A Dead Faith Anatomized, Title page – Preface

A Dead Faith Anatomized · Title page – Preface

A Dead Faith Anatomized

A DISCOURSE ON The Nature, and the Danger, With the Deadly Symptoms OF A Dead Faith In those Who profess the Faith of Christ.

By SAMUEL-MATHER, Pastor of the Church at Windsor, in the Colony of Connecticut.

Hoc est Retia Salutis Expandere.

BOSTON in New England, Printed by Bartholomew Green, and John Allen.

1697.

This Book belongs to The NEW-ENGLAND-Library, Begun to be collected by THOMAS PRINCE, upon his entring Harvard-College, July 6. 1703; and was given by said Prince to remain therein forever

p. 3Preface.

THAT Great Preacher of the Gospel, and Insatiable Admirer of the Lord Jesus Christ, our Apostle Paul, in all his Writings, but especially in the Epistle, which he wrote unto the Romans, [which was by Melancthon well called, The Protestants Confession of Faith,] as well as his Epistle to the Galatians, does abundantly maintain this Article of our Faith, That a man is not Justified by the works of the Law, but by the Faith of Jesus Christ. Justifying Faith is a Receiving of, and a Relying on, the Gift of Righteousness from God, by our Lord Jesus Christ; or, the Consent of a Distressed Soul, to be Justified, by Gods Graciously Imputing unto him, the Obedience which the Lord Jesus Christ, as our Surety, yielded unto God, on the behalf of His Elect. This Faith doth Justify a Sinner, not …s it is a Work; but Organically & Relatively; In…smuch as it is the Instrument, by which a man …pprehends the Righteousness of the Lord Jesus Christ, as freely Tendred unto the Sinner in the p. 4Gospel; Tis only in this Regard, that Faith, & no Grace, but this Faith, ha's the Honour to Justify us. This is the Good old way, of arriving unto Rest; and, Aliter qui Vadit, cadit.

But every Jewe… ha's a Counterfeit. And, How shall a man know, that his Faith in the Righteousness of the Lord Jesus Christ, for his Justification, is not a Counterfeit?

To answer that Case, the Blessed Apostle James, under the Inspirations of the Almighty, declares unto us, the Marks of a Justifying Faith; and those Marks are, the Works which it perpetually disposes the Believer unto.

Now among the Admonitions of the Apostle to this purpose, there is a special Remark due to that, in Jam. 2. 20. Wilt thou know, O vain man, that Faith without works is Dead?

The Reader will presently observe in this Remarkable passage; both the Character of the Faith, which does not produce and promote Good Works, in the man that hath it: It is a Dead Faith; it will be of no use unto the man in whom it is; it can do nothing for him: and then, the Character of the Man who ha's this Faith; He is a vain man; he seems, and he boasts, to have, what he hath not; and he flatters himself with Hopes that never shall be made Good unto him. So that, we are now Assured, A Workless Faith is a Worthless Faith.

Paul, who Professedly handles the Doctrine of Justification, does plainly assert, That no man p. 5living is Justified by Works, but a man is Justifyed only by Faith. James does nevertheless assert, That a man is Justified by Works, and a man is not Justified by Faith only. And yet, however some of the Ancients, as well as Luther, stumbled at this Appearance of Contradiction, the Assertions do not Contradict one another at all. Paul treats of our Justification before God, and the Right unto Everlasting Life, therein granted unto us, which is only by Faith in our Lord Jesus Christ. James treats of that which may manifest our Justification unto men, that See & Hear, our Profession of our Faith; and here Works are significant. The Conscience of a man, may be distressed with a twofold Accusation.

First, A man may be Accused of Iniquity; It may be said, Thou hast broken the Law, and thereby wronged the Name, of God, and the terrible penalty of that Law, now belongs unto thee. The Answer to this Accusation is to be, My Lord Jesus Christ ha's fully obey'd the will of God, and suffered the penalty due to me for my Disobedience; and I do by Faith depend on this Righteousness of my Lord Jesus Christ, for my Acceptance with God for ever.

Secondly, A man may be Accused of Hypocrisy; It may be said, Thou Talkest of thy Faith; but is it not meer Talk? How canst thou prove, that thy Faith is any more, than what is in the very Devils themselves? The Answer to this Accusation is, The works of a Sanctified man, which I am doing every Day, are the Proof of my Faith. According hereunto it is asserted p. 6by Paul, That a man is Justified alone by Faith: but it is asserted by James, That a man is not Justified by a Faith which is alone. The Question discoursed by Paul is, How a Guilty Person may come to be Acquitted by the Lord, from all the Guilt that lies upon him? The Answer to this Question, is, Not by any Works of our own, but only by the Righteousness of our Lord Jesus Christ, which is, on our part, only by Faith applied unto us. The Question discoursed by James, is, Whether a man pretending to Faith in the Righteousness of the Lord Jesus Christ, shall be saved, though he continue without the works of an Holy Life, agreeable thereunto? The Answer to this Question is, No, Such a man ha's no Saving Faith at all. And that James is to be taken in that sense, is evident from This: He does insist upon the Instance of Abraham; and yet Abraham was a Justified man, Thirty years, before those Works, which are said here to Justify him. Upon the whole then, we see Paul and James, Reconciled, or, indeed, never contrdicting. And we are Advised after all; Tis a Vanity in any man to Profess, that he ha's a True Faith in the Lord Jesus Christ, if his Faith be not Fruitful in those Good Works, which may Justify the mans Profession.

There are Two very Important Cases, about which the Thoughts of every Christian, cannot but be Exercised; and we will here bestow some of our Thoughts thereupon.

The first Case which a Christian, must Consider, if he would be a Christian, is,

p. 7What are those Good Works, which a True Faith, will Quicken & Incline the Believer unto?

Now we may thus conceive of them; Good Works, are Sincere Essayes to observe the Law of God. Our God hath given us a Rule of Life, in that which we call, The Moral Law. None of our Works are Perfectly Good, if in any point they fall short of that Rule. But none of our Works do Perfectly come up to the Rule, as long as we are lodg'd in this Body which is to Dy. The Best men alive, when they look upon the Best Works of their Lives, may cry out, with one of the Ancients, Terret me tota vita mea, nam apparet mihi, aut Peccatum, aut tota Sterilitas; The Sinfulness, and Barranness, of all my Life, strikes me with a Deadly Terror of Soul! Nevertheless, there are Sincere Essays towards Perfection, which all Believers are Conscientiously making every Day. Now these Essayes are Good, in the Merciful Reckoning of God, our Father in our Lord Jesus Christ. Tho' none of our Sincere Essayes at Well-doing are such Good works as to Justify us, before that Thrice Holy God, who is of Purer eyes than to behold Evil, & whose Pure Eyes yet behold in our Good Works, a world of Evil: Yet our Sincere Essayes are pleasing unto our God, who by His Good Spirit ha's Excited them, & Assisted them; and, Whose workmanship we are, Created in Christ Jesus unto Good works, which God hath before ordained, that we should walk in them. Such Good Works, as our Prayers, are, as tis said, in Prov. 15. 8. p. 8The Delight of the Lord; and such Good Works, as our Alms, are, as tis said, in Heb. 13. 16. The Sacrifices where-with God is well pleased.

But now, to speak strictly, Good Works must have these Four Ingredients to render them such.

First; The Matter of our Works must be, according to the Law of God, or, His Will Revealed in His Word. The Prophet could say, in Mic. 6. 8. He hath shewed thee, O man, the thing that is Good; and what doth the Lord require of thee, but to Do Justice, and to Love Mercy, and to walk Humbly with thy God. Good Works must be such, as the Lord hath shewn to us, that He hath Required of us. They are no Good Works, whereof our God may say, Who hath required 'em? Works of Piety, are Good Works; for we have the Word of our God for them; as in Psal. 92. 1. It is a Good Thing to give Thanks unto the Lord. Works of Charity are Good Works; for we have the word of our God for them; as in Heb. 13. 16. To Do Good, and to Communicate, forget not. No works are Good, but such as are contained in the Two Tables of the Ten Commandments; the Commandments of Love to God, and of Love to Man.

But unto the Constitution of Good Works, it is not enough, that the matter of what we do, be according to the Law of God. Men may do Works that shall be Good for the matter of them, and yet, Every work of their Hands be unclean, saith the Lord. Plowing is Lawful, and Praying p. 9is Lawful; and yet these works may be sinful in the Doer of them. Wherefore,

Secondly, The Manner of our Works, must be Right, as well as the Matter of them. A man may incur the Wrath of God, by his Good Works, if he do them not in any manner according to the Law, as they should be done. We find, in 1 Chron. 15. 13. The Lord our God is offended at those who Seek Him not after the due Order. No meer External Actions are to be Esteemed Good Works; there must Internal Cautions go along with them; else they are but the matter of Good Works, without the Form. Good Works must be done with Regular Circumstances, if they would be called, Good.

Thirdly, The Design of our Works must be Right, as well as the manner of them. The Design which the Law of God has assigned for our Good Works, is, That the Great God, may be acknowledged, and magnified, and glorified: And the Gospel of God, coming in, has assigned a further Design for them; namely, To express our Gratitude unto our Lord-Redeemer, for His Redeeming of us. Thus 'tis Enjoined, in 1 Cor. 10. 30. Whatever ye do, do all to the Glory of God. An Evil Intention will utterly spoil any Good Works, tho' they were otherwise never so Good. And a meerly Selfish Intention is an Evil one. Good Works must all be done, with an Eye, to the Honour of God, and the Service of Christ, before any Temporal Advantage to Self: else the p. 10Best Sacrifices are but an Abomination.

