſelf: but I will reprove thee and ſet them in order before thine eyes. Now conſider this ye that forget God, leſt I tear you in pieces and there be none to deliver. We muſt therefore deal plainly with our ſelves and paſs a true judgment.

2. A ſufficient time muſt be allotted and allowed for this matter. What is our time given us for, but that we may make proviſion and ſure work for Eternity. Qui cito pronunciat, ad pauca reſpicit. He that judgeth haſtily, commonly judgeth amiſs. We muſt ſequeſter our ſelves from other buſineſs, that we may have a full conference with our ſelves; Commune with your own heart upon your Bed, ſays David, and be ſtill, Pſal. 4. 4. that is, when you are retired do this, and be at leiſure to underſtand what your hearts have to ſay for, or againſt themſelves. If we commune but little, but ſeldom with our hearts we may live and die ignorant of them.

3. Self-proving ought to be managed with all poſſible ſeriouſneſs and concernedneſs of ſpirit. Matters which relate to our Eſtates and Livelihood are minded ſeriouſly: and eſpecially p. 35we do not trifle in matters of Life and Death. But how much more ſerious ſhould we be in a buſineſs upon which our eternal welfare does ſo very much depend? A Miſtake about our ſelves and our Spiritual Eſtate would be an undoing miſtake indeed, and after Death 'twill be perceived and lamented, but 'twill be too late to rectifie and amend it. And how much will it increaſe our woe, to go out of the World with confidence that all's Well, and find our ſelves in Hell immediately after our diſſolution, where our condition will be ſo very ill and never, never to be altered! Our fear therefore muſt be the greater of being deceived, and our care the more diligent to prevent it.

4. We muſt be willing to Examine and Ranſack our ſelves to the very bottom: to know the worſt, to know the beſt, to know the whole of our ſelves. Travellers have taken a great deal of pains and gone many a weary ſtep to view the greater World. Man is a Microcoſm, little World. And as in the greater World, there is Terra Incognita, much Land unknown: ſo 'tis in this leſſer World, much of it remains undiſcovered. Curioſity acts the Travellers, in the viewing of Cities and Nations; but truly Neceſſity ſhould make us to take a view of our ſelves, becauſe p. 36Self-ignorance is ſo dangerous and damnable. We are endued with a great many powers and faculties: we have various affections, deſires, and inclinations; many imaginations, reaſonings and deſigns. All theſe are corrupted by nature, and need be renewed by the grace of God. We ſhould therefore be the more ſtrict in ſearching, that Sin wherever it lurks may not eſcape our knowledge, and that grace alſo may be made manifeſt.

5. All along, the aid of the Spirit of God is to be called in. David ſays, Whither ſhall I go from thy Spirit? and whether ſhall I flee from thy preſence? Pſal. 139. 7. The Spirit ſearcheth all things even the deep things of God, 1 Cor. 2. 10. Surely then the Spirit can diſcover the deepeſt things in Man. 'Tis the work of the Spirit to reprove the World of Sin. He takes away the Fig leaves of excuſes, and preſents Sin naked and bare. He wipes off the paint that is upon Sin, and ſhews the exceeding ſinfulneſs of it; that it may be lamented and abhorred; He diſcovers alſo the truth of Grace: and he does both infallibly; His light and help therefore is the more to be deſired.

6. Self-proving muſt be preſently. Delays p. 37are dangerous, life is uncertain: 'tis ſad to be at uncertainties, in reference to a future, a better life. Now is the time to obey the call of the Goſpel, and now is the time to make our calling ſure; it concerns us to be ſpeedy and to give diligence to do it, 2 Pet. 1. 10. Sinners had need to make haſte and to find out their ſores quickly and their loſt Eſtate, while a Phyſician and a Saviour is near them. Saints have reaſon to be ſpeedy in Self-trial for perhaps it may be long before a wellgrounded aſſurance be attained.

7. Self-proving muſt frequently be renewed. We muſt not take one, or the firſt report of our own hearts; but muſt call them to Task and bring them to the Touchſtone again and again. We muſt obſerve our ſelves, what we are before Men, and what we are in ſecret; when only God takes Cogniſance of us. We muſt obſerve what we are in good Company, and what in bad. And if we are good only for Company, truely we ſhall be bad alſo for Company ſake. We muſt try and ſee how we carry it in proſperity, and how under affliction: what we are in duty, and what we prove in the hour of temptation. A Painter if he will give an exact Deſcription of a City or a Palace, will draw a proſpect of it Eaſtward, Weſtward, Northward, Southward. So we p. 38ſhould often view our ſelves in ſeveral conditions, in ſeveral actions, in ſeveral trials and temptations that we may be able to judge the more truely.

