A Dead Faith Anatomized

*James 2:20.* But will you know, O Vain Man, that Faith without Works is Dead?

The Apostle Paul had abundantly taught (as appears in divers of his Epistles) that man is justified by faith alone, without works: See (Romans 3:28) Therefore we conclude, that a man is justified by faith, without the deeds of the law. Galatians 2:16: Knowing that a [illegible] is not justified by the Works of the Law, but [illegible] faith of Jesus Christ. This doctrine did the Apostle much insist upon, especially in the Epistles, but now mentioned: neither did any of the Apostles of Christ teach otherwise, or contrary thereunto: howbeit, it seems there were some, that made an ill use of this doctrine, as also they did of some other things, in Paul's Epistles. See (2 Peter 3:16). Some it seems there were then that did turn the grace of God into wantonness, thinking to be saved by faith (not knowing indeed what faith is) and so to live a loose and careless life: (and thus it is with many, in these our times, wherein the Gospel has been so abundantly published, and with so much perspicuity and clearness.) These, and such like persons, this Apostle James rebukes, and endeavors to rectify. He had told them in verse 17 that faith without works is dead: in this 20th verse, he inculcates, and presses the same doctrine again; and he shows,

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

2. He shows what this dead faith is, namely, a faith without works: such a faith as has not good works to be the fruits thereof: that faith which does not bring forth good fruit, is a dead faith, and hence can be no evidence of life in that soul, where it is found.

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

4. He affectionately expostulates the case with such, in those words, but will you know, &c. q d. will you understand, and be convinced? It is easy to see the error here, unless men be willingly and wilfully ignorant: will you know, &c. It is true, we read of some that hold fast deceit, and refuse to return (Jeremiah 8:5), and many such there be in our days also.

But the point of doctrine is this: namely,

DOCTRINE. That there is such a thing as a dead faith, with which some under the Gospel do deceive themselves.

They think that they have faith, or do believe, and that they shall be saved, but in the issue they are disappointed, and ashamed of their hopes; and how fearful is it, when so it is! See (Hebrews 10:31; Psalm 119:116). Such are at last led forth with workers of iniquity, as (Psalm 125, last verse), and to them will Christ profess, and say, I never knew you: depart from me, &c. as (Matthew 7:23). A dead faith is a deadly thing: a soul-ruining thing. A true, a living faith saves; but this we speak of is contrary, it ruins and undoes men, because it deceives them: and yet this is all the faith that many have, who yet think that they have something that will stand by them.

The first thing that I shall do, in handling this point, is to show in general, that there is such a thing as a dead faith; a faith that is not a true saving faith, and yet the Scripture calls it a faith, a believing.

1. See the verse before the Text: You believe that there is one God, you do well; the Devils also believe and tremble. The Heathens say that there are many Gods: you are no Heathen; it is well, so far; yet remember the Devils believe too, and tremble. So then, a man may believe, and be affected also, with what he does believe, and yet his faith, for all that, be no other than a dead faith, though you should see a man to believe and tremble; or, to believe and rejoice, as (Matthew 13:20), this proves not his faith to be a lively, or a living faith. (1 Peter 1:3) there is a lively hope, or a living hope, or an enlivening hope, under which, faith is included, from where this hope arises: for hope is (as it were) the daughter of faith. So on the other hand, there is a dead faith, yes, where there is much affection stirring, as will more appear, by and by: when persons find their affections much moved towards spiritual things, they are apt to be taken with it, and to conclude that there is some true grace in them, but alas, it often times proves otherwise. A multitude of sacrifices will not prove true grace to be (Isaiah 1:11), so neither will abundance of affections prove a man's faith to be a lively or a living faith: in this case, it is not so much the quantity, as the kind or quality that is to be considered. Certainly they miss it much, that think, that true grace differs from that which we call common grace, only in degree: let common affections, such as be often found in unsound professors, be enlarged never so much, this will not alter a man's estate Godward; he may be a deeper, and a more profound hypocrite, but this will not make a man sincere; for that which is naught can never come to be good by increasing. Have you affections Godward, so had they (Isaiah 58:2): consider then, not so much how great they be, as whether they be of the right kind, or sort. A little true gold will be accepted, when a heap of counters will be rejected wholly, as coin that will not pass at all. (Ephesians 4:24) we read of true holiness, or, holiness of truth: so there is true love, &c. a little of it is better than gold; but abundance of affections may be towards spiritual things, and yet no truth; no spiritual life; it is a dead soul still; and abiding as it is, will be a damned soul too, ere long.

See (John 2:23, 24). Many believed in his name, but Jesus Christ knew them, and would not trust himself with them: mark it, it is said, Many believed in his name. Why did not Christ commit himself to them? The reason was, he knew all men; and he knew that their faith was but a dead faith, and would not hold, and abide the furnace: for as gold is tried in the furnace, so shall every man's faith be tried, one time or other (1 Peter 1:7). And happy are they, whose faith on trial, is found to praise, and honor, and glory, at the appearing of Christ. Christ knew all men, and he knew that such as now cried, Hosanna to the Son of David, would some of them ere long, cry, Crucify him, Crucify him, away with him: and truly, we may see something of this often, how common and frequent is it for such as for a season were much affected, and taken with the Word of Christ (as it is called, Colossians 3:16.) in the public dispensation of it, to turn quite about, and quarrel with it. Of such Paul complains (Galatians 4:14, 15, 16): they received him as an angel, they could have plucked out their eyes for him once; yet now he was become their enemy, for telling them the truth; the case was quite altered with them. Little do persons think, many times, what they shall be, and the reason is, they know not what they are at present. Hazael seemed at present to abhor the thoughts of doing such a great wickedness, as the prophet foretold that he would do (2 Kings 8:12, 13): Is your servant a dog, that he should do this great thing? Alas, he did not know his own heart, what a dog he was, what a furious beast he would prove in time. And thus it is with many, while yet they are under restraints, and feel not what cursed hearts, and natures they have; especially when under common convictions, they cannot think, that they shall ever be, or do, as they see many others do: yet sometimes such as these come to be found among the worst of men: their faith and affections issue in the highest degrees of wickedness: though other some are still held under restraints, and they wear out all their time in formality, and in an unprofitable profession of religion.