Fourthly, Good Works must proceed from a Good Principle; or otherwise they will have no Real Goodness in them. Waters that Flow from a bitter and a poison'd Fountain, can't be Good. A Good Heart, Like a Good Fountain, must be the Principle, from whence Good Works are to flow. We are told, in Mat. 12. 35. A Good man, out of the Good Treasure of the Heart, bringeth forth Good Things. A Good Principle within, is a Good Treasure of the Heart. Works done meerly from a Principle of Slavish Fear, or Fleshly Love, are not Good, tho' they be never so Good. There must be a Principle of Respect unto God in Christ, wooing us unto all our Good Works, or else they are Stark Naught. Yea, the Spirit of our Lord Jesus Christ, must be in us, as a Vital Principle, for our Good Works, or else they are Dead Works, every one of them. Hence, no Good Works were ever done by any one Unregenerate man, since the World began; for every Unregenerate man is destitute of the Principle, which is to be acted in them: the most Splendid Works of the Unregenerate, are but (as Austin call'd them) Splendid Sins before the Lord.

And now there is a Second Case which a Christian has to consider, that so he may be stirred up, and helped on, to do those Good Works by which he may approve himself indeed a Christian.

p. 11Where Lies the Necessity of Good Works, in a Justified Belsever, to Justifie the Faith, which he is a Professor of?

Now we do know this; That our Good Works are not Antecedently necessary unto our Justification before the God of Heaven. For Good VVorks cannot be done by any man, until he be Justified. Until a man be United unto the Lord Jesus Christ, who is our Life, he is a Dead man: and what Good Works can a Dead man do? This is a thing Livelily Preached unto us, by our Lord Himself, in the fifteenth Chapter of John; The mouth of the Lord hath spoken it. Hence that common saying of Austin, Bona Opera sequuntur Justificatum, non praecedunt Justificandum. No, nor is Faith it self, As doing of Good Works, that which Entitles us unto the Righteousness of our Lord Jesus Christ, for our Justification; 'Tis Faith, only As it Layes Hold on the Righteousness of the Lord Jesus Christ, for the chief of Sinners, that Justifies us; And until this be done, we cannot be carried forth unto any Good Works at all.

But then, Good Works, are consequently necessary upon our Justification. 'Tis indeed said, That God Justifies the Ungodly; but then, He does not Leave them Ungodly when He hath Justified them. Well, And where Lies the Necessity? Truly, if we would not be vain men, we must Know such Things as these.

p. 12First, Wilt thou know, O man? That it is in the very Nature of a Justifying Faith, to put a man upon the Doing of Good Works. Faith is a Purifier of the Heart: [Acts 15. 9.] and so, it cannot but be a Purifier of the Life. The same Faith, which Embraces the Lord Jesus Christ, as a Priest, for Atonement, (and As doing this, it Justifies!) Embraces Him also, as a Prophet, & as a King: Now this Prophet will Instruct, & this King will Injoin, our doing of Good Works for ever. A Justifying Faith, Receives Christ the Sacrificer, and the Intercessor; and in that Notion, it Justifies: But is this all? No, it also, according to Col. 2. 6. Receives Christ the Lord. Now Good Works are by that Lord Required. 'Tis no True Faith, which any man hath, if it be not for a whole Christ. The Devil said unto our Lord Jesus Christ, What have we to do with thee, Thou Holy One? If a man would be concerned with our Lord Jesus Christ, only as a Merciful One, and a Gracious One, and not likewise as an Holy One, that man has no more Faith than a Devil! Justifying Faith is a Tree, which cannot but have the Good Fruits of Good Works growing upon it. It is the Holy Spirit of God, that Creates, and that Bestows, a Justifying Faith, wherever i… is; and that Holy Spirit cannot suffer any Soul, in which He dwells, to be wholly Remiss about the Good Works which are agreeable unto His Holiness.

Briefly; 'Tis in the very Nature of a Saving p. 13Faith to be a Working Faith. The Scriptures of Truth, assure us, in Gal. 5. 6. Faith works, by Love. It was well said, therefore by John Hus, Ubi Bona Opera non apparent ad extra, ibi Fides non est ad intra: Faith is not within, if Good VVorks are not without. Faith must become visible, and (as hath been sometimes said) Incarnate, by Good VVorks upon it.

Again; Wilt thou know, O man? That Good works are no Small part of the Great Salvation, which is the Hope and claim of all the Justified. Our Lord Jesus Christ hath Redeemed us by His Blood; What for? We are informed, in Tit. 2. …4. To purify unto Himself, a peculiar People, zealous …f Good works. The following words, Let no man despise thee, Calvin thinks them spoken to the Peo…le, because People often don't care to Hear of …his; but it is a Thing to be spoken with all Au…hority. A main Thing, Bought for us by the Righteousness of our Lord Jesus Christ, is, that we may be made Happy, by our Enjoying a Resem…lance of that Righteousness, in our own doing of Good works, wherein we shall be conformed unto His Exemple. The Doing of Good works, is one main Thing, in that Blessedness, which our Lord …esus Christ hath purchased for us, in His being made a Curse on our behalf: And a man ha's no True Faith in him, until he be thus perswaded! Very grand is the mistake of men, about Salvation: Salvation is not meerly our Fruition of the Good Things reserved for us, in the unseen and future p. 14state; but Salvation lies also in our Performance of Good works leading thereunto. Our Captivity to the Devil, is that from which we are in our Salvation rescued: and that Captivity keeps a man from doing of Good works. For a man to be set at Liberty from the Devil, and so to do those Good works, which are contrary to the Works of the Devil, This, This is our Salvation. A mans being made Able and Willing to Do Good works, like the Good Angels of Heaven, This is the Salvation, which Faith does make out after; Tis the End of our Faith, and the Salvation of our Soul.

Furthermore; Wilt thou know, O man? That the Commandment of Heaven hath made Good works incumbent on every man on Earth. Tis true, when we are in our Lord Jesus Christ, we are not under a Covenant of works. Our own doing of Good works, is not now, the Condition of our Entering into Life. But still, the Covenant of Grace does not Release us, from all Obligation, to do those Good works, which once were the Terms of our Entering into Life; the Language of it is that in Rom. 3. 31. Do we then make void the Law through Faith? God forbid: Yea, we Establish the Law. Because we are under the Covenant of Grace, are we not still obliged unto all that Holiness, all that Watchfulness, all that Exactness, which was demanded in the Old Covenant? God forbid! Yea, we do still so Establish the Law, that if we fail in any one thing, tis our Sin, it should be our Grief, it will be our Shame; and we must, with p. 15Contrition of Heart, make our Confession, That we come short of our Duty. Indeed, because we cannot but continually Transgress, and, In many things we offend all, therefore the New-Covenant ha's provided a Remedy for us: Tis only the Good works of our Lord Jesus Christ Reputed Ours, that cause us to stand as without Fault before the Throne of God. But we must own it still, as a Fault in us, a Fault worthy of Death, whenever we miss of doing any Thing, that is demanded as a Duty, in the Old Covenant: There is a Sin, in Every Transgression of the Law; a Sin to be Confessed, Bewayled, Abhorred. Yea, and our Lord Jesus Christ in the Gospel, doth, How often? Repeat those Precepts; in Math. 5. 16. Let your Light so shine before men, that they may see your Good works: and in Tit. 3. 8. This is a Faithful saying, That they which have Believed in God, should be careful of Good works: and in 1 Joh. 2. 1. These Things write I unto you, that ye do not Sin.

Moreover; Wilt thou know, O man? That without Good works we are Abominably & Inexcusably Ungrateful unto our Lord Jesus Christ, who hath done so many kind works for us? The Evangelical Reason for our Good works, is, That we may show our Thankfulness unto Him, Who ha's Loved us, and given Himself for us; unto Him, Who ha's Loved us, and washed away our Sins, in His own Blood. If a man have the least Grain of True Faith in him, he will make that Enquiry before our Lord Jesus Christ, in Psal. 116. 12. What p. 16shall I render to the Lord, for all His Benefits? Now the Reply that Faith makes to this Enquiry, is the same that our Lord Himself makes; Let those Good works be done, which may adorn the Doctrine of God the Saviour! It was argued, in Rom. 12. 1. I beseech you Brethren, by the mercies of God, that ye present your Bodies, a Living Sacrifice, Holy, Acceptable to God, which is your Reasonable Service. Even so, All the Return, which our Lord Jesus Christ expects from us, for all His Mercies, is, That we Devote our selves unto the Service of our Lord: And Faith says, That this is a Thing infinitely Reasonable. Where Faith has been infused into the Heart of any man, there is no Motive unto Good VVorks more powerful than this upon him. If he could think, I sha…l escape Hell, yea, I shall merit Heaven, by my good works! This were not such a powerful motive to good works, for an Heart that has Faith in it, as to think, I shall by my good works Glorify, my Blessed Lord Jesus Christ, who has done so much for me! That man has no Faith in him, on whom this motive has not a very constraining operation. For us to be without good works, would be an horrible Reproach unto the Lord Jesus Christ, as if He were, A Patron of Sin, and as if He were a God that had pleasure in wickedness, and evil might dwell with Him. Now a True Faith wil… never let a man be so wicked as thus to Reproach the Lord. Foolish and Unwise are all they, that thus Requite the Lord!

Finally, VVilt thou know, O man? That an p. 17Heart set for the Doing of Good Works, is a Qualification, and a Preparation of them that shall Inherit the Recompences of Everlasting Life. There is no passing into the most Holy Heavens, without being, as 'tis expressed in Col. 1 12. Made meet to be Partakers of the Inheritance of the Saints in Light. All the Partakers of the Heavenly Inheritance, are doing of Good Works therein for ever; they do nothing but Good works there throughout Eternal Ages. Now, except a man have an Heart for Good works [in Conversion, Mat. 18. 3.] given unto him, he is not meet for that Inheritance, whereinto there Enters nothing that shall Defile. The Good works which our weekly Sabbath is to be fill'd withal, make it very wearisome unto an Unrenewed Soul: they say, What a weariness is it? When the Sanctification of the Lords Day, was lately Urged upon a grave Ceremonious Clergyman, he reply'd, What? Would you have a man be upon the Rack, a whole Day together? Truly, The Eternal Sabbath, which our Glorious Jesus carryeth all His People into, Men will be weary of it, it will be a Rack unto them, they won't be suited in it, if they should not have an Heart for Good works inspired into them; none but those that are thus pure in Heart, will be fit for the Beatifick Sight of the most Holy God. Our God must work us for that self-same thing, [2 Cor. 5. 5.] or, else the Thing would be Distastful unto us: now, 'tis by a Spirit for Good works, that. He does work us up hereunto. And He hath p. 18warned us, in Heb. 12. 14. Wiihout Holiness, no man shall see the Lord. Tho' we shall not go to Heaven For our Good works, we cannot go to Heaven without them.