8. In Self-proving we muſt never give over till we have brought the matter to an iſſue. If we cannot ſound our ſelves, the firſt or ſecond, or tenth or twentieth time; yet we ſhould not ceaſe, but hold on the rather in Self-examination. The Woman in the Goſpel which had loſt the piece of Silver did light a Candle and ſought diligently till ſhe found it, Luk. 15. 8. In like manner we ſhould take the Candle of the Word of God, and ſeek diligently till we find whether we have grace or no. Chriſt asked concerning the Tribute Money, whoſe Image and Superſcription it had? So we ſhould ask, Whoſe Image we bear? If the Image of God be upon us, his Superſcription is upon us, and we really belong to him. But if the Image of Satan be upon us, he lays claim to us as his Children; becauſe in regard of evil, we reſemble that Evil One. Well let us not give over in ſearching till we know whoſe we are: Both Sin and Grace are worth finding out; Sin, that it may be dealt with as an Enemy and ſubdued; Grace, that it may be own'd with thankfulneſs and conſolation. p. 399. After we have done all, we muſt look unto the Holy Ghoſt for his ſealing and witneſs. As the Spirit by diſcovering Sin and Hell and Wrath, works bondage and fear; ſo the Spirit infuſes Grace, ſhines upon that grace, diſcovers the truth of it and works aſſurance. The Holy Spirit of God dwells in the Saints and ſeals them to the day of redemption, Eph. 4. 30. His work is to witneſs their Adoption, ſo that with confidence they cry Abba Father, Gal. 4. 6. The Apoſtle ſpeaks of a twofold teſtimony concerning the Saints Adoption, the teſtimony of their Spirits, the teſtimony of Gods Spirit, Rom. 8. 16. The Spirit it ſelf beareth witneſs with our Spirits that we are the Children of God. The Spirit of Believers comparing their Hearts and the Word together, may give a teſtimony that they are the Children of God; But if this teſtimony be ſingle, 'tis not ſo valid: as one Witneſs under the old Law was not a full Evidence: This Teſtimony when alone, will be cavel'd at and contradicted by the Accuſer of the Brethren, and will be queſtioned by the heart it ſelf. But when the Spirit of the Lord ſuperadds his Teſtimony, then there is Light and Liberty; then Adoption is apparent; God is confidently called Father, peace and joy follows: the State is now clear'd, Grace is evidenced, and future Glory is upon good ground expected. p. 40In the fifth place, I am to inform you by what Rule and Touchſtone, this proof of our ſelves is to be made. If our Rule be falſe or inſufficient, our judgments of our ſelves muſt needs be wrong. Before I diſcourſe concerning the right Touchſtone, I ſhall lay down ſome cautionary Rules in this matter.

1. We muſt not try our ſelves ſo as to judge of our Spiritual and Eternal State, by the Moral Law taken in its utmoſt latitude and extent. By the Law indeed is the knowledge of Sin: and having diſcovered Sin it leaves the Sinner under the curſe and condemnation. Gal. 3. 10. Curſed is every one that continueth not in all things that are written in the Book of the Law to do them. If therefore we were to try our ſelves by the Law and the exceeding bredth of it, all, even the beſt muſt conclude themſelves accurſed: becauſe in many things all do tranſgreſs and offend, Jam. 3. 2. David prays againſt a ſtrict ſentence according to the juſt Law of God; for according to this he knew it would go ill with him and all fleſh beſides. Pſal. 143. 2. Enter not into judgment with thy Servant, for in thy ſight ſhall no man living be juſtified. And the Apoſtle affirms, By the deeds of the Law there ſhall no fleſh be juſtified in his ſight, Rom. 3. 20. Bleſſed be God! that through Jeſus Chriſt is preached unto us the forgiveneſs of ſins, and p. 41by Him all that believe are juſtified from all things from which they could not be juſtified by the Law of Moſes, Act. 13. 38, 39.

2. When looking into the truth of our Graces, we muſt not prove our ſelves by the characters of Grace in the higher actings of it. Some are but Lambs and yet are truely of Chriſts Fold, though they cannot keep pace with the ſtronger of the Flock: Such therefore the great Shepherd has promiſed to carry in his boſom, Eſa. 40. 11. Some are but babes in Chriſt, and yet are truely the Children of God as well as thoſe who are ſtrong men. If we look upon Abraham we find him ſtrong in Faith; believing againſt hope, and thereby giving glory to God, Rom 4. 18, 20. We find David rejoycing, and profeſſing that God was the gladneſs of his joy; and his Soul is ſatisfied and raviſhed with a ſence of his excellent loving-kindneſs, Pſal. 43. 4. The Apoſtle Paul is fully perſuaded of the love of God, is got above all doubts and fears, and inſults over all, as being confident that nothing ſhall be able to ſeparate him, from the love of God in Chriſt Jeſus our Lord, Rom. 8. ult. He is not terrified at Death, but deſires to depart and to be with Chriſt which is beſt of all, Phil. 1. 23. But now theſe which I have mentioned are the higher actings of Grace. p. 42And if weak Believers ſhould try themſelves by ſuch examples as theſe, Satan would get advantage, and their doubts and diſcouragements would but increaſe upon them.

