Concerning Religious Affections, Treatise · Part 3 (6 of 7)

Concerning Religious Affections · Treatise · Part 3 (6 of 7)

p. 271And it is of Importance, that it should be observed, that in order to a Man's being truly said to be universally obedient, his Obedience must not only consist in Negatives, or in universally avoiding wicked Practices, consisting in Sins of Commission; but he must also he universal in the Positives of Religion. Sins of Omission are as much Breaches of God's Commands, as Sins of Commission. Christ, in Matth. 25. represents those on the left Hand, as being condemned and cursed to everlasting Fire, for Sins of Omission, I was an hungred and ye gave me no Meat, &c. A Man therefore can't be said to be universally obedient, & of a christian Conversation, only because he is no Thief, nor Oppressor, nor fraudulent Person, nor Drunkard, nor Tavern-haunter, nor Whore-Master, nor Rioter, nor Night-walker, nor unclean, p. 272nor profane▪ in his Language, nor Slanderer, nor Lyar, nor Furious, nor Malicious, nor Reviler: He is falsely said to be of a Conversation that becomes the Gospel, who goes thus far and no farther; but in order to th…, it is necessary that he should also be of a serious, religious, devout▪ humble, meek, forgiving, peaceful, respectful, condescending, benevolent, merciful, charitable and beneficent Walk and Conversation. Without such Things as these, he don't obey the Laws of Christ, and Laws that he and his Apostles did abundantly insist on, as of greatest Importance and Necessity.

2. In order to Mens being true Christians, it is necessary that they prosecute the Business of Religion, and the Service of God with great Earnestness and Diligence, as the Work which they devote themselves to, and make the main Business of their Lives. All Christ's peculiar People, not only do good Works, but are zealous of good Works; Tit. 2. 14. No Man can do the Service of two Masters at once. They that are God's true Servants, do give up themselves to his Service▪ and make it as it were their whole Work, therein employing their whole Hearts▪ and the chief of their Strength; Phil. 3. 13. This one Thing I do. Christians in their effectual Calling, are not called to Idleness, but to Labour in God's Vine…ard, and spend their Day in doing a great and laborious Service. All true Christians comply with this Call, (as is implied in its being an effectual Call) and do the Work of Christians; which is every where in the new Testament compared to those Exercises, wherein Men are wont to exert their Strength, with the greatest Earnestness, as Running, Wrestling, Fighting. All true Christians are good and faithful Soldiers of Jesus Christ, and fight the good Fight of Faith: For none but those who do so, do ever lay hold on eternal Life. Those who fight as those that beat the Air, never win the Crown of Victory. They that run in a Race, run all; but one wins the Prize; and they that are slack and negligent in their Course, do not so run, as that they may obtain. The Kingdom of Heaven is not to be taken but by Violence. Without Earnestness there is no getting along, in that narrow Way that leads to Life; and so no arriving at that State of glorious Life and Happiness which it leads to. Without earnest Labour, there is no ascending the steep and high Hill of Zion; and so no arriving at the heavenly City on the Top of it. Without a constant Laboriousness, there is no stemming the swift Stream in which we swim, so as ever to come to that Fountain of Water of Life, that is at the Head of it. There is need that we should watch and pray always, in order to our escaping those dreadful Things, that are coming on the Ungodly, and our being counted worthy to stand before the Son of Man. There is need of our putting on the whole Armour of God, and doing all to stand. in order to our avoiding a total Overthrow, and being utterly destroyed by the fiery Darts of the Devil. There is need p. 273that we should forget the Thin… that are behind, and be reaching … to the Things that are before, a… pressing towards the Mark f…r … Prize of the high Calling of G…d, …n Christ Jesus our Lord, in order to our obtaining that Prize. …othfulness in the Service of God, in his professed Servants, is as damning, as open Rebellion: For the …aithful Servant, is a wicked Servant, and shall be …ast into outer Darkness, among God's open Enemies; Matth. 25. 26, 28. They that are …aithful, are not Followers of them, who thro' Faith and Patience inherit the Promises. Heb. 6. 11, 12. And we desire that every one of you do shew the same Diligence, to the full Assurance of Hope, unto the End: that ye … not slothful; but Followers of them, who thro' Faith and Patience inherit the Promises. And all they who follow that … of Witnesses that are gone before to Heaven, do lay aside every Weight, and the Sin that easily besets them▪ and do run with Patience the Race that is set before them, Heb. 12. 1. That true Faith, by which Persons rely on the Righteousness of Christ, and the Work that he hath done for them, and do truly feed and live upon him, is evermore accompanied with such a Spirit of Earnestness in the christian Work and Course. Which was typified of old, by the Manner of the Children of Israel's seeding on the Paschal Lamb: Who were directed to eat it, as those that were in Haste, with their Loins girded, their Sho…s on their Feet, and Staff in their Hand; Exod. 12. 11. And thus shall ye eat it; with your Loins girded, your Shoes on your Feet, and your Staff in your Hand, and ye shall eat it in Haste: It is the Lord's Passover.

3. Every true Christian perseveres in this Way of universal Obedience, and diligent and earnest Service of God, thro' all the various Kinds of Trials that he meets with, to the End of Life. That all true Saints, all those that do obtain eternal Life, do thus persevere in the Practice of Religion, and the Service of God, is a Doctrine so abundantly taught in the Scripture, that particularly to rehearse all the Texts which imply it would be endless. I shall content my self with referring to some in the Margin.††Deut. 5. 29. Deut. 32. 18, 19, 20. 1 Chron. 28. 9. Psal. 78. 7, 8, 10, 11, 35, 36, 37, 41, 42, 56, &c. Psal. 106. 3, 12, 13, 14, 15. Psal. 125. 4, 5. Prov. 26. 11. Isai. 64. 5. Jer. 17. 13. Ezek. 3. 20. and 18. 24. and 33. 12, 13. Matth. 10. 22. Matth. 13. 4,—8, with Verses 19,—23. Matth. 25. 8. Matth. 24. 12, 13. Luke 9. 62. Chap. 12. 35, &c. Chap. 22. 28. Chap. 17. 32. John 8. 30, 31. Chap: 15. 6, 7, 8, 10, 16. Rom: 2. 7. Chap. 11. 22. Col. 1. 22, 23. Heb. 3. 6, 12, 14. Chap. 6. 11, 12. Chap. 10. 35, &c. James 1. 25. Rev. 2. 13, 26. Chap. 2. 10. 1 Tim. 2: 15. 2 Tim. 4. 4, 5, 6, 7, 8.Deut 5:29Deut 32:18Deut 32:19Deut 32:201 Chr 28:9Ps 78:7Ps 78:8Ps 78:10Ps 78:11Ps 78:35Ps 78:36Ps 78:37Ps 78:41Ps 78:42Ps 78:56Ps 106:3Ps 106:12Ps 106:13Ps 106:14Ps 106:15Ps 125:4Ps 125:5Prov 26:11Isa 64:5Jer 17:13Ezek 3:20Ezek 18:24Ezek 33:12Ezek 33:13Matt 10:22Matt 13:4Matt 25:8Matt 24:12Matt 24:13Luke 9:62John 8:30John 8:31Col 1:22Col 1:23Heb 3:6Heb 3:12Heb 3:14Jas 1:25Rev 2:13Rev 2:261 Tim 2:152 Tim 4:42 Tim 4:52 Tim 4:62 Tim 4:72 Tim 4:8

p. 274But that in Perseverance in Obedience, which is chiefly insisted on in the Scripture, as a special Note of the Truth of Grace, is the Continuance of Professors in the Practice of their Duty, and being stedfast in an holy Walk, through the various Trials that they meet with.

By Trials, here I mean, those Things that occur, and that 2 Professor meets with in his Course, that do especially render his Continuance in his Duty, and Faithfulness to God, difficult to Nature. These Things are from Time to Time called in Scripture by the Name of Trials, or Temptations (which are Words of the same Signification) These are of various Kinds: There are many Things that render Persons Continuance in the Way of their Duty difficult, by their Tendency to cherish and foment, or to stir up and provoke their Lusts and Corruptions. Many Things make it hard to continue in the Way of Duty, by their being of an alluring Nature, and having a Tendency to entice Persons to Sin; or by their Tendency to take off Restraints, and embolden 'em in Iniquity. Other Things are Trials of the Soundness and Steadfastness of Professors, by their Tendency to make their Duty appear terrible to 'em▪ and so to af…right and drive 'em from it: Such as the Sufferings which their Duty will expose 'em to; Pain, Ill-will, Contempt, and Reproach, or Loss of outward Possessions and Comforts. If Persons, after they have ma…e a Professions of Religion, live any considerable Time, in this World which is so full of Changes, and so full of Evil, it can't be otherwise, than that, they should meet with man… Trials of their Sincerity and Steadfastness. And besides, 'tis God's Manner, in his Providence, to bring Trials on his professing Friends and Servants designedly, that he may manifest them, and may exhibit sufficient Matter of Conviction of the State which they are in, to their own Consciences; and often times, to the World. As appears by innumerable Scriptures; some are refer'd to the Margin.††Gen. 22. 1. Exod. 15. 25. Chap. 16. 4. Deut. 8. 2, 15, 16. Chap. 13. 3: Judges 2. 22. Chap. 3. 1, 4. Job 23. 10. Psal. 66. 10, 11. Ezek. 3. 20. Dan. 12. 10. Zech. 13. 9. Matth. 8. 19, 20. Chap. 18. 21, 22. Luke 1. 35. 1 Cor. 11. 19. 2 Cor. 8. 8. Jan. 1. 12. 1 Pet. 4. 12. 1 John 2. 19. Heb. 11. 17. Rev. 3. 10.Gen 22:1Exod 15:25Deut 8:2Deut 8:15Deut 8:16Judg 2:22Job 23:10Ps 66:10Ps 66:11Ezek 3:20Dan 12:10Zech 13:9Matt 8:19Matt 8:20Luke 1:351 Cor 11:192 Cor 8:81 Pet 4:121 John 2:19Heb 11:17Rev 3:10