See (Luke 8:13), where we read of some, that receive the Word with joy, and yet they have no root, and for a while believe, and yet fall away in a time of temptation. Mark what is said of them: they received the Word; they did not wholly reject it, as many others did; and they received it with joy too; and they believed for a season; and yet fell away in a time of temptation; for they had no root; their faith was a dead faith, whatever it seemed to be. Thus it is with many under the Gospel, they are much affected with the Word for a time, they hear it gladly, as also Herod sometime did (Mark 6:20.), and they show much love to it, as they did (Ezekiel 33:31.), and they believe the Word, but it is but a dead faith; yet it may deceive not only themselves, but others too, seeing there is so much joy and affection with it. There are many that have been much taken with their own affections, and undone by them; they joy in their own joy, and at last lie down in sorrow. See (Isaiah 50, last verse): Walk in the light of your fire: do so as long as you will, and if it be never so long, yet the end will be to lie down in sorrow.

See (Acts 8:13): Simon believed, and was baptized, &c. yet verse 21, 23, see what is said of him; he was in the gall of bitterness, and in the bond of iniquity. See how much he was wrought upon, it is said, he believed, the Word had some effect in him, and upon him: some entertainment the Word had with him; and he was baptized; now he makes a public profession of the true religion, and so to do, was in those days a great thing, as much as a man's life, and all he had in this world, was worth. Also he continued with Philip, and was much affected with what he saw, he wondered it is said, &c. yet his heart was not right in the sight of God: in his own sight perhaps it was; and many precious ones did hope well of him, for a season. But he was in a miserable condition: he believed, but his faith was a dead faith; and hence left him, in his sins still; and in them he perished, for ought appears to the contrary. Let us see one instance more.

See (Psalm 106:12, 13) compared with (Psalm 78:35, 37): for in both places he speaks of the same people, and it is said, They believed his Word, and sang his praise: but soon forgot his works; they remembered that God was their Rock, and the High God their Redeemer; yet their heart was not right with him. And how are many wrought upon, when some special providence helps to set on the Word; great awakenings, and strange enlightenings they have; they seek God, they inquire early after him; there is much reformation, for they return, and these things work on to a seeming good issue of faith in Christ as their Redeemer; they remembered that the Lord was their Rock, and their Redeemer, and yet all is but a dead faith: thus it is with many.

When persons conversions want due, and rightly expected reformations, we judge their work was not a thorough work; and so when persons have had great convictions, and have been in much trouble, and all dies away, after a while, without any work of faith at all, such cannot be in any good, or right way. But when much trouble for sin, and about a man's estate, issues in a work of faith, and comfort from some promise; we hope well of such many times, but if it be, (as oft it is) but a dead faith, the condition is sad, and the end like to be misery for ever. If never so many promises come to a man's mind, and if never so much comfort arise therefrom; yet if a person do take comfort (as many do) and yet not take Christ, his comfort shall be taken from him, some time or other. Yes, if he take Christ also, as many do, after a sort, yet if it be not by a lively faith, (and what that is we shall show) it profits him nothing. Many will say, Lord, Lord, we have prophesied in your name, and in your name have cast out devils, &c. yet he will profess that he never knew them; and they must depart from him for ever: see (Matthew 7:21, 22). Many think they have Christ, who yet indeed fall short of him: not knowing him indeed, whom to know is life eternal (John 17:3), nor knowing the way to him, nor what it is to believe aright in him: they believe, but their faith is a dead faith.

The point being thus far confirmed, in the next place, we shall enquire more particularly, what this dead faith is, and why it is so called; and we must endeavour to make some discovery of it, and to distinguish it from that which is a true saving justifying faith. Now the Apostle tells us, that faith without works is dead: and the enquiry may be, how may we understand that?

Answer 1. It is a sure evidence that a man's faith is a dead faith, when it is without works; or when it is alone. Indeed works don't justify us, they have no hand in that at all: it is faith only that justifies us (Romans 3:28) — a man is justified by faith without the deeds of the law. (Romans 5:1) Therefore being justified by faith, &c. yet it is also true, that that faith which is alone, is not a justifying faith: and therefore as context, verse 18, show me your faith without your works, says the Apostle. This is the miserable delusion that many are held in, they believe (as they say) and they trust in Christ, and there they rest themselves, but they take no due care of good works. Ask them where their faith is; they do think they can tell you: but alas! where are their works? Where is their repentance, their sorrow and mourning for sin, where is their mortification of corruptions? See (Romans 8:13): where is their daily watch, and warfare; their fighting, and wrestling, of which the Scripture speaks? Where be their tears, and prayers, and cries, and sighs and groans unutterable? These alas are not; and what says our Apostle in this case? Will you know, oh! vain man, that faith without works is dead? Have you faith, show it by your works: it is in vain to talk of faith without works answerable. When persons profess, that they believe, and trust in Christ, but do not walk in any measure answerably, they deceive themselves; yet many such there be, they profess to know God, but in works deny him (Titus 1, last verse). They say they believe in Christ, but their conversation says otherwise; and their secret walk is otherwise; oh! it is a dead faith, however such deceive their own hearts.

