Use 1

USE. I.

Try your selves whether your faith be a dead faith, or no: I suppose you to have faith, to be believers, and to have hopes that your condition, God ward, is good; and it may be you say you will trust in Christ, and whatever come of it, you will do so; and for all the world, I would not willingly stagger the hopes, and make sad the heart of the meanest of those that are indeed true believers in Christ Jesus. Nevertheless (these times abounding with such as be but formal professors) let us search and try the matter, and not lightly pass it over. And consider,

Trial. 1. It may be your trust in him arises from one, or all of these things: and so it is with many, and if so, with you? Your faith is a dead faith; and whatever else you be, you are yet in your sins. (1) Perhaps it arises from ignorance of your selves, and of sin, and of God &c. It will one day appear, that the very bottom and foundation of some men's faith, the corner stone of it is laid in, and springs from ignorance of themselves, and of sin; and from secret, unseen, but a real contempt of God, whom they seem to fear, and pretend to trust in: they trust in him, so did they (Micah 3:11), not because they knew him, but rather because they knew him not. Oh! consider it, you say you trust in Christ, but it may be you never saw your selves yet, nor the plague of your own hearts. The commandment never came, and sin never revived, as he speaks (Romans 7:9). It may be you never saw the evil of sin. You neither know God, nor have seen your ignorance of God. Now while a man is thus without a thorough conviction, it may be a thing of no great difficulty for him, to trust in Christ; as he thinks: but when he comes to see himself, and the law, his faith and trust will vanish; and he must begin again upon a new bottom: and now it appears that his former trust and faith, was nothing, but presumption, rashness, folly, delusion: all which had its foundation laid, in a destructive, ruining ignorance of himself, and of that holy, holy, dreadful Majesty with whom we have to do, and who will by no means clear the guilty. (2) Perhaps it arises only from an historical, notional knowledge, of the way of the Gospel. It may be you have read, and heard much of this way, and seemed to fall in with it, and there you rest, but know nothing of the power of it, or of the difficulties that be in it. See 1 Corinthians 4:20. The kingdom of God is not in word, but in power. 1 Thessalonians 1:5. Our Gospel came, not in word only, but in power. The law must come in power to kill us, that we may live to God (Galatians 2:19). And so must the Gospel come in power too, or else we shall have no saving benefit by it. In power. (1) To overcome the heart, that we may submit to it: for the heart is ever full of opposition to the way of the Gospel; and that upon diverse accounts (2 Corinthians 10:4, 5), pulling down strong holds, casting down imaginations, or reasonings, and every high thing that exalts itself, &c. (2) To affect the heart much; it is an affecting thing, when the Gospel comes in power. An excellent, and wonderful thing is in the way of the Gospel: in itself it is so, and to all that have a right understanding of it (Philippians 3:8). Also it is powerful in melting the heart for, and turning of it from sin (Titus 2:11, 12). (3) Perhaps your faith is a cover of, and a pillow for spiritual sloth; and then it is surely a dead faith. Sometimes persons being unsound, they are lazy and slothful; they will not watch, and war, and work, as they ought; they secretly maintain a truce with their lusts, they will not be at pains to purge themselves, and to mortify their lusts; which yet they must do, or die in them, and for them (Romans 8:13). Well, what rest can they have in that way, and how can they be quiet? Answer: they trust in Christ, as they say, and will venture themselves there, and this quiets them. Oh! adulterous generation! Do you make Christ a pillow for sloth, a patron of sin? It is no better: will you fight against him with his own weapons? Cry, Hail Master, and betray him? He knows how to discover, and to deal with such well enough; and will do it in due time; he will discover the guile and treachery of their own hearts to themselves, and to all the world. Ponder that place, 1 John 3:3. He that has this hope (which springs from a lively faith) purifies himself. But he that sits down in sloth, and loves his sin, has a dead faith. I say not, he that complains of spiritual slothfulness in himself: for what almost do many godly ones complain of more? And they account that it is never better with them, than when they can get some power against it. How often does the Psalmist beg, and pray, Quicken me: and see Psalm 119:32. When you shall enlarge my heart, &c.

Trial 2. If your faith be not a dead faith, it will have fruits: even such as we read of (Romans 6:2), fruits to holiness: I shall instance in three things. (1.) Repentance. (2.) Mortification. (3.) Vivification. Now these are great points and to open fully any one of them, requires a treatise by itself. I mention them only by way of trial, to discover whether our faith be a dead faith or not. And therefore must pass over them briefly.

Fruit 1. One fruit is repentance; and this makes way for, and to holiness of heart and life. Acts 11:18, it is therefore called repentance to life. Repentance (if it be true) and faith go together (Mark 1:15): repent you, and believe, &c. There is a repentance preparatory, and antecedaneous to faith: and there is a repentance that is a consequent, and a fruit of it. Now 'tis this repentance of which I am to speak; and I shall consider these few things only, in speaking to which yet I may take in some of those things [illegible] so, which are preparatory to, though chiefly I shall speak of those things which follow faith: the design of the whole is, to discover to us what our faith is, whether a dead faith or not. (1.) A sight of sin. (2.) A sorrow for sin. (3.) A shame, or self-abasement for it. (4.) The main, or principal spring and rise of that sorrow or shame, namely some Gospel consideration, something seen of Christ, and of the Gospel.

There must be a sight of sin: until a man sees, he will never, he can never repent of it. And he must see it aright, ere he can repent of it aright: and to that end there must be an enlightening, and an opening of the eyes: a turning from darkness to light, which is a main work, and fruit of the Ministry of the Word (Acts 26:18). Man's natural state, is a state of darkness, blindness, ignorance, though he know it not, yet so it is: now when God will do good to any, He calls them out of darkness into his marvelous light. But that which I show is, that when God will do good to any, by giving them repentance to life, he gives them a sight of sin: till they see it, they will not repent of it; and when they do see it, they will repent of it, and turn from it.

Obj. But don't all men own themselves to be sinners, and most men own themselves to be great sinners too; what is this sight of sin, of which you speak?