True Saints may be guilty of some Kinds and Degrees of Backsliding, and may be soil'd by particular Temptations, and may fall into Sin, yea great Sins: But they can never fall away so, as to grow weary of Religion, and the Service of God, and habitually to dislike it and neglect it; either on its own Account, or on Account of the Difficulties that attend it: As is evident by Gal. 6. 9. Rom. 2. 7. Heb. 10. 36. Isai. 43. 22. Mal. 1. 13. They can never backslide, so as to continue no longer p. 275in a Way of universal Obedience; or so, that it shall cease to be their Manner to observe all the Rules of Christianity, and do all Duties required, even the most difficult, and in the most difficult Circumstances. ‡‡One Way of Sin is Exception enough against Men's Salvation, though their Temptations be great. Some Persons delight in Iniquity; they take Pleasure in Rudeness, and intemperate Practices: But there be others, that don't delight in Sin; when they can handsomely avoid it, they don't chuse it; except they be under some great Necessity, they will not do it. They are afraid to sin; they think it is dangerous, and have some Care to avoid it: But sometimes they force themselves to sin, they are reduced to Difficulties, and can't tell how well to avoid it; it is a dangerous Thing not to do it. If Naaman don't bow himself in the House of Rimmon, the King will be in a Rage with him, take away his Office, it may be take … his Life, and so he complies; 2 Kings 5. 18.—So … forced himself to set up the Calves at Dan and Bethel: He thought that if the People went up to Jerusalem to worship, they would return to Re…o…eam, and kill him; therefore he must think of some Expedient to deliver himself in this Strait; 1 Kings 12. 27, 28.—He was driven by appearing Necessity to take this wicked Course. So the stony Ground Hearers were willing to retain the Profession of the true Religion; but the Case was such, that they thought they could not well do it; Matth. 13. 21. When Tribulation or Persecution ariseth because of the Word, by and by he is …ffended.—So Achan and Gabazi had singular Opportunities to get an Estate; if they live twenty Years they are not like to have such an Advantage; and they force themselves to borrow a Point, and break the Law of God. They lay a Necessity on Estate and Liberty and Life, but not upon Obedience. If a Man be willing to serve God in ordinary Cases, but excuse himself when there be great Difficulties, he is not godly. It is a small Matter to serve God when Men have no Temptation; but Lot was holy in Sodom, Noah was righteous in the old World. Temptations try Men, but they don't force Men to sin: And Grace will establish the Heart in a Day of Temptation. They are blessed that do endure Temptation, Jam. 1. 12. But they are cursed that fall away in a Day of Temptation. Stoddard's Way to know Sincerity and Hypocrisy.2 Kgs 5:181 Kgs 12:271 Kgs 12:28Matt 13:21Jas 1:12This is abundantly manifest by the Things that have been observed p. 276already. Nor can they ever fall away so, as habitually to be more engaged in other Things▪ than in the Business of Religion; or so that it should become their Way and Manner to serve something else more than God; or so as statedly to cease to serve God, with such Earnestness and Diligence, as still to be habitually devoted and given up to the Business of Religion. Unless those Words of Christ can fall to the Ground, Ye cannot serve two Masters, and those of the Apostle, He that will be a Friend of the World, is the En…my of God; and unless a Saint can change his God, and yet be a true Saint. Nor can a true Saint ever fall away so▪ that it shall come to this, that ordinarily there shall be no remarkable Difference in his Walk and Behaviour since his Conversion, from what was before. They that are truly converted are new Men, new Creatures; new, not only within, but without; they are sanctified throughout, in Spirit▪ Soul and Body; old Things are pass'd away, all Things are become new; they have new Hearts, and new Eyes, new Ears, new Tongues, new Hands▪ new Feet; i. e. a new Conversation and Practice; and they walk in Newness of Life, and continue to do so to the End of Life. And they that …all away, and cease visibly to do so, 'tis a Sign they never were risen with Christ. **Hence we learn what Verdict to pass and given in, concerning those Men that decay and fall off from the Lord. They never had Oil in the Vessel; never had a Dram of Grace in their Heart. Thus 1 John 2. 19. If they had been of us, they would no Doubt have continued with us. It seems they were such Men, which were so eminent and excellent, as that there were no Brands nor Marks upon them, to give Notice to the Churches, that they were mark'd out for Apostacy; but were only discovered to be unfound, by their Apostacy; and this was Argument good enough. Shepard's Parable, Part I. p. 226.1 John 2:19And especially when Men's Opinion of their being converted, and so in a safe Estate, is the very Cause of their coming to this, it is a most evident Sign of their Hypocrisy. ‖‖When a Man's Rising is the Cause of his Fall, or seals a Man up in his Fall, or at least the Cause through his Corruption. Ex. Gr. Time was, a Man lived a loose, careless, carnal Life▪ by the Ministry of some Word, or Reading of some Book, or Speaking with some Friend, he comes to be convinced of his Misery and woful Condition, and sees no Good nor Grace in himself; he hath been even hitherto deceived: At last he comes to get some Light, some Taste, some Sorrows, some Heart to use the Means, some Comfort and Mercy and Hope of Life: And when it is thus with him, now he falls; He grows full and falls; and this Rising is the Cause of his Fall; his Light is Darkness and Death to him; and grows to a Form of Knowledge; his Rising makes him fall to Formality, and then to Prophaneness; and so his Tasting satisfies him; his Sorrows empty his Heart of Sorrow for Sin; and his Sorrows for his Falls harden his Heart in his Falls; and all the Means of recovering him harden him.—Look as it is in Diseases; if the Physick and Meat turns to be Poison, then there is no Hope of Recovery; a Man is sick to Death now. The Saint's little Measure makes him forget what is behind. Shepard's Parable, Part I. p. 226.And that, whether p. 277their Falling away be into their former Sins, or into some new Kind of Wickedness; having the Corruption of Nature only turned into a new Channel, instead of it's being mortified. As when Persons that think themselves converted, tho' they do not … turn to former Prophaneness and Lewdness; yet from the high Opinion they have of their Experiences, Graces and Priviledges, gradually settle more and more in a self-righteous and spiritually proud Temper of Mind, and in such a Manner of Behaviour and Conversation, as naturally arises therefrom. When it is thus with Men, however far they may seem to be from their former evil Practices, this alone is enough to condemn 'em, & may render their last State far worse than the first. For this seems to be the very Case of the Jews of that Generation that Christ speaks of, Matth. 12. 43, 44, 45. who having been awakened by John the Baptist's Preaching, and brought to a Reformation of their former licentious Courses, whereby the unclean Spirit was as it were turned out, and the House swept and garnish'd; yet being empty of God and of Grace, became full of themselves, and were exalted in an exceeding high Opinion of their own Righteousness and eminent Holiness, and became habituated to an answerably Self-exalting Behaviour; so changing the Sins of Publicans and Harlots, for those of the Phar…ees; and in the Issue, had seven Devils, worse than the first.

Thus I have explain'd what Exercise and Fruit I mean, when I say that gracious Affections have their Exercise and Fruit in christian Practice.

The Reason why gracious Affections have such a Tendency and Effect, appears from many Things that have already been observed, in the preceeding Parts of this Discourse.

The Reason of it appears from this, that gracious Affections do arise from those Operations & Influences which are spiritual, and that the inward p. 278Principle from whence they flow, is something divine, a Communication of God, a Participation of the divine Nature, Christ living in the Heart, the holy Spirit dwelling there, in Union with the Faculties of the Soul, as an internal vital Principle, exerting his own proper Nature, in the Exercise of those Faculties. This is sufficient to shew us why true Grace should have such Activity, Power and Efficacy. No Wonder that which is divine, is powerful and effectual; for it has Omnipotence on it's Side. If God dwells in the Heart, and be vitally united to it, he will shew that he is a God, by the Efficacy of his Operation. Christ is not in the Heart of a Saint, as in a Sepulchre, or as a dead Saviour, that does nothing; but as in his Temple, and as one that is alive from the Dead. For in the Heart where Christ savingly is, there he lives, and exerts himself after the Power of that endless Life, that he received at his Resurrection. Thus every Saint that is the Subject of the Benefit of Christ's Sufferings, is made to know and … the Power of his Resurrection. The Spirit of Christ, which is the immediate Spring of Grace in the Heart, is all Life, all Power, all Act; 2 Cor. 2. 4.—In Demonstration of the Spirit, and of Power. 1 Thes. 1. 5. Our Gospel came not unto you in Word only, but also in Power, and in the holy Ghost. 1 Cor. 4. 20. The Kingdom of God it not in Word, but in Power. Hence saving Affections, tho' oftentimes they don't make so great a Noise and Show as others; yet have in them a secret Solidity, Life and Strength, whereby they take hold of, and carry away the Heart, leading it into a Kind of Captivity, 2 Cor. 10. 5. gaining a full and stedfast Determination of the Will for God and Holiness; Psal. 110. 3. Thy People shall be willing in the Day of thy Power. And thus it is that holy Affections have a governing Power in the Course of a Man's Life. A Statue may look very much like a real Man, and a beautiful Man; yea it may have, in it's Appearance to the Eye, the Resemblance of a very lively, strong and active Man▪ but yet an … Principle of Life and Strength is wanting; and therefore it does nothing, it brings nothing to pass, there is no Action or Operation to answer the Shew. False Discoveries and Affections don't go deep enough, to reach and govern the Spring of Men's Actions and Practice. The Seed in stony Ground had not Deepness of Earth, and the Root did not go deep enough to bring forth Fruit. But gracious Affections go to the very Bottom of the Heart, and take hold of the very inmost Springs of Life and Activity. Herein chiefly appears the Power of true Godliness, viz. in it's being effectual in Practice. And the Efficacy of Godliness in this Respect, is what the Apostle has Respect to when he speaks of the Power of Godliness, 2 Tim. 3. 5. as is very plain; for he there is particularly declaring, how some Professors of Religion would notoriously fail in the Practice of it; and then in the 5th Verse observes, that in being thus of an unholy p. 279Practice, they deny the Power of Godliness, tho' they have the Form of it. Indeed the Power of Godliness is exerted in the first Place within the Soul, in the sensible, lively Exercise of gracious Affections there. Yet the principal Evidence of this Power of Godliness, is in those Exercises of holy Affections that are practical, and in their being practical; in conquering the Will, and conquering the Lusts and Corruptions of Men, and carrying Men on in the Way of Holiness, thro' all Temptation, Difficulty and Opposition.

Again, The Reason why gracious Affections have their Exercise and Effect in christian Practice, appears from this (which has also been before observed) that the first objective Ground of gracious Affections, is the transcendently excellent and amiable Nature of divine Things, as they are in themselves, and not any conceived Relation they bear to Self, or Self-Interest. This shews why holy Affections will cause Men to be holy in their Practice universally. What makes Men partial in Religion is, that they seek themselves, and not God, in their Religion, and close with Religion, not for its own excellent Nature, but only to serve a Turn. He that closes with Religion only to serve a Turn, will close with no more of it than he imagines serves that Turn: But he that closes with Religion for its own excellent and lovely Nature, closes with all that has that Nature: He that embraces Religion for its own Sake, embraces the Whole of Religion. This also shews why gracious Affections will cause Men to practice Religion perseveringly, and at all Times. Religion may alter greatly in Process of Time, as to its Consistence with Men's private Interest, in many Respects; and therefore he that complies with it only from selfish Views, is liable, in Change of Times, to forsake it: But the excellent Nature of Religion, as it is in it self, is invariable; it is always the same, at all Times, and thro' all Changes; it never alters in any Respect.

The Reason why gracious Affections issue in holy Practice, also further appears from the Kind of Excellency of divine Things, that it has been observed is the Foundation of all holy Affection, viz. their moral Excellency, or the Beauty of their Holiness. No wonder that a Love to Holiness, for Holiness Sake, inclines Persons to practice Holiness, and to practice every Thing that is holy. Seeing Holiness is the main Thing that excites, draws & governs all gracious Affections, no wonder that all such Affections tend to Holiness. That which Men love, they desire to have and to be united to, and possessed of. That Beauty which Men delight in, they desire to be adorned with. Those Acts which Men delight in, they necessarily incline to do.

And what has been observed of that divine Teaching and Leading of the Spirit of God, which there is in gracious Affections, shews the Reason of this Tendency of such Affections to an universally holy Practice. For as has been observed, the Spirit of God in this his divine Teaching p. 280and Leading, gives the Soul a natural Relish of the Sweetness of that which is holy, and of every Thing that is holy, so far as it comes in View, and excites a Disrelish and Disgust of every Thing that is unholy.

The same also appears from what has been observed of the Nature of that spiritual Knowledge, which is the Foundation of all holy Affection, as consisting in a Sense and View of that Excellency in divine Things, which is supream and transcendent. For hereby these Things appear above all others, worthy to be chosen and adhered to. By the Sight of the transcendent Glory of Christ, true Christians see him … to be followed; and so are powerfully drawn after him: They see him worthy that they should forsake all for him: By the Sight of that superlative Amiableness, they are thoroughly disposed to be subject to him, and engaged to labour with Earnestness and Activity in his Service, and made willing to go thro' all Difficulties for his Sake. And 'tis the Discovery of this divine Excellency of Christ, that makes 'em constant to him: For it makes a deep Impression upon their Minds, that they cannot forget him; and they will follow him whithersoever he goes, and it is in vain for any to endeavour to draw them away from him.

The Reason of this practical Tendency and Issue of gracious Affections, further appears, from what has been observed of such Affections being attended with a thorough Conviction of the Judgment, of the Reality and Certainty of divine Things. No wonder that they who were never thoroughly convinced that there is any Reality in the Things of Religion, will never be at the Labour and Trouble of such an earnest, universal and persevering Practice of Religion, thro' all Difficulties, Self-denials and Sufferings, in a Dependance on that, which they are not convinced of. But on the other Hand, they who are thoroughly convinced of the certain Truth of those Things, must needs be govern'd by them in their Practice; for the Things revealed in the Word of God are so great, and so infinitely more important, than all other Things, that it is inconsistent with the human Nature, that a Man should fully believe the Truth of them, and not be influenced by them above all Things, in his Practice.