2. It is not every kind, or sort of good works that will evidence a man's faith not to be a dead faith: for they in (Psalm 78) forenamed, sought God, they returned, they enquired early after God. Also Herod (Mark 6:20) heard John gladly, and did many things. So those in (Isaiah 58:2) sought him daily, and asked of him the ordinances of justice; they took delight in approaching to God: yet were they not upright before God. There are many that are full of good works (Isaiah 1:11); they have a multitude of them; they are good for the matter of them: and yet God abhors them, because they proceed from no other than a dead faith. See at large (Isaiah 1:13, 14, 15). Surely they made great account of their works, otherwise they would not have so abounded in them; yet the Lord did not accept them: no, all was iniquity, a trouble to him, and he was weary to bear them. Some are full of good works, (as we may call them) and of good desires, and of good affections; and yet their faith is naught, it is but a dead faith; and this is so plain from the forenamed instances, as that there is no room to make any objection. And those good works, (as they seem to be) when searched into, are but dead works, though seemingly never so full of life; and hence they are all as rotten, and unsound things. (Hebrews 6:1) We read of dead works: and indeed all a man's works are such, until he come to a true faith in Christ; his most affectionate prayers, yes, his highest reformations are but dead works; though a person afflict (not his body only, but) his very soul; yet God will take no knowledge of it (Isaiah 58:3). And how many be in such a case as this is, and how miserable are they, wretched, naked, and know it not (Revelation 3:17).

3. The works that the Apostle here speaks of are not such as are only moral, but evangelical, and in that sense good. Works evangelically good, will evidence a true faith, but no other works, how many, or how good soever they be. We shall therefore open this particular a little, and show when a person's works may be said to be evangelically good: for I would not mention any thing to enlighten our way, and then by mentioning a thing in general only, leave the matter in a manner as much in the dark as it was before.

Two things then make our good works to be evangelically good. (1.) They must be from: and (2) to the Lord. And if they be the first, they will be the latter. We shall therefore chiefly consider the former, namely, whether our good works are from the Lord, and show what is the import, and meaning of that expression. Now they are from him, when we acknowledge him, and deny our selves in all we do: when so to do is the frame and disposition of our hearts: when there is that principle in us, that enables us (through divine assistance) so to do; and disposes our hearts to desire that we actually, and daily do it, tasting (at least at times) a precious sweetness in that way of living and doing, together with a dislike of the contrary in our selves. See (Isaiah 26:12). Lord (say they) you have wrought all our works for us, or in us. I live, says Paul, yet not I but Christ lives in me (Galatians 2:20). Also see (Galatians 5:22, 23). All our good works are fruits of the Spirit; and God would have us own all our fruits to be from him: hence he tells us (Hosea 14:8), From me is your fruit found. So then if you think you have good works, consider whether you can deny your selves in them, and acknowledge God in them all: perhaps you say, I live, but do you say also, yet not I but Christ, &c. If your works be from God (in that sense we are speaking of) God will own them, accept them, and reward them: what is his own, he will acknowledge and reward it in us, though it be never so little, and never so much despised in our own eyes, or in the eyes of others (Zechariah 4:10). The day of small things is apt to be despised: yet what are (in some sense) small things, are sometimes great things: poor prayers as we count them, small performances, little weak things, are great things, when they are fruits of the Spirit; works of faith and love; and they will when we meet them again another day appear to be such, as we can hardly acknowledge them to have been ours (Matthew 25:37). Lord when saw we you an hungry: Lord, when did we pray, and love, and believe in such manner, and perform such duties? And then shall all be opened, and made plain; and the Lord shall have the glory of his own works, in his, and they the comfort for ever.

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

Answer 1. A verbal acknowledgment is an easy thing many times, and especially when a good education leads us to own the truth; many have a form of knowledge, and of the truth, being instructed, &c. (Romans 2:18, 20). To speak good words, is no hard matter: this many can do in praying, in preaching, and in discourse with others, and have excellent gifts indeed, who yet are strangers to the thing that we are speaking of; and there be divers things that concu[r] to it: it may be a man has been well educated, he has lived where this truth has been generally acknowledged by all; visibly opposed by none, and frequently inculcated; and hence he goes with the dream, he gives a common assent to the truth, and owns in words, that a man of himself, is nothing that is good. Also common experience teaches persons something of this: there is hardly any man, that endeavours to do any thing in religious works, but he finds something of his inability to do what he should: unsound ones have some experience of themselves as well as others; and many go far, that yet fall short at last: this Paul knew; and hence that (1 Corinthians 9:27). A man may be able to teach others, and yet himself be a castaway: education, common experience, and industry meeting together, may, and doubtless does carry many a man far, and make him see in somewhat, yes, much in religion, when as he is but like them (Revelation 3:1), who had a name to live, but were dead.

2. A thorough sight of a man's own nothingness is a great thing, and very far different from what is in unsound ones. I shall endeavour to make some discovery of it.

1. It is not only notional, or doctrinal, but it is experimental also: a man does not only hear it, or read it in some good book, but he does also feel, and find it, as he said (Romans 7:21), I find then a law, &c. How did he know that there was such a law of sin in him? Such a sinful heart, and nature — why, says he, I find it: he had bitter experience of it: he saw it not only in some book: but in his members, warring there (verse 23). He felt it in himself; and so must you feel your own nothingness and inability, or else you will never be throughly convinced of it and suitably affected with it. A man may hear it, and be affected with it, but this goes but a little way; till a man comes to find, and feel there will want deepness (Matthew 13:5), as the stony ground did: when a man sees and feels, this will be something indeed.