Answ. There are (among the rest) these three things in it, which I shall observe from that seventh of the Romans, where Paul shows how it was with him, when God came to do him good. (1.) Such a sight as came from the coming of the Commandment, verse 9. the Commandment came. How? Why, it came with light, and was set on with power upon his heart: there is no thorough knowledge of our selves, and of sin, without this. Verse 7. I had not known sin, but by the Law: that is, by its coming thus: for otherwise he knew the Law before, and [illegible] too; and thought he knew all that he had [illegible] to know. This is therefore to be considered; [illegible] on say, you know, and see sin, but I ask, how did you come to see it? Did the Commandment ever come with light, and power? Has the Word ever been a powerful, enlightening word to your souls (Psalm 19:8)? Yes, has there been such a sight, as could never have been obtained, by all reading, hearing, studying, and use of means, without this work of which we speak? (2) Such a sight as comes from the reviving of sin: sin revived says Paul: the Commandment came, and sin revived. What is that? Answ. See verse 8. Without the Law, sin was dead: the sin before that seemed to be dead, was now irritated, now it revives, it appears to be alive, and shows itself. You may understand it thus; I will open it in three things only, and briefly.

1. There be all sorts of sin, there is every lust in the heart of every man: there is a mighty host, and army of sins, and lusts in the heart; and hence the heart is said to be full of evil (Ecclesiastes 9:3). And hence when he had a sight of himself in such renewed convictions as God saw meet to give him, he saw his sins to be innumerable, even more than the hairs of his head (Psalm 40:12). And so Paul (Romans 7:8) saw in himself all manner of concupiscence; and it is frequent with persons under convictions, to say that they find [illegible] themselves all manner of sin. But that [illegible] say is, whatever they see, every [illegible] really, and they shall know it too, ere the Lord have done with them, if he mean to make thorough work with them.

2. All these particular lusts that be in the heart, do not always actually stir or work; they are like to enemies that lie entrenched, all ready, upon the watch-word, or alarm given, to show themselves, and to make a fierce assault, as occasion may be; whereas many of them lie still, and stir not at all, or but little, of a long time together. Much so it is here, in [illegible] all men are by nature, what [illegible] one is; unclean, drunkards, murderers, and the like; all these, and all other sins are in them, they lie encamped, and entrenched in the heart, all ready when a temptation shall come, and restraints be removed, which are many, and various, and of which, I cannot now speak in particular. They will surely show themselves, as much as any other sins, which do stir, and work in the heart or life. Hazael will show himself to be a dog, though at present he himself cannot think it (2 Kings 8:13).

3. When the Commandment comes, there is as it were a great alarm given to corruption, and hence there is a great stir in the soul, as it were a rally, and up-rising of corruptions; and hence Paul says, that when the Commandment came, it wrought in him: that is, it did irritate, and stir up in him, all manner of concupiscence, or corruption. Sin was now, (if I may so express it) [illegible] up in arms; when the Commandment came, it [illegible] up on sin in good earnest to destroy it, and to [illegible] it out; and hence sin, did (as it were) stand up for its life: it showed itself, its strength, its rage to the utmost. Before this the Commandment did nothing to the purpose, it made no vigorous onset upon the soul; the most [illegible] did, was to bring the soul to some outward conformity to the Law, which sin within might the more easily dispense with, because it might still [illegible] and reign in the soul notwithstanding [illegible]. But when indeed the Commandment comes the case is otherwise; sin perceives itself to be in real danger, its very life and being is sorely struck at; and hence it will stir, work and show itself, even all that it can. Alas, what do many persons think of sin! Will it die easily and quietly leave its station, will it do nothing and speak never a word for its life? Are our lusts such tame and feeble things? Oh! no, Paul found it otherwise; and so shall any one that shall indeed put the matter upon trial. Yes, after conversion, though sin, and formality may tolerably agree together; yet wherever the power of godliness, is in any good measure, there ensues a sore war with sin; and the more there is of the power of godliness, the more sore and close will the combat and conflict be. [illegible] complains more, than that great Christian (Romans 7:23, 24. and in the foregoing verses)? And why does he thus complain? Was it because he was [illegible], and had less grace? No, it was just the [illegible] contrary. In a word, let us be sincere, and in good earnest with our lusts, to destroy them, and we shall then have a very humbling, abasing experience of their strength and power in us: while in the mean while formality may pass along in the world, and through all our religious performances much more quietly.

3. It must be a killing sight of sin. See (Romans 7:9, 10, 11, 13). Sin revived, and I dyed — I found to be to death — and by it slew me — working [illegible] in me. Here is a heap of expressions, all of them shewing the same thing in general; we must consider therefore the more deeply what may be the meaning of them. This then I say, this sight must be a killing sight, such as will slay a man: It slew me. When Paul saw himself full of all manner of concupiscence; and when he saw sin appearing in its own colors; it had no vizard on, it did but look like itself; it did appear sin, verse 13, he immediately falleth down dead at the sight of it; it wrought death in him, it slew him. And note here, it is a great thing to die, and it is more terrible still to be slain. Now to open this a little, this dying, killing, slaying, has these things in it, besides what else might be named.

1. It takes away from a person the life which once he thought he had, and in which he trusted; every man naturally thinks himself to be alive, though indeed he be dead in sins. See (Romans 7:9): I was alive once; that is, in his own conceit: [illegible] are many; and they trust in this life, they [illegible] live upon it, it is their confidence, and their rejoicing, they account it gain, as he speaks (Philippians 3:7), and this many do, whatever they think, pretend, or profess to the contrary. Now this life is taken away, when a person comes to see himself, and his sin aright. Consider then these things, know you what this means to have this life taken away? Else you be alive still, as Paul before conversion was: that is, in conceit alive, but dead indeed; and on some accounts in a worse condition than many of those, who are yet far from Christ. You must die, you must be slain, that so you may be quickened, and may live to God (Galatians 2:19). Mark what he says — I am dead that I might live. That is to say, it was needful that I should die, that I might live: a man without this may indeed live to himself, but not to God, how religious soever he may be, or seem to be.