Again, The Reason of this Expression and Effect of holy Affections in the Practice, appears from what has been observed of a Change of Nature, accompanying such Affections. Without a Change of Nature, Men's Practice will not be thoroughly changed. 'Till the Tree be made good, the Fruit will not be good. Men don't gather Grapes of Thorns, nor Figs of Thistles. The Swine may be washed, and appear clean for a little while, but yet, without a Change of Nature, he will still wallow in the Mire. Nature is a more powerful Principle of Action, than any Thing that opposes it: Tho' it may be violently restrain'd for a while, it will finally overcome that which restrains p. 281it: 'Tis like the Stream of a River, it may be stopp'd a while with a Dam, but if nothing be done to dry the Fountain, it won't be stop'd always; It will have a Course, either in its old Channel, o… a new one. Nature is a Thing more constant and permanent, than any of those Things that are the Foundation of carnal Men's Reformation and Righteousness. When a natural Man denies his Lust, and lives a strict, religious Life, and seems humble, painful and earnest in Religion, 'tis not natural, 'tis all a Force against Nature; as when a Stone is violently thrown upwards; but that Force will be gradually spent; yet Nature will remain in its full Strength, and so prevails again, and the Stone returns downwards. As long as corrupt Nature is not mortified, but the Principle left whole in a Man, 'tis a vain Thing to expect that it should not govern. But if the old Nature be indeed mortified, and a new and heavenly Nature infused; then may it well be expected, that Men will walk in Newness of Life, and continue to do so to the End of their Days.

The Reason of this practical Exercise and Effect of holy Affections, may also be partly seen, from what has been said of that Spirit of Hum…ty, which attends them. Humility is that wherein a Spirit of Obedience does much consist. A proud Spirit is a rebellious Spirit, but a humble Spirit is a yieldable, subject, obediential Spirit. We see among Men, that the Servant who is of … …aughty Spirit, is not apt in every Thing to be submissive and obedient to the Will of his Master; but it is otherwise with that Servant who is of a lowly Spirit.

And that Lamblike, Dovelike Spirit, that has been spoken of, which accompanies all gracious Affections, fulfills (as the Apostle observes, Rom. 13, 8, 9, 10. and Gal. 5. 14.) all the Duties of the second Table of the Law; wherein christian Practice does very much consist, and wherein the external Practice of Christianity chiefly consists.

And the Reason why gracious Affections are attended with that strict, universal and constant Obedience which has been spoken of, further appears, from what has been observed of that Tenderness of Spirit, which accompanies the Affections of true Saints, causing in them so quick and lively a Sense of Pain, thro' the Presence of moral Evil, and such a Dread of the Appearance of Evil.

And one great Reason why the christian Practice which flows from gracious Affections, is universal, and constant, and persevering, appears from what has been observed of those Affections themselves, from whence this Practice flows, being universal and constant, in all Kinds of holy Exercises, and towards all Objects, and in all Circumstances, and at all Seasons, in a beautiful Symmetry and Proportion.

And much of the Reason why holy Affections are express'd and manifested in such an Earnestness, Activity, and Engagedness and Perseverance in holy Practice, as has been spoken of, appears from what p. 282has been observed, of the spiritual Appetite and Longing after further Attainments in Religion, which evermore attends true Affection, and don't decay, but increases, as those Affections increase.

Thus we see how the Tendency of holy Affections to such a christian Practice as has been explained, appears from each of those Characteristicks of holy Affection, that have been before spoken of.

And this Point may be further illustrated and confirmed, if it be considered, that the holy Scriptures do abundantly place Sincerity and Soundness in Religion, in making a full Choice of God as our only Lord and Portion, forsaking all for him, and in a full Determination of the Will for God and Christ, on counting the Cost; in our Hearts closing and complying with the Religion of Jesus Christ, with all that belongs to it, embracing it with all it's Difficulties, as it were hating our dearest earthly Enjoyments, and even our own Lives, for Christ; giving up our selves, with all that we have, wholly and forever, unto Christ, without keeping back any Thing or making any Reserve; or in one Word, in the great Duty of Self-denial for Christ; or in denying, i. e. as it were disowning and renouncing ourselves for him, making ourselves nothing that he may be all. See the Texts to this Purpose referr'd to in the Margin. ††Matth. 5. 29, 30. Matth. 6. 24. Chap. 8. 19,—22. Chap. 4. 18,—22. Chap. 10. 37, 38, 39. Chap. 13. 44, 45, 46. Chap. 16. 24, 25, 26. Chap. 18. 8, 9. Chap. 19. 21, 27,—29. Luke 5. 27, 28. Luke 10, 42. Chap. 12. 33, 34. Chap. 14. 16,—20, 25,—33. Chap. 16. 13. Acts 4. 34, 35. with Chap. 5. 1,—11. Rom. 6. 3,—8. Gal. 2. 20. Chap. 6. 14. Philip. 3. 7,—10. Jam. 1. 8, 9, 10. Chap. 4. 4. 1 John 2. 15. Rev. 14. 4. Gen. 12. 1,—4. with Heb. 11. 8, 9, 10. Gen. 22. 12. and Heb. 11. 17. Heb. 11. 24,—27. Deut. 13. 6. and Chap. 33. 9. Ruth. 1. 6,—16. with Psal. 45. 10, 11. and 2 Sam. 15. 19,—22. Psal. 73. 25… Psal. 16. 5, 6. Lam. 3. 24. Jer. 10. 16.Matt 5:29Matt 5:30Matt 6:24Luke 5:27Luke 5:28Luke 10:42Acts 4:34Acts 4:35Rom 6:3Gal 2:20Phil 3:7Jas 1:8Jas 1:9Jas 1:101 John 2:15Rev 14:4Gen 12:1Heb 11:8Heb 11:9Heb 11:10Gen 22:12Heb 11:17Heb 11:24Deut 13:6Ruth 1:6Ps 45:10Ps 45:112 Sam 15:19Ps 73:25Ps 16:5Ps 16:6Lam 3:24Jer 10:16Now surely having an Heart to forsake all for Christ, tends to actually forsaking all for him, so far as there is Occasion, and we have the Trial. An having an Heart to deny ourselves for Christ, tends to a denying our selves in Deed, when Christ and Self-Interest stand in Competition. A giving up our selves, with all that we have in our Hearts, without making any Reserve there, tends to our behaving ourselves universally as his, as subject to his Will, and devoted to his Ends. Our Hearts entirely closing with the Religion of Jesus, with all that belongs to it, and as attended with all it's Difficulties, upon a deliberate counting the Cost, tends to an universal closing with the same in Act and Deed, and actually going through all the Difficulties that we meet with in p. 283the Way of Religion, and so holding out with Patience and Perseverance.

The Tendency of Grace in the Heart to holy Practice, is very direct, and the Connection most natural close and necessary. True Grace is not an unactive Thing; there is nothing in Heaven or Earth of a more active Nature; for 'tis Life it self, and the most active Kind of Life, even spiritual and divine Life. 'Tis no barren Thing; there is nothing in the Universe that in it's Nature has a greater Tendency to Fruit. Godliness in the Heart has as direct a Relation to Practice, as a Fountain has to a Stream, or as the luminous Nature of the Sun has to Beams sent forth, or as Life has to Breathing, or the Beating of the Pulse, or any other vital Act; or as a Habit or Principle of Action has to Action: For 'tis the very Nature and Notion of Grace, that 'tis a Principle of holy Action or Practice. Regeneration, which is that Work of God in which Grace is infused, … direct Relation to Practice; for 'tis the very End of it, with a View to which the whole Work is wrought: All is calculated and framed, in this mighty and manifold Change wrought in the Soul, so as directly to tend to this End: Eph. 2. 10. For we are his Workmanship, created in Christ Jesus, unto good Works. Yea 'tis the very End of the Redemption of Christ; Tit. 2. 14. Who gave himself for us, that he might redeem us from all Iniquity, and purify unto himself a peculiar People, … of good Works. 2 Cor. 5. 15. He died for all, that they which live, should not henceforth live unto themselves, but unto him who died, and rose again. Heb. 9. 14. How much more shall the Blood of Christ, who through the eternal Spirit, offered up himself without Spot to God, purge your Consciences from dead Works, to serve the living God? Col. 1. 21, 22. And you that were sometimes alienated, and Enemies in your Minds by wicked Works, yet now hath he reconciled, in the Body of his Flesh, thro' Death, to present you holy and unblameable, and unreprovable in his Sight. 1 Pet. 1. 18. For as much as ye know that ye were not redeemed with corruptible Things, as Silver and Gold, from your vain Conversation—. Luke 1. 74, 75. That he would grant us, that we being delivered out of the Hands of our Enemies, might serve him without Fear, in Holiness and Righteousness before him, all the Days of our Lives. God often speaks of holy Practice, as the End of that great typical Redemption, the Redemption from Egyptian Bondage; as Exod. 4. 23. Let my Son go, that he may serve me. So Chap. 4. 23. and 7. 16. and 8. 1, 20. and 9. 1. 13. and 10. 3. And th…s is also declared to be the End of Election; John 15. 13. Ye have not chosen me; but I have chosen you, and ordained you, that you go and bring forth Fruit, and that your Fruit should remain. Eph. 1. 4. According as he hath chosen us in him, before the Foundation of the World, that we should be holy, and without Blame before him, in Love. Chap. 2. 10. Created unto good Works; which God hath fore-ordained that we should p. 284walk in th…. Holy Practice is as much the End of all that God does about his Saint…, is Fruit is the End of all the Husbandman does about the Growth of his Field or Vine…ard: As the Matter is often represented in Scripture; Matth. 3. 10. Chap. 13. 8. 23. 24.—30, 38. Chap. 21. 19, 33, 34. Luke 13. 6. John 15. 1, 2, 4, 5, 6, 8. 1 Cor. 3. 9. Heb. 6. 7, 8. Isai. 5. 1,—8. Cant. 8. 11, 12. Isai. 27. 2, 3. ††To profess to know much is easy; but to bring your Affections into Subjection, to wrestle with Lusts, to cross your Wills and your selves, upon every Occasion, this is hard. The Lord looketh, that in our Lives we should be serviceable to him, and useful to Men. That which is within, the Lord and our Brethren are never the better for it: But the outward Obedience, flowing thence, glo…h God and does Good to Men. The Lord will have this done. What else is the End of our planting and watering, but that the Trees may be filled with Sap? And what is the End of that Sap, but that the Trees may bring forth Fruit? What careth the Husbandman for Leaves, and barren Trees? Dr. Preston of the Church's Carriage.And therefore every Thing in a true Christian i… calculated to reach this End. This Fruit of holy Practice, is what every Grace, and every Discovery, and every individual Thing, which belongs to christian Experience, has a direct Tendency to.‡‡What is the End of every Grace, but to mollify the Heart, and make it pliable to some Command or other? Look, how many Commandments, so many Graces there are in Virtue and Efficacy, altho' not so many several Names are given them. The End of every such Grace is to make us obedient: As the End of Temperance is Chastity, to bow the Heart to these Commands, Be ye sober, &c. not in Chambering and Wantonness, &c. When the Lord commandeth us not to be angry with our Brother, the End of Meekness, and why the Lord infuseth it, is to keep us from unadvised rash Anger. So Faith, the End of it is to take Jesus Christ, to make us obedient to the Command of the Gospel, which commands us to believe in him. So as all Graces do join together, but to Frame and Fashion the Soul to Obedience; then so much Obedience as is in your Lives, so much Grace in your Hearts, and no more. Therefore ask your Hearts, how subject you are to the Lord in your Lives? It was the Counsel that Francis Spira gave to them about him, saith he, Learn all of me to take Heed of severing Faith and Obedience; I taught Justification by Faith, but neglected Obedience; and therefore is this befallen me. I have known some godly Men, whose Comfort on their Death-Beds hath been not from the inward Acts of their Minds, which apart considered, might be subject to Misapprehensions, but from the Course of Obedience in their Lives, issuing thence. Let Christians look to it, that in all their Conversation, as they stand in every Relation, as Scholars, Tradesmen, Husbands, Wives, look to this, that when they come to die, they have been subject in all Things. This will yield Comfort. Dr. Preston's Church's Carriage.