Now what should be the Result of our Thoughts upon these Two Cases thus offered, but This?

We are to be advised, first of all; That we do not Expect, to be Justified by our Good works, or to Do any Good works until we are Justified, in our Believing on the Lord Jesus Christ. It is of no little Importance unto us, That our Good works have their due place in our Divinity: and many Treatises of such Divinity as the English Nations has been of later years Defiled and Abused withal, have not only been Ineffectual to procure those Good Works, which they have pretended for, but also been really prejudicial thereunto, for their want of This. We must Beware how we go to patch up a Righteousness of our own, out of those Good works whereto God may Enable us, or do like them, who in Rom. 10. 3. Being ignorant of Gods Righteousness, and going about to establish their own Righteousness, have not submitted themselves unto the Righteousness of God. There is not a more fatal Rock for the Shipwrack of a Soul, than this! When Sinners are Awakened, with the Apprehensions of the Divine Vengeance pursuing of them, for their Sins, this is the First Thing that they usually betake themselves unto: They fly First unto the Good Works of a Reformation in their faulty Lives. No, O vain man; Wilt thou p. 19Know? Thy First Flight should be unto the Lord Jesus Christ, for His Righteousness to be conferred upon the most Loathsome Sinner out of Hell; and that thou mayst, Be found in Him, not having thy own Righteousness, which is of the Law, but that which is thro' the Faith of Christ, the Righteousness which is of God by Faith. 'Tis a vain Imagination that thou mayst not Believe on the Righteousness of the Lord Jesus Christ, for thy Justification, until by doing of Good works thou art made Fit for the Imputation of that Righteousness. Many say, indeed they would Lay Hold on the Lord Jesus Christ, and on His Righteousness, but they dare not, because they are not Fit for Him. Alas, this also is but another and a finer strain, to set up our own Righteousness. How, Not Fit? The wretched circumstances of thy Soul, that make thee say, Not Fit, are thy very Fitness. We must come to our Lord Jesus Christ For those things, which the preposterous Hearts of men would come unto Him, With. It is an Error for men to venture their Everlasting Interest upon the Lord Jesus Christ, under this Encouragement, That they have attained unto such and such Godly Dispositions, as will Recommend us unto Him; We must go to Him, and His Righteousness, and venture to cast our selves upon it, as Recommended by nothing, but our own Horrible misery, thereunto. Certainly, It will never make Sincere Converts, to talk of Rapping off mens Fingers from catching Hold of Christ, before they are fit for Him. 'Tis our p. 20Catching Hold of Him, that must make us Fit for Him, and for every Good work! We shall do Good Works when we have come utterly without them, unto the Lord Jesus Christ, first, for a share in the Righteousness of the Good Works which He did for us, and then, for the Assistance to Do Good Works our selves, in a measure Like unto them. Well, and when we have Done our Good Works, we must after all, Remember this, That we are to Renounce them all; Renounce all Dependence on them for the purchase of the Divine Favour unto us. When some told our Dying Herbert, the many Good works which he had been doing in his Life, he only said, Good Works, if sprinkled with the Blood of Christ! It is the Blood of Christ, and not our Good works, that must be of any value with us. They that Build their Faith on their Good works, Build on a Sandy Foundation: The Primitive Christians were sound in this Article; (Justin Martyr will clear it:) That we are Justified only by a wonderful Commutation between our Lord and us, He taking our Guiltiness, and we having His Righteousness: 'Tis well declared by Cyprian, Non aspernatur Dei Filius carnem Hominis induere, ut cum peccare ipse non posset, aliena peccata portaret. Immortalitate interim posita, fieri se mortalem patitur, ut Innocens pro Nocentium Salute Perimatur: 'Tis well declared by Theodoret, who Expounding that passage in the Psalms, I restored that which I took not away, applies it unto our Lord Jesus Christ. q. d. p. 21Others robbed God of His Glory, but I (says our Lord) have restored it again; the Sins by which twas' done, they were mine by Imputation, tho' never mine by Inhoerency. The Protestant Reformers were so full in this Article, That they did not scruple to say, Amisso Articulo Justificationis, simul amissa est tota Doctrina Christiana; and as they Liv'd and Dy'd in the Judgment of that Martyr, whose Expiring words, were, Behold, a marvellous Exchange, my Lord has my Guiltiness, and I have His Righteousness! thus, they have generally ever since been clear in it, until some of Late, have darkened the Truth, under pretence of preserving the Interests of Holiness; Albeit, as our Incomparable Owen, says, I am not satisfied, that any of those, who at present oppose this Doctrine, do in Holiness and Righteousness, and the Exercise of all Christian Graces, surpass those who in the Last Ages, both in this and other Nations, firmly adhaered unto it. Yea, some of the Papists themselves, have been under such Convictions, as have compelled them to Subscribe unto this Article; especially, when the Approaches of Death, have given them with a Lively Sense to feel themselves going to appear before the Judgment-Seat of God. Ernestus, the Arch-bishop of Magdeburgh, when he was near his Death, was comforted by a Minorite, who told him, That the merit of his Good works, would make sure a place in Heaven for him; whereupon the Dying man cryed out, Nullo modo, I will by no means trust unto the merit of any p. 22Good works, done by any man whatever, but the Good works of Christ are sufficient for me! Bellarmine himself, who had Lived so Blamelesly, that he was not conscious of his ever having once told a Lye, and when he came to Auricular Confession he could find nothing to mention, without Looking back so far as his Childhood, yet when his Death was arresting him, he durst no more trust unto the merit of his Good works, but would have that clause inserted in his Will, That he desired the Lord … Receive him, Non ut oestimator meriti, sed ut Largitor veniae; Not on Merit, but in Mercy!

But we are in the next place to be Advised, That having first Believed on the Lord Jesus Christ, that we may be Justified, we do then Abound in those Good works, which are the proper and Genuine Symptoms of Believers; those Good works, which the Oracles of Heaven call, The Fruits of Righteousness. We should, as the Apostle speaks, in 1 Cor. 15. 58. Always abound in the work of the Lord. The Bible has no Good words any where, for those Antinomian Wretches, with whom Good works are despised & neglected: It spits nothing but Sulphureous Fire, in the Faces of those Libertines! If we are destitute of Good works, we have none but a Dead Faith, and a Dead …aith will very little befriend a Dead Soul. To have no Good works then, is a woful Thing: and, the Praemonition is, in Math. 3. 10. Every Tree which bringeth not forth Good Fruit, is hewn down, & cast into the Fire: What then will be the Wo, how woful p. 23will be the Doom of those that are full of Evil works, and bring forth much of that Evil Fruit, which grows on the Vine of Sodom, & in the Field of Gomorrah? Sad will it be for us to perish among Unbelievers, after we have seemed mightily to Believe; & after a fair show of our Faith, to be Damn'd among, The workers of Iniquity. Surely, If we would with the Joy of Faith, be Satisfied, that the Seal of the Holy Spirit, which we seem to have, when we Entertain our Assurance, That the Righteousness of God, which is by the Faith of Jesus Christ is upon us, is not a Cheat, a Sham, a Self-deluding Enthusiasm, it becomes us, with a Constant Zeal for Good works, to Exercise our selves, at keeping a Conscience void of Offence towards God and man. It becomes us, to Ponder, How much we Owe unto our Lord Jesus Christ, and Study, How to Serve the Lord that has Bought us; & with Good works alwayes to be at work for Him. It becomes us, to forethink, How little Time we have to be Working in, how near we are to the Time where there can be no Working, and to Do as many Good works, as we can in our Time; yea, to call our selves unto a Daily Account, with unspeakable Trouble, if we have let one Day pass without many of them. It becomes us even to raise our Civil and Natural, as well as Religious works, unto the Dignity of Good works, by the most Frequent, most Explicit, & most Ennobling Dedications of all our Works, unto the Lord. So, it will not be long before we rest from our Labours, but our Works will follow us.

p. 24These Things being so, 'tis a Great Service unto the Souls of men, to supply them, with Rules of Trial, by which they may Examine themselves, as well concerning their Faith, as concerning the Good works, which they pretend unto. Now, to accommodate his Neighbours with such Rules of Trial, the Reverend Author of the Ensuing Discourse, ha's permitted their Desires to be gratified in the Publication of it. The Discourse is what was delivered unto a Popular Auditory, for which cause, the Reader must not wonder, if he find somewhat of Inculcation in it: he will seek in such a Discourse, Non Scientiam, sed Saporem; and no doubt, he will find what he seeks. But such was the Savour which it left upon the minds of the Hearers, when it was delivered, as that the Notes thereof are here come abroad, for them to Ruminate, yet more thoroughly upon that, wherein they have already found themselves not a little Edified. The Author is known, throughout the Churches of the famous and happy Colony, to none of the least whereof he hath for many years been a faithfull Pastor; Known, for his Piety, Gravity, and Usefulness, more than any Recommendations of mine can render him: and my Relation to him, will easily excuse me as well as his Modesty forbid me, for saying any more. Nor have I any thing further to add, but my Hearty Prayers, That these Good Works of this Worthy Person, may be so Profitable among the People of God, in this Wilderness, as may fully answer the Holy Designs, of him that has thus offered unto the Service of the Tabernacle.

Cotton Mather.

p. 1A Dead Faith Anatomized

James 2. 20.

But wilt thou know, O Vain Man, that Faith without Works is Dead?