3. In proving our ſelves we muſt take heed of making an ill uſe of the falls of Saints, which are recorded in Scripture. Davids uncleanneſs, Lots drunkenneſs are no arguments to prove, that any may allow themſelves in filthineſs and intemperance and yet go to Heaven. Nay the Scripture expreſly ſays the contrary, Eph. 5. 5. For this ye know that no Whoremonger, nor unclean perſon, nor covetous man who is an Idolater, hath any inheritance in the Kingdom of Chriſt, of God: and all words that would perſuade otherwiſe, are but deceitful and vain, v. 6. The falls of Saints are mentioned not to encourage unto ſin, but to prevent deſpair, and to encourage to repentance and returning unto God, when there has been a departing from him. And truely they are in a ſtate quite different from the Saints, who are only like them in their falls, but not like them in their riſing again, Righteouſneſs and Repentance.

4. We muſt beware of thinking it ſufficient to have eſcaped the more groſs pollutions of the World. When we compare our p. 43ſelves with the vileſt of men, and find our ſelves unlike them, this is not enough to prove our ſelves, or our ſtate truely good. It was not enough to juſtifie the Phariſee before God, that others were extortioners, unjuſt and adulterers, but he was free from ſuch groſs and ſcandalous crimes as theſe, Luk. 18. 11. There are degrees of Sin as well as Grace. 'Tis but a ſmall commendation, Peſſimis eſſe meliorem to be better than the very worſt of all: we may be bad enough to ruine us for all that. The Phariſees were righteous and blameleſs in the eyes of men, but Chriſt ſaw how proud and how unſanctified their hearts were; therefore he ſays, Except your righteouſneſs exceed the righteouſneſs of the Scribes and Phariſees ye ſhall in no caſe enter into the Kingdom of Heaven, Mat. 5. 20.

5. The providences of God muſt not be our Rule of Trial: We muſt not judge of our ſpiritual condition by preſent external diſpenſations. You find a wicked man in purple and fine linnen, faring ſumptuouſly every day, and a godly man a beggar laid at his gate full of Sores, deſirous to be fed with the Crumbs that fell from the rich mans Table, Luk. 16. The righteous are plagued all the day long and chaſtened every morning: when the wicked proſper in the World, and increaſe in riches and have more than heart could wiſh, Pſal. 73. p. 4412, 14. If thriving in this World be all thou haſt to ſhew as an evidence of the love of God; thou haſt indeed nothing at all to ſhew as an argument he loves thee with a ſpecial love; for Solomon ſays, No man knows either love or hatred by all that is before them; but all things fall alike to all, and there is one event to the righteous and to the wicked, Eccleſ 9. 1, 2.

6. We muſt take heed of a wrong notion of the Grace of God in Chriſt; which may encourage licentiouſneſs and preſumption. We muſt not look upon him as all Juſtice, Jealouſie, Fury; neither muſt we imagine him all Grace and Mercy. We muſt not look upon our Lord Jeſus as the Miniſter of ſin. Gal. 2. 17. for he was manifeſted to deſtroy the works of the Devil. 1 Joh. 3. 8. 'tis unreaſonable therefore to continue in ſin that grace may abound. Rom. 6. 1. We muſt be fully perſuaded that without holineſs no man ſhall ſee the Lord. Heb. 12. 14. for if the neceſſity of holineſs be not apprehended, we ſhall entertain a preſumptuous confidence in the grace of God, and indulge our luſts at the ſame time.

7. We muſt take heed of putting our ſelves upon the Tryal, farther than the Scripture ever does. As whether we can be contented to be damned that God may be glorified? Whether we would be ſo ſtrict and circumſpect as the word requires, if there were no future p. 45reward or puniſhment? 'Tis not good to make ſuppoſitions, which God in his word never makes. As whether if we might live here in this world for ever, we could be very well contented? Whether if God were to be enjoyed but for a time, we ſhould prefer that enjoyment, before an everlaſting fruition of the creature? Such ſuppoſitions as they have no Scripture warrant, ſo they but perplex them that make them. We muſt take things as they are, and not ſuppoſe them to be what they are not. And if things viſible which are but temporal, are deſpiſed in compariſon of inviſible things which are eternal, it argues the heart is wiſe to make a right choice.

Having laid down theſe cautionary Rules, I come now to ſpeak of the Right Touchſtone, by which this Tryal of our ſelves is to be made; and that is the Written word of God. Saints cannot aſcend into heaven at preſent, and immediately ſearch the Book of life, to know whether their names are there regiſtred. Neither muſt they expect that an Angel ſhould come to them as to Daniel of old, to inform them that they are greatly beloved. Neither ſhall the wicked and the hypocritical ones have an hand appearing as once to Belſhazzer, ſignifying how bad their ſtate is, and how ſad their is like to be. But to the written p. 46word all muſt repair, that they may know what to conclude concerning themſelves. Now the word of God gives us a deſcription and characters both of a ſtate of nature, and of a ſtate of Grace. The Priſoner at the bar which is tryed for his life, with what trembling does he expect the verdict of the Jury. When we are trying our ſelves in reference to Eternity: Oh with what fear and trembling ſhould we attend what ſentence the word of God will paſs upon us.