2. It leaves a man without the least ability, or hope to help himself: he says, he finds, and feels that he has no ability to help himself, no more than a dead man has; and he has no hope in that matter. We say, as long as there is life, there is hope; but when a man is once dead, there is no hope. So it is here, while a man is alive in himself, he has many self-righteous hopes; but when the Commandment comes, and sin revives, and he dies, all these hopes are gone. And truly persons do not easily come to say there is no hope (Isaiah 57:10). Men indeed do easily own themselves, many times, to be wholly helpless in themselves, but when they come indeed to feel, and find it so, it is grievous, it is a killing thing to them, and cannot be otherwise; but I shall not enlarge in this point, yet a word of it; therefore I say,

3. It is a terrible thing to the soul to come to this, as we have formerly, and but now also hinted; and that for these reasons. (1.) The soul is now under the [illegible] sense of soul concerns, and highly engaged to seek for help; he cannot make a light thing of perishing, as many do, and as perhaps himself once long did; no, it is now to him, as indeed it is in itself: a fearful thing to fall into the hands of the living God (Hebrews 10:31). He cannot bear the thoughts of perishing for ever: he lies under a deep sense of a necessity of having help; he has no rest because of sin, and his iniquities are a heavy burden, too heavy for him (Psalms 38:3, 4). The spirit is wounded, and he cannot bear it; a sense of wrath lies on him, so that now he can no more rest, and sleep as in days past. (2.) All that he has built, and leaned upon, now fails him: he would have done what they endeavored (Romans 10:3), namely, have established his own righteousness. There is not one man among all Adam's posterity, that is not naturally very strongly inclined this way; but he sees now that he cannot do it; he cannot make his own way stand; he labors in vain and instead of growing better, he complains that he is worse and worse, and therefore now knows not what to do, nor what course to take, nor which way to turn himself (Acts 2:37). And then (3.) He sees no other way of help as yet: the right way he knows not (Isaiah 59:8), and as yet there is no judgment in his goings. All his own ways fail him; and hence he must needs be distressed; and a thorough sight of sin does not come lightly with any; though some have more grievous, and sorer travail than others have. Oh! consider these things, it may be, you have not taken the first step towards repentance, you have not had a thorough sight of sin: if so, the rest is wanting, and your faith, but a dead faith.

2. Another thing in this repentance, which is a fruit of a lively faith, is sorrow for sin; the Scripture abundantly makes mention of this; and often sets it forth in very high expressions. See (Ezekiel 7:16), where true repentance is, there is a mourning for sin — All of them mourning, every one for his iniquity. And (Zechariah 12:10): They shall mourn, as one mourns for his only son, and shall be in bitterness. (2 Corinthians 7:9): You sorrowed to repentance.

3. Another thing in this Repentance is shame, and abasement of soul for sin. See (Romans 6:21) — Those things whereof you are now ashamed. When God gives Repentance to a person, he is ashamed of his former ways and courses; whether he walked in a way of grosser sinning, or in a way of Pharisaical self-righteousness, as Paul once did, trusting in a blameless life, as he calls it (Philippians 3:6). When his eyes are opened, he will be ashamed of himself, his sin and folly, showing itself in his former ways and courses. And of this sorrow and shame I shall say these things briefly; a little to open, and enlighten the things we are upon, as we go along. (1.) This sorrow and abasement arises from an enlightening to show a man more of sin, than once he saw in himself; and to show him the evil that is in sin. First there must be an enlightening (Acts 26:18): To open their eyes, and to turn them from [illegible] to light. There must then be an enlightening, as also we have already hinted: and they have nothing of this enlightening, that know nothing of their own blindness and darkness, who never saw, felt and mourned under that. And this enlightening is to show a man more of himself, than once he did see: for this is certain, persons though they live under the light of the Gospel, yet they don't know how bad and vile they be, until God open their eyes, and cause them to know their abominations; which is usually by the work of the ministry (Ezekiel 16:2), the Spirit working with the word; otherwise all is nothing: or the most that a person will attain, is a historical knowledge of himself, and of his own vileness; and his faith and repentance will be answerable. Also the evil of sin (as we said) must be seen: sin must be seen in another manner, and look with another face, than once it did: it must appear sin, which it does but to a few, and become exceeding sinful (Romans 7:13). And then a man will be ashamed and mourn, and not else. (2.) This sorrow and mourning has always a great mixture of hardness and pride of heart with it: for in nothing are we perfect in this life; and what is there almost that a humbled soul complains of more, and desires to get rid of more, than of a hard, and a proud heart; and so much of this is sometimes seen, and felt, that a person fears there is nothing else. See (Isaiah 63:17). This is certainly one part of a Christian's work, and his warfare is within his own heart, with the pride, hardness, unbrokenness, and other distempers thereof. Some professors indeed find no hard work with their own hearts, they think they have all things, and have need of nothing; but these are indeed miserable, wretched, blind and naked (Revelation 3:17). They indeed pray for many things, but not from a sight and sense of their wants: they are only empty words, which they speak, and the Lord abhors their best prayers. (3.) This sorrow and abasement is a growing thing: if other graces grow, this does; and as this grows so do all other: if a person don't grow in humiliation and repentance, he grows not at all, so as indeed to increase with the increase of God. Now this growth in some, indeed is very little; as some men, so some Christians are very low in stature: and there are winter seasons in many Christians' lives, in which they grow but little, or not at all: yet in their general course they do grow. John 15:2: He purges them that they may bring forth more fruit. Now consider this; some say, they have repented of sin; and hence sit down, as if all the difficulty were over, and they had no more to do: but if their work be right, it must continue, increase and grow. If your repentance be all over, and done, it was never yet well begun: alas you have deceived yourselves: think of it, while time lasts.

4. The main spring of this sorrow and abasement, is some gospel consideration: something of Christ, and the grace of God in him (Titus 2:11, 12). What is that which effectually teaches a person to deny his sin, and to repent of it? Truly nothing so much as this: namely, the grace of God appearing. There be other things, but this is the main. See Ezekiel 16, two last verses. Consider then what influences, and motives you are under: is it things legal or evangelical? Is it law or gospel that chiefly moves you? You will say, how shall I know that? Answer.

(1.) Has the light of the glorious Gospel ever been made to shine into your hearts? To some it is hid. See (2 Corinthians 4:3, 4, 6). But God shines into the hearts of some to give light. Has he ever shined into your heart? Has the light of the Gospel been to you, the most glorious light?

(2.) Do gospel considerations influence, and work on your hearts? It may be you can sometimes fear: but does the love of Christ ever constrain you (2 Corinthians 5:14, 15)? If you do live at all a spiritual life, you live to him that died for you, and his love constrains you: and indeed whatever we do in religion, if it be not a fruit of faith, and of love; (for faith works by love (Galatians 5:6)) all is nothing; and whatever, and how much soever it be, the Lord accepts it not with any good will.

Now here is a knot that should be untied, as we go along, lest we leave matters too dark. Namely, some think they have love to Christ, when indeed they have none: and some fear they have none, when indeed they have much, at least some. A word of each.