p. 285The constant and indissoluble Connection that there is between a christian Principle and Profession in the true Saints, and the Fruit of holy Practice in their Lives, was typified of Old in the Frame of the golden Candlestick in the Temple. 'Tis beyond Doubt that that golden Candlestick, with its seven Branches and seven Lamps, was a Type of the Church of Christ. The Holy Ghost himself, has been pleased to put that Matter out of Doubt, by representing his Church by such a golden Candlestick, with seven Lamps, in the fourth Chapter of …, and representing the seven Churches of Asia by seven golden Candlesticks, in the first Chapter of the Revelation. That golden Candlestick in the Temple was every where, throughout its whole Frame, made with … and Flowers; Exod. 25. 3… ▪ to the End, and Chap. 37. 17,—24. The Word translated Kn…p, in the Original signifies Apple or Pomegranate. There was a K…op and a …, a Kn…p and a Flower: Wherever there was a Flower, there … Apple or P…megranate with it: The Flower and the Fruit were constantly connected, without fail. The Flower contain'd the Principles of the Fruit, and a beautiful promising Appearance of it; and it never was a deceitful Appearance: The Principle or Shew of Fruit, ha… evermore real Fruit attending it, or succeeding it. So it is in the Church of Christ: There is the Principle of Fruit in Grace in the Heart; and there is an amiable Profession, signified by the open Flowers of the Candlestick; and there is answerable Fruit, in holy Practice, constantly attending this Principle and Profession. Every Branch of the golden Candlestick, thus compos'd of golden Apples and Flowers, was crown'd with a burning, shining Lamp on the Top of it. For 'tis by this Means that the Saints shine as Lights in the World, by making a fair and good Profession of Religion, and having their Profession evermore join'd with answerable Fruit in Practice: Agreeable to that of our Saviour, Matth. 5. 15, 16. Neither do Men light a Candle, and put it under a Bushel, but on a Candlestick; and it p. 286giveth Light unto all that are in the House. Let your Light so shine before Men, that they may SEE YOUR GOOD WORKS, and glorify … Father which is in Heaven. A fair and beautiful Profession, and golden Fruits accompanying one another, are the amiable Ornaments of the true Church of Christ. Therefore we find that Apples and Flowers were not only the Ornaments of the Candlestick in the Temple, but of the Temple it self, which is a Type of the Church; which the Apostle tells us is the Temple of the living God. See 1 Kings 6. 18. And the Cedar of the House within, was carved with Kn…ps and open Flowers. The Ornaments and Crown of the Pillars, at the Entrance of the Temple, were of the same Sort: They were Lillies and Pomegranates, or Flowers and Fruits mix'd together: 1 Kings 7. 18, 19. So it is with all those that are as Pillars in the Temple of God, who shall go no more out, or never be ejected as Intruders; as it is with all true Saints; Rev. 3. 12. Him that overcometh will I make a Pillar in the Temple of my God, and he shall go no more out.

Much the same Thing seems to be signified by the Ornaments on the Skirt of the Ephod, the Garment of Aaron the high Priest; which were golden Bells and Pomegranates. That these Skirts of Aaron's Garment represent the Church, or the Saints (that are as it were the Garment of Christ) is manifest; for they are evidently so spoken of, Psal. 133. 1, 2. Behold, how good and how pleasant it is for Brethren to dwell together in Unity! It is like the precious Ointment upon the Head, that ran down upon the Beard, even Aaron's Beard, that went down to the Skirts of his Garments. That Ephod of Aaron signified the same with the seamless Coat of Christ our great high Priest. As Christ's Coat had no Seam, but was woven from the Top throughout, so it was with the Ephod, Exod. 39. 22. As God took Care in his Providence, that Christ's Coat should not be rent; so God took special Care that the Ephod should not be rent; Exod. 28. 32. and Chap. 39. 23. The golden Bells on this Ephod, by their precious Matter and pleasant Sound, do well represent the good Profession that the Saints make; and the Pomegranates, the Fruit they bring forth. And as in the Hem of the Ephod, Bells and Pomegranates were constantly connected, as is once and again observed, there was a golden Bell and a Pomegranate, a golden Bell and a Pomegranate, Exod. 28. 34. and Chap. 39. 26. So it is in the true Saints; their good Profession and their good Fruit, do constantly accompany one another: The Fruit they bring forth in Life, evermore answers the pleasant Sound of their Profession.

Again, The very same Thing is represented by Christ, in his Description of his Spouse, Cant. 7. 2. Thy Belly is like an Heap of Wheat, set about with Lillies. Here again are beautiful Flowers, and good Fruit, accompanying one another. The Lillies were fair and beautiful Flowers, and the Wheat was good Fruit.

p. 287As this Fruit of christian Practice is evermore sound in true Saints, according as they have Opportunity and Trial, so it is found in them only; none but true Christians do live such an obedient Life, so universally devoted to their Duty, and given up to the Business of a Christian, as has been explain'd. All unsanctified Men are Workers of Iniquity: They are of their Father the Devil, and the Lusts of their Father they will do. There is no Hypocrite that will go thro' with the Business of Religion, and both begin and finish the Tower: They will not endure the Trials God is wont to bring on the Professors of Religion, but will turn aside to their crooked Ways: They will not be thoroughly faithful to Christ in their Practice, and follow him whithersoever he goes. Whatever Lengths they …ay go in Religion in some Instances, and tho' they may appear exceeding strict, and mightily engaged in the Service of God for a Season; yet they are Servants to Sin; the Chains of their old Task-masters are not broken: Their Lusts yet have a …eigning Power in their Hearts; and therefore to these Masters they will bow down again. ††No unregenerate Man, tho' he go never so far, let him do never so much, but he lives in some one Sin or other, secret or open, little or great▪ Jud…s went far, but he was covetous: Her…d went far, but he loved his Her…dias. Every Dog hath his Kennel; every Swine hath his Swill; and every wicked Man his Lust. Shepard's Sincere Convert, 1st Edition, p. 96. There is never an unfound Heart in the World, but as they say of Witches, they have some Familiar that sucks them, so they have some Lust that is beloved of them, some Beloved there is, they have given a Promise to never to forsake. Shepard's Parable, Part I. p. 15. No Man that is married to the Law, but his Fig-leaves cover some Nakedness. All his Duties ever brood some Lust. There is some one Sin or other the Man lives in; which either the Lord discovers, and he will not part with, as the young Man; or else is so spiritual, he cannot see all his LifeTime. Read through the strictest of all, and see this, Mat. 23. Painted Sepulchres. Paul that was blameless, yet (Eph. 2. 3. Tit. 3. 3.) served divers Lusts and Pleasures. And the Reason is, the Law is not the Ministration of the Spirit, 2 Cor. 3. 8, 9. which breaks off from every Sin. There is no Law that can give Life, Gal. 3. 21. and hence many Men have strong Resolutions, and break all again. Hence Men sin and sorrow, and pray again, and then go with more Ease in their Sin. Examine thy self; is there any living Lust with thy Righteousness? 'Tis sure, 'tis Righteousness thou art married to, and never wert yet match'd to Christ. Shepard's Parable, Part I. p. 19, 20. No Hypocrite, tho' he closeth with Christ, and for a Time grow up in Knowledge of, and Communion with Christ, but, he hath at that Time hidden Lusts and Thorns that overgrow his Growings, and choak all at last, and in Conclusion mediates a League between Christ and his Lusts, and seeks to reconcile 'em together. Shepard's Parable, Part I. p. 109. —Their Faith is in such a Party, as never was yet thoroughly rent from Sin. And here is the great Wound of the most cunning Hypocrites living▪—Let a Man be cast down as low as Hell with Sorrow, and lie under Chains, quaking in Apprehension of Terror to come; let a Man then be raised up to Heaven in Joy, not able to live; let a Man reform and shine like an earthly Angel; yet if not rent from Lust, that either you did never see it, or if so, you had not followed the Lord to remove it, but proud, dogged, worldly, sluggish still, false in your Dealings, cunning in your Tradings, Devils in your Families, Images in your Churches; you are Objects of Pity now, and shall be of Terror at the great Day. For where Sin remains in Power, it will bring Faith, and Christ, and Joy into Bondage and Service of it self. Shepard's Parable Part I. p. 125. Methinks it is with the best Hypocrites, as tis with divers old Merchants: they prize and desire the Gain of Merchandize; but to be at the Trouble to prepare the Ship, to put themselves upon the Hazards and Dangers of the Ship, to go and fetch the Treasure that they prize, this they will never do. So many prize and desire earnestly the Treasures of Heaven; but to be at the Trouble of a Heaven Voyage to fetch this Treasure, to pass thro' the Valley of Baca, Tears, Temptations, the Powers of Darkness, the Breaches, Opposition and Contradictions of a sinful unbelieving Heart, good and evil Report, to pass from one Depth and Wave to another, this the best Hypocrite fails in; and hence looses all at last. And this I conceive to be one of the great Differences between the strong Desires and Esteems of Hypocrites and Saints.—Look, as 'tis with Men that have two Trades, or two Shops; one is as much as ever they can follow or tend; they are forced at last to put off one, and they must neglect one; so here.—That Spirit of Sloth and Slumber, which the Lord ever leaves the best Hypocrite to, so mightily oppresseth all their Senses, that they cannot use effectually all Means to accomplish their Ends. And hence a Man desires the End, but has it not; Prov. 13. 4. Shepard's Parable, Part I. p. 150, 151. Read thro' all the Scripture; constantly, never any Hypocrites but they had this Brand, Matth. 7. 23, You Workers of Iniquity. Shepard's Parable, Part I. p. 195. A carnal Man may hit upon some good Duty that God commands, and refrain some Sin that God forbids; but to go through, he cannot: to take up Reproach and Disgrace, to lose his Credit, to forsake his Friends, to lose Honour, and Riches & Pleasures; this he will not do, 'till he be humbled. Dr. Preston, on Paul's Conversion. So it is with Men, because they want Humiliation. Therefore their Profession and They do not continue, but part willingly one from another. They will do some Things, but not all Things: And they will forego some Things, but not all Things. And therefore our Saviour saith, Luke 14. He that will not forsake all for my Sake, is not worthy of Me. He is not worth the saving, that prizes not me above all Things whatsoever. And a Man will not prize Christ, nor forsake all Things for Christ, 'till he be humbled. Ibid.Matt 23Eph 2:3Titus 3:32 Cor 3:82 Cor 3:9Gal 3:21Prov 13:4Matt 7:23Luke 14Dan. 12. 1…. p. 288Many shall be purified and made white and tried: But the Wicked will do wickedly: And none of the Wicked shall understand. Isai. 2…. Let Favour p. 289be shewed to the Wicked, yet will be not learn Righteousness; in the Land of Uprightness will be deal unjustly. Isai. 35. 8. And an Highway shall be there, and a Way, and it shall be called the Way of Holiness, the Unclean shall not pass over it. Hos. 14. 9. The Ways of the Lord are right, and the Just shall walk in them; but the Transgressors shall fall therein. Job 27. 8, 9, 10. What is the Hope of the Hypocrite?—Will he delight himself in the Almighty? Will be always call upon God? An unsanctified Man may hide his Sin, and may in many Things and for a Season refrain from Sin; but he will not be brought finally to renounce his Sin, and giveit a Bill of Divorce: Sin is too dear to him, for him to be willing for that: Wickedness is sweet in his Mouth; and therefore he hides it under his Tongue; he spares it and forsakes it not; but keeps it still within his Mouth. Job 20. 12, 13. Herein chiefly consists the Straitenss of the Gate, and the Narrowness of the Way that leads to Life; upon the Account of which, carnal Men will not go in thereat, viz; That it is a Way of utterly denying, and finally renouncing all Ungodliness, and so a Way of Self-denial or Self-renunciation.