THE Apostle Paul had abundantly taught (as appears in divers of his Epistles) that man is Justified by Faith alone, without Works: See Rom. 3. 28. Therefore we conclude, that a man is Justified by Faith, without the deeds of the Law. Gal. 2. 16. Knowing that a man is not Justified, by the Works of the Law, but by the Faith of Jesus Christ. This Doctrine did this Apostle much insist upon, especially in the Epistles, but now mentioned: neither did any of the Apostles of Christ teach otherwise, or contrary p. 2thereunto: howbeit, it seems there were some, that made an ill use of this Doctrine, as also they did of some other things, in Pauls Epistles. See 2 Pet. 3. 16. Some be like there were then that did turn the Grace of God into Wantonness, thinking to be Saved by Faith (not knowing indeed what Faith is) and so to Live a loose and careless Life: (and thus it is with many, in these our times, wherein the Gospel hath been so abundantly Published, and with so much perspicuity and clearness.) These, and such like persons, this Apostle James rebuketh, and endeavoureth to rectifie. He had told them in verse 17. that Faith without Works is dead: in this 20th. verse, he inculcateth, and presseth the same Doctrine again; and he sheweth,

1. That there is such a thing as a Dead Faith: this is plainly implied in the words.

2. He sheweth what this Dead Faith is, viz. a Faith without Works: such a Faith as hath not Good Works to be the fruits thereof: that Faith which doth not bring forth good fruit, is a Dead Faith, and hence can be no evidence of Life in that Soul, where it is found.

3 He calleth him a vain man, that would, from any thing that had been taught, by any of the Holy Apostles, gather any other conclusion.

4. He affectionately expostulates the case with such, in those words, but wilt thou know, &c. q d. wilt thou understand, and be convinced? p. 3it is easy to see the Error here, unless men be willingly and wilfully ignorant: wilt thou know, &c. it is true, we read of some that hold fast deceit, and refuse to return. Jer. 8. 5. and many such there be in our days also.

But the point of Doctrine is this: viz.

DOCTRINE.

That there is such a thing as a Dead Faith, with which some under the Gospel do deceive themselves.

They think that they have Faith, or do Believe, and that they shall be Saved, but in the issue they are disappointed, and ashamed of their hopes; and how fearful is it, when so it is! See Heb. 10. 31. Psal. 119. 116. Such are at last Led forth with Workers of Iniquity, as Psal. 125. ult. and to them will Christ profess, and say, I never knew you: depart from me, &c. as Math. 7. 23. A Dead Faith is a deadly thing: A Soul-ruining thing. A true, a Living Faith Saveth; but this we speak of is contrary, it ruins and undoeth men, because it deceiveth them: and yet this is all the Faith that many have, who yet think that they have something that will stand by them.

The first thing that I shall do, in handling this point, is to shew in general, That there is such a thing as a Dead Faith; a Faith that is not p. 4a true Saving Faith, and yet the Scripture calls it a Faith, a Believing.

1. See the verse before the Text: Thou Believest that there is one God, thou dost well; the Devils also believe and tremble. The Heathens say that there are many Gods: thou art no Heathen; it is well, so far; yet remember the Devils believe too, and tremble: So then, a man may believe, and be affected also, with what he doth believe, and yet his Faith, for all that, be no other than a Dead Faith, tho' you should see a man to believe and tremble; or, to believe and rejoyce, as Mat. 13. 20. this proves not his Eaith to be a lively, or a Living Faith. 1 Pet. 1. 3. there is a lively hope, or a living hope, or an enlivening hope, under which, Faith is included, from whence this Hope ariseth: for hope is (as it were) the Daughter of Faith: So on the other hand, there is a Dead Faith, yea, where there is much affection stirring, as will more appear, by and by: when persons find their affections much moved towards Spiritual Things, they are apt to be taken with it, and to conclude that there is some true Grace in them, but alas, it often times proves otherwise: a multitude of Sacrifices will not prove true Grace to be. Isa. 1. 11. so neither will abundance of affections prove a mans Faith to be a lively or a living Faith: In this case, it is not so much the quantity, as the kind or quality that is to be considered. Certainly they miss it much, that think, that true p. 5Grace differs from that which we call common Grace, only in degree: Let common affections, such as be often found in Unsound Professors, be enlarged never so much, this will not alter a mans Estate God ward; he may be a deeper, and a more profound Hypocrite, but this will not make a man sincere; for that which is naught can never come to be good by increasing: hast thou affections God-ward, so had they. Isa. 58. 2. consider then, not so much how great they be, as whether they be of the right kind, or sort: a little true Gold will be accepted, when a heap of Counters will be rejected wholly, as Coin that will not pass at all. Eph. 4. 24. we read of True Holiness, or, Holiness of Truth: So there is True Love, &c. a little of it is better than Gold; but abundance of affections may be towards Spiritual Things, and yet no Truth; no Spiritual Life; it is a Dead Soul still; and abiding as it is, will be a Damned Soul too, e're long.

2. See Joh. 2. 23, 24. Many believed in his Name, but Jesus Christ knew them, and would not trust himself with them: Mark it, it is said, Many believed in his Name. Why did not Christ commit himself to them? the reason was, he knew all men; and he knew that their Faith was but a Dead Faith, and would not hold, and abide the Furnace: for as Gold is tried in the Furnace, so shall every mans Faith be tryed, one time or other. 1 Pet. 1. 7. and happy are they, whose Faith on tryal, is found unto praise, and honour, and glory, p. 6at the Appearing of Christ. Christ knew all men, and he knew that such as now Cried, Hosanna to the Son of David, would some of them e're long, cry, Crucify him, Crucify him, away with him: and truly, we may see something of this often, how common and frequent is it for such as for a season were much affected, and taken with the Word of Christ (as it is called, Col. 3. 16.) in the Publick Dispensation of it, to turn quite about, and quarrel with it; of such Paul complains, Gal. 4. 14, 15, 16. they received him as an Angel, they could have pluck'd out their Eyes for him once; yet now he was become their Enemy, for telling them the truth; the case was quite altered with them: little do persons think, many times, what they shall be, and the reason is, they know not what they are at present. 2 King. 8. 12, 13. Hazael seemed at present to abhor the thoughts of doing such a great wickedness, as the Prophet foretold that he would do: Is thy Servant a Dogg, that he should do this great thing? Alas, he did not know his own heart, what a Dogg he was, what a furious beast he would prove in time. And thus it is with many, while yet they are under restraints, and feel not what cursed Hearts, and Natures they have; especially when under common Convictions, they cannot think, that they shall ever be, or do, as they see many others do: yet sometimes such as these come to be found among the worst of men: their Faith and Affections issue in the p. 7highest degrees of wickedness: tho' other some are still held under restraints, and they wear out all their time in Formality, and in an Unprofitable Profession of Religion.

3. See Luk. 8. 13. where we read of some, That receive the Word with joy, and yet they have no root, and for a while believe, and yet fall away in a time of Temptation. Mark what is said of them: they Received the Word; they did not wholly reject it, as many others did; and they received it with joy too; and they believed for a season; and yet fell away in a time of Temptation; for they had no root; their Faith was a Dead Faith, whatever it seemed to be; thus i… is with many under the Gospel, they are much affected with the Word for a time, they hear i… gladly, as also Herod sometime did. Mark 6. 20▪ and they shew much love to it, as they did, Ezek 33. 31. and they believe the Word, but it is bu… a Dead Faith; yet it may deceive not only themselves, but others too, seeing there is so much joy and affection with it: there are many that have been much taken with their own affections, and undone by them; they joy in their own joy, and at last ly down in sorrow; see Isa 50. ult. Walk in the light of your fire: do so a… long as you will, and if it be never so long, ye… the end will be to Ly down in Sorrow.

4. See Act 8. 13. Simon believed, and was baptised, &c. yet verse 21, 23. see what is said o… him; he was in the gall of bitterness, & in the bon… of Iniquity: see how much he was wrought upon, it is said, he believed, the Word had some effect in him, and upon him: some entertainment the Word had with him; and he was baptized; now he makes a Publick Profession of the true Religion, and so to do, was in those days a great thing, as much as a mans life, and all he had in this World, was worth: also he continued with Phillip, and was much affected with what he saw, he wondred it is said, &c. yet his heart was not right in the sight of God: in his own sight perhaps it was; and many precious ones did hope well of him, for a season: but he was in a miserable condition: he believed, but his Faith was a Dead Faith; and hence left him, in his sins still; and in them he perished, for ought appears to the contrary. Let us see one Instance more.

5. See Psal. 106. 12, 13. compared with Psal. 78. 35, 37. for in both places he speaks of the same people, and it is said, They believed his Word, and sang his praise: but soon forgat his Works; they remembred that God was their Rock, and the High God their Redeemer; yet their heart was not right with him. And how are many wrought upon, when some Special Providence helps to set on the word; great Awakenings, and strange Enlightnings they have; they Seek God, they Enquire early after him; there is much Reformation, for they return, and these things work on unto a seeming good issue of Faith in Christ as p. 9their Redeemer; they remembred that the Lord was their Rock, and their Redeemer, and yet all is but a Dead Faith: thus it is with many.

When Persons Conversions want due, and rightly expected Reformations, we judge their work was not a thorow work; and so when persons have had great Convictions, and have been in much trouble, and all dyeth away, after a while, without any work of Faith at all, such cannot be in any good, or right way: but when much trouble for sin, and about a mans Estate, issues …n a work of Faith, and comfort from some Promise; we hope well of such many times, but if …t be, (as oft it is) but a Dead Faith, the condi…ion is sad, and the end like to be misery for ever: If never so many Promises come to a mans mind, and if never so much Comfort arise …here-from; yet if a person do take comfort (as many do) and yet not take Christ, his comfort …hall be taken from him, some time or other: yea, if he take Christ also, as many do, after a …ort, yet if it be not by a Lively Faith, (and what that is we shall shew) it profits him no…hing: many will say, Lord, Lord, we have pro…hesied in thy Name, and in thy Name have cast out Devils, &c. yet he will profess that he never knew …hem; and they must depart from him for ever: see Mat. 7. 21, 22. many think they have Christ, who yet indeed fall short of him: not knowing …im indeed, Whom to Know is Life Eternal, Joh. 17. …. nor knowing the way to him, nor what it is p. 10to believe aright in him: they believe, but their Faith is a Dead Faith.