Some think they have much love to Christ, but they have none in truth: or no true love. For as we read of true holiness: or holiness of truth (Ephesians 4:24), so there is a true love; and a love that is not of truth; and the love which many have to Christ is no better than that which they had of old, who one while cried, Hosanna to the Son of David; and afterward, Crucify him, Crucify him, away with him: or that of the young man that came running to Christ, with much zeal, and by and by, he turns his back on him; he went away sorrowful. So it is with many, they seem to have much love for a season, but in time it withers, as (John 5:35). The reason is, they never knew Christ, nor themselves neither, not thoroughly: and hence it is with them, as with the stony ground (Matthew 13:5, 20, 21). There wanted deepness of earth: thoroughness of conviction; and hence though the word were received with joy, yet all endures but for a while; he has no root in himself: no inward principle of spiritual life and love; only the natural affections are raised, by the power of convictions, and turned (in some sort) another way than formerly, but there being no sanctifying change, in time, all turns again to the old channel: or else a person contents himself with common love, and affections, instead of that which is spiritual, and flows from a sanctifying change in the soul.

There are some that have much love, or at least true love to Christ, that fear that they have none at all. Obj. How can this be? If a man have true love, he may know it, one would think. Answ. No, not always: we can neither discern Christ's love to us, nor our love to him, unless the Spirit of God discover the same to us. We are said to receive the Spirit, that we may know the things that are freely given to us of God (1 Corinthians 2:12). So also those things that are freely wrought in us, will be all clouded and in darkness, unless the Spirit do enlighten our minds, and discover them to us. See (Romans 8:16): the Spirit itself bears witness with our spirit. Our spirit will, it can witness nothing to us, for our comfort, unless the Spirit of God join and witness together therewith: if this Spirit as to this work of it, be withdrawn (as many times it is) we are all in darkness, and have no light, though we fear God and obey him; there is no light sufficient to discover that to us, which indeed is in us. A person's love to Christ is always seen, and discerned by Christ, but not always by himself, yet we should seek to find it out in ourselves: and therefore as we pass along in our work, consider only these two things in this place.

1. Have you seen Christ? If you have, you cannot but love, and believe in him: and so on the contrary. Seen him? how is that? Answ. Not with bodily eyes: for when he was on earth, many saw him so, and perished for ever: and to see him now with our bodily eyes, would be like to confound us, rather than profit us; however it is not to be expected by us. Not by hear-say, and report only: for so all see him under the Gospel: but have you seen him, by a work of the Spirit revealing Christ in you (Galatians 1:15, 16)? When it pleased God to reveal his Son in me, or to me. Christ is never seen, or known by any, how much soever they hear of him, till God reveal him. Now, if you have seen him, there is at least a latent, rooted love to, and belief in him, which shall never utterly fail, but in due time appear, and at last be found to salvation. And if you have seen him, you have seen your spiritual ignorance of him; and that ignorance that yet remains, is among your chief complaints.

2. If you love him, you will love those that are his (1 John 3:14), and on this account, for that of him, that is in them: and he that does not love the people of God, does not love God himself (1 John 4:20). If we love him, we shall love them that are his, because they are his: and they are one, as God and Christ are one (John 17:11, 21, 22).

2. The second fruit to be considered of (by way of trial) is mortification of sin, or the purifying of the soul from it, which is a fruit of faith (Acts 15:9): purifying their hearts by faith. The heart is never purified; and sin is never mortified, until faith come: and that always does something this way, unless it be a dead faith. Sin may be as it were stunned, and knocked on the head, by convictions, and legal terrors, but is never mortified, until faith come, and then something is done indeed.

Now, having mentioned this, as one thing to try ourselves by, we must clear and open the point, and endeavor to free it, ere we leave it, from whatever might cloud and darken it: and the difficulty is to show the difference between the effects of legal terrors, and common convictions in restraining sin, and that of faith in mortifying sin: and the difference between that effect which that faith which is yet indeed but a dead faith may have upon sin, and that which a lively faith has in mortifying of sin.

And first we shall consider the difference that is between legal terrors restraining sin; and that of faith in mortifying it. And here I promise this one thing: namely, that particular lusts, by legal terrors, and common convictions, are many times, as it were benumbed, in a swoon, when not at all mortified; and here many deceive themselves; they find no present disposition, or inclination to their former lusts, but some aversion from them, and hence they think they are thoroughly reformed, and mortified, when as there is no such thing; they have only changed their way of sinning; as he that was a gross sinner perhaps, is now a formal professor, a self-righteous sinner: sin in him now runs out in another channel. He is as much a sinner as ever, though in another way, and he sees it not.

Now when sin is only stunned and benumbed with legal terrors, and forced as it were to pull in its head, and to shrink back into the deep and dark corners of the heart, and so to find another vent, a more secret, and undiscovered passage — then,

1. A man's life in Religion is mercenary; all his obedience is legal, and servile; not filial: such a person's obedience is but an endeavouring to pay the debt of satisfaction for sin which he owes to God, and to pacify his anger, which he hopes to do, by a better walking than formerly; and though such persons do not profess so, yet really it is so, with them. And hence one of these things following, may be said of them: either (1) They deceive themselves in thinking all is well with them, when it is not. (2) They find that they cannot make their peace with God, and so return again to folly; or else (3) Spend their time in a wearyish formality, and so perish for ever at last. (1) Some think, they have paid their debt, by their repentings, and reformings, and other good works; and hence their minds are at rest, in some measure; but there comes an after reckoning at death, when it appears that their coin is not current: and what they trust to will not be accepted; the Lord abhors all that they have offered to him for payment; and hence they are cast into Hell, where they are for ever tormented; for they can never pay the debt. (2) Some find that by all they do, they cannot make their peace with God; they are still running into arrearages: still God is provoked by them daily; and hence complain that their labor is in vain, that they serve an hard master (Matthew 25:24), that gathers where he had not sown; that requires obedience, but gives not strength answerable; and hence grow discouraged, and like the Israelites of old, finding the difficulties of the Wilderness, would return into Egypt again: so these forsake the Lord, and his service, and return to their old ways again, or some other as bad: as the dog to his vomit (2 Peter 2, last verse). (3) Some wear out their time in a heartless, uncomfortable, and unprofitable attendance to the duties of Religion; they do hope, and fear much according as be the wainings or increase of their own righteousness, or legal performances: for the way of peace they have not known; and there is no judgment in their goings.

But now the true believer, his obedience is filial: he goes to work, but not to pay his debt: for he has seen that done already by another, or knows that if ever it be done, it must be by another; and hence the main spring of his obedience, is love to God, and his great Redeemer; his faith works by love (Galatians 5:6), it will work, or set a man on work; but how? By love. The love of Christ constrains us, says the Apostle (2 Corinthians 5:14). This faith then does not set a man on work, to pay old debts, or new, which no man can do any thing of, either more or less: though many attempt it daily, who yet perhaps understand not what they do, and so undo themselves, but see not how, until it be too late.