2. This knowledge and thorough conviction of a person's own nothingness, uses not to come easily: a man is brought to it through much difficulty, and opposition: that which is easily gotten, is hardly good (Matthew 7:14). But it may be you came lightly by your knowledge of your selves; oh, take heed that you be not deceived, as many, many be. Now I say, it is not easily obtained, and that upon divers accounts.

In that the heart of man is naturally so averse to it: there is a marvellous opposition in man's carnal heart against it: it is impossible but that it must be an exceeding bitter, yes, a killing thing to a man's carnal heart to see his heart, so far forth as it is carnal; and every man's heart is so, in some degree at least, and most men's hearts are wholly and only carnal (1 Corinthians 3:1). Such as are in Christ are yet carnal in some measure, but others are wholly so: and hence some opposition against this knowledge, and the increase of it, will be found in the best; how much more in those that are yet unbelievers, in whom as yet pride, ignorance, and security do reign, with divers other lusts, and corruptions? To illustrate this a little: Suppose a man rich in this world; or suppose that he have but a little, and that which he has, whatever it be, got with much [illegible] and difficulty, will such an one easily part with what he has, and [illegible] down upon a dunghill? Or if a man has thought himself to be rich, at least worth something, if such an one come suddenly to see himself to have been deceived, and not worth one mite, how will it trouble him? Especially, when he sees at present no way to recover what is lost; no, sees that he can never do it. Such like is the case we are now speaking of. Some ungodly ones think, they are rich in spiritual things (Revelation 3:17), and whatever any may say, or think to the contrary, there is no secure, unconvinced sinner, but what thinks he has more than indeed he has; most think they have ability to turn to God, and promise themselves that in their own time they will do it: and what promises do they make in times of sickness, danger, when fears are upon them: others please themselves in thinking that they be bad, yet not so bad, &c. and hence hope to deal with God about pardon of sin, and acceptance at an easy rate: however there is something in themselves, upon which they have a secret dependance, and relyance; and are not themselves aware how it is with them. Now for such an one to be stripped of all, to suffer the loss of all, yes of those things which were once gain to him, as he speaks (Philippians 3:7, 8), this will not be easy; no, it will be a killing thing: for these things are a man's life, until a better way be discovered to him. Romans 7:9: I was [illegible] once, (that is in his own conceit,) but when the commandment [illegible] revived, and I died. Consider then; know you what it is to die? No, to be slain, as verse 11 — It slew me: is it a light or small matter? Oh! when the real trial shall come, it will be found otherwise; no, it may be, you know nothing of that life that should be taken away; and so are alive still, as Paul once was, but indeed dead.

In that persons will hardly believe, or be thoroughly convinced of their own nothingness, until they have tried the matter; they will first try whether they can do nothing, before they will be convinced thoroughly that so it is indeed. Nothing but their own experience will convince them, for what else can be supposed to do it? There is nothing in themselves to do it, until experience do it: there is something of the law in all men's hearts (Romans 2:14), but not one tittle of this: man in his first estate was able to keep the law of God; and he knows nothing but that he can do so still, save what he does experience to the contrary. And very hardly will he believe his own experience in this matter; he will try, and try, and try again, and try the matter out to the utmost, before that he will indeed yield the case, and sit down humbled under that acknowledgment: namely, I am nothing, I can do nothing that is good. It is true, the word shows it plainly, that we in ourselves are nothing; and that in us dwells no good thing: but the word in this thing is no more believed than in other things; and ignorance, [illegible], and unbelief are ruling or reigning things, in every unconverted man's heart. Hence tell a man what you will, and let him in words own what he will, concerning his own nothingness; yes, though he think he does believe it; yet whenever he shall be in good earnest about his soul, by a powerful awakening, he will try what he can do, before he will yield, and sit down under the conviction before-mentioned; he will work, and he will try; yes he will not be convinced, until he have wrought himself to death, and then will he own himself to be a dead man; and then, and not till then, will God show him the way to life: he must despair in himself, before he will, or can indeed believe in Christ. Now a man does not easily come to take such pains, as we have been speaking of; it must be a great awakening to bring him to it; they must be hard driven that shall travel thus far, especially if we consider what opposition is in all men's hearts against any thing which is good, or tends thereunto: sin within, and Satan without, will do their utmost to hinder: it is folly to expect any other.

And further consider this: we say, persons will try what they can do, when awakened, before they will be convinced that they can do nothing: for how can it be otherwise? What shall a poor sinner do? Shall he sit still, and lie quietly in his sins? No, he shall not, he cannot: the terror of the Lord makes him afraid; there is no rest in his soul now by reason of his sin, and the danger that he is in thereby: well then, shall he fall in with the way of the Gospel? He should indeed, but he cannot: for he is ignorant thereof, as they were (Romans 10:3), though he have heard much of it, yet he understands it not; though he think he does, yet he does not; no, till God show it, he cannot know it, it is foolishness to him (1 Corinthians 2:14). Hence the first thing a man does naturally when awakened, is to seek to save himself, and when he finds he cannot, he will despair in himself, and is so far prepared to hear of a new and living way, of which nature knows nothing, though of the law it knows something. So then, this knowledge of a man's nothingness does not use to come easily.