1. I begin with a deſcription of a State of Nature. Now the Scripture pronounces thoſe in a ſtate of nature,

1. Who have a vail of groſſe and black ignorance upon their hearts. As 'tis life eternal to know, ſo it muſt needs be granted to be no leſs than eternal death, to be groſly ignorant of the only true God, and Jeſus Chriſt whom he hath ſent. How can we obey that great Command of the Law, to love the Lord with all our hearts, or that great Command of the Goſpel, to believe in Jeſus Chriſt: if concerning both God and Chriſt there be a very groſs ignorance? Ignorance is commonly rejoyced in as an excuſe for ſin: but it proves deſtructive where 'tis thus liked. Hoſ. 4. 6. My people are deſtroyed for lack of knowledge. p. 472 Cor. 4. 3. If our Goſpel be hid, 'tis hid to them that are loſt. And Iſa. 27. 11. It is a people that have no underſtanding, therefore he that made them will not ſave them, and he that formed them will ſhew them no favor.

2. They are in a ſtate of Nature, who believe not the report of the Goſpel. The word ſpeaks terribly againſt ſuch as eſteem the Goſpel no more, than if it were a cunningly deviſed Fable, who ſtand no more in awe of it than if it were not of Divine Original, and Authority; but meerly of humane invention. Joh. 3. ult. He that believeth not the Son ſhall not ſee life, but the wrath of God abideth on him. Mar. 16. 16. He that believeth not ſhall be damned. Joh. 8. 24. If ye believe not that I am He, the true Meſſiah, the only Saviour: ye ſhall die in your ſins. Hell is in a ſpecial manner called the portion of the unbelievers. If Jeſus Chriſt the only expiatory ſacrifice for ſins be deſpiſed; there remaineth no other, beſides: but a certain fearful looking for of vengeance, and of fiery indignation which ſhall devour the adverſaries. Heb. 10.

3. They are in a ſtate of Nature, that are reſolved workers of iniquity. Let the Lord be never ſo angry, and threaten what he pleaſes, they dare to ſin notwithſtanding. p. 48Children of diſobedience muſt needs be the children of wrath. Col. 3. 6. The wrath of God cometh upon the children of diſobedience. Thoſe whoſe hearts ſpeak that language. Jer. 44. 16. As for the word which thou haſt ſpoken to us in the name of the Lord, we will not hearken to thee: but are bewitched by the pleaſure and gain of ſin ſtill to continue the ſervants of it; theſe are the perſons which ſhall at laſt receive the wages of ſin, death eternal. 'Tis a mad reſolution to be proud, and filthy, and unjuſt, and profane, whatever the Goſpel commands to the contrary: 'tis in effect to give conſent to be puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the glory of his power. 2. Theſ 1. 8. 9.

4. They are in a ſtate of Nature, who under a profeſſion of Religion practiſe wickedneſs ſecretly, or at leaſt regard iniquity in their hearts. How many woes does our Lord thunder out againſt Hypocrites in one Chapter! and at laſt concludes with a terrible vehemency! Ye ſerpents, ye generation of vipers, how can ye eſcape the damnation of hell? Mat. 23. 33. Hell is eſpecially prepared for the Hypocrites; as well as for the unbelievers. If our hearts and hands are full of wickedneſs, malice, filthineſs, and ſecret diſhoneſty; if we can p. 49commit ſin delightfully and ſecurely as long as 'tis done cloſely, what do all our duties ſignifie? The Lord abhors both us and them. Hark how he ſpeaks to ſuch Hypocrites; Bring no more vain oblations, Sabbaths and calling of Aſſemblies I cannot away with; it is iniquity even the ſolemn Meeting: they are a trouble to me I am weary to bear them. And when you ſpread forth your hands I will hide mine eyes from you, and though you make many prayers yet I will not hear you, Eſa. 1. 13, 14, 15.

5. They are in a ſtate of Nature who are lovers of this preſent World. 1 Joh. 2. 15. Love not the World neither the things that are in the World; if any man love the World the love of the Father is not in him. The love of the Father may be taken actively and paſſively. The lover of this World, has no ſincere love to the Father, nor any intereſt in the Fathers ſpecial love. How plainly and ſeverely does the Apoſtle James ſpeak, Jam. 4. 4. Ye Adulterers and Adultereſſes know ye not that the friendſhip of the World is enmity with God, whoever therefore will be a friend of the World is the enemy of God. Then we may be ſaid to be friends and lovers of the World, when we conform to the ſinful cuſtoms and manners and faſhions of the p. 50World: living by ſence as the World does: and when in our hearts and eager purſuits we prefer the VVorld and the gain, delights and preferments of it before God, before Chriſt, before Grace, before Glory. Thou that in thy heart deſpiſeſt a Treaſure in Heaven, and really eſteemeſt Silver and Gold of far greater value: 'tis as impoſſible for thee while of this mind, to go to Heaven, as for a Camel to go through the eye of a Needle. The young man in the Goſpel was of an unblameable converſation: but he wanted one thing and indeed the principal to make him a real Saint, a true Diſciple; becauſe he valued his great poſſeſſions above Chriſt and a treaſure in Heaven, that was offered to him, Mat. 19. 20, 24. Of this mind was that worldly-minded Papiſt, who ſaid, He would not leave his part in Paris for a part in Paradiſe.

