IMPROVEMENT.

The first USE may lie in several inferrences, for our Instruction.

I. From what has been said, it may be infer'd, by pa­rity of reason, that nothing that damned men do, or ever will experience, can be any sure sign of grace.

Damned men are like the Devils; are conformed to 'em in nature and state. They have nothing better in them than the Devils; have no higher principles in their hearts; experience nothing, and do nothing of a more excellent kind: As they are the children and servants of the De­vil; and as such shall dwell with him, and be partakers with him, of the same misery. As CHRIST says, con­cerning the saints, in their future state; Matt. xxii. 30. That they shall be as the Angels of GOD in Heaven: So it may be said concerning ungodly men, in their future state; that they shall be as the fallen, wicked Angels in Hell.

Each of the forementioned reasons, given to shew the truth of the doctrine, with respect to Devils, hold good with respect to damned men. Damned men have no de­gree of holiness▪ And thererefore, those things, which are nothing beyond what they have, cannot be holy ex­periences. So it is true, that the damned men, are not only absolutely destitute of all true holiness, but they have not so much as any common grace. And lastly, 'tis unreasonable to suppose, that a person's being in any respect, as the damned in Hell are, should be a certain sign, that they are very unlike and opposite to them, and hereafter, shall not have their portion with them.

[Page 11]II. We may hence infer, that no degree of speculative knowledge of things, of Religion, is any certain sign of saving grace. The Devil, before his fall, was among those bright and glorious Angels of Heaven, which are represented as morning stars, and flames of fire, that ex­cel in strength and wisdom. And tho' he be now become sinful, yet his sin has not abolished the faculties of the angelick nature; as when man fell, he did not lose the faculties of the human nature. Sin destroys spiritual principles, but not the natural faculties. 'Tis true, sin, when in full dominion, entirely prevents the exercise of the natural faculties, in holy and spiritual understanding; and lays many impediments in the way of their proper exercise in other respects: It lays the natural faculty of reason, under great disadvantages, by the many and strong prejudices, which the mind is brought under the power of: And in fallen man, the faculties of the soul, are, doubtless, greatly impeded in their exercise, through that great weakness and disorder of the corporeal organ, which it is strictly united to; which is the consequence of sin. But there seems to be nothing in the nature of sin, or moral corruption, that has any tendency to destroy the natural capacity; or even to diminish it, properly speak­ing. If sin were of such a nature, as necessarily to have that tendency and effect; then it might be expected, that wicked men, in a future state, where they are given up entirely to the unrestrained exercise of their corruptions and lusts, and sin is, in all respects, brought to its great­est perfection in them, would have the capacity of their souls greatly diminished: Which we have no reason to suppose; but rather on the contrary; that their capaci­ties are greatly enlarged, and that their actual knowledge is vastly increased; and that even with respect to the Divine Being, and the things of Religion, and the great concerns of the immortal souls of men; and that, with regard to these things, the eyes of wicked men are open'd; and they, in some respects, emerge out of darkness into [Page 12] clear light, when they go into another world.

The greatness of the abilities of the Devils, may be argued, from the representation in Eph. vi. 12. We wres­tle not against flesh and blood, but against principalities, against powers, &c. The same may also be argued, from what the scripture says of Satan's subtilty. Gen. iii. 1. 2 Cor. xi. 3. Acts xiii. 10.

And as the Devil has a faculty of understanding of large capacity, so he is capable of great speculative know­ledge, of the things of GOD, and the invisible and eter­nal world, as well as other things; and must needs, ac­tually, have a great understanding of these things; as these are the things which have always been chiefly in his view; and as his circumstances, from his first exist­ence, have been such as have tended chiefly to engage him to attend to these things. Before his fall, he was one of those Angels, who continually beheld the face of the Fa­ther, which is in Heaven. And sin has no tendency to destroy the memory: And therefore, has no tendency to blot out of it, any speculative knowledge that was for­merly there.