3. This knowledge of a man's self, and nothingness, is a heart affecting thing: it goes to a man's heart, when he is made to see his own heart, and to know himself: not only the head is enlightened, but the heart is much affected also. There be many that have much knowledge in their heads, but they have hardened hearts; they have head knowledge, but they want heart knowledge. And hence that in Jeremiah 24:7. I will give them an heart to know &c. But that which I am now to open, and show is this, namely, that this self knowledge, or knowledge of one's self is a heart affecting thing. And so it is, for (1.) It fills a man with shame; when he comes to see himself, he is ashamed of himself: as he said when he saw and viewed his own, and others sinfulness. Ezra 9:6. O my God, I am ashamed, and blush. And every new discovery of a man's own self to himself has something of this effect on him. In Revelation 3:18. we read of the shame of a person's nakedness: when persons are stripped naked, they are ashamed: and so it is much more, when persons are made to see their own spiritual nakedness, or nothingness, they will then be ashamed. Jeremiah 2:26. A thief is ashamed when found, or discovered. So is a person when he comes to have his own heart discovered to him; and he that never was ashamed of himself, never yet saw himself as he ought to see. (2.) It abases a man, it lowers and takes down a man's spirit in him, which is naturally very high, and lifted up in him: it makes and keeps a man poor in spirit, as Matthew 5:3. There are some such; but persons do never come to be such, until they come to see themselves. See what Paul says of himself (Ephesians 3:8): he calls himself, less than the least of all saints: and it was no complement; he speaks his heart in those words; and every one that sees himself aright can say after him, in some measure. But in preparation work a man does not see himself to be little, but nothing, quite nothing that is good, and this wonderfully abases a man, and lays him very low, in his own eyes; and it is meet that he should be in his own eyes, what he is indeed: for why should he live in ignorance, and in self-deceivings? (3.) It even breaks the heart in a man, when he sees himself, and also the evil that is in sin. There is such a thing as a broken heart; though few ever feel it, and but a few understand what it is. Isaiah 61:1. And this sight breaks the heart; it does not only ashame, and abase a man, but breaks the heart, or does give a great stroke towards it; and this is a great thing. For (1.) When the heart is indeed once broken, all the world cannot heal it again. Until the blood of Christ be applied, there is no healing: if Christ don't heal, there is none else that can. Daubing, as the Prophet calls it (Ezekiel 13:10), is indeed very dangerous. But in this case it avails nothing, when God wounds, and breaks the heart indeed, there is none that can heal, but he only that wounded: it is his work. (2.) The spirit fails, if the Lord don't step in and help. For both these, see Isaiah 57:15, 16. and 61:1. Now then consider these things. Did you ever know, or feel what a broken heart is? If not, you never saw your own nothingness aright: and all your good works, are but an abomination before the Lord, how many, and good soever they be, or seem to be.

4. This knowledge of a man's nothingness, makes him to abhor his own righteousness, and to magnify that of Christ. That is, this ever follows thereupon, when God will do good to any: you have both there in that one place: see Philippians 3:8. (1.) He accounts all that he had before he knew Christ, as loss; yes as dung: his good works, his prayers, his tears, his good desires, or whatever else he had of like nature, before he knew Christ: what does he do with them all? He throws them all out upon the dunghill; all is loss, and dross, and dung, in comparison of Christ, and the knowledge of him. Let such as read consider; Sirs, do you know what this means, to suffer loss, yes the loss of all things, yes of those things, which once were accounted gain, to account them loss, and dross? It may be these things are a mystery to you, and you know them not: you have no experience, and so, no understanding of them; consider the matter well. (2.) He magnifies the righteousness of Christ: that was glorious in his eyes: the excellency of the knowledge of Christ Jesus my Lord. Oh! Consider; was the righteousness of Christ, ever, the most glorious thing in your eye, that ever you saw: or did you ever admire, and wonder at it. He is wonderful (Isaiah 9:6): it is his name; and as is his name, so is he: not only in himself; but in some measure, in the eyes of those that are his. See also 1 Peter 2:7. To such as believe, he is precious: and unless when they slumber, and neglect him, he is more and more so, to them.

5. This knowledge of a man's own nothingness, is a growing thing: it still increases; and a Christian still grows (as one may say) a greater nothing. You will say, perhaps, how can this be, when a man is brought to nothing, he can go no further: there is not any thing beyond that. Answer. Yes, there is a further, a fuller, a clearer discovery, of that which he saw before: for in this life, there is nothing perfect. And consider it, there is no growth in faith or in any good thing without a growth in this: therefore let him that hears consider it well: have you been growing in this thing? Have you been growing less, and less since your first conversion, and can you now say, more sensibly than ever, as he did (Philippians 3:8), Who am less, than the least of all saints?

The next thing is to show, why this faith that has not works, evangelically good, to be the fruits of it, is called a dead faith, though it have with it, never so many affections and works, that are morally good? The reason is because all those works that are not evangelically good, are but dead works, though they may seem to be full of life; and as the works are but dead works, so the faith is but a dead faith.

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

To all this I Answer, in the following Propositions.