The point being thus far confirmed, in the next place, we shall Enquire more particularly, What this Dead Faith is, and Why it is so called; and we must endeavour to make some discovery of it, and to distinguish it from that which is a true Saving Justifying Faith: Now the Apostle tells us, that Faith without Works is dead: And the Enquiry may be, How may we understand that?

Answ 1 It is a sure Evidence that a mans Faith is a Dead Faith, when it is without Works; or when it is alone: Indeed Works don't Justify us, they have no hand in that at all: it is Faith only that Justifies us, Rom. 3. 28.—A man i… Justified by Faith without the deeds of the Law Rom. 5. 1. Therefore being Justified by Faith, &c… yet it is also true, that that Faith which is alone is not a Justifying Faith: and therefore as Context, verse 18. Shew me thy faith without thy works, saith the Apostle. This is the miserabl… delusion that many are held in, they believe (a… they say) and they trust in Christ, and ther… they rest themselves, but they take no due car… of good works: ask them where their Faith is they do think they can tell you: but alas! wher… are their Works? where is their Repentance, thei… Sorrow and Mourning for Sin, where is thei… Mortification of Corruptions? See Rom. 8. 13… where is their daily Watch, and Warfare; thei… p. 11Fighting, and Wrestling, of which the Scripture speaks? Where be their Tears, and Prayers, and Cryes, and Sighs and Groans Unutterable? these alas are not; and what saith our Apostle in this case? Wilt thou know, Oh! vain man, that Faith without Works is dead? hast thou Faith, shew it by thy Works: it is in vain to talk of Faith without Works answerable: when persons profess, that they believe, and trust in Christ, but do not walk in any measure answerably, they deceive themselves; yet many such there be, They Profess to know God, but in works deny him. Tit. 1. ult. they say they believe in Christ, but their Conversation saith otherwise; and their secret Walk is otherwise; Oh! it is a Dead Faith, however such deceive their own hearts:

2. It is not every kind, or sort of good works that will evidence a mans Faith not to be a dead faith: for they in Psal. 78. forenamed, sought God, they returned, they enquired early after God. Also Herod Mark 6. 20. heard John gladly, and did many things. So those in Isa. 58. 2. Sought him daily, and asked of him the Ordinances of Justice; they took delight in approaching unto God: yet were they not upright before God: there are many that are full of good works. Isa. 1. 11. They have a multitude of them; they are good for the matter of them: and yet God abhors them, because they proceed from no other than a Dead Faith. See at large, Isa. 1. 13, 14, 15. Surely they made great account of their Works, otherwise p. 12they would not have so abounded in them; yet the Lord did not accept them: nay, all was Iniquity, a Trouble to him, and he was weary to bear them. Some are full of good works, (as we may call them) and of good desires, and of good affections; and yet their Faith is naught, it is but a Dead Faith; and this is so plain from the fore-named Instances, as that there is no room to make any objection. And those good works, (as they seem to be) when searched into, are but dead works, tho' seemingly never so full of Life; and hence they are all as rotten, and unsound things. Heb. 6. 1. we read of dead works: and indeed all a mans works are such, until he come to a true Faith in Christ; his most affectionate Prayers, yea, his highest Reformations are but dead works; tho' a person afflict (not his Body only, but) his very Soul; yet God will take no knowledge of it. Isa. 58. 3. and how many be in such a case as this is, and how miserable are they, wretched, naked, and know it not. Rev. 3. 17.

3. The works that the Apostle here speaks of are not such as are only Moral, but Evangelical, and in that sense good: Works Evangelically good, will evidence a true Faith, but no other works, how many, or how good soever they be: We shall therefore open this particular a little, and shew when a persons works may be said to be Evangelically good: for I would not mention any thing to Enlighten our way, and then by mentioning p. 13a thing in general only, leave the matter in a manner as much in the dark as it was before.

Two things then make our good works to be Evangelically Good. (1.) They must be from: and (2) Unto the Lord. And if they be the first, they will be the latter: we shall therefore chiefly consider the former, viz. whether our good works are from the Lord, and shew what is the import, and meaning of that expression.—Now they are from him, when we acknowledge him, and deny our selves in all we do: when so to do is the frame and disposition of our hearts: when there is that Principle in us, that Enableth us (through Divine Assistance) so to do; and disposeth our hearts to desire that we actually, and daily do it, tasting (at least at times) a precious sweetness in that way of living and doing, together with a dislike of the contrary in our selves. See Isa. 26. 12. Lord (say they) thou hast wrought all our works for us, or in us. I Live, saith Paul, yet not I but Christ lives in me. Gal. 2. 20. Also see Gal. 5. 22, 23. All our good works are fruits of the Spirit; and God would have us own all our fruits to be from him: hence he tells us, Hos. 14. 8. From me is thy fruit found. So then if you think you have good works, consider whether you can deny your selves in them, and acknowledge God in them all: Perhaps you say, I Live, but do you say also, yet not I but Christ, &c. If your works be from God (in that p. 14sense we are speaking of) God will own them, accept them & reward them: what is his own, he will acknowledge and reward it in us, though it be never so little, and never so much despised in our own eyes, or in the eyes of others. Zech. 4. 10. The day of small things is apt to be despised: yet what are (in some sense) small things, are sometimes great things: Poor Prayers as we count them, small performances, little weak things, are great things, when they are fruits of the Spirit; works of faith and love; and they will when we meet them again another day appear to be such, as we can hardly acknowledge them to have been ours: Math. 25. 37—Lord when saw we thee an hungry: Lord, when did we Pray, and Love, and Believe in such manner, and perform such duties? & then shall all be opened, and made plain; and the Lord shall have the Glory of his own works, in his, and they the comfort for ever.

But some may say, who is there that will not own all his Works to be of God, and deny himself in them? This may seem to be no great matter: did not the Pharisee do so. Luk. 18. 11. God, I thank thee, &c. he seems to acknowledge God, and his Grace, in what he was, and did, or had attained unto in Religion: and so it is with many still, who are yet unsound.

Answ. 1. A verbal acknowledgment is an easy thing many times, and especially when a Good Education leads us to own the truth; many have p. 15a form of knowledge, and of the truth, being instructed, &c. Rom. 2. 18, 20. to speak good words, is no hard matter: this many can do in Praying, in Preaching, and in discourse with others, and have excellent Gifts indeed, who yet are Strangers to the thing that we are speaking of; and there be divers things that concur to it: it may be a man hath been well Educated, he hath lived where this truth hath been generally acknowledged by all; visibly opposed by none, and frequently inculcated; and hence he goes with the stream, he gives a common assent to the truth, and owns in words, That a man of himself, is Nothing that is good. Also common experience teaches persons something of this: there is hardly any man, that endeavours to do any thing in religious works, but he finds something of his inability to do what he should: unsound ones have some experience of themselves as well as others; and many go far, that yet fall short at last: this Paul knew; and hence that 1 Cor. 9. 27. a man may be able to teach others, and yet himself be a Cast away: Education, common experience, and industry meeting together, may, and doubtless doth carry many a man far, and make him see in somewhat, nay, much in Religion, when as he is but like them. Rev. 3. 1. Who had a name …o live, but were dead.

2. A thorow sight of a mans own nothingness …s a great thing, and very far different from what …s in unsound ones. I shall endeavour to make …ome discovery of it.

p. 161. It is not only Notional, or Doctrinal, but it is Experimental also: a man doth not only hear it, or read it in some good book, but he doth also feel, and find it, as he said, Rom. 7. 21. I find then a Law, &c. how did he know that there was such a Law of Sin in him? such a sinful heart, and nature, why, saith he, I find it: he had bitter experience of it: he saw it not only in some book: but in his members, warring there, verse 23. he felt it in himself; and so must you feel your own Nothingness and Inability, or else you will never be throughly convinced of it, and suitably affected with it. A man may hear it, and be affected with it, but this goes but a little way; till a man comes to find, and feel, there will want deepness, Mat. 13. 5. as the Stony Ground did: when a man sees and feels, this will be something indeed.

2. This knowledge and thorow conviction of a persons own Nothingness, uses not to come easily: a man is brought to it through much difficulty, and opposition: that which is easily gotten, is hardly good: Mat. 7. 14. but it may be you come lightly by your knowledge of your selves; Oh! take heed that you be not deceived, as many, many be. Now I say, it is not easily obtained, and that upon divers accounts.

1. In that the heart of man is Naturally so averse unto it: there is a marvellous opposition in mans carnal heart against it: it is impossible but that it must be an exceeding bitter, yea, a p. 17killing thing to a mans carnal heart to see his heart, so far forth as it is carnal; and every mans heart is so, in some degree at least, and most mens hearts are wholly and only carnal: 1 Cor. 3. 1. Such as are in Christ are yet carnal in some measure, but others are wholly. so: and hence some opposition against this knowledge, and the increase of it, will be found in the best; how much more in those that are yet Unbelievers, in whom as yet pride, ignorance, and security do reign, with divers other lusts, and corruptions? To illustrate this a little: Suppose a man Rich in this World; or suppose that he have but a little, and that which he hath, whatever it be, got with much labour, and difficulty, will such an one easily part with what he hath, and sit down upon a dunghil? or if a man hath thought himself to be Rich, at least worth something, if such an one come suddenly to see himself to have been deceived, and not worth one mite, how will it trouble him? especially, when he sees at present no way to recover what is lost; nay, sees that he can never do it. Such like is the case we are now speaking of. Some Ungodly Ones think, they are Rich in Spiritual Things. Rev. 3. 17. and whatever any may say, or think to the contrary, there is no secure, unconvinced Sinner, but what thinks he hath more than indeed he hath; most think they have ability to turn to God, and promise themselves that in their own time they will do it: and what Promises p. 18do they make in times of sickness, danger, when fears are upon them: Others please themselves in thinking that they be bad, yet not so bad, &c. and hence hope to deal with God about Pardon of Sin, and acceptance at an easy rate: however there is something in themselves, upon which they have a secret dependance, and relyance; and are not themselves aware how it is with them. Now for such an one to be strip'd of all, to suffer the loss of all, yea of those things which were once gain to him, as he speaks, Phil. 3. 7, 8. this will not be easy; nay, it wil be a killing thing: for these things are a mans Life, until a better Way be discovered unto him. Rom. 7. 9. I was alive once, (that is in his own conceit,) but when the commandment came, sin revived, and I dyed. Consider then; Know you what it is to Dy? nay, to be Slain, as verse 11.—It slew me: Is it a light or small matter? Oh! when the real tryal shall come, it will be found otherwise; nay, it may be, you know nothing of that LIFE that should be taken away; and so are alive still, as Paul once was, but indeed dead.