p. 290Many natural Men, under the Means that are used with them, and God's Strivings with them to bring them to forsake their Sins, do by their Sins, as Pharaoh did by his Pride and Coveteousness, which he gratified by keeping the Children of Israel in Bondage, when God strove with him to bring him to let the People go. When God's Hand pressed Pharaoh sore, and he was exercised with Fears of God's future Wrath, he entertain'd some Thoughts of letting the People go, and promised he would do it; But from Time to Time he broke his Promises, when he saw there was Respit. When God fill'd Egypt with Thunder and Lightning, and the Fire ran along the Ground, then Pharaoh is brought to confess his Sin with seeming Humility, and to have a great Resolution to let the People go, Exod. 9. 27, 28. And Pharaoh sent and called for Moses and Aaron, and said unto them, I have sinned this Time; the Lord is Righteous, and I and my People are wicked: Intreat the Lord (for it is enough) that there be no more mighty Thunderings and Hail, and I will let you go, and ye shall stay no longer. So Sinners are sometimes, by Thunders and Lightnings, and great Terrors of the Law, brought to a seeming Work of Humiliation, and to Appearance to part with their Sins; but are no more thoroughly brought to a Disposition to dismiss them, than Pharaoh was to let the People go. Pharaoh in the Struggle that was between his Conscience and his Lusts, was for contriving that God might be served, and he enjoy his Lusts that were gratified by the Slavery of the People, too. Moses insisted that Israel's God should be served and sacrificed to: Pharaoh was willing to consent to that; but would have it done without his parting with the People: Go sacrifice to your God in the Land, says he, Exod. 8. 25. So many Sinners are for contriving to serve God, and enjoy their Lusts too. Moses objected against complying with Pharaoh's Proposal, that serving God, and yet continuing in Egypt under their Task-masters, did not agree together, and were inconsistent one with another; (there is no serving God, and continuing Slaves to such Enemies of God at the same Time.) After this Pharaoh consented to let the People go, provided they would not go far away: He was not willing to part with them finally, and therefore would have them within Reach. So do many Hypocrites with Respect to their Sins. Afterwards Pharoah consented to let the Men go, if they would leave the Women and Children; Exod. 10. 8, 9, 10. And then after that, when God's Hand was yet harder upon him, he consented that they should go, even Women and Children, as well as Men, provided they would leave their Cattle behind: But he was not willing to let them go, and all that they had; Exod. 10. 24. So it oftentimes is with Sinners: They are willing to part with some of their Sins; but not all: They are brought to part with the more gross Acts of Sin; but not to part with their Lusts, in lesser Indulgencies of 'em. Whereas we must part with all our Sins, little and …; and all that belongs to 'em, Men, Women, Children and Cattle: p. 291They must all be let go, with their Young, and with their Old, with their Sons, and with their Daughters, with their Flocks, and with their Herds; there must not be an Hoof left behind: As Moses told Pharaoh, with Respect to the Children of Israel. At last, when it came to Extremity, Pharaoh consented to let the People all go, and all that they had; but he was not stedfastly of that Mind: He soon repented, and pursued after them again: And the Reason was, that those Lusts of Pride and Coveteousness, that were gratfied by Pharaoh's Dominion over the People, and the Gains of their Service, were never really mortified in him, but only violently restrained. And thus, he being guilty of backsliding, after his seeming Compliance with God's Commands was destroyed without Remedy. Thus there may be a forced parting with Ways of Disobedience to the Commands of God, that may seem to be universal, as to what appears, for a little Season: But because 'tis a meer Force, without the Mortification of the inward Principle of Sin▪ they will not persevere in it; but will return as the Do… to his Vomit▪ and so bring on themselves dreadful & remediless Destruction. There were many false Disciples in Christ's Time, that followed him for a while; but none of them followed him to the End; but some on one Occasion, and some on another, went back and walked no more with him.††The counterfeit and common Grace of foolish Virgins, after some Time of glorious Profession, will certainly go out and be quite spent. It consumes in the using and shining and burning.—Men that have been most forward, decay; their Gifts decay, Life decays▪—It is so, after some Time of Profession▪ For at first, it rather grows than decays and withers: But afterward they have enough of it, it withers and dies.—The Spirit of God comes upon many Hypocrits, in abundant and plentiful Measure of awakening Grace; it comes upon them, as it did upon Balaam, and as it is in overflowing Waters, which spread far, and grow very deep, and fill many empty Places.—Tho' it doth come upon them so, yet it doth never rest within, so as to dwell there, to take up an eternal Mansion for himself.—Hence it doth decay by little and little; 'till at last it is quite gone. As Ponds fill'd with Rain-Water, which comes upon them; not SpringWater, that r…eth up within them; it dries up by little and little, until quite dry. Shepard's Parable, Part II. p. 58, 59. Some Men may apprehend Christ, neither out of Fear of Misery, nor only to preserve some Sin; but God lets in Light and Heat of the blessed Beams of the glorious Gospel of the Son of God: And therefore there is Mercy, rich, free, sweet, for damned, great, vile Sinners: Good Lord, saith the Soul, what a sweet Ministry, Word, God and Gospel is this! and there rests. This was the Frame of the Stony-Ground; which heard the Word, and received it with Joy, and for a Time believed. And this is the Case of Thousands, that are much affected with the Promise and Mercy of Christ, and hang upon free Grace for a Time: But as 'tis with sweet Smells in a Room, they continue not long; or as Flowers, they grow old and withered, and then fall. In Time of Temptation, Lust, and World, and Sloth is more sweet than Christ, and all his Gospel is. Shepard's Parable, Part II. "p. 168. Never any carnal Heart, but some Root of Bitterness did grow up at last in this Soil. Shepard's Parable, Part I. p. 195. We shall see in Experience: Take the best Professors living; tho' they may come, as they and others judged, to the Lord, and follow the Lord; yet they will in Time depart.—The Spirit never was given effectually to draw them; nor yet to keep them. Shepard's Parable, Part I. p. 205.

p. 292From what has been said it is manifest, that christian Practice or a holy Life is a great and distinguishing Sign of true and saving Grace. But I may go further, and assert, that it is the chief of all the Signs of Grace, both as an Evidence of the Sincerity of Professors unto others, and also to their own Consciences.

But then it is necessary that this be rightly taken, and that it be well understood and observed, in what Sense and Manner christian Practice is the greatest Sign of Grace. Therefore, to set this Matter in a clear Light, I will endeavour particularly and distinctly to prove, that christian Practice is the principal Sign by which Christians are to judge, both of their own and others Sincerity of Godliness; withal observing some Things that are needful to be particularly noted, in order to a right understanding of this Matter.

1. I shall consider christian Practice and an holy Life, as a Manifestation and Sign of the Sincerity of a professing Christian, to the Eye of his Neighbours and Brethren.

And that this is the chief Sign of Grace in this Respect, is very evident from the Word of God. Christ, who knew best how to give us Rules to judge of others, has repeated it and inculcated it, that we should know them by their Fruits; Matth. 7. 16. Ye shall know them by their Fruits. And then after arguing the Point, and giving clear Reasons why it must needs be, that Men's Fruits must be the chief Evidence of what Sort they are, in the following Verses, he p. 293closes by repeating the Assertion: Verse 20. Wherefore by their Fruits ye shall knew them. Again, Chap. 12. 33. Either make the Tree good, and his Fruit good▪ … make the Tree corrupt, and his Fruit corrupt.—As much as to say, 'tis a very absurd Thing, for any to suppose that the Tree is good, and yet the Fruit bad, that the Tree is of one Sort, and the Fruit of another; for the proper Evidence of the Nature of the Tree is it's Fruit. Nothing else can be intended by that last Clause in the Verse▪ For the Tree is known by it's Fruit, than that the Tree is chiefly known by its Fruit, that this is the main & most proper Diagnostick by which one Tree is distinguished from another. So Luke 6. 44. Every Tree is known by his own Fruit. Christ no where says, Ye shall know the Tree by it's Leaves or Flowers, or ye shall know Men by their Talk, or ye shall know them by the good Story they tell of their Experiences, or ye shall know them by the Manner and Air of their speaking, and Emphasis and … of Expression, or by their speaking feelingly, or by making a very great Show by abundance of Talk, or by many Te…s and affectionate Expressions, or by the Affections ye feel in your Hearts towards them: But by their Fruits shall ye know them; the Tree is known by it's Fruit; Every Tree is known by it's … Fruit. And as this is the Evidence that Christ has directed us mainly to look at in others, in judging of them, so it is the Evidence that Christ has mainly directed us to give to others, whereby they may judge of us; Matth. 5. 10. Let your Light so shine before Men, that others seeing your good Works, may glorify your Father which is in Heaven. Here Christ directs us to manifest our Godliness to others. Godliness is as it were a Light that shines in the Soul: Christ … that this Light should not only shine within, but that it should shine out before Men, that they may see it. But which Way shall this be? 'Tis by our good Works. Christ don't say, that others hearing your good Words▪ your good Story, or your pathetical Expressions; but that others … your good Works, may glorify your Father which is in Heaven. Doubtless when Christ gives us a Rule how to make our Light shine, that others may have Evidence of it, his Rule is the best that is to be found. And the Apostles do mention a christian Practice, as the principal Ground of their Esteem of Persons as true Christians. As the Apostle Pa…, in the 6th Chapter of Hebrews. There the Apostle in the Beginning of the Chapter, speaks of them that have great common Illuminations, that have been enlightened, and have tasted of the heavenly Gift, and were made Partakers of the holy Ghost, and have tasted the good Word of God and the Powers of the World to come, that afterwards fall away, and are like barren Ground, that is nigh unto cursing, whose End is to be burned: And then immediately adds in the 9th Verse▪ (expressing his Charity for the Christian Hebrews, as having that saving Grace, which is better than all these common Illuminations) But beloved, we are pers…aded better Things of you, and Things that accompany p. 294Salvation; tho' we thus speak. And then in the next Verse, he tells 'em what was the Reason he had such good Thoughts of 'em: He don't say, that it was because they had given him a good Account of a Work of God upon their Souls, and talked very experimentally; but it was their Work, and Labour of Love; For God is not unrighteous, to forget your Work, and Labour of Love, which ye have shewed towards his Name, in that ye have ministred to the Saints, and do minister. And the same Apostle speaks of a faithful serving God in Practice, as the proper Proof to others of Men's loving Christ above all, and preferring his Honour to their private Interest. Phil. 2. 21, 22. For all … their …, not the Things which are Jesus Christ's: But ye know the Proof of him, that as a Son with the Father, he hath served with me in the Gospel. So the Apostle John expresses the same, as the Ground of his good Opinion of Gains, 3 John 3, 4, 5, 6. For I rejoiced greatly, when the Brethren came and testified of the Truth that is in thee. But how did the Brethren testify of the Truth that was in Gains? And how did the Apostle judge of the Truth that was in him? It was not because they testified that he had given 'em a good Account of the Steps of his Experiences, and talk'd like one that felt what he said, and had the very Language of a Christian; but they testified, that he walked in the Truth; as it follows, even as thou walkest in the Truth. I have no greater Joy, than to hear that my Children walk in the Truth. Beloved, thou dost faithfully, whatsoever thou dost to the Brethren and to Strangers; which have born Witness of thy Charity before the Church. Thus the Apostle explains what the Brethren had born Witness of, when they came and testified of his walking in the Truth. And the Apostle seems in this same Place, to give it as a Rule to Gains how he should judge of others; in Verse 10, he mentions one Distrephes, that did not carry himself well, and led away others after him; and then in the 11th Verse he directs Gains to beware of such, and not to follow them; and gives him a Rule whereby he may know them, exactly agreable to that Rule Christ had given before, By their Fruits ye shall … 'em; says the Apostle, Beloved, follow not that which is evil, but … which is good. He that doth Good is of God▪ but …e that doth Evil … not seen God. And I would further observe that the Apostle James, expresly comparing that Way of shewing others our Faith and Christianity by our Practice or Works, with other Ways of shewing our Faith without Works, or not by Works, does plainly and abundantly prefer the Former; Jam. 2. 18. Yea a Man may say, thou hast Faith and I have Works: Shew me thy Faith without thy Works, and I will shew thee my Faith by my Works. A Manifestation of our Faith without Works, or in a Way diverse from Works, is a Manifestation of it in Words, whereby a Man professes Faith. As the Apostle says, Ver. 14. What doth it profit, my Brethren, tho' a Man SAY he hath Faith?—Therefore here are two Ways of manifesting to our Neighbour p. 295what is in our Hearts; one by what we say, and the other by what we do. But the Apostle abundantly prefers the Latter as the best Evidence. Now certainly all Accounts we give of ourselves in Words, our saying that we have Faith, and that we are converted, and telling the Manner how we came to have Faith, and the Steps by which it was wrought, and the Discoveries and Experiences that accompanied it, are still but manifesting our Faith by what we say; 'tis but shewing our Faith by our Words; which the Apostle speaks of as falling vastly short of manifesting of it by what we do, and shewing our Faith by our Works.