As the Devil's su [...]lity, shews his great capacity; so the way in which his subtility is exercised and manifested; which is principally in his artful management, with res­pect to things of religion; his exceeding subtile represen­tations, insinuations, reasonings and temptations, con­cerning these things, demonstrates his great actual un­derstanding of them. As in order to the being a very artful disputant in any science, tho' it be only to con­found and deceive such as are conversant in the science; a person had need to have a great and extensive ac­quaintance with the things, which pertain to that science.

Thus the Devil has, undoubtedly, a great degree of speculative knowledge in divinity; having been, as it were, educated in the best divinity school in the uni­verse, viz. The Heaven of Heavens. He must needs [Page 13] have such an extensive and accurate knowledge, concern­ing the nature and attributes of GOD, as we, worms of the dust, in our present state, are not capable of. And he must have a far more extensive knowledge of the works of GOD; as of the work of creation in particular; for he was a spectator of the creation of this visible world: He was one of those morning stars that we read of, Job xxxviii. 4, 5, 6, 7. who sang together, and of those Sons of GOD, that shouted for joy, when GOD laid the foun­dations of the Earth, and laid the measures thereof, and stretched the line upon it. And so he must have a very great knowledge of GOD's works of Providence: He has been a spectator of the series of these works from the beginning: He has seen how GOD has governed the world in all ages: He has seen the whole train of GOD's won­derful successive dispensations of Providence towards his church, from generation to generation. And he has not been an indifferent spectator; but the great opposition, which there has been between GOD and him, in the whole course of those dispensations; has necessarily, greatly engaged his attention, in the strictest observation of them. He must have a great degree of knowledge, concerning JESUS CHRIST, as the saviour of men; and the nature and method of the work of redemption, and the won­derful wisdom of GOD in this contrivance. 'Tis that work of GOD, wherein, above all others, GOD has acted in opposition to him; and in which he has chiefly set himself in opposition to GOD. 'Tis with relation to this affair, that that mighty warfare has been maintained, which has been carried on between Michael and his Angels, and the Devil and his Angels, through all ages, from the beginning of the World; and especially, since Christ appeared in the world. The Devil has had enough to engage his attention, to the steps of divine wisdom in this work; for 'tis to that wisdom he has opposed his subtility: And he has seen, and found, to his great disappointment, and unspeakable torment; how divine wisdom, as exer­cised [Page 14] in that work, has baffled and confounded his devi­ces. He has a great knowledge of the things of another world; for the things of that world, are in his immediate view. He has a great knowledge of Heaven; for he has been an inhabitant of that world of Glory: And he has a great knowledge of Hell, and the nature of its misery; for he is the first inhabitant of Hell; and above all the other inhabitants, has experience of its torment, and has felt them constantly, for more than fifty-seven hundred years. He must have a great knowledge of the holy scriptures; for 'tis evident, he is not hindred from know­ing what is written there, by the use he made of the words of scripture, in his temptation of our Saviour. And if he can know, he has much opportunity to know, and must needs have a dispositton to know, with the greatest exactness; that he may, to greater effect, prevent and wrest the scripture, and prevent such an effect of the word of GOD on the hearts of men, as shall tend to overthrow his kingdom. He must have a great knowledge of the nature of mankind, their capacity, their dispositions, and the corruptions of their hearts; for he has had long and great observations and experience. The heart of man, is what he has had chiefly to do with, in his subtile devi­ces, mighty efforts, restless and indefatigable operations and exertions of himself, from the beginning of the world▪ And 'tis evident, that he has a great speculative know­ledge of the nature of experimental Religion, by his be­ing able to imitate it so artfully, and in such a manner, as to transform himself into an Angel of light.