2. Then a man's hope and comfort is not like that of a true believer's: What is the legal man's hope? Answer: That God will not cast him into Hell, when he dies. What is his comfort in this world? Answer: His comfort is partly that hope, and partly some lust, or creature-comfort, that he feeds upon, and commits spiritual adultery with every day, continually. What do these hopes stand on? What are they built on? Answer: His own obedience, and something in himself; and hence as he finds things there, better or worse as he reckons, so his hopes are higher, or lower, they ebb or flow accordingly, as we have but now intimated. Well, how is it with the true believer, what are his hopes? Answer: That God is at peace with him through his Son, Christ Jesus: and also that he shall see, and enjoy him for ever, of which inheritance he has some earnest here; and hence hopes, and sometimes perhaps longs also for the full possession (Philippians 1:23), having a desire to depart, and to be with Christ, which is far better, than any thing, than all, than every thing that is here in this World to be had. Objection: But do all true believers find in themselves, this desire to be with Christ? Answer: No, unless it be at times? In some, the love of this World prevails, and that sadly, and that for a long time; one would hardly think, that there were any grace in them: others are almost always under clouds and darkness (Isaiah 50:10), they walk in darkness, and have no light; and hence dying is terrible to them: but they have all that principle in them, which (if the actings of it were not one way or other obstructed in them) would show itself in such hopes and desires, as we have mentioned. But what is the true believer's comfort here in this World, for the present, so far as he is, and acts like a believer, like himself? Answer: One main thing in which it lies, is this: namely, in what he can get and enjoy of God here: hence let his hopes stand never so fast, he can mourn for his want of getting more of God here; that he can find so little of him in his Ordinances, and duties of his worship: if the Lord be much, or long absent, he will lament after him; if he cannot see, as he has seen in his Sanctuary; yes though he do dwell in his house, yet if there he cannot behold his beauty, he will complain (Canticles 5:6), "my Beloved had withdrawn himself, and was gone — my Soul failed when," etc. The legalist mourns not if his hopes will but stand: for his comfort lies in that, and in an adulterous communion with creature comforts, and the vanities of this World. And if you ask, what the believer's hope is built on? Answer: Christ, and free grace is the foundation of it (Colossians 1:27), Christ in you the hope of glory; (2 Thessalonians 2, second to last verse) good hope through grace; (1 Timothy 1:1) Jesus Christ which is our hope. Nothing so hard, nothing so sweet, as to live on the free, rich grace of God in Christ Jesus only; and nothing so pleasing to God, as that we should do so; and hereby he has more glory by us, than if we could present him a perfect obedience of our own.

When sin is only benummed, &c. whatever convictions there have been, yet the Commandment never so came, as to make sin revive, and so as to work in a man, all manner of concupiscence, so as to make a man feel sin, in its strength, and dominion in him: for this would bring him to despair in himself, and spoil all his own righteousness, and self righteous hopes; and prepare him to seek a remedy, not in himself, but out of himself, in the grace of God in Christ Jesus, when discovered to him; and to unprepared ones, it is not wont to be discovered. Luke 3:5: Every valley shall be filled, and every mountain, and hill shall be brought low — and then, All flesh shall see the Salvation of God. It is through the Law that we are dead to the Law. And the Law is our schoolmaster to bring us to Christ (Galatians 2:19 & 3:24). We then must come under a work of the Law, that we may be prepared for the light of the Gospel; its shining into our hearts, which many wanting, whatever they profess, the Gospel is hid to them; it shines not (2 Corinthians 4:3) — not as to the hear-say of it, but as to the power, and saving efficacy of it.

The next thing to be spoken to is this, namely, the difference between that effect which that faith, which is indeed but a dead faith may have upon sin, and that which a lively faith has in mortifying of sin: for there is in some a work; not only merely legal, or rather, in that degree legal: for some legalists are more gross than others: but together with it, there is a faith, though indeed, but a dead faith, and even this faith has in them, some effects on sin, to restrain it, though it never mortify it. Thus, I conceive it was with them (Psalm 78:34, 35, 36): They sought him; and they returned, and enquired early after God: and not only so; but they remembered that God was their rock, and the high God, their Redeemer. What then is, and how may we discover the difference? In true faith there is love; so in that which is yet but a dead faith, there is a love too, though not such a love, as is in the former: we must then see, if we can make the difference, or show it, in some few things at least.

1. Where this true love, or lively faith is, which purifies the heart, and engages the soul in mortifying of sin, there is a hatred to all sin. Psalm 119:104: I hate every false way. In others there may be a falling out, with a sin, a quarrel with it for a season; as true lovers may have their fallings out: but here is a real, and a rooted hatred. Now it must needs be a great work whereby, and great change wherein a person is brought to hate that which he once loved above all other things. To hate those things which once he delighted in, and which were to him as a right eye, or a right hand; yes, as his very self. Matthew 16:24: Let him deny himself. How impossible is this to every man, and how far is he from it, until a great work, and change be wrought in him? He may think he can do it, and does do it, but if ever the matter come indeed to trial, he will find himself as far from it, as unable to do it, as a dead man from raising himself out of the grave, and doing the works of the living. It is God only, by his mighty power, that can give life to the spiritually dead (Ephesians 2:1, 5). When you were dead in sins. And where this hatred is, there are these things. (1.) A sensible mixture of love to that which a man hates: so that he loves what he hates, and hates what he loves, and abhors himself for that love he finds to sin. Romans 7:15: What I hate that do I. And he not only did it, but there was also some love to it: for his hatred of sin was not perfect, though sincere. Philippians 3:12: Not already perfect: no, not in any one point; he was yet carnal and sold under sin, as to the unregenerate part (verse 14), though as to the inward man, it was otherwise, as verse 22. As long as we have sin in us, we shall have some love to it: those then that think they have no love to sin, in them, do deceive themselves; they do not know themselves; and it is to be feared, that they have no true hatred. (2.) A making out, in the use of means after, an utter abolition, and rooting out of sin: so that nothing will give the heart full rest, or content, while any thing of sin still remaineth. Outward comforts, inward affections, and enlargements, and assistances in duties, and such like, are things in which many unsound ones rest. But he that hates all sin, will never rest, until it is all gone: yes, the more help he has against sin, and the more it dies in him, the more he is set against it still: whereas it is contrary with others, that take up their stand, and make their rest in reformation, without mortification.