And as the Scripture plainly teaches that Practice is the best Evidence of the Sincerity of professing Christians; so Reason teaches the same Thing. Reason shews that Men's Deeds are better and more faithful Interpreters of their Minds, than their Words. The common Sense of all Mankind, thro' all Ages and Nations, teaches 'em to judge of Men's Hearts chiefly by their Practice, in other Matters: As whether a Man be a loyal Subject, a true Lover, a dutiful Child, or a faithful Servant. If a Man professes a great deal of Love and Friendship to another, Reason teaches all Men, that such a Profession is not so great an Evidence of his being a real and hearty Friend, as his appearing a Friend in Deeds; being faithful and constant to his Friend▪ in Prosperity and Adversity, ready to lay out himself, and deny himself, and suffer in his personal Interest, to do him a Kindness. A wise Man will trust to such Evidences of the Sincerity of Friendship, further than a thousand earnest Professors and solemn Declarations, and most affectionate Expressions of Friendship in Words. And there is equal Reason why Practice should also be looked upon as the best Evidence of Friendship towards Christ▪ Reason says the same that Christ said, in John 14. 21. He that hath my Commandments, and keepeth them, he it is that …veth me. Thus if we see a Man, who in the Course of his Life, seems to follow and imitate Christ, and greatly to exert and deny himself for the Honour of Christ and to promote his Kingdom and Interest in the World; Reason teaches that this is an Evidence of Love to Christ, more to be depended on, than if a Man only says he has Love to Christ, and tells of the inward Experiences he has had of Love to him, what strong Love he felt, and how his Heart was drawn out in Love at such and such a Time, when it may be there appears but little Imitation of Christ in his Behaviour, and he seems backward to do any great Matter for him, or to put himself out of his Way for the promoting of his Kingdom, but seems to be apt to excuse himself, whenever he is called to deny himself for Christ. So if a Man in declaring his Experiences, tells how he found his Heart weaned from the World, and saw the Vanity of it, so that all looked as nothing to him, at such and such Times, and professes that he gives up all to God, and calls Heaven and Earth p. 296to witness to it; but yet in his Practice is violent in pursuing the World, and what he gets he keeps close, is exceeding loth to part with much of it to charitable and pious Uses, it comes from him almost like his Heart's Blood. But there is another professing Christian, that says not a great deal, yet in his Behaviour appears ready at all Times to forsake the World, whenever it stands in the Way of his Duty, and is free to part with it at any Time, to promote Religion and the Good of his Fellow Creatures; Reason teaches that the Latter gives far the most cr…ble Manifestation of an Heart weaned from the World. And if a Man appears to walk humbly before God and Men, and to be of a Conversation that favours of a broken Heart, appearing patient and resign'd to God under Affection, and meek in his Behaviour amongst Men; this is a better Evidence of Humiliation, than if a Person only tells how great a Sense he had of his own Unworthiness, how he was brought to lie in the Dust, and was quite emptied of himself, and see himself nothing and all ever fi…thy and …, &c. but yet acts as it he looked upon himself one of the first and best of Saints, and by just Right the Head of all the Christians in the Town, and is assuming, self-willed, and impatient of the least Contradiction or Opposition; we may be assured in such a Case, that a Man's Practice comes from a lower Place in his Heart, than his Profession. So (to mention no more Instances) it a Professor of Christianity manifests in his Behaviour a pitiful tender Spirit towards others in Calam…, ready to …ear their B…rthens with them, willing to spend his Substance for them, and to suffer many Inconveniencies in his worldly Interest to promote the Good of others Souls and Bodies: is not this a more credible Manifestation of a Spirit of Love to Man, than only a Man's telling what Love he felt to others a… certain Times, how he pitied their Souls, how his Soul was in Travail for 'em, and how he felt a hearty Love and Pity to his Enemies; when in his Behaviour he seems to be of a very selfish Spirit, close and …, all for himself and none for his Neighbours, and perhaps envious and contentious? Persons in a Pang of Affection may think they have a Willingness of Heart for great Things, to do much and to suffer much, and so may profess it very earnestly and …; when really their Hearts are far from it. Thus many in their affectionate Pangs, have thought themselves willing to be … eternally for the Glory of God. Passing Affections easily produce Words; and Words are cheap; and Godliness is more easily feigned in Words than in Actions. Christian Practice is a costly …. Thing▪ The Self-denial that is required of Christians, and the Narrowness of the Way that leads to Life, don't consist in Words, but in Practice. Hypocrites may much more easily be bro't to talk like Saints, than to act like Saints.

p. 297Thus it is plain that christian Practice is the best Sign or Manifestation of the true Godliness of a professing Christian, to the Eye of his Neighbours.

But then the following Things should be well observed, that this Matter may be rightly understood.

First, It must be observed, that when the Scripture speaks of christian Practice, as the best Evidence to others, of Sincerity and Truth of Grace, a Profession of Christianity is not excluded, but supposed. The Rules mention'd were Rules given to the Followers of Christ, to guide them in their Thoughts of professing Christians, and those that offered themselves as some of their Society, whereby they might judge of the Truth of their Pretences, and the Sincerity of the Profession they made; and not for the Trial of Heathens, or those that made no Pretence to Christianity, and that Christians had nothing to do with. This is as plain as is possible in that great Rule which Christ gives in the 7th of Matthew, By their Fruits ye shall know them. He there gives a Rule how to judge of those that professed to be Christians, yea that made a very high Profession, false Prophets, who come in Sheep's C…thing, as Verse 15. So it is also with that of the Apostle James, Chap. 2. 18. Shew me thy Faith without thy Works, and I will shew thee my Faith by my Works. 'Tis evident that both these Sorts of Persons, offering to give these diverse Evidences of their Faith, are Professors of Faith: This is implied in their offering each of them to give Evidences of the Faith they professed. And 'tis evident by the preceeding Verses, that the Apostle is speaking of Professors of Faith in Jesus Christ. So it is very plain that the Apostle John, in those Passages that have been observed in his third Epistle, is speaking of professing Christians. Tho' in these Rules, the christian Practice of Professors be spoken of as the greatest and most distinguishing Sign of their Sincerity in their Profession, much more evidential than their Profession it self; yet a Profession of Christianity is plainly presupposed: It is not the main Thing in the Evidence, nor any Thing distinguishing in it; yet 'tis a Thing requisite and necessary in it. As the having an animal Body, is not any Thing distinguishing of a Man, from other Creatures, and is not the main Thing in the Evidence of human Nature; yet 'tis a Thing requisite and necessary in the Evidence. So that if any Man should say plainly that he was not a Christian, and did not believe that Jesus was the Son of God, or a Person sent of God; these Rules of Christ and his Apostles don't at all oblige us to look upon him as a sincere Christian, let his visible Practice and Vertues, be what they will. And not only do these Rules take no place with Respect to a Man that explicitly denies Christianity, and is a profess'd Deist, Jew, Heathen, or open Infidel; but also with Respect to a Man that only forbears to make a Profession of Christianity: p. 298Because these Rules were given us only to judge of professing Christians: Fruits must be join'd with open Flowers; Bells and Pomegranates go together.

But here will naturally arise this Enquiry, viz. when a Man may be said to profess Christianity, or what Profession may properly be called a Profession of Christianity?

I answer in two Things;

1. In order to a Man's being properly said to make a Profession of Christianity, there must undoubtedly be a Profession of all that is necessary to his being a Christian, or of so much as belongs to the Essence of Christianity. Whatsoever is essential in Christianity it self, the Profession of that is essential in the Profession of Christianity. The Profession must be of the Thing professed. For a Man to profess Christianity, is for him to declare that he has it. And therefore so much as belongs to a Thing, so as to be necessary in order to its being truly denominated that Thing; so much is essential to the Declaration of that Thing, in order to its being truly denominated a Declaration of that Thing. If we take only a Part of Christianity, and leave out a Part that is essential to it, what we take is not Christianity; because something that is of the Essence of it is wanting. So if we profess only a Part, and leave out a Part that is essential, that which we profess is not Christianity. Thus in order to a Profession of Christianity, we must profess that we believe that Jesus is the Messiah; for this Reason, because such a Belief is essential to Christianity. And so we must profess, either expresly or implicitly, that Jesus satisfied for our Sins, and other essential Doctrines of the Gospel; because a Belief of these Things also are essential to Christianity. But there are other Things as essential to Religion, as an orthodox Belief; which it is therefore as necessary that we should profess, in order to our being truly said to profess Christianity. Thus it is essential to Christianity that we repent of our Sins, that we be convinced of our own Sinfulness, and that we are sensible we have justly exposed our selves to God's Wrath, and that our Hearts do renounce all Sin, and that we do with our whole Hearts embrace Christ as our only Saviour, & that we love him above all, and are willing for his Sake to forsake all, and that we do give up our selves to be entirely and forever his, &c. Such Things as these do as much belong to the Essence of Christianity, as the Belief of any of the Doctrines of the Gospel: And therefore the Profession of them does as much belong to a christian Profession. Not that in order to a being professing Christians, 'tis necessary that there should be an explicit Profession of every individual Things that belongs to christian Grace or Vertue: But certainly, there must be a Profession, either express … implicit, of what is of the Essence of Religion. And as to those Things that Christians should express in their Profession, we ought to be guided by the Precepts of God's Word, p. 299or by Scripture Examples of publick Professions of Religion, God's People have made from Time to Time. Thus they ought to profess their Repentance of Sin: As of Old, when Persons were initiated as Professors, they came confessing their Sins, manifesting their Humiliation for Sin, Matth. 3. 6. And the Baptism they were baptized with, was called the Baptism of Repentance, Mark 1. 3. And John, when he had baptized them, exhorted them to bring forth Fruits meet for Repentance, Matth. 3. 8. i. e. agreeable to that Repentance which they had professed; encouraging them, that if they did so, they should escape the Wrath to come, and be gather'd as Wheat into God's Garner, Matth. 3. 7, 8, 9, 10, 12. So the Apostle Peter says to the Jews, Acts 2. 38. Repent, and be baptized: Which shews that Repentance is a Qualification that must be visible in order to Baptism; and therefore ought to be publickly professed. So when the … that returned from Captivity, entred publickly into Covenant, it was with Confession, or publick Profession of Repentance of their Sins, Nehem. …. 2. This Profession of Repentance should include or …mply a Profession of Conviction that God would be just in our Damnation: See Nehem. 9. 33. together with Verse 35. and the Beginning of the next Chapter. They should profess their Faith in Jesus Christ, and that they embrace Christ, and rely upon him as their Saviour, with their whole Hearts, and that they do joyfully entertain the Gospel of Christ. Thus Philip, in order to baptizing the E…n…ch, required that he should profess that he believed with all his Heart: And they that were received as visible Christians, at that great Outpouring of the Spirit, which began at the Day of Pentecost, appear'd gladly to receive the Gospel; Acts 2. 4. Then they that gladly received the Word, were baptized, and the same Day there were added unto them about three Thousand Souls. They should profess that they rely only on Christ's Righteousness and Strength, and that they are devoted to him, as their only Lord and Saviour, and that they rejoice in him as their only Righteousness and Portion. It is foretold that all Nations should be brought publickly to make this Profession, Isai. 45. 22, to the End; Look to me, and be ye saved, all the Ends of the Earth; for I am God, and there is none else. I have sworn by my self, the Word is gone out of my Mouth in Righteousness, and shall not return, that unto me every Knee shall how, every Tongue shall swear. Surely shall one say, In the Lord have I Righteousness and Strength. Even to him shall Men come: And all that are incensed against him shall be ashamed. In the Lord shall all the Seed of Israel be justified, and shall glory. They should profess to give up themselves entirely to Christ, and to God thro' him; as the Children of Israel, when they publickly recognized their Covenant with God; Deut. 26. 17. Thou hast avouched the Lord this Day to be thy God, and to walk in his Ways, and to keep his Statutes, and his Commandments, and his Judgments, and to p. 300hearken unto his Voice. They ought to profess a Willingness of Heart to embrace Religion with all its Difficulties, and to walk in a Way of Obedience to God universally and perseveringly; Exod. 19. 8. and 24. 3, 7. Deut. 26. 16, 17, 18. 2 Kings 23. 3. Nehem. 10. 28, 29. Psal. 119. 57, 106. They ought to profess that all their Hearts and Souls are in these Engagements to be the Lord's, and for ever to serve him; 2 Chron. 15. 12, 13, 14. God's People's swearing to God, and swearing by his Name, or to his Name, as it might be render'd, (by which seems to be signified their solemnly giving up themselves to him in Covenant, and vowing to receive him as their God, and to be entirely his, to obey and serve him) is spoken of as a Duty to be performed by all God's visible Israel; Deut. 6. 13. and 10. 20. Psal. 63. 11. Isai. 19. 18. Chap. 45. 23, 24. compared with Rom. 14. 11. and Phil. 2. 10, 11. Isai. 48. 1, 2. and 65. 15, 16. Jer. 4. 2. and 5. 7. and 12. 16. Hos. 4. 15. and 10. 4. Therefore, in order to Persons being entitled to full Esteem and Charity, with their Neighbours, as being sincere Professors of Christianity; by those foremention'd Rules of Christ and his Apostles, there must be a visibly holy Life, with a Profession, either expressing, or plainly implying such Things as those which have been now mention'd. We are to know them by their Fruits; that is, we are by their Fruits to know whether they be what they profess to be; not that we are to know by their Fruits, that they have something in them, which they don't so much as pretend to.