2. In that persons will hardly believe, or be thorowly convinced of their own Nothingness, until they have tryed the matter; they will first try whether they can do nothing, before they will be convinced throughly that so it is indeed. Nothing but their own Experience will convince them, for what else can be supposed p. 19to do it? there is nothing in themselves to do it, until experience do it: there is something of the Law in all mens hearts, Rom. 2. 14. out not one tittle of this: man in his first estate was able to keep the Law of God; and he knows nothing but that he can do so still, save what he doth experience to the contrary. And very handly will be believe his own experience in this matter; he will try, and try, and try again, and try the matter out to the utmost, before that he will indeed yield the case, and sit down humbled under that acknowledgment: viz. I am Nothing, I can do nothing that is good. It is true, the word shews it plainly, that we in our selves are nothing; and that in us dwells no good thing: but the word in this thing is no more believed than in other things; and Ignorance, Atheism and Unbeliefare ruling or reigning things, in every Unconverted mans heart. Hence tell a man what you will, and let him in words own what he will concerning his own Nothingness; yea, though he think he doth believe it; yet whensoever he shall be in good earnest about his Soul, by a powerful awakening, he will try what he can do, before he will yield, and fit down under the conviction before mentioned; he will work, and he will try; yea he will not be convinced, until he have wrought himself unto death, and then will be own himself to be a dead man; and then, and not till then, will God shew him the way unto life: he must despair in p. 20himself, before he will, or can indeed believe in Christ. Now a man doth not easily come to take such pains, as we have been speaking of; it must be a great awakening to bring him to it; they must be hard driven that shall travel thus far, especially if we consider what opposition is in all mens hearts against any thing which is good, or tendeth thereunto: Sin within, and Satan without, will do their utmost to hinder: it is folly to expect any other.

And further consider this: we say, persons will try what they can do, when awakened, before they will be convinced that they can do nothing: for how can it be otherwise? what shall a poor Sinner do? Shall he sit still, and ly quietly in his Sins? No, he shall not, he cannot: the terror of the Lord makes him afraid; there is no rest in his Soul now by reason of his sin, and the danger that he is in thereby: well then, shall he fall in with the way of the Gospel? He should indeed, but he cannot: for he is ignorant thereof, as they were. Rom. 20. 3. though he have heard much of it, yet he understands i… not; though he think he doth, yet he doth not; nay, till God shew it, he cannot know it, it is foolishness to him, 1 Cor. 2. 14. Hence the first thing a man doth naturally when awakened, is to seek to Save himself, and when he finds he cannot, he will despair in himself, and is so fa… prepared for to hear of a new, and living way, o… which nature knoweth nothing, though of the p. 21Law it knows something. So then, this knowledge of a mans nothingness doth not use to come easily.

3. This knowledge of a mans self, and nothingness, is an heart affecting thing: it goes to a mans heart, when he is made to see his own heart, and to know himself: not only the head is enlightned, but the heart is much affected also. There be many that have much knowledge in their heads, but they have hardned hearts; they have head knowledge, but they want heart knowledge. And hence that in Jer. 24. 7. I will give them an heart to know &c. But that which I am now to open, and shew is this, viz. that this self knowledge, or knowledge of ones self is an heart affecting thing. And so it is, for (1.) It fills a man with shame; when he comes to see himself, he is ashamed of himself: as he said when he saw and viewed his own, and others sinfulness. Ezr. 9. 6. O my God, I am ashamed, & blush. And every new discovery of a mans own self to himself hath something of this Effect on him. In Rev. 3. 18—We read of the shame of a Persons Nakedness: when Persons are strip'd Naked, they are ashamed: and so it is much more, when Persons are made to see their own Spiritual Nakedness, or Nothingness, they will then be ashamed. Jer. 2. 26. A thief is ashamed when found, or discovered. So is a Person when he comes to have his own heart discovered to him; and he that never was ashamed of himself, never yet saw p. 22himself as he ought to see. (2.) It abaseth a man, it lowereth and takes down a mans Spirit in him, which is naturally very high, and lifted up in him: it makes and keeps a man poor in Spirit, as Math. 5. 3. There are some such; but Persons do never come to be such, until they come to see themselves. See what Paul saith of himself. Eph. 3. 8. he calls himself, less than the least of all Saints: and it was no complement; he speaks his heart in those words; and every one that sees himself aright can say after him, in some measure. But in Preparation work a man doth not see himself to be Little, but, Nothing, quite Nothing that is good, and this wonderfully abaseth a man, and lays him very low, in his own eyes: and it is meet that he should be in his own eyes, what he is indeed: for why should he live in ignorance, & in self deceivings? (3.) It even breaks the heart in a man, when he sees himself, and also the Evil that is in Sin. There is such a thing as a broken heart; though few ever feel it, and but a few understand what it is. Isa. 61. 1. And this sight breaks the heart; it doth not only ashame, and abase a man, but breaks the heart, or doth give a great stroke towards it; and this is a great thing: For (1.) When the heart is indeed once broken, all the world cannot heal it again: Until the Blood of Christ be applyed, there is no healing: If Christ don't heal, there is none else that can. Daubing, as the Prophet calls it Ezek. 13. 10. is indeed very dangerous. But in p. 23this case it availes nothing, when God wounds, and breaks the heart indeed, there is none that can heal, but he only that wounded: it is his work. (2.) The Spirit failes, if the Lord dont step in and help. For both these, See Isa. 57. 15, 16. & 61. 1. Now then consider these things. Did you ever know, or feel what a broken heart is? if not, you never saw your own nothingness aright: and all your Good Works, are but an Abomination before the Lord, how many and good soever they be, or seem to be.

4. This knowledge of a mans Nothingness, makes him to abhor his own Righteousnass, and to magnify that of Christ. That is, this ever follows there upon, when God will do good unto any: you have both these in that one place: See Phil. 3. 8. (1.) He accounts all that he had before he knew Christ, as Loss; yea as Dung: his Good Works, his Prayers, his Tears, his good Desires, or what ever else he had of like nature, before he knew Christ: what doth he do with them all? he throws them all out upon the Dunghill; all is loss, and dross, and dung, in comparison of Christ, and the knowledge of him. Let such as read consider; Sirs, do you know what this means, to suffer loss, yea the loss of all things, yea of those things, which once were accounted gain, to account them loss, and dross? It may be these things are a Mystery unto you, and you know them not: you have no experience, and so, no understanding of them; consider the matter well p. 24(2.) He magnifies the Righteousness of Christ: that was glorious in his eyes: the Excellency of the Knowledge of Christ Jesus my Lord. Oh! Consider; was the Righteousness of Christ, ever, the most glorious thing in your eye, that ever you saw; or diddest ever admire, and wonder at it. He is wonderful, Isa. 9. 6. It is his Name; and as is his Name, so is He: not only in himself; but in some measure, in the eyes of those that are His. See also 1 Pet. 2. 7. To such as believe, he is precious: and unless when they slumber, and neglect him, he is more and more so, unto them.

5. This knowledge of a mans own Nothingness, is a growing thing: it still increaseth; and a Christian still groweth (as one may say) a greater Nothing. You will say, perhaps, how can this be? when a man is brought to Nothing, he can go no further: there is not any thing beyond that. Answ. Yes, there is a further, a fuller, a clearer discovery, of that which he saw before: for in this life, there is nothing perfect. And consider it, there is no growth in Faith or in any good thing without a growth in this: wherefore let him that heareth consider it well: have you been growing in this thing? have you been growing less, and less since your first Conversion, and can you now say, more sensibly than ever, as he did, Phil. 3. 8. Who am less, than the least of all Saints?

The next thing is to shew, why this faith that …ath not works, Evangelically good, to be the fruits p. 25of it, is called a Dead Faith, tho' it have with it, never so many affections and works, that are morally good? The reason is because all those works that are not Evangelically good, are but Dead works, though they may seem to be full of Life; and as the works are but Dead works, so the Faith is but a Dead Faith.

Obj. But how can Fasting and Prayer, and Mourning and Reforming, and the like, be Dead works? and how may it appear that sometimes they are such? and how may we discover and discern it, when they be such?

To all this I Answer, in the following Propositions.

1. That such works are sometimes no better, no other than Dead works, may appear thus: viz. That God neither accepts the works, nor the Persons with whom they are found: this is the case many times: and see, what God saith of such works, Isa. 1. 13, 14, 15. He calleth them Vain, Iniquity, and Abomination; He saith, I cannot away with them; my Soul hateth them, they are a trouble to me, I am weary to bear them; and when you make many Prayers, I will not hear. Why doth the Lord speak thus of them? Oh! they were all Dead works; and hence as lothsome to him, as a Dead, rotten Carcase is unto us, and more also. By the way, Note, Oh! what disappointment will many meet with, who now think themselves Rich, as they did, Rev. 3. 17. And in the issue, all are but Dead works; their best works as a lothsome p. 26Carrion. See an other example, in Luk. 18. 11, 12, 14. He thought with himself (and thanks God for it too) that he was not as other men; & yet indeed he was Nothing; blind and naked; though he fasted twice in a week, and payed tithes of all that he had; though he was not as other men, yet God accepted him not: all his works were Dead works, otherwise surely he had had acceptance with God: who accepts of us, a little, so it be Sincere: Yea two mites, is accounted a great deal, if it be all we have; much more than the abundance of self-righteous Pharisees. The most lively, and affectionate Prayers, & performances of unsound, of unregenerate ones, are but Dead works: though at present Persons don't see, or think them to be such, yet indeed they are such, and will at last appear to be such: and how much so ever such may justify themselves; yet God knows their hearts: and oftentimes, that which is highly esteemed among men, is an abomination in the sight of God: as Luk. 16. 15.