2. This true, lively faith, which makes a person to seek to mortify his sin; it sets him on work, as Galatians 5:6. He will up, and be doing. That he may mortify his lust; he must work (Philippians 2:12). And not only so, but it teaches him, as to work, so to look beyond all his own works, and doings and to own himself to be a poor nothing: else it is but (as I may call it) a legal faith. Paul did much, and so did Apollos too, yet neither of them were any thing (1 Corinthians 3:5, 6, 7). So in this case, for a person to do much, and yet after all to say, I am nothing, as he did (2 Corinthians 12:11), is a mystery, which faith only teaches; and few know what it is, to be diligent in doing, and to rely only, on the power and grace of God in Christ for supply of all wants. We may have a general notion of this, but a lively sense and feeling of it, is both bitter and sweet, and an effect of a lively faith only.

Now it is true that an unsound Professor may do many things, as Herod did (Mark 6:20). He may abound with religious performances, as they (Isaiah 1:11) had multitude of sacrifices, yet to no purpose: the Lord says that he was full of them. So they (Isaiah 58:2) sought him daily. Yet there is this difference also, besides what has been said. (1.) Such as be unsound ones, usually rest in the external performance of duties; and much farther from that they never go. But true faith teaches a man to look chiefly where God looks chiefly, namely to the manner of performance, to the sincerity and uprightness of the heart in all duties. And hence what complaints do true believers many times make of hypocrisy, and by ends in duties, of self seekings, and the like, which they cannot wholly lay aside & free themselves from? Something of this nature no doubt he found which brought forth that cry (Psalms 119:80): Let my heart be sound in your statutes, that I be not ashamed. A true Christian's great work in all his religious services, is with his own heart, that in all he may approve himself to God. (2.) Unsound ones do seek, and rest in themselves in all they do (Zechariah 7:5, 6). They did fast, and mourn &c. but says God, did you at all do it to me, even to me? They did all for themselves. A sound believer has respect to God, and the pleasing of him, and finds rest in this (Psalms 19, last verse): Let the words of my mouth, and the meditations of my [illegible] be acceptable in your sight, O Lord my strength, and my Redeemer. q. d. if God accept me, if I may please him, it is well, it is enough; he has been good to me, my Redeemer, and if I may but please him, that is the great thing that I seek. Here, understand aright.

1. There is no man that can deny himself, so as not to seek himself more than he should: self will be rising up, but grace will snub and rebuke it, and say to it, get hence! and would have no more to do with it; as they said of their idols (Hosea 14:8). Self is the great idol which almost all men worship and serve.

2. No man is bound not to have any eye to himself at all, in what he does (Hebrews 11:26); yet a gracious respect to God, should and does influence every gracious soul, in what he does, in his service. And many there be, I doubt not, that if called to it, would deny themselves, so as to forsake all for Christ, yes, to die in his cause, however they have jealous, and low thoughts of themselves; and so it is with many that hold on in a steady way of obedience, attending conscientiously to all the ordinances of God, and known duties of his worship; what they do, is in some measure from their good respect, and love to God, and his ways, who yet cannot say it of themselves, and not from servile fear only. And that appears thus. (1) If it were from servile fear only, they would in time grow weary of God's [illegible]ways, as many do (Malachi 1:13 & Isaiah 43:22). It is true, there is often some, yes much servile fear in a child of God, and there is also a weariness in spiritual work; but then how is this complained of? Do not they loath themselves for it? Are not they weary of that weariness? And God makes good that promise to them (Isaiah 40, last verse): the meaning is, not that they shall find no weariness, or faintings at all, who wait on God, but that it shall not prevail so, but that as in the beginning of the verse, they shall renew their strength, and go on still. (2 Corinthians 4:1) — we faint not: but hold out still: so here; but as verse 16, they don't faint, because the inner man is renewed day by day. Yet David complained that his soul fainted for God's salvation (Psalms 119:81). (2) If it were only from servile fear, a form of godliness would content them, they would not still be making after, and prizing the power of godliness, in their own hearts, and lives, and in others too: yes, the power of godliness would be a thing unknown to them; as it is to many: and there be these things in it. See Philippians 3:13, 14. (1) A forgetting the things that are behind, contrary to a resting in present attainments, as they did (Revelation 3:17), who had enough, and need of nothing: as a man that runs in a race, he minds not what is behind him: and when a man forgets the things that are behind him, he sees a need to be doing still, and is desirous of getting more still, as well as of getting some at first: for what profit is it, to set out in a race, if a person do not hold out and go on in it? (2) A clear conviction [illegible] persons imperfections, and a sight of things yet before him, which are precious in his eyes; as more strength, and diligence in duties; more conformity to the will of God; a further rest, and a fuller contentment, and satisfaction in God, as a man's portion (Psalms 16:5). These are things before a man, and precious in his eyes, if the power of godliness be in him. Hence (3.) There is a reaching after these things: a pressing on towards them: a person does not only use means, but in them he seeks after these things. If the question be as to them of old (John 1:28), whom seek you? the answer will be as before; more of God, and more of Christ, &c. these are the things which they so much seek; to whom it may be said, as to them, in Matthew 28:5, fear not, you seek Jesus; and that they so did, appears in those sad complaints which they made, when ordinances are, or seem to be, empty things to them; and him whom they seek, they do not there find. Oh! consider it; you attend means, but what seek you? Is it to pacify conscience, and to satisfy convictions only, and to patch up a self-righteous peace only; or is it Jesus that you seek, and more of him? Let your peace be, according as you find in these things.

3. The third fruit mentioned by way of trial (for it is a use of trial that we are [illegible]) is vivification, or a living, or a being alive to God, as it is called (Romans 6:11; Galatians 2:19). Now seeing there is such a thing as living to God, or being alive to God, and that it is, where-ever true faith is, as appears from the last named place, verses 19, 20 compared together; it concerns us to consider, whether we have any thing of this living to God, or no. Let us then consider a few things, as briefly as we can, out of this last named text, which may help us to discover whether we be alive to God, or not.