6. They are in a ſtate of Nature, who go about to eſtabliſh their own Righteouſneſs: this was the fault and the ruine of the Jews of old, they thought their own righteouſneſs ſufficient, and the eſtabliſhing of their own righteouſneſs, was their own downfal; a proud conceit of their own righteouſneſs hindred them from ſubmitting to the righteouſneſs of God, Rom. 10. 3. Truſting in our righteouſneſs will prove as deſtructive to us, as continuance p. 51in our iniquities. If we think by our prayers and duties and deeds of righteouſneſs to ſatisfie for the ſins which we have committed againſt the Lord of Heaven: 'tis a ſign we do not underſtand the Holineſs and Juſtice of God, nor the nature and demerit of Sin, nor the imperfection of our very beſt ſervices. 'Tis a ſign of great pride, and that Jeſus Chriſt and our need of him, are not rightly underſtood; and thus being whole in our own conceit, or thinking we can make our ſelves whole, we ſhall fall ſhort of the onelyonly Saviour, who came to ſeek and to ſave that which is loſt, Luk. 9. 10. Who is a Phyſician not to the well, but to the ſick; Who came to call not the Righteous, but Sinners to repentance, Mat. 9. 12, 13.

7. They are in a ſtate of Nature, who are haters of their Brethern. God is love, but malice is one great part of the Devils Image. 1 Joh. 3. 15. Whoſoever hateth his Brother is a Murtherer; and ye know that no Murtherer hath eternal life abiding in him. The malicious man, Cain is his Brother, Beelzebub is his Father; but he is certainly a ſtranger and enemy to the God of love and peace. Let a man ſpeak never ſo confidently that he is in the light, yet if he hate his Brother he is in darkneſs even until now, 1 Joh. 2. 9. p. 52ſo 1 Joh. 3. 10. In this the Children of God are manifeſted, and the Children of the Devil: whoſoever doth not righteouſneſs is not of God, neither he that loveth not his Brother. True love will ſuffer long and be kind, it will not envy or be eaſily provoked, it will bear and believe all things: it will forgive and cover a multitude of ſins. But they that will not forgive others, 'tis expreſly ſaid themſelves ſhall not be forgiven, Mat. 6. 15. If ye forgive not men their treſpaſſes, neither will your Father forgive your treſpaſſes. Hatred of the Brethren is a black mark indeed; eſpecially if the Brethren are hated becauſe they faithfully reprove, and for their holineſs ſake.

8. They are in a ſtate of Nature, who embrace damnable Hereſies; being given up to ſtrong deluſions to believe a lye: This the Apoſtle tells us will end in damnation, 2 Theſ. 2. 11, 12. I grant that true Saints may fall into Error, but the Elect of God, ſhall not finally be deceived in thoſe doctrines which are fundamental and of abſolute neceſſity to be believed in order to Salvation. True Saints do ſtill hold the Head, and build upon the Rock Chriſt, though ſome of their building may be wood and hay and ſtubble. Thoſe therefore, who deny the Lord that bought them, p. 53and make light of the blood of Jeſus, the price of the Churches redemption, are none of the Sheep of Chriſt, and will bring upon themſelves ſwift deſtruction, 2 Pet. 2. 1, 2.

9. They never were but in a ſtate of Nature, who are total and final Apoſtates. Such are compared to the ſtony ground and in time of temptation falling away, Chriſt ſays, they had not root in themſelves, Mat. 13. 21. ſo 1. Joh. 2. 19. If they had been of us they would no doubt have continued with us, but they went out that they might be made manifeſt they were not all of us. The utter Apoſtate ſhall be fill'd with his own ways, and ripen himſelf apace for ruine; Gods Soul ſhall have no pleaſure in him, his drawing back will be to perdition, Heb. 10. 38, 39. and his laſt ſtate worſe than his beginning. Thus the Word deſcribes a State of Nature.

2. In the ſecond place I am to deſcribe out of the ſame Word of God, and give the ſigns of a State of Grace: and to ſhew you what are thoſe things which accompany Salvation. Now the Scripture pronounces them in a ſafe and good eſtate.

1. Who come to the light and are willing to be ſearched. True Gold does not fear the p. 54Touchſtone, and true Grace can abide the trial, ſincere Souls upon this very account like that preaching beſt which ſearches moſt; whereas unſound Iſrael could not bear the words of the Prophet, Amos 7. 10. There is a kind of Spiritual inſtinct in true Believers which inclines them both to a jealouſie of themſelves, and a deſire to have their hearts laid open: whereas Hypocrites love the dark, and are contentedly, nay gladly ignorant of themſelves. Our Lord ſpeaks very plain: Joh. 3. 20, 21. Every one that doth evil hateth the light, neither cometh to the light, leſt his deeds ſhould be diſcovered; but every one that doth truth cometh to the light, that his deeds may be made manifeſt that they are wrought in God. Doeſt thou like the Word when 'tis moſt quick and powerful? When 'tis moſt ſharp and piercing? Doeſt thou bring thy heart to the Lord, and ſay, Search it O God? Even throughout, and look into every corner and let no corruption lye concealed: let not ſo much as one luſt be hid or ſpared? This willingneſs to be thus examined and proved, and to have the reins and heart tried, argues truth of grace.