2. These works are dead works in regard of Spiritual Life, whatever there be of any other Life in them. In a true Christian there is a twofold Life. (1.) That whereby he lives as a man. (2.) That whereby he lives as a Christian, or as a sound Believer. Of this latter sort, there is nothing in Unconverted persons: see Gal. 2. 20. a man, as he is a man, can labour, and reason, and take pains; and he hath many natural affections, as of fear, love, delight, sorrow, p. 27&c. and these affections may be stirred, and moved (tho' as yet there be not true Grace) so as to set a man on to the doing of many things that are morally good, though there be no Spiritual Life: See Mark 6. 20. Herod heard the Word gladly, and did many things: and yet he was still Dead in his Sin. And yet this is all the Conversion which many have, and in which they rest: viz. through the power of common Convictions, they have their natural affections stirred up, and drawn forth, even towards things in themselves, spiritual, and good; & hence a great Change follows, both in the Conversation Outwardly, and in the Heart Inwardly, yet no Spiritual Life; another heart there is, and another man: as 1 Sam. 10. 6, 9. but not a New Heart, which is necessary unto Salvation, Ezek. 18. 31. there is nothing of that new man, of which we read, Eph. 4. 24. he that is thus wrought upon, is not a New, though another man: and though he walk on now, in a way not so manifestly filthy and vile; yet really and indeed, the end thereof is the Wayes of Death. as Prov. 14. 12. And this woful priviledge he hath, viz. he can go down to the pit, more quietly, and with less disturbance then otherwise he could. Some make it manifest what they are: Isa. 3. 9. 2 Tim. 5. 24. others (as it were) Steal down to Hell more quietly; others don't suspect them, and they themselves hope all is well, until a fearful disappointment. Let them see what must be thei… Everlasting Condition.

p. 283. Spiritual Life is an effect of Creating Power: where this Life is, there is a new Creation, a new Creature, Eph. 4. 24. 2 Cor. 5. 17. If any man be in Christ, he is a New Creature, as we have already hinted; not the old one altered, and in many respects amended, but a New One. Wherefore consider this, it may be you are much, perhaps very much altered and amended, perhaps all round about, gaze upon the Change, and many rejoyce to see it, but is there a New Creation; otherwise all thy works are but dead works; tho' never so good, and glorious in thine own eyes, or in the eyes of others: Oh! take heed, that you don't rest in Changes, though never so great, without a New Creation, which brings in not only another, but a New Life. And if any one say, but how shall we know whether there be in us, this New Creation, and so any Spiritual Life, or not? I answer, attend to and consider what followeth.

This Spiritual Life, may be discovered, or enquired after, in considering these things.

1. It is brought out of Death: i. e. where was nothing but Death, there is now Life; and the Soul is made sensible that it was once dead, if now it be alive, Eph. 2. 1. Ye were dead. That they were so is certain, but he speaks of it, as of a thing which they knew full well: you that never knew and felt your Spiritual Death, have none of this Spiritual Life: you have it may be had Convictions, and that many and great also; p. 29and you have been wounded much, but never slain, as Rom. 7. 11. you have found your selves weak and feeble, and that of your selves you could not do what you should, nor what (you think) you would; but you never found your selves dead, quite dead in Sin, and shut up under Sin. as Gal. 3. 22. if so, it is to be feared, that you are dead still: and whatever life, or religious liveliness be in you, yet that there is no Spiritual Life. And to open this a little further, consider these things.

1. When a man sees himself dead in sin, as he must see, if good come unto him, it is by a Spirit of Conviction that he sees it: it is by a Light that powerfully breaks in upon the Soul: it is made to see, whether it will or no; there is now put forth a power irresistable, and hence comes a light unavoidable, shining into the heart; for could persons shut their eyes, and avoid this light, they would surely do it: but now, that which perhaps a person had heard, and read, full many a time, and knew it doctrinally, he now knows it otherwise: it is now (in some measure at least) plain, clear, evident unto him; in that there is both light and experience to shew it; it is a thing both seen and felt, as Rom. 7. 10. I found to be unto death See verse 21, 23. I find, I see: he found and felt, and saw; so it is in this case; it may be you think you have seen, but if you have not found and felt your own deadness, the rest will profit little.

p. 302. When a man sees this his deadness aright, it may be truly said, that he sees what he did not see before. Now that the Spirit is come to convince a person, he sees that, and sees so, as all his hearing, reading, studying, could never shew him, before the Spirit of Conviction came upon him: See Joh. 16. 8. it is the Spirit that convinceth of Sin; and so of our deadness in it: it may be, you think you have seen your own deadness: but I say, how came you to see it? is it by your own abilities, making improvement of means? or have you also had a Spirit of Conviction come upon you, to shew it to you? is it a work of the Spirit? is it that which you did not once see, and could not have seen, had not a work of the Spirit shewn it to you, nay would not have seen, had not a powerful work of the Spirit prevailed against all opposition against it; either from the corruption of the heart within, which make no little opposition; or from the Evil One without, who also hinders what he can? for as in other respects, so in this also, the God of this World doth blind men. 2 Cor. 44.

3. When a man sees his Deadness aright, then that Life which he once had, or seemeth to have had, is taken away from him. Rom. 7. 9. I was alive once. i. e. in his own conceit. So is every natural man alive, as Paul was, what ever he saith to the contrary. Now then consider this, hath that Life that once you had been taken away? yea the things that were once gain to you, Phil. 3. 7. In Death there is a Privation of Life: what p. 31Life have you been deprived of? Paul saith, the Commandment came, sin revived, and I dyed: can you say so too?

4. When a man comes to see himself not only sick & weak, but also Dead, he is wonderfully affected with it. When he knew it only by hearsay, it did not so much affect him, but now he is much moved at it: and it is a time of great difficulty and distress with the Soul; and that upon diverse accounts: For (1.) A Person now hath lost all his former hopes: that is, his presumptuous, and self righteous hopes. He was full of them once, and had none other: but now they are gone, they are lost, they are cut off: as they said in another case, Ezek. 37. 11. Our Bones are dryed, our hope is lost; we are cut off for our parts. The ground-work, and foundation of all former hopes faileth: A poor Creature thought that he was something that is good, or could do something, or get something: and he had light and slighty thoughts of Sin, and of God; he counted that he could easily deal with him, about his Salvation: but now he finds it far otherwise than he thought. And indeed all that Peace and Security which ungodly ones, and unsound Professors have, ariseth chiefly from, a secret Contempt of God, in their hearts, and slighty thoughts of sin. See Psal. 50 21. Thou thoughtest I was altogether such an one as thy self. Ungodly ones dont know God, and hence don't fear him aright: And whatever any of them pretend or think, Atheistical Principles are p. 32predominate, and reign in them. (2.) It is a time of distress with the Soul now: because he sees his danger is real, present, great; and he sees no way of escape: all his own wayes utterly fail him: and though there be a way of escape, yet he sees it not: God hath not yet discovered it to him. He is therefore in a sad case, in his own account and reckoning: he is going unto destruction; he is in the way of Death; he is under Wrath, and God is angry with him: and he sees no way of escape: and hence he cannot but be much affected now.

Lastly, A Person comes to find and feel his Deadness, by the irritation of Corruption; the stirring of it up. Rom. 7. 9. When the Commandment came, sin revived, and I dyed. Many Lusts that were not seen before, now appear and shew themselves: so that a person finds himself to be such as once he little thought he was; and it is with him in this case, much like as it is with a sick man, that grows worse and worse, until he is qu…te Dead. He sees more and more of his own Sinfulness, until he see himself to be quite dead, in trespasses and s…ns. O consider these things, and weigh them deeply in your secret thoughts: you (it may be) hope you have some Spiritual Life, but how came you by it? was it brought out of Death? when did you see, and feel your selves quite dead in sin? you perhaps think your selves to be alive, but it may be, it is no otherwise then Paul was afore his Conversion. Rom. 7. 9. p. 33I was alive: how was that? he was brought up at the feet of one that was a Doctor of the Law: Yes, and he profited much in his own Religion: but it was with him, as now a days it is with many that have a good Educatin; he was a forward Professor indeed, but without a powerful, killing work of the Law; and what he did in Persecuting of the Church, he did it in his ignorance and in a zeal of God. See Phil. 3. 6. You have a work, it may be, unto much Conviction, and unto great awakenings, but not such as to shew you THIS DEATH: and hence though you have been much wounded, yet you have recovered again to Security by false comfort: you never came to Dy, and so are Dead still; and your best works are Dead works, and how sad is that condition!

2. Where this Spiritual Life is in any, there is a double life. This we have hinted at before. See it further opened now: from that place, Gal. 2. 20.—The life which I now live in the flesh. He now lived a life, which befoe he did not. So that where Spiritual Life is, there is a New Life, a double life. Mark, that I say not an other life only, but a new one: for in many unsound …▪ there is a very great Change; an other man, and an other lise, but not a new one. The distinction here is good, and founded upon the word of God, as hath been already shewen. See 1 Sam. 6. 9. If a man be never so much, & so often changed, and that for the better too, all is nothing, as to p. 34Salvation, unless he become a New man, a New Creature; such, in the Apostles sense, 2 Cor. 5. 17. Many, and great Changes, some unsound ones meet with, and they live other lives than once they did, but yet still it is not a new life, which they live: it is the old life which they live still, though much altered in many things, from which alteration it is that we call it an other life.

And concerning this New Life, this Spiritual Life; we may consider these few things, to make some further discovery of it, that we may know what we be, and what our faith is.

1. It differs from the former religious Life; not in degree only but in kind: So it was with the Life that Paul said he now lived; before Conversion, he lived a sensitive, a rational life, as other men did; and he had a Religious Life too: touching the Righteousness of the Law, blameless: he was also zealous Phil. 3. 6. And so were they, Rom. 10. 2. But now he lived an other Life, such as he never did before: and this Life differed from the former, not only in degree, for then he had been only a greater Pharisee, and indeed a worse man than he was before: but this life differed in sort, or kind from what he had before. Now let such as hope consider this. You (it may be) have had the benefit, or advantage of a good Education, and have had Convictions also, by hearing and reading of the Word, and otherwise, and thereby have been brought on to some Profession, and Practise of Religion, without being born p. 35again; this is the case with many: but know that you must have a Religion of a new kind, or else perish in your old Religion, though you increase it, or add to it never so much, and it become never so fair and specious. You know, Men and Beasts are both of them Animals, living Creatures, yet they differ in kind, notwithstanding the other agreement. So much must your Religion differ from what it once was else it will prove to be of little worth, at last, even no more than that of the Pharisees.