1. A man must be dead to the Law, before he can be alive to God: he that is alive to the Law, is alive to himself, as Paul once was (Romans 7:9), and indeed such an one lives to himself, while he seems most of all to be alive to God; and the Lord abhors even the best, that is to be found with such a man. Well then, a man must be dead to the Law, before he can, I say, can live to God. Now this is a great thing, and it is a great work of God, to bring a person to it, namely, to be dead to the Law; none but he that made Heaven and Earth can do it, for consider,

1. Every man naturally is alive to the Law, as Paul says he once was; and to take away life is a great thing, and makes a very great change, in what sense soever you understand it: it is great in respect of the change that is made; and in respect of the reluctancy and opposition that is made against it. Indeed there is a difference — some die more easily than others do. [illegible] say, that every man naturally is alive to the Law, that is, he seeks life by the Law, as they did (Romans 9, penult). Many times persons don't know that they do thus; they may profess, and protest against it, and yet do it; and it is surely so with persons, when they have only a doctrinal knowledge of the way of the Gospel, but never saw any need of, or never came under a powerful work of the Spirit, to convince them of righteousness, as well as of sin. There is as much need of the one, as of the other — for if there be any difference (as I think there is, on divers accounts) we are more easily convinced of sin, than of the way of the Gospel: for we naturally know something of the Law, but of the Gospel, we know nothing by nature. And all the whole body of [illegible] in us opposes it to the utmost; there is nothing in us, but as it is under the management and influence of corruption, opposes the way of the Gospel, not only much, but to the [illegible], or as much as can be. It is far easier to convince a man that he is a sinner, and deserves to die, than convince him that he may be saved by faith in Christ Jesus. Yet how many know nothing of the plague of their own hearts in this matter!

2. He that is dead to the Law has experienced his own inability to perform, or keep the Law. It is not persons having heard, or having been told, that will suffice thoroughly to convince them of their inability to keep the Law; for they will not throughly believe it, until they have tried it, and have an experimental knowledge of it. This we see by constant experience, and it may be otherwise evidenced also: though persons have lived all their days under the Gospel, and have had a good education, and have gathered much head knowledge, yet when convictions and awakenings come upon them, the first thing that they do is to seek righteousness, as it were by the works of the Law. Some indeed have a notion, and also some experience, of their own inability to keep the Law; but yet for want of a thorough awakening, and through the prevailings of a spirit of slothfulness, and averseness to spiritual work, they never make thorough trial, and so never come to a thorough sight of themselves, and of their own nothingness. They say, Oh! they can do nothing of themselves! and that they find it so too: but it is no otherwise with them, than with a slothful servant, that lifts a little at a heavy burden, and cries out that he cannot stir, or move it, whereas he never put forth his strength to try what he can do; a cudgel or whip would make him do more, a great deal. So it is here — small awakenings bring forth small endeavours, and leave persons alive to the Law still. Consider this then, it may be your convictions of your own nothingness are but what the slothful servant has; if so, you must go to work again, and get you to your old fears and terrors, which were smothered, by one means or other, and died away too soon. There be many that die in the birth; many whose convictions issue in formality, refined self-righteousness, and self-deceiving.

3. He that is dead to the Law is convinced of the evil and folly of seeking righteousness by it. He has been made to see the pride and folly of his own heart in that matter, and is ashamed of it. Persons must be ashamed of their own ways, before they will come to God's way. You that say you never sought righteousness, as it were by works of the Law, you always knew better than to do so; you may do well to consider deeply whether you do not deceive yourselves. And this know for certain, that whatever your religion, progress, and attainments therein be; you don't live to God, and your faith is but a dead faith, if you be not dead to the Law. All you have (if it be much) will be found at last to be no better, no other, than a fine spun thread of Pharisaism, and self-delusion; and after all you have done, a fearful perdition will be the issue.

2. He that lives to God, lives a life of faith; or, the life that he now lives is by the faith of the Son of God, as he speaks (Galatians 2:20). Not a dead faith; but that of the Son of God. And where this faith comes and prevails in the soul.

It does as it were annihilate the creature (2 Corinthians 12:11). It empties a man, it (as it were) takes him off his own legs: it makes a man, in his highest attainments, to be nothing in his own eyes. So, in that second of Galatians, I live, yet not I. This is a mystery, I, and yet not I. Before faith comes, or before a man is humbled, he is a great something, in his own eyes, though indeed worse than nothing (Revelation 3:17). But when faith comes, he is both a real something, and a great nothing. And this, as I said, is a great mystery; a piece of unintelligible nonsense to a carnal heart (2 Corinthians 3:5). Before faith comes a man's self sufficiency is gone, and all his sufficiency is of God; he has no sufficiency in himself, no, no not so much as to think a good thought.

And in this annihilation of the creature, there are these things to be considered, besides what else might be named.

1. A disappointment of expectation, as to the way of living a life of religion. First, a man thinks he has something of himself, and he will not easily think otherwise; and then he expects to have something given to him, whereby he may set up again, and live upon himself; but when the matter comes to tryal, he finds that he must live upon another; and live (as we say) from hand to mouth: yesterday's assistance, will not help him for this day's work. He that could do all things yesterday, can do nothing this day, unless he have assistance from the same hand, which is arbitrary, given or taken, or denied, as he pleases from whom it is. And hence often arise great discouragements. A person says, I thought ere now, I should have been able to do more, than, I find, I can: I am still vile, still a poor wretched creature; I can do nothing, perform no duty, as I ought: yes the children of God, are oft left to themselves, that they may know themselves, and where their dependance is. See (2 Chronicles 32:31). And in a Christian's ordinary course, wonted assistance may now and then be withdrawn, on the same account.

2. An abasement of soul: a person is brought to be poor in spirit: he has a low esteem of himself (Ephesians 3:8), is exceeding vile in his own eyes (Job 40:4). Faith indeed purifies the heart, but it also opens a person's eyes, so that he sees something of the sin that still dwells in them; and great faith, and a little sight of that, will hardly consist together: sometimes, where true faith is, there is a great mixture of presumption, which makes faith seem to be much more, and greater than indeed it is.

3. An inward contest, or strife in the soul respecting this nothingness and abasement; the unregenerate part reluctates, and opposes, this way of abasement: the new man closes with it, as the best way, as an excellent way. The knowledge of Christ, and the way of the Gospel, has an excellency in it (Philippians 3:8). And the knowledge of ourselves, Christ, and of our own nothingness go together: he that exalts Christ must debase himself; he that prizes Christ, must deny and abhor himself: self exalting, and Christ exalting, are inconsistent, in the power thereof.

Now consider this; you that can easily exalt, and magnify Christ (as you think) verily you have cause to fear that you never knew what it was: you are utter strangers to a life of faith, which though it be sweet, and precious, yet by reason of corruption, and through temptation, it is usually very difficult, especially at times.

2. This faith carries out the soul to God, and that in these three respects: (1.) as looking to him for all it wants; (2.) in acknowledging him, in all it has; (3.) in uniting the heart to God in love.