2. They are in a State of Grace, who are truely contrite and broken becauſe of Sin. Pſal. 34. 18. The Lord is nigh to them that p. 55are of a broken heart, and ſaveth ſuch as be of a contrite ſpirit. He that is indeed contrite has been convinced of Sin by the Spirit of God, and has been made to ſee the evil in it, and the evil that will follow upon it: His ſin and his miſery have been perceived. He is grieved becauſe he has ſinned againſt the Lord, and wiſhes that his ſorrow might be more abundant, becauſe his ſin has ſo much abounded, and he laments over a corrupted heart and nature which inclines him to nothing elſe but ſin. His heart troubles him which is ſo hard, as well as wicked. He accuſes himſelf, he judges himſelf before God: he loaths himſelf in his own ſight. And now all ſin is hated, he will divorce the Herodias, and conſent that the Benjamin ſhould go. Nay the ſin which was like Benjamin the darling, is a Benoni, matter of the greateſt ſorrow. This hatred of all ſin argues ſpiritual and ſaving underſtanding. Pſal. 119. 104. Through thy Precepts I get underſtanding, therefore I hate every falſe way. Sin ruines none but thoſe that love it. Thoſe that hate it generally, implacably and to the death, ſhall never dye and be deſtroyed by it. Certainly thou art ſincere if thou hateſt thy luſts that formerly were thy Lords, and if thou canſt truely cry with David; Pſal. 119. 133. Order my ſteps in thy Word and let no iniquity have the dominion over me.

p. 563. Thoſe are in a State of Grace, who receive Jeſus Chriſt the Son of God. To reject Chriſt, binds all our guilt upon us, and fixes us under wrath, and 'tis in effect to refuſe Salvation. But to as many as receive him to them he gives power to become the Sons of God, even to them that believe in his name, Joh. 1. 12. If Chriſt be rightly and indeed received; he is received juſt as God offers him, as a Prince to Rule, as well as a Saviour from Wrath: to give Repentance, as well as remiſſion of Sins, Act. 5. 31. Chriſt muſt be received as an able Saviour, as a willing Saviour, as the onelyonly Saviour; and the whole of that Salvation whereof he is the Author muſt be valued. When he is received, there is a conſent to caſt all that offends him out of the heart to make room for him: and truely all of Chriſt is welcom; His ſtricteſt commands, his mortifying and ſanctifying Spirit, his Yoak, his Burthen, his Reproach, his Croſs, are welcom for his ſake, as well as his Crown. If we do not ſit down and count the coſt, and firſt of all well underſtand, and then fully agree to the Articles and Terms on which Chriſt is to be received, we may eaſily deceive our ſelves.

4. Thoſe are in a State of Grace, who deſire after God above all, and yield and give p. 57themſelves unto the Lord. The Pſalmiſt was a ſincere Saint who ſaid, Whom have I in Heaven but thee, and there is none on Earth that I deſire beſides thee, i. e. none as my great help, as my chief happineſs beſides thee. And notice is taken of the grace of God beſtowed upon the Churches of Macedonia, becauſe they gave their own ſelves to the Lord, 2 Cor. 8. 5. If thy eyes have been opened to ſee that God is a far greater good than the Creature, and a greater good to thee; and thou deſireſt and chuſeſt the Lord himſelf who is ſo gracious and alſufficient, as incomparably the beſt portion, and art as willing to be his portion as to have him thine; this willingneſs ſhews thou art of the number of his people, and that his powerful grace, has been at work in thee. Pſal. 110. 3. Thy people ſhall be willing in the day of thy power. God is called the portion of Jacob, and Iſrael is ſtyled the rod of his inheritance, Jer. 10. 16. God and his people chuſe each other.

5. They are in a State of Grace, who hunger and thirſt after righteouſneſs. Our Lord pronounces ſuch bleſſed; and if he bleſſes them they ſhall be bleſſed, and promiſes they ſhall be filled, Mat. 5. 6. Righteouſneſs imputed, is, and that with very good reaſon prized by Believers, and Righteouſneſs inherent p. 58is earneſtly deſired, they long to be made more holy; more holy in heart, more holy in all manner of converſation: to have cleaner hands, hearts purer; they groan earneſtly to be ſanctified throughout in Body, Soul, and Spirit, and to be eſtabliſhed unblameable in holineſs to the end. Doeſt thou vehemently deſire to be bettered by every mercy? To be refined more and more every time thou art caſt into the furnace of affliction? And to become more holy by every Ordinance thou engageſt in? This Sacra Fames, holy hunger is in thee, and thou art bleſſed.