And moreover,

2. That Profession of these Things, which is properly called a christian Profession, and which must be joined with christian Practice, in order to Person's being entitled to the Benefit of those Rules, must be made (as to what appears) understandingly: that is, they must be Persons that appear to have been so far instructed in the Principles of Religion, as to be in an ordinary Capacity to understand the proper Import of what is express'd in their Profession. For Sounds are no Significations or Declarations of any Thing, any further than Men understand the Meaning of their own Sounds.

But in order to Persons making a proper Profession of Christianity, such as the Scripture directs to, and such as the Followers of Christ should require, in order to the Acceptance of the Professors with full Charity, as of their Society; 'tis not necessary they should give an Account of the particular Steps and Method, by which the Holy Spirit, sensibly to them, wrought and brought about those great essential Things of Christianity in their Hearts. There is no Footstep in the Scripture of any such Way of the Apostles, or primitive Ministers and Christians requiring any such Relation, in order to their receiving and treating others, as their christian Brethren, to all Intents and Purposes, p. 301or of their first examining them, concerning the particular Method and Order of their Experiences. They required of them a Profession of the Things wrought; but no Account of the Manner of Working was required of them. Nor is there the least Shadow in the Scripture of any such Custom in the Church of God, from Adam to the Death of the Apostle John.

I am far from saying that it is not requisite that Persons should give any Sort of Account of their Experiences to their Brethren. For Persons to profess those Things wherein the Essence of Christianity lies, is the same Thing as to profess that they experience those Things Thus for Persons …emnly to profess, That, in a Sense and full Conviction of their own utter Sinfulness, Misery, and Impotence, and to tally undone State as in themselves, and their just Desert of God's … Rejection and eternal Wrath, without Mercy, and the utter Insufficiency of their own Righteousness, or any thing in them, to satisfy divine Justice, or recommend 'em to God's Favour, they do only and entirely depend on the Lord Jesus Christ and his Satisfaction and Righteousness; that they do with all their Hearts believe the Truth of the Gospel of Christ; and that in a full Conviction and Sense of his Sufficiency and perfect Excellency as a Saviour, as exhibited in the Gospel, they do with their whole Souls cleave to him, and acquiesce in him, as the Refuge and Rest of their Souls, and Fountain of their Comfort; that they repent of their Sins, and utterly renounce all Sin, and give up themselves wholly to Christ, willingly subjecting themselves to him as their King; that they give him their Hearts and their whole Man; and are willing and resolved to have God for their whole and everlasting Portion; and in a Dependance on his Promises of a future eternal Enjoyment of him in Heaven, to renounce all the Enjoyments of this vain World, selling all for this great Treasure and future Inheritance, and to comply with every Command of God, even the most difficult and self-denying, and devote their whole Lives to God's Service; and that in Forgiveness of those that have injured them, and a general Benevol…ce to Mankind, their Hearts are united to the People of Jesus Christ as their People, to cleave to them and love them as their Brethren, and worship and serve God and follow Christ in Union and Fellowship with them, being willing and resolved to perform all those Duties that belong to them, as Members of the same Family of God and mystical Body of Christ; I say, for Persons solemnly to profess such Things as these, as in the Presence of God, is the same Thing, as to profess that they are conscious to, or do experience such Things in their Hearts.

Nor is it what I suppose, that Persons giving an Account of their Experience of particular Exercises of Grace, with the Times and Circumstances, gives no Advantage to others in forming a Judgment of their State; or that Persons may not fitly be enquired of concerning p. 302these in some Cases, especially Cases of great Importance, where all possible Satisfaction concerning Persons Piety is especially to be desired and sought after, as in the Case of Ordination or Approbation of a Minister. It may give Advantage in forming a Judgment, in several Respects; and among others, in this, That hereby we may be better satisfied that the Professor speaks honestly and understandingly, in what he professes; and that he don't make the Profession in meer Formality. In order to a Profession of Christianity being accepted to any Purpose, there ought to be good Reason, from the Circumstances of the Profession, to think that the Professor don't make such a Profession out of a meer customary Compliance with a prescribed Form, using Words without any distinct Meaning, or in a very lax and ambiguous Manner, as Confessions of Faith are often subscribed; but that the Professor understandingly and honestly signifies what he is conscious of in his own Heart; otherwise his Profession can be of no Significance, and no more to be regarded than the Sound of Things without Life. But indeed (whatever Advantage an Account of particular Exercises may give in judging of this) it must be own'd that the Professor having been previously thoroughly instructed by his Teachers, and giving good Proof of his sufficient Knowledge, together with a Practice agreable to his Profession, is the best Evidence of this.

Nor do I suppose, but that, if a Person that is enquired of about particular Passages, Times and Circumstances of his christian Experience, among other Things, seems to be able to give a distinct Account of the Manner of his first Conversion, in such a Method as has been frequently observable in true Conversion, so that Things seem sensibly and distinctly to follow one another, in the Order of Time, according to the Order of Nature; it is an illustrating Circumstance, that among other Things, adds Lustre to the Evidence he gives his Brethren of the Truth of his Experiences.

But the Thing that I speak of as unscriptural, is the insisting on a particular Account of the distinct Method and Steps, wherein the Spirit of God did sensibly proceed, in first bringing the Soul into a State of Salvation, as a Thing requisite in order to receiving a Professor into full Charity as a real Christian; or so, as for the Want of such Relation, to disregard other Things in the Evidence Persons give to their Neighbours of their Christianity, that are vastly more important and essential.

Secondly, That we may rightly understand how christian Practice is the greatest Evidence that others can have of the Sincerity of a professing Christian, 'tis needful that what was said before, shewing what christian Practice is, should be borne in Mind; and that it should be consider'd how far this may be visible to others. Meerly that a p. 303Professor of Christianity is what is commonly called an honest Man, and a moral Man, (i. e. we have no special Transgression or Iniquity to charge him with, that might bring a Blot on his Character) is no great Evidence of the Sincerity of his Profession. This is not making his Light shine before Men. This is not that Work and Labour of Love shewed towards Christ's Name, which gave the Apostle such Perswasion of the Sincerity of the professing Hebrews, Heb. 6. 9, 10. It may be so, that we may see nothing in a Man, but that he may be a good Man, there may appear nothing in his Life and Conversation inconsistent with his being godly, and yet neither may there be any great positive Evidence that he is so. But there may be great positive Appearances of H…liness in Men's visible Behaviour: Their Life may appear to be a Life of the Service of God: They may appear to follow the Example of Jesus Christ, and come up in a great Measure to those excellent Rules in the 5th, 6th, and 7th Chapters of Matthew, and 12th of Romans, and many other Parts of the NewTestament: There may be a great Appearance of their being universal in their Obedience to Christ's Commands and the Rules of the Gospel. They may appear to be universal in the Performance of the Duties of the first Table, manifesting the Fear and Love of God: and also universal in fulfilling Rules of Love to Men, Love to Saints, and Love to Enemies; Rules of Meekness and Forgiveness, Rules of Mercy and Charity, and looking not only at our own Things, but also at the Things of others; Rules of doing Good to Men's Souls and Bodies, to particular Persons and to the Publick; Rules of Temperance and Mortification, and of an humble Conversation; Rules of bridling the Tongue, and improving it to glorify God and bless Men, shewing that in their Tongues is the Law of Kindness. They may appear to walk as Christians in all Places, and at all Seasons, in the House of God, and in their Families, and among their Neighbours, on Sabbath Days, and every Day, in Business and in Conversation, towards Friends and Enemies, towards Superiours, Interiours and Equals. Persons in their visible Walk may appear to be very earnestly engaged in the Service of God and Mankind, much to labour and lay out themselves in this Work of a Christian, and to be very constant and stedfast in it, under all Circumstances and Temptations. There may be great Manifestations of a Spirit to deny themselves, and suffer for God and Christ, and the Interest of Religion, and the Benefit of their Brethren. There may be great Appearances in a Man's Walk, of a Disposition to forsake any Thing, rather than to forsake Christ, and to make every Thing give Place to his Honour. There may be great Manifestations in a Man's Behaviour of such Religion as this being his Element, and of his placing the Delight and Happiness of his Life in it: And his Conversation may be such, that he may carry with him a sweet Odour of christian Graces and heavenly Dispositions, whereever he goes. And when it is thus in the Professors of Christianity, p. 304here is an Evidence to others of their Sincerity in their Profession, to which all other Manifestations are not worthy to be compared.

There is doubtless a great Variety in the Degrees of Evidence that Professors do exhibit of their Sincerity, in their Life and Practice; as there is a Variety in the Fairness and Clearness of Accounts Persons give of the Manner and Method of their Experiences: But undoubtedly such a Manifestation as has been described, of a christian Spirit in Practice, is vastly beyond the fairest and brightest Story of particular Steps and Passages of Experience, that ever was told. And in general a Manifestation of the Sincerity of a christian Profession in Practice, is far better than a Relation of Experiences.