1. In looking to him for all it wants: faith leads the soul to wisdom's gates, to the posts of her door, and there it stands and knocks, and waits, as (Proverbs 8:34). The heart will be stealing out, and turning aside to other doors, but when this is seen, the soul rebukes itself for it, and is ashamed of its own folly. Now is it thus with you? Whither go you for help? Perhaps you will say, I go to God alone? But do not you turn aside elsewhere sometimes: if you say no: you do not know your own hearts: and it is as if you should say, you have no unbelief, no self-righteousness working, and prevailing in you; and who shall believe you in that? This sin, if any, dwells in you, and will carry you captive, sometimes. But I say, faith carries the soul out of itself, to God, in Christ Jesus, for supply of wants; and therefore in this respect it does two things: (1.) it shows the soul its own emptiness; (2.) Christ's fullness, or all sufficiency.

1. The soul is made to see its own emptiness, and nothingness: it may be you will say, this you have seen, and do see this: but I say, consider, whether it be so indeed, or not: have you ever seen a need of almighty power to make you see it, to cause you to see it (Ezekiel 16:2). Have you seen the enmity and opposition of your hearts against this sight of yourselves: doctrinal knowledge of spiritual things, is more easy, but experimental knowledge, and clear convictions, affect men's hearts, and break them to pieces; and there is much in the heart to oppose, and withstand the same.

2. The soul is shown, or made to see the sufficiency of Christ Jesus: it could never see it, or believe it, if it were not shown, by a powerful work of the Spirit. Yes, the heart of man makes strong opposition against the way of the Gospel, it hates the knowledge thereof (Proverbs 1:29), and the secret language and voice of the heart is, as Job 21:14, we desire not the knowledge of your ways. It is true, there is in the heart an enmity against God, and all of God; all his ways and laws, and people; but especially against Christ, and a saving knowledge of him: and hence I say, there must be a mighty work of the Spirit, to show Christ, and his fitness, and sufficiency to save lost sinners; and it is a glorious sight when seen. John 1:14: We beheld his glory, the glory, &c. Consider it then, have you ever seen the glory of Jesus Christ? You have heard of him, read of him, spoke of him; but has he been revealed to you, and have you seen him? John 6:40: you must see him, not with bodily eyes, for that would confound you: and God must show him, else you cannot see him: and if you see him not, you cannot believe in him. Hence if the Gospel be hid (which sets him forth) it is to such as be lost (2 Corinthians 4:3), and hence in verse sixth, 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 of Jesus Christ. Here mark; it is God that gives this light; it is he that shines in our hearts; and there must be an almighty power put forth, else to us the Gospel will be hid. He must command the light, &c. else the God of this world will blind us, so as that, the light of the Gospel of the glory of God (for so I read the words) shall not shine to us, or in our hearts: in darkness we be by nature, and so abide, until he do powerfully call us into his marvellous light.

2. In acknowledging him in all it has: as the soul receives all from God, by faith: so faith leads it, to acknowledge him in all it has; as he said; I live, yet not I, but Christ lives in me; and again, elsewhere, he says, he could do all things through Christ strengthening him. Still whatever he did, he ascribes all to Christ: so he (Psalm 144:1, 2, 3), The Lord my strength, who teaches my hands to war, — my goodness, &c. mark, how he ascribes all to God. Now this the believing soul does in some measure, and desires to do it more fully: it is a pleasure to a believer to be doing for Christ, and when he has done all, to be setting the crown still upon the head of Christ; I, yet not I but Christ; it is the voice and language of faith. Indeed to acknowledge Christ in all a person has, or does, in words only, is easy; but really and sensibly to do it, is difficult, and much averseness is in the heart of a man against it. Consider then, how you find it, do you acknowledge Christ in all? Do you find it a hard thing so to do? Do you bewail the contrary, and beg help against it? If you think it an easy thing, you know not what it is?

3. In uniting the heart to God by love: faith and love always go together; they cannot be separated. 1 Timothy 1:14: he that believes, he also loves: as soon as a man has a sight of Christ, he falls in love with him: he is altogether lovely: as soon as the grace of God that brings salvation does appear to the soul, it does unite the heart to him, by love. Ephesians 6:23: Peace be to the brethren, and love with faith; he means an increase of love, and faith: and puts them together, because they are never separated; and hence he cursed all that don't love the Lord Jesus.

Now, (as we go along) because that many a gracious soul may be at a loss, and unable to find their love to Christ, and thereupon be discouraged; we shall mention some things, in which, it usually discovers itself, and may sometimes be found, when persons cannot look directly on it, and find, and feel those sensible workings of it in their souls, which at some other times perhaps they can; and therefore though they have it, they can't discern it.

1. In a desire of fellowship, and communion with him in his ordinances, as Canticles 1:1: Let him kiss me with &c. — his love is better than wine — this was a sign, and an evidence of love in them, and so was that in verse fourth, Draw me &c. So here, when the soul desires Christ in his ordinances, and breathes after, or accounts precious, the discoveries, and manifestations of Christ to the soul, in his ordinances, this is better than wine; when though many will say, who will show us any good; yet the soul joins with them that say, Lord, lift you up the light of your countenance upon us (Psalm 4:6). And it is not ordinances, and duties that will satisfy the soul, but Christ in them; this is an evidence of love. Canticles 3:1: I sought him whom my soul loves; that seeking shows love. You then that wait on, and attend to these and those ordinances, and duties of God's worship, what, or whom seek you? Is it the Lord Jesus Christ? Or is it somewhat else? If it be him you seek; it is from a liking of, and a love to him.

2. This love appears sometimes, in that they are so deeply sensible of it, when they see any wrong offered to the Lord, his name, ways, people, or institutions (Psalm 69:9). And that this is from love to God, and his ways, appears in that they are so ready to condemn themselves, as well as others: they are grieved at the evil ways of others (Psalm 119:158), but they judge themselves as chief of sinners, abhor and loathe themselves, especially at times (Job 42:6).

In their following after God, in all the ways that he has appointed (Canticles 3:1): "I sought Him whom my soul loves. I sought Him and that by night too, on her bed": this was an evidence of love. So when the soul seeks God, not only in public duties, but also, where no eye of man sees; and it is the Lord himself that is there sought; this is an evidence of much love sometimes. I say not when much pains in duties is taken; for that may come from other causes, but when also Christ is sought for in them (Psalms 63:8): "His soul followed hard after God." Slothfulness in duties argues little, or no love; but when God is sought, and that diligently too, it is an evidence of love: especially when not his favor only, but his holiness is sought for, to be partakers of that (Hebrews 12:10).