6. Thoſe are in a State of Grace, who prize the Word of God at an high rate. All that are born again deſire as new born Babes the ſincere milk of the Word that they may grow thereby, 1 Pet. 2. 2. Hark to our Lord. Joh. 8. 47. He that is of God heareth Gods words, ye therefore hear them not becauſe ye are not of God. With good reaſon do gracious Souls value the Word of God, for it is the incorruptible ſeed whereof they are born again: 'tis the Food whereby they are nouriſhed, 'tis the Phyſick whereby they are healed, 'tis the Cordial whereby they are revived, 'tis the Weapon wherewith they defend themſelves againſt their ſpiritual Enemies; Finally 'tis p. 59the main Deed they have to ſhew, for the heavenly inheritance. If this Word of God be underſtood, believed and received by thee, in the love of it; if thou deſireſt to be caſt into the mould of the Word, and in all things to conform to it; if Davids language be thine. Pſal. 119. 33, 34, 35. Teach me O Lord the way of thy Statutes, and I ſhall keep it to the end. Give me underſtanding and I ſhall keep thy Law, yea, I ſhall obſerve it with my whole heart. Make me to go in the path of thy commandments for therein do I delight. This will argue that thou haſt a good and honeſt heart indeed.

7. Thoſe are in a ſtate of grace, who have the Spirit of Prayer. The Apoſtle Paul aſſoon as ever tranſlated into this ſtate, has this Character, Behold he prayeth, Act. 9. 11. 'tis more than probable, he had ſpoken the words of prayer many a time before, while he was a zealous Son of the Jewiſh Church: but now he prayed in Gods account, now he prayed in the holy Ghoſt. They that are hypocrites may excell in the gift of Prayer, God may be much in their mouths, and their expreſſions may be fluent and ſeemingly affectionate; when yet he is far from their reins. But the Spirit of grace and ſupplication is peculiar to the Saints. Now ſuch as have p. 60the Spirit of prayer, their deſires are drawn forth with greateſt ſtrength and fervour after Spiritual and eternal bleſſings. They intreat the favour of God and fellowſhip with him, with their whole heart: they beg for the increaſe of Faith, Fear, and Love, and every other grace, and that they may be filled with the fruits of righteouſneſs, which are by Jeſus Chriſt unto the glory and praiſe of God, and that being delivered from every evil work, they may be preſerved to his heavenly Kingdom. Thus the Spirit makes interceſſion for them, according to the will of God. Rom. 8. 26, 27.

8. They are in a ſtate of Grace, who love the brethren. 1 Joh. 3. 14. Hereby we know we are paſſed from death to life, becauſe we love the brethren. Now right love to the brethren, is love with a pure heart, and a good conſcience, 'tis a fervent love; 'tis love to all the Saints, though but poor in the world, though of a different perſuaſion. The image of God is loved wherever 'tis found, and the more of it is found, 'tis lookt upon as more lovely. 'Tis one thing to love the Saints, becauſe they are good natured, becauſe they are beautiful, becauſe they are bountiful, becauſe they are wiſe and diſcreet: and 'tis another thing to love them becauſe they are holy. p. 61And truly if the more holy they are, the more we love them, and the more plainly they deal with us by reprehenſion and advice in order unto our progreſs in ſanctification and holineſs: the more and better we like them, this is a clear and ſolid evidence of our being Saints our ſelves. Moreover, true Saints are of a publick Spirit, they are concerned for the whole Church Militant, and cry aloud that ſhe may be preſerved in purity, unity, and love, and may more than conquer all enemies, and come at laſt to be Triumphant.

9. They are in a ſtate of Grace, who endure to the end, and are not weary of welldoing. He that endures to the end ſhall be ſaved ſays Chriſt, and If ye continue in my word, then are ye my Diſciples indeed, Joh. 8. 31. The ſincerely Righteous ones, not withſtanding all difficulties, oppoſitions, trials, tribulations, hold on their way, and they that have clean hands do wax ſtronger and ſtronger. Job. 17. 9. They fight the good fight of Faith to the laſt breath, and by patient continuance in wel-doing they ſeek for glory, honour, and immortality, and at laſt lay hold on eternal life. Rom. 2. 7.

Thus you have the Touchſtone of the p. 62Word to prove your ſelves by. And what this Word binds on earth, is bound in heaven; what this Word looſes on earth, is looſed in heaven. If you continue in a ſtate which this Word pronounces bad, you will certainly be condemned; but if your ſtate be ſuch as this Word declares good, you will as certainly be acquitted, rewarded, and crown'd at the great approaching Day.

In the ſixth place, I am to inform you of the ſpecial ſeaſons, when this duty of ſelfproving is to be performed, and the ſeaſons are theſe.

1. We ought to prove our ſelves, before we engage in the ordinance of the Lords Supper. There muſt be a Spiritual life, or elſe there cannot be a fitneſs to be a gueſt at the Lords Table. A dead Corps ſet at a Feaſt, would be a frightful Spectacle to all there, neither could a dead body eat any of the dainties prepared. He that is dead in treſpaſſes and ſins, is not a worthy Communicant, for he wants the grace of Faith, which is as the eye to diſcern, the hand to receive, and the mouth to eat the Lord Jeſus, who is the bread of life. The Lords Supper is not an Ordinance deſigned to work the firſt grace, for if 'twere, then none ought to be excluded; p. 63the greateſt Sinners are to be admitted to converting Ordinances: and there would be no ſuch thing as Excommunication in the Church of Chriſt. But the deſign of it is to increaſe, and ſtrengthen, and make more and more evident that grace which is already wrought. Therefore we muſt prove what we are before we engage. 1 Cor. 11. 28, 29. But let a man examine himſelf, and ſo let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh judgment to himſelf, not diſcerning the Lords body.