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

2. These works are dead works in regard of spiritual life, whatever there be of any other life in them. In a true Christian there is a two-fold life. (1.) That whereby he lives as a man. (2.) That whereby he lives as a Christian, or as a sound Believer. Of this latter sort, there is nothing in Unconverted persons: see [illegible] 2:20. A man, as he is a man, can labor, reason, and take pains; and he has many affections, as of fear, love, delight, sorrow, etc. and these affections may be stirred, and moved (though as yet there be not true Grace) so as to set a man on to the doing of many things that are morally good, though there be no spiritual life. See Mark 6:20. Herod heard the Word gladly, and did many things: and yet he was still dead in his sin. And yet this is all the conversion which many have, and in which they rest: namely, through the power of common convictions, they have their natural affections stirred up, and drawn forth, even towards things in themselves, spiritual, and good; and hence a great change follows, both in the conversation outwardly, and in the [heart] inwardly, yet no spiritual life; another heart and another man as (1 Samuel 10:6, 9), but not a new heart, which is necessary to salvation (Ezekiel 18:31). There is nothing of that new man, of which we read (Ephesians 4:24). He that is thus wrought upon, is not a New, though another man: and though he walk on now, in a way not so manifestly filthy and vile; yet really and indeed, the end thereof is the ways of death, as (Proverbs 14:12). And this woeful privilege he has, namely, he can go down to the pit, more quietly, and with less disturbance than otherwise he could. Some make it manifest what they are: (Isaiah 3:9; 2 Timothy 5:24). Others (as it were) steal down to Hell more quietly; others don't suspect them, and they themselves hope all is well, until a fearful disappointment. Let them see what must be their everlasting condition.

3. Spiritual life is an effect of creating power: where this life is, there is a new creation, a new creature (Ephesians 4:24; 2 Corinthians 5:17). If any man be in Christ, he is a New Creature, as we have already hinted; not the old one altered, and in many respects amended, but a New One. Therefore consider this, it may be you are much, perhaps very much altered and amended, perhaps all round about, gaze upon the change, and many rejoice to see it, but is there a New Creation? Otherwise all your works are but dead works; though never so good, and glorious in your own eyes or in the eyes of others. Oh! take heed, that you don't rest in changes, though never so great, without a New Creation which brings in not only another, but a new life. And if any one asks how we know whether there be in us, this New Creation, and so any spiritual life, or not: I answer, attend to and consider what follows.

This spiritual life, may be discovered, or enquired after, in considering these things.

1. It is brought out of death: that is, where was nothing but death, there is now life; and the soul is made sensible that it was once dead, if now it be alive (Ephesians 2:1). You were dead. That they were so is certain, but he speaks of it, as of a thing which they knew full well: you that never knew and felt your spiritual death, have none of this spiritual life: you have it may be had convictions, and that many and great also; and you have been wounded much, but never slain, as (Romans 7:11). You have found yourselves weak and feeble, and that of yourselves you could not do what you should, nor what (you think) you would; but you never found yourselves dead, quite dead in sin, and shut up under sin, as (Galatians 3:22). If so, it is to be feared, that you are dead still: and whatever life, or religious liveliness be in you, yet that there is no spiritual life. And to open this a little further, consider these things.

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

When a man sees this his deadness aright, it may be truly said, that he sees what he did not see before. Now that the Spirit is come to convince a person, he sees that, and sees so, as all his hearing, reading, studying, could never shew him before the Spirit of conviction came upon him: see (John 16:8) it is the Spirit that convinceth of sin; and so of [illegible] in it. It may be you think you have seen your own deadness: but I say, how came you to see it? Is it by your own abilities, making improvement of means? Or have you also had a Spirit of conviction come upon you, to shew it to you? Is it a work of the Spirit? Is it that which you did not once see, and could not have seen, had not a work of the Spirit shewn it to you, no, would not have seen, but a powerful work of the Spirit prevailed against all opposition against it; either from the corruption of the heart within, which makes no little opposition; or from the Evil One without, who also hinders what he can? For as in other respects, so in this also, the God of this world does blind men (2 Corinthians 4:4).

When a man sees his deadness aright, then that life which he once had, or seemed to have had, is taken away from him. Romans 7:9: I was alive once, that is, in his own conceit. So is every natural man alive, as Paul was, whatever he says to the contrary. Now then consider this, has that life that once you had been taken away? Yes, the things that were once gain to you (Philippians 3:7). In death there is a privation of life: what life have you been deprived of? Paul says, the commandment came, sin revived, and I died: can you say so too?

When a man comes to see himself not only sick and weak, but also dead, he is wonderfully affected with it. When he knew it only by hearsay, it did not so much affect him, but now he is much moved at it: and it is a time of great difficulty and distress with the soul; and that upon diverse accounts. For (1.) a person now has lost all his former hopes: that is, his presumptuous, and self-righteous hopes. He was full of them once, and had none other: but now they are gone, they are lost, they are cut off: as they said in another case (Ezekiel 37:11), Our bones are dried, our hope is lost; we are cut off for our parts. The ground-work, and foundations, all [illegible] fail: a poor creature thought that he was something that is good, or could do something, or get something: and he had light and slighting thoughts of sin, and of God; he counted that he could easily deal with him, about his salvation: but now he finds it far otherwise than he thought. And indeed all that peace and security which ungodly ones, and unsound professors have, arises chiefly from a secret contempt of God, in their hearts, and slighting thoughts of sin. See (Psalm 50:21) You thought I was altogether such an one as yourself. Ungodly ones don't know God, and hence don't fear him aright: and whatever any of them pretend or think, atheistical principles are predominant, and reign in them. (2.) It is a time of distress with the soul now: because he sees his danger is real, present, great; and he sees no way of escape: all his own ways utterly fail him: and though there be a way of escape, yet he sees it not: God has not yet discovered it to him. He is therefore in a sad case, in his own account and reckoning: he is going to destruction; he is in the way of death; he is under wrath, and God is angry with him: and he sees no way of escape: and hence he cannot but be much affected now.