2. He that hath this new Life, he lives a Holy Life, without which no man shall see the Lord. Heb. 12. 14. he is Spiritually minded, he Walks after the Spirit. Rom. 8. 1, 4, 5, 6. he minds and seeks the things above; the things of another World, where Jesus Christ is. Col. 3. 1. Phil. 3. 19. he that minds Earthly Things, his end his destruction: this is the true Word of God. Joh. 17. 17. Thy Word …s Truth. Let men flatter, and deceive themselves now they will; if they do not live a holy life, and walk after the Spirit, they are in their Sins still; and their saith, if they pretend to any, is but a Dead Faith. It is true, this Spiritual Life may be much clouded, and the Operations of it much impedited, and hindred, but there it is; …t is not always easy to be discovered, as it is with a Child in the Womb, if it have Life, it will …ir, and be felt at times, though sometimes, and …n some cases, it may be not of a good while: …o it is in this case: and this Life may perhaps at some times be best discovered, by the opposition that is made against it; by that Lusting spoken of in Gal. 5. 17. of the Flesh against the Spirit: by that Warring. Rom. 7. 23. Some persons fear they have no Life, because they have that which is indeed a good evidence of Life: if there be any thing of the Spirit in us, the Flesh will Lust against it; and so also as that we cannot do the things which we would: if there be that Law of the mind spoken of, Rom. 7. 23. there will be found another Law warring, and bringing us into Captivity, unto the Law of Sin, which is in our members: and it is true also, that a Christian must not sit down under complaints, and give way to the inward workings of Corruptions, the issue of that will be sad; yet where a Lively Faith is, that Soul is full of sad and sorrowful complaints Paul was so, and who more than he? see Rom. 7. at large: and indeed, if there be no War, there is no Life of Grace; and he that will approve himself to be a Living Christian, must be in good earnest in this Warfare, and will have a sorrowful experience daily of what it is to be brought into Captivity. Oh! wretched man that I am: be saith not, that I was, but, that I am. Let those think of this, who go on in an easy way; neither Sin, nor Satan trouble them much: Formality may pass on easily; but the Power of Godliness will meet with the sorest Conflicts and Oppositions; for this strikes right down blows at Sin, and meets with answerable opposition: p. 37who had more Grace than Paul? and who more sensible of Opposition, than he? so that when, or when ever he would do good, any good thing, evil was present with him. Rom. 7. 21. thus it was with him, thus it is with others. And for this there is a cloud of Witnesses: may the number of them be increased daily!

3. Where this Spiritual Life is, Christ lives in the Soul: Gal. 2. 20. Christ lives in me.—Oh! see here the priviledge, the glory, and the happiness of a Child of God: and consider it; you it may be, have many duties, good desires and affections, and the like, in which you secretly trust: but consider, doth Christ live in you? doth he dwell, and rule in you? if not, you have no well grounded hope, Col. 1. 27. Christ in you the hope of Glory: If Christ be not in you, you have no well grounded hope of Glory. Consider it well; you have this in you, and that in you, and the other thing, it may be increased in Goods, as they said of themselves. Rev. 3. 17. common Convictions have brought you on to many things; well, but is Christ in you, or not? if he be not, e're long you will be ashamed of your hope.

Now if Christ be in you, Then,

1. You live a Life of self abasement: the more Christ lives, and rules in any one, the more mean, and low, little and not hing is such an one in his own eyes: who have had more of Christ in them than Paul had? none more; or for certain, he p. 38had very much: yet see what he saith of himself. 2 Cor. 12. 11.—I be nothing, Gal. 2. 20. I live, yet not I. Eph. 3. 8.—Who am less then the least of all Saints. When a man lives a self-righteous life, he exalts himself; all his abasements and humiliations, are in the issue, but his exaltation, and as a stepping stone to raise himself upon; the secret language of his heart is, I, I: I am this, and I am that, and I can do, and do do these and those things: But when Christ comes in to the Soul, there is a great change, then the language is still; Not I, not I! then Christ is all in all: a person desires to acknowledge him in all: and to set the Crown upon his head; and the Soul seeks it self, in abasing it self, and in exalting of the Lord Christ: and fain would do so, more, and better; and if this be not the frame of out hearts, and the Spirit of our Religion, we indeed may call it Christian, but the Lord will not call it as we do. Wherefore consider this; did you ever find any thing of this Change, of this new way of living; do you grow still less and less, and doth Christ grow greater & greater in your hearts as John said of Christ; he must increase, but… must decrease. Joh. 3. 30. and as verse 29. therein he would rejoice: know you what it is, thu… to rejoice? did you ever feel any of this kind o… joy? the Lord help you rightly to reflect upo… your selves, and to consider thereof.

2. If Christ live in you, there will be a dyin… unto the world. Gal. 2. 20. I am crucified with Christ p. 39Crucifyed, unto sin, and unto the World. If Persons Love the World, and the things of it, as I Joh. 2. 15. Christ doth not live in them: in this case the word is plain, let persons look to themselves as well as they can. Also see Gal. 6. 14. If you be not Crucified unto the World, and that to you, you have as yet no saving acquaintance with the Cross of Christ. And yet we would have none of the Children of God discouraged: and therefore if any such object, and say, I can find but little or nothing of this dying unto the World, yea rather there seems to be much of the contrary. viz A heart much cleaving unto these things. I answer, yet it may be God is carrying on this work: you know there is pain upon the Cross, and so, it may be (1) The Lord is embittering unto you, all these things, in which you have been too much seeking rest: it may be you have seldom had any outward Comfort, but you have had your Cross with it; yea the greatest Comforts, and Sweets, have had their bitters with them. All thy Roses have had their thorns; and (2.) It may be God hath made you weary of the worldliness, and carnalness of your own hearts; and also shewen unto you a better way of living; though you cannot come at it, at you would, yet you can account it precious, if you could attain it: and you say, Oh! how happy should I be, if I could live in a Spiritual Frame, and walk after the Spirit. as Rom. 8. 1. Now ask your selves, what you would have, if you might have what you p. 40would; cannot you say as he did. Psal. 119. 30. I have chosen the way of truth. Perhaps you will say, I find a strong desire after the things of this World, and I doubt, I chuse these things. Answ. But are there not times when it is otherwise; and hath not God shewn unto you, a more excellent way? perhaps it is now a dark time, but consider what hath been; remember the times, of which you are ready to say, then it was better with me, than Now: had you never any sensible fellowship with the Father, and with his Son Christ Jesus? yea, doth not your judgment still stand for a Spiritual way of Living, though you cannot regulate, and command your affections as you would, but are daily brought into Captivity unto the Law of Sin, as he complains. Rom. 7. 23.

3. If Christ live in you, he will sometimes manifest himself unto you. Joh. 14. 21. he will not be wholly a Stranger unto you, he will sometimes let you see something of his face, and some times more than at other times. Sometimes you shall sit down under his shadow, if not with great, yet with some delight at least. as Cant. 2. 3 and his Fruit shall be sweet unto your tast. Yea, he will bring you into his Banqueting House, though your Entertainment there may not be so full, and large, as some have experience of. And to op…, consider these things.

1. So…e…mes he manifests himself to his by a sudden and sensible breaking in of light upon the Soul, 2 Cor. 4. 6. As in the first Creation, so in this p. 41second. God who Commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the Glory of God, in the face of Jesus Christ. This is sometimes sudden, it is e're a person is aware. As Cant. 6. 12. The Word of God is Light. 2 Pet. 1. 19. And one principal use of it, unto us, is to give us light: Even Spiritual light, and Spiritual discerning of Spiritual things. Psal. 19. 8. & 119. 130. It doth enlighten the eyes, and giveth light: and if it have not this effect in us; we have no real benefit by it: if thus it be hid to us, we are lost. 2 Cor. 4. 3, 4. But that which I shew is, that the Lord can, & sometimes doth make the light of his word, suddenly and gloriously shine in upon the hearts of them that are his. Oh! how precious is a word, sometimes made to be unto a Child of God, which he hears or reads, or is made to come, into his mind! And he thinks he shall never forget such a word, and such a time. And many times, these breakings in of light are at such times, when they are least of all expected. And he that hath any tast of this, will desire more of this light, and enlightning. Thus he Psal. 119. 18. Open thou mine eyes that I may behold wondrous things out of thy Law. And all these Openings and Enlightnings, come from above; they can in no wise be gotten, unless they be given. Jam. 1. 17. And doth any poor Soul that hath had them, fear they are of his own making? let him then, if he can make more. The Lord gives them, how, & when, & to p. 42whom, and in what degree, he pleaseth.

2. Sometimes by a more gradual discovery of the way of the Gospel, whereby the Soul comes to see more clearly into it. This is sometimes, as the dawning of the day, by degrees, and hence less sensible unto them that have it; but yet hereby Christ is more known; and the Soul increaseth in Spiritual knowlege, or understanding, as it is called. Col. 1. 9. There is a notional knowledge of Spiritual things; and a Spiritual understanding; this is only found with true Believers. 1 Cor. 2. 14, 15. And some thing of it, with all such: and where it is, it shall be increased: and this should be much endeavoured by all such. 2 Pet. 3. ult. And this is that which the Apostle so much desireth for them, in Eph. 1. 17. By the improvement of Sanctified reason, called by the Apostle, the Spirit of Wisdom (for so I understand it) Christians grow into a further measure of the knowledge of God, and of his Son Christ Jesus, whom to know, is life eternal. Joh. 17. 3. And so are by degrees further rooted and built up in him, and more established in the faith. Compare Col. 2. & Verses 2, 7.