We ought to prove our Spiritual ſtate, and examine our proficiency, and eye the preſent frame of our hearts. And though upon trial we cannot abſolutely ſay we have grace, yet if there be no black and apparent marks of unregeneracy, and only probable ſigns of our being ſanctified, yet we ought to come to the Table, that our Faith may be ſtrengthned, the work of ſanctification carried on, and our ſelves in that ſealing Ordinance, ſealed unto the day of redemption. Are we willing that every ſin ſhould die? Are we willing that the world ſhould be thrown out of the higheſt room in our hearts? Are we willing to receive Chriſt, and all the benefits he gives forth in this Ordinance? Are p. 64we willing to reſign and render our ſouls, and all that is within us; even our whole man to him? If we can anſwer in the affirmative to all; upon our coming to the Table we ſhall be made welcome; whatever an unbelieving heart may fear and ſuggeſt to the contrary.

2. We ought to prove our ſelves before ſolemn prayer and humiliation. In ſolemn ſupplication Solomon ſpeaks of it as neceſſary, that every one ſhould underſtand the plague of his own heart, when he ſpreads forth his hands towards the houſe of God, 1 King. 8. 38. Now the heart muſt be examined what it ayls, that the plague of it may be found out. The Prieſt under the law was to look again and again upon the perſon ſuſpected of leproſie. The plagues of the heart lie deep many times, and are not eaſily diſcerned, there muſt be the more heedful examination. And as we are to find out the plagues of our hearts, ſo all our wants and weakneſſes: and all are to be ſpread before the God of all grace, who can, becauſe moſt high, perform all things for us, and cure every malady, and ſupply all our needs according to his riches in glory by Chriſt Jeſus.

3. We ought to prove our ſelves after falls, p. 65though believers ſhall never fall from a ſtate of grace, yet they may fall into ſeveral acts of ſin. And when their falls are more foul and ſcandalous; their peace is broken: The holy Spirit their Comforter being grieved, their comfort and joy takes wings and flies away. The guilt they contract fills them with fear, and brings them under great bondage, their evidences are blotted, and their ſtate ſeemsto be very queſtionable. Now therefore it concerns them to prove themſelves, that they may find out the lurking corruption that betrayed them: and that they may be ſenſible of the heinous nature, and high aggravations of the ſins they have committed: that being truly humbled they may cry with fervency for pardon and cleanſing, and that the joy of Gods ſalvation may be reſtored.

David after he had defiled Bathſheba the Wife, and murdered Ʋriah the Husband: he renews the Search into himſelf, he traces theſe filthy ſtreams till he came to the fountain, the original corruption of his nature; he is ſenſible what an impure and deceitful heart he had, and therefore cries out, Create in me a clean heart O God, and renew a right ſpirit within me. Pſal. 51. 10. he found that his fall had fill'd him with anguiſh, and very p. 66much enfeebled him; therefore he prays; Reſtore unto me the joy of thy ſalvation, and uphold me with thy free Spirit. v. 12. His ſin ſtared him in the face, and he begs that God would hide his face from it, and withal he offers the acceptable ſacrifice of a broken and contrite heart to him.

4. We ought to prove our ſelves in the time of Spiritual deſertion. When God had withdrawn from the Pſalmiſt, and ſo far withdrawn, as that he almoſt queſtioned whether ever he would return again; and therefore cries out, Will the Lord caſt off for ever, and will he be favourable no more? then he communed with his own heart, and his Spirit made diligent ſearch. Pſal. 77. 6, 7. David enquires, why his God had forſaken him, and why he was ſo far from helping him, and from the words of his roaring. Pſal. 22. 1. and Job under deſertion cries out, why haſt thou ſet me as a mark againſt thee, ſo that I am a burthen to my ſelf? Job. 7. 20.

Spiritual deſertions are very uncomfortable, theſe are the hours wherein the powers of darkneſs buffet believers, and unbelief, and deadneſs, and corruptions prevail. Saints therefore ſhould queſtion themſelves ſeverely, what they have been, and done, which p. 67has grieved and quenched the Bleſſed Spirit, that they may lament their ſin, and loſs; and lament after God: they are alſo to reflect upon former experiences of ſpecial kindneſs, and call to remembrance their Songs in the night, and the years of the right hand of the Moſt High: and the conſideration of Gods unchangeable love, and his ſure and everlaſting Covenant, ſhould keep them from ſinking into deſpondency. Finally they are to obſerve the deſign of God in withdrawing, and be the more humble, diſtruſtful of themſelves, depending on their beloved Lord, and the more thankful and fruitful prizing the preſence of God the more highly ever after.