Lastly, a person comes to find and feel his deadness, by the irritation of corruption; the stirring of it up. Romans 7:9: When the commandment came, sin revived and I died. Many lusts that were not seen before, now appear and shew themselves: so that a person finds himself to be such as once he little thought he was; and it is with him in this case, much like as it is with a sick man, that grows worse and worse, until he is quite dead. He sees more and more of his own sinfulness, until he sees himself to be quite dead, in trespasses and sins. O consider these things, and weigh them deeply in your secret thoughts: you (it may be) hope you have some spiritual life, but how came you by it? Was it brought out of death? When did you see, and feel yourselves quite dead in sin? You perhaps think yourselves to be alive, but it may be, it is no otherwise than Paul was before his conversion. Romans 7:9: I was alive: how was that? He was brought up at the feet of one that was a Doctor of the Law: yes, and he profited much in his own religion: but it was with him, as now a days it is with many that have a good education; he was a forward professor indeed, but without a powerful, killing work of the law; and what he did in persecuting of the Church, he did it in his ignorance and in a zeal of God. See (Philippians 3:6). You have a work, it may be, to much conviction, and to great awakenings, but not such as to shew you THIS DEATH: and hence though you have been much wounded, yet you have recovered to security by false comfort: you never came to die, and so are dead still; and your works are dead works, and how sad is that condition!

2. Where this Spiritual Life is in any, there is a double life. This we have hinted at before. See it further opened now: from that place (Galatians 2:20) — The life which I now live in the flesh. He now lived a life, which before he did not. So that where Spiritual Life is, there is a new life, a double life. Mark, that I say not an other life only, but a new one: for in many unsound ones, there is a very great change; an other man, and an other life, but not a new one. The distinction here is good, and founded upon the word of God, as has been already shewen. See (1 Samuel 6:9). If a man be never so much, and so often changed, and that for the better too, all is nothing, as to salvation, unless he become a new man, a new creature; such, in the Apostle's sense (2 Corinthians 5:17). Many, and great changes, some unsound one meet with, and they live other lives than once they did, but yet still it is not a new life, which they live: it is the old life which they live still though much altered in many things, from which alteration it is that we call it an other life.

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

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

2. He that has this new life, he lives a holy life, without which no man shall see the Lord (Hebrews 12:14). He is spiritually minded, he walks after the Spirit (Romans 8:1, 4, 5, 6). He minds and seeks the things above; the things of another world, where Jesus Christ is (Colossians 3:1; Philippians 3:19). He that minds earthly things, his end is destruction: this is the true Word of God (John 17:17). Your Word is truth. Let men flatter, and deceive themselves how they will; if they do not live a holy life, and walk after the Spirit, they are in their sins still; and their faith, if they pretend to any, is but a dead faith. It is true, this Spiritual life may be much clouded, and the operations of it much impedited, and hindered, but there it is; it is not always easy to be discovered, as it is with a child in the womb, if it have life, it will stir, and be felt at times, though sometimes, and in some cases, it may be not of a good while: so it is in this case: and this life may perhaps at some times be best discovered, by the opposition that is made against it, by that lusting spoken of in (Galatians 5:17) of the flesh against the Spirit: by that warring (Romans 7:23). Some persons fear they have no life, because they have that which is indeed a good evidence of life: if there be any thing of the Spirit in us, the flesh will lust against it; and so also as that we cannot do the things which we would: if there be that law of the mind spoken of (Romans 7:23), there will be found another law warring, and bringing us into captivity, to the law of sin, which is in our members: and it is true also, that a Christian must not sit down under complaints, and give way to the inward workings of corruptions, the issue of that will be sad; yet where a lively faith is, that soul is full of sad and sorrowful complaints. Paul was so, and who more than he? See Romans 7 at large: and indeed, if there be no war, there is no life of grace; and he that will approve himself to be a living Christian, must be in good earnest in this warfare, and will have a sorrowful experience daily of what it is to be brought into captivity. Oh! wretched man that I am: he says not, that I was, but, that I am. Let those think of this, who go on in an easy way; neither sin, nor Satan trouble them much: formality may pass on easily; but the power of godliness will meet with the fiercest conflicts and oppositions; for this strikes right down blows at sin, and meets with answerable opposition: who had more grace than Paul? And who more sensible of opposition, than he? So that when or whenever he would do good, any good thing, evil was present with him (Romans 7:21). Thus it was with him, thus it is with others. And for this there is a cloud of witnesses: may the number of them be increased daily!

3. Where this Spiritual Life is, Christ lives in the Soul (Galatians 2:20): Christ lives in me. Oh! see here the privilege, the glory, and the happiness of a child of God: and consider it — you it may be, have many duties, good desires and affections, and the like, in which you secretly trust: but consider, does Christ live in you does he dwell, and rule in you? If not, you have no well grounded hope (Colossians 1:27): Christ in you the hope of glory. If Christ be not in you, you have no well-grounded hope of glory. Consider it well; you have this in you, and that in you, and the other thing, it may be increased in good, as they said of themselves (Revelation 3:17). Common convictions have brought you on to many things; well, but is Christ in you, or not? If he be not, ere long you will be ashamed of your hope.