But yet,

Thirdly, It must be noted, agreeable to what was formerly observed, That no external Manifestations and outward Appearances whatsoever, that are visible to the World, are infallible Evidences of Grace. These Manifestations that have been mention'd, are the best that Mankind can have; and they are such as do oblige Christians entirely to embrace Professors as Saints, and love 'em and rejoice in 'em as the Children of God, and are sufficient to give them as great Satisfaction concerning them, as ever is needful to guide them in their Conduct, or for any Intent & Purpose that needs to be answered in this World. But nothing that appears to them in their Neighbour, can be sufficient to beget an absolute Certainty concerning the State of his Soul: For they see not his Heart, nor can they see all his external Behaviour; for much of it is in secret, and hid from the Eye of the World: And 'tis impossible certainly to determine, how far a Man …ay go in many external Appearances and Imitations of Grace, from other Principles. Tho' undoubtedly, if others could see so much of what belongs to Men's Practice, as their own Consciences may see of it, it might be an infallible Evidence of their State, as will appear from what follows.

Having thus consider'd christian Practice as the best Evidence of the Sincerity of Professors to others, I now proceed,

2. To observe that the Scripture also speaks of christian Practice as a distinguishing and sure Evidence of Grace to Persons own Consciences. This is very plain in 1 John 2. 3. Hereby we do know that we know him, if we keep his Commandments. And the Testimony of our Consciences, with Respect to our good Deeds, is spoken of as that which may give us Assurance of our own Godliness; 1 John 3. 18, 19. My little Children, let us not love in Word, neither in Tongue, but in Deed (in the Original it is EPTO in Work) and in Truth. And hereby we know that we are of the Truth, and shall assure our Hearts before p. 305him. And the Apostle Paul, in Heb. 6. speaks of the Work, and Labour of Love, of the christian Hebrews, as that which both gave him a Perswasion that they had something above the highest common Illuminations, and also as that Evidence which tended to give them the highest Assurance of Hope concerning themselves; Ver. 9. &c. But Beloved, we are perswaded better Things of you, and Things that accompany Salvation, tho' we thus speak. For God is not unrighteous, to forget your Work, and Labour of Love, which ye have shewed towards his Name▪ in that ye have ministred to his Saints, and do minister. And we desire that every one of you do shew the same Diligence, to the full Assurance of Hope, unto the End. So the Apostle directs the Galatians to examine their Behaviour or Practice, that they might have Rejoicing in themselves in their own happy State: Gal. 6. 4. Let every Man prove his own Work; so shall he have Rejoicing in himself, and not in another. And the Psalmist says, Psal. 119. 6. Then shall I not be ashamed, when I have Respect to all thy Commandments. i. e. Then shall I be bold and assured and stedfast in my Hope. And in that of our Saviour▪ Matth. …. 19, 20. Every Tree that brirgeth not forth good Fruit is … and cast into the Fire: Wherefore by their Fruits ye shall know them. Tho' Christ gives this firstly, as a Rule by which we should judge of others, yet in the Words that next follow he plainly shews, that he intends it also as a Rule by which we should judge ourselves; Not every one that saith unto me Lord, Lord, shall enter into the Kingdom of Heaven, but he that DOTH THE WILL of my Father which is in Heaven. Many will say unto me in that Day, Lord, Lord▪ &c.—and then I will profess unto them, I never kn…w you; depart from me YE THAT WORK INIQUITY. Therefore whosoever heareth these Savings of mine, and DOTH them, I will liken him to a wise Man, which b…ilt his upon a Rock.—And every one that heareth these Sayings of mine and DOTH THEM NOT, shall be liken'd unto a foolish Man, which built his House upon the Sand. I shall have Occasion to mention other Texts that shew the same Thing, hereafter.

But for the greater Clearness in this Matter, I would First, Shew how christian Practice▪ doing good Works, or keeping Christ's Commandments, is to be taken, when the Scripture represents it as a sure Sign to our own Consciences▪ that we are real Christians. And Secondly, will prove that this is the Chief of all Evidences that Men can have of their own sincere Godliness.

First, I would shew how christian Practice, or keeping Christ's Commandments, is to be taken, when the Scripture represents it as a sure Evidence to our own Consciences, that we are sincere Christians.

And here I would observe, that we can't reasonably suppose that when the Scripture in this Case speaks of good Works, good Fruit▪ and keeping Christ's Commandments; that it has Respect meerly to p. 306what is external, or the Motion and Action of the Body, without including any thing else, having no Respect to any Aim or Intention of the Agent▪ or any Act of his Understanding or Will. For consider Men's Actions so, and they are no more good Works or Acts of Obedience, than the regular Motions of a Clock; nor are they consider'd as the Actions of the Men, or any human Actions at all. The Actions of the Body, taken thus, are neither Acts of Obedience, nor Disobedience; any more than the Motions of the Body in a Convulsion. But the Obedience & Fruit that is spoken of, is the Obedience & Fruit of the Man▪ and therefore not only the Acts of the Body▪ but the Obedience of the Soul, consisting in the Acts and Practice of the Soul. Not that I suppose that when the Scripture speaks, in this Case of gracious Works and Fruit and Practice, that in these Expressions is included all inward Piety and Holiness of Heart, both Principle and Exercise, both Spirit and Practice: Because then, in these Things being given as Signs of a gracious Principle in the Heart, the same Thing would be given as a Sign of it self, and there would be no Distinction between Root and Fruit. But only the gracious Exercise, and holy Act of the Soul is meant, and given as the Sign of the holy Principle, and good Estate. Neither is every Kind of inward Exercise of Grace meant; but the practical Exercise, that Exercise of the Soul, and Exertion of inward Holiness, which there is in an obediential Act; or that Exertion of the Mind, and Act of Grace, which issues and terminates in what they call the imperate Acts of the Will; in which something is directed and commanded by the Soul to be done, and brought to pass in Practice.

Here for a clearer Understanding, I would observe, that there are two Kinds of Exercises of Grace. 1. There are those that some call immanent Acts: That is, those Exercises of Grace that remain within the Soul, that begin & are terminated there, without any immediate Relation to any Thing to be done outwardly, or to be brought to pass in Practice. Such are the Exercises of Grace, which the Saints often have in Contemplation: When the Exercise that is in the Heart, don't directly proceed to, or terminate in any Thing beyond the Thoughts of the Mind; however they may tend to Practice (as … Exercises of Grace do) more remotel…. 2. There is another Kind of Acts of Grace, that are more strictly called practical, or effective Exercises; because they immediately respect something to be done. They are the Exertions of Grace in the commanding Acts of the Will, directing the outward Actions. As when a Saint gives a Cup of cold Water to a Disciple, in and from the Exercise of the Grace of Charity; or voluntarily endures Persecution, in the Way of his Duty▪ immediately from the Exercise of a supream Love to Christ. Here is the Exertion of Grace producing it's Effect in outward p. 307Actions. These Exercises of Grace are practical and productive … good Works▪ not only in this Sense, that they are of a productive Nature, (for so are all Exercises of true Grace) but they are the producing Acts. This is properly the Exercise of Grace in the Act of the Will; and this is properly the Practice of the Soul. And the Soul is the immediate Actor of no other Practice but this: The … of the Body follow from the Laws of Union between the … and Body▪ which God, and not the Soul has fix'd, and does maintain. The Act of the Soul▪ and the Exercise of Grace, that is ex…ted in the Performance of a good Work▪ is the good Work it self, … as the … in it, or so f…r as it is the Soul's good Work. The Determinations of the Will▪ are indeed our very Actions▪ … as they are properly ours▪ as Dr. De…ridge observes. ††Scripture Doctrine of Salvation. Sermon 1. p. 11.by this Practice of the Soul▪ is included the Aim and Intention of the … which …s the Agent. For not only should we not look on the … of a …, … Justice or distributing Aim▪ by Clockw…, … Acts of Obedience to Christ in that Statue; but neither would any Body call the voluntary Actions of a Man▪ externally and … to a Command of Christ, by the Name of Obedience to … ▪ i… he had never heard of Christ, or any of his Commands, or had no Thought of his Commands in what he did.—If the Acts of Obedience and good Fruits spoken of▪ …e looked upon, not as meer … of the Body, but as Acts of the Soul: the whole Exercise of the Spirit of the Mind, in the Action, must be taken in▪ with the End acted for, and the Respect the Soul then has to God, otherwise they are no Acts of Denial of ourselves, or Obedience to God, or Service done to him, but something else. Such effective Exercises of Grace as these that I have now described, many of the Martyrs have experienc'd in a high Degree. And all true Saints live a Life of such Acts of Grace as these; as they all live a Life of gracious Works▪ of which these operative Exertions of Grace are the Life and Soul. And this is the Obedience and Fruit that God mainly looks at, as he looks at the Soul, more than the Body; as much as the Soul, in the Constitution of the human Nature, is the superiour Part. As God looks at the Obedience and Practice of the Man, he looks at the Practice of the Soul: for the Soul is the Man in God's Sight; For the Lord seeth not as Man seeth, for He looketh on the Heart.

And thus it is, that Obedience, good Works▪ good Fruit, are to be taken, when given in Scripture as a sure Evidence to our own Consciences of a true Principle of Grace; even as including the Obedience and Practice of the Soul, as preceeding and governing the Actions of the Body. When Practice is given in Scripture as the mai… p. 308Evidence of our true Christianity to others, then is meant that in our Practice which is visible to them, even our outward Actions: But when Practice is given as a sure Evidence of our real Christianity to our own Consciences, then is meant that in our Practice which is visible to our own Consciences; which is not only the Motion of our Bodies, but the Exertion and Exercise of the Soul, which directs and commands that Motion; which is more directly and immediately under the View of our own Consciences, than the Act of the Body. And that this is the Intent of the Scripture, not only … the Nature and Reason of the Thing shew▪ but it is plain by the Scripture it self. Thus it is evident that when Christ, at the Conclusion of … Sermon on the M…unt, speaks of doing or practicing these Sayings of his, …s the grand Sign of Professors being true D…ples, without which he likens 'em to a Man that built his House upon the S…nd, and with which, to a Man that built his House upon …work…; He has … Respect, not only to the outward Behaviour, but to the … Exercise of the Mind in that Behaviour: As is evident by observing what those preceeding Savings of his are, that he refers to, when he speaks of our doing or practicing them: And we shall find they are such as these; Blessed are the Poor in Spirit▪ Blessed are they that …, blessed … the …, Blessed are they that … and … after Righteousness, Blessed are the Merciful, Blessed are the … Heart, Whosoever is angry with his Brother without a …, &c▪ Whosoever … a … to … after her, &c▪ Love your Enemies, … Thought for your Life, and others of the …ke Nature, which imply inward Exercises: And when Christ says, John 14. …1. He … hath my Commandments and keepeth them, be it … that … me; He has evidently a special Respect to that command several Times repeated in the same Discourse▪ (which he calls, by Way of Eminence, His Commandment) that they … love one another, as he had loved them: (See Chap. 13. 34▪ 35. and Chap. 15. 10, 12, 13, 14.) But this command respects chiefly an Exercise of the Mind or Heart, tho' exerted in Practice. So when the Apostle John says, 1 John 2. 3, Hereby we do know that we kn…w him, if we k…p his Commandments; He has plainly a principal Respect to the same Command, as appears by what follows. Ver. 7, 8, 9, 10, 11, and 2d Epist. Ver. 5. 6. And when we are told in Scripture that Men shall at the last Day be judged according to their Works, and all shall receive according to the Things done in the Body; It is not to be understood only of outward Acts; for if so, why is God so often spoken of as searching the Hearts and trying the Reins, That he may render to every one according to his Works? as Rev. 2. 23. And all the Churches shall know that I am be that searcheth the Reins and the Hearts; and I will give unto every one according to his Works. Jer. 17. 9. 10. I the Lord search the Hearts, I try the Reins, even to give every Man … p. 309according to the Fruit of his Doings. But i… by his Ways, and the Fruit of the D…gs, …s meant only the Actions of his Body, what need of … the Heart and Reins, in order to know them? Hezekiah in his S…kness … his Practice as an Evidence of his Title to God's Favour, …s including, not only his outward Actions, but what was in his Heart, Isai. 3…. 3. Remember … ▪ O Lord, I beseech thee, how I have … before thee, in Truth, and with a perfect Heart.