Now if Christ be in you, then,

1. You live a life of self-abasement: the more Christ lives, and rules in any one, the more mean, and low, little and nothing is such an one in his own eyes. Who have had more of Christ in them than Paul had? None more; or for certain, he had very much: yet see what he says of himself (2 Corinthians 12:11): I be nothing (Galatians 2:20): I live, yet not I (Ephesians 3:8): who am less than the least of all saints. When a man lives a self-righteous life, he exalts himself; all his abasements and humiliations, are in the issue, but his exaltation, and as a stepping stone to raise himself upon; the secret language of his heart is, I, I: I am this, and I am that, and I can do, and do do these and those things. But when Christ comes in to the Soul, there is a great change, then the language is still; Not I, not I! Then Christ is all in all: a person desires to acknowledge him in all: and to set the crown upon his head; and the Soul seeks itself, in abasing itself, and in exalting of the Lord Christ: and fain would do so, more, and better; and if this be not the frame of our hearts, and the spirit of our religion, we indeed may call it Christian, but the Lord will not call it as we do. Therefore consider this; did you ever find any thing of this change, of this new way of living; do you grow still less and less, and does Christ grow greater and greater in your hearts? John said of Christ; he must increase, but I must decrease (John 3:30), and as verse 29, therein he would rejoice. Know you what it is, thus to rejoice? Did you ever feel any of this kind of joy? The Lord help you rightly to reflect upon yourselves, and to consider thereof.

2. If Christ live in you, there will be a dying to the world (Galatians 2:20): I am crucified with Christ. Crucified, to sin, and to the world. If persons love the world, and the things of it, as (1 John 2:15), Christ does not live in them: in this case the word is plain, let persons look to themselves as well as they can. Also see Galatians 6:14. If you be not crucified to the world, and that to you, you have as yet no saving acquaintance with the cross of Christ. And yet we would have none of the children of God discouraged: and therefore if any such object, and say, I can find but little or nothing of this dying to the world, yes rather there seems to be much of the contrary, namely a heart much cleaving to these things. I answer, yet it may be God is carrying on this work: you know there is pain upon the cross, and so, it may be (1) the Lord is embittering to you, all these things, in which you have been too much seeking rest: it may be you have seldom had any outward comfort, but you have had your cross with it; yes greatest comforts, and sweets, have had their bitters with them. All your roses have had their thorns; and (2) it may be God has made you weary of the worldliness, and carnalness of your own hearts; and also shown to you a better way of living; though you cannot come at it, as you would, yet you can account it precious, if you could attain it: and you say, Oh! how happy should I be, if I could live in a spiritual frame, and walk after the Spirit, as (Romans 8:1). Now ask yourselves, what you would have, if you might have what you would; cannot you say as he did (Psalm 119:30): I have chosen the way of truth. Perhaps you will say, I find a strong desire after the things of this world, and I doubt, I choose these things. Answer: But are there not times when it is otherwise; and has not God shown to you, a more excellent way? Perhaps it is now a dark time, but consider what has been; remember the times, of which you are ready to say, then it was better with me, than now: had you never any sensible fellowship with the Father, and with his Son Christ Jesus? Yes, does not your judgment still stand for a spiritual way of living, though you cannot regulate, and command your affections as you would, but are daily brought into captivity to the law of sin, as he complains (Romans 7:23).

3. If Christ live in you, he will sometimes manifest himself to you (John 14:21). He will not be wholly a stranger to you, he will sometimes let you see something of his face, and sometimes more than at other times. Sometimes you shall sit down under his shadow, if not with great, yet with some delight at least, as (Canticles 2:3), and his fruit shall be sweet to your taste. Yes, he will bring you into his banqueting house, though your entertainment there may not be so full, and large, as some have experience of. And to open this a little, consider these things.

Sometimes he manifests himself to his by a sudden and sensible breaking in of light upon the soul (2 Corinthians 4:6). As in the first creation, so in this second. God who commanded the light to shine out of darkness, has shined in our hearts, to give the light of the knowledge of the glory of God, in the face [illegible] Jesus Christ. This is sometimes sudden, it is [illegible] the person is aware. As Cantilces 6:12. The Word of God is light (2 Peter 1:19). And one principal use of it, to us, is to give us light: even spiritual light, and spiritual discerning of spiritual things (Psalms 19:8 and 119:130). It does enlighten the eyes, and gives light: and if it have not this effect in us; we have no real benefit by it: if thus it be hid to us, we are lost (2 Corinthians 4:3, 4). But that which I show is, that the Lord can, and sometimes does make the light of his word, suddenly and gloriously shine in upon the hearts of them that are his. Oh! how precious is a word, sometimes made to be to a child of God, which he hears or reads, or is made to come, into his mind! And he thinks he shall never forget such a word, and such a time. And many times, these breakings in of light are at such times, when they are least of all expected. And he that has any taste of this, will desire more of this light, and enlightening. Thus he (Psalms 119:18): Open you mine eyes that I may behold wondrous things out of your Law. And all these openings and enlightenings, come from above; they can in no wise be gotten, unless they be given (James 1:17). And does any poor soul that has had them, fear they are of his own making? Let him then, if he can, make more. The Lord gives them how, and when, and to whom, and in what degree, he pleases.

Sometimes by a more gradual discovery of the way of the Gospel, whereby the soul comes to see more clearly into it. This is sometimes, as the dawning of the day, by degrees, and hence less sensible to them that have it; but yet hereby Christ is more known; and the soul increases in spiritual knowledge, or understanding, as it is called (Colossians 1:9). There is a notional knowledge of spiritual things; and a spiritual understanding; this is only found with true believers (1 Corinthians 2:14, 15). And something of it, with all such: and where it is, it shall be increased: and this should be much endeavoured by all such (2 Peter 3, final verse). And this is that which the Apostle so much desires for them, in (Ephesians 1:17). By the improvement of sanctified reason, called by the Apostle, the Spirit of Wisdom (for so I understand it) Christians grow into a further measure of the knowledge of God, and of his Son Christ Jesus, whom to know, is life eternal (John 17:3). And so are by degrees further rooted and built up in him, and more established in the faith (compare Colossians 2, and verses 2, 7).

FINIS.