Therefore it is manifest, from my text and doctrine, that no degree of speculative knowledge of things of Re­ligion, is any certain sign of true piety. Whatever clear notions a man may have of the attributes of GOD, and doctrine of the Trinity; the nature of the two covenants, the economy of the persons of the Trinity, and the part which each person has in the affair of man's redemption; if he can discourse never so excellently of the offices of [Page 15] CHRIST, and the way of salvation by him, and the ad­mirable methods of divine wisdom; and the harmony of the various attributes of GOD in that way; if he can talk never so clearly and exactly of the method of the justifi­cation of a sinner, and of the nature of conversion, and the operations of the spirit of GOD, in applying the re­demption of CHRIST; giving good distinctions, happily solving difficulties, and answering objections; in a man­ner tending greatly to the enlightening the ignorant, to the edification of the church of GOD, and the convicti­on of gainsayers; and the great increase of light in the world: If he has more knowledge of this sort than hun­dreds of true saints, of an ordinary education, and most divines; yet all is no certain evidence of any degree of saving grace in the heart.

'Tis true, the scripture often speaks of knowledge of divine things, as what is peculiar to true saints; as in John xvii. This is eternal life, that they may know thee, the only true GOD, and JESUS CHRIST, whom thou hast sent. Matt. xii. 27. No man knoweth the Son but the Father; neither knoweth any man the Father, save the Son, and he to whom­soever the Son will reveal him. Ps. ix. 10. They that know thy name, will put their trust in thee. Philip. iii. 8. I count all things but loss, for the excellency of the knowledge of CHRIST JESUS my Lord. But then, we must understand it of a dif­ferent kind of knowledge, from that speculative under­standing▪ which the Devil has to so great a degree. It will also be allowed, that the spiritual saving knowledge of GOD, and divine things, greatly promotes speculative knowledge; as it engages the mind in its search into things of this kind, and must assist to a distinct under­standing of them; so that, other things being equal, they that have spiritual knowledge, are much more likely than others, to have a good doctrinal acquaintance with things of Religion—but yet, such acquaintance may be no dis­tinguishing characteristic of true saints.

III. It may also be inferr'd from what has been ob­serv'd, [Page 16] that for persons meerly to yield a speculative assent to the doctrines of Religion as true, is no certain evidence of a state of grace. My text tells us, that the Devils be­live, and as they believe that there is one GOD, so they believe the truth of the doctrines of Religion in general. The devil is orthodox in his faith—he believes the true scheme of Doctrine—he is no Deist, Socinian, Arian, Pe­lagian or Antinomian—the articles of his faith are all sound, and what he is thoroughly established in.

Therefore, for a person to believe the doctrines of Chris­tianity, merely from the influence of things speculative, or from the force of arguments, as discerned only by speculation, is no evidence of grace.

Tho' 'tis probably a very rare thing, for unregenerate men, to have a strong persuasion of the truth of the doc­trines of Religion, especially, such of 'em as are very mysterious, and much above the comprehension of rea­son: Yet 'tis manifest, that we have no warrant to de­termine, that it can never be so, or to look upon such a persuasion, as an infalliable evidence of grace—and that no person can safely determine his state to be good from such an evidence. Yet if he, not only himself, seems to be very confident of the truth of Christianity and its doc­trines, but is able to argue most strongly for the proof of them—yet in this, he goes nothing beyond the Devil— who, doubtless, has a great knowledge of the rational ar­guments, by which the truth of the Christian Religion, and its several principles are evinced.

And therefore, when the scripture speaks of believing that JESUS is the Son of GOD, as a sure evidence of grace, as in 1. John v. 1. and other places, it must be understood, not of a mere speculative assent, but of another kind and manner of believing, which is called the faith of GOD's elect. Tit. i. 1. There is a spiritual conviction of the truth, which is, a believing with the whole heart, peculi­ar to true saints—of which I would speak particularly by and by.

[Page 17]IV. It may be infer'd, from the doctrine which has been insisted on, that 'tis no certain sign, that persons are savingly converted; that they have been suBjects of very great distress and terrors of mind, through appre­hensions of GOD's wrath, and fears of damnation.

That the Devils are the subjects of great terrors, through apprehensions of GOD's wrath, and fears of future effects of it, is implied in my text; which speaks not only of their believing, but trembling. It must be no small degree of terror, which should make those principalities and powers, those mighty, proud and sturdy beings, to tremble.

There are many terrors, that some persons, who are concerned for their salvation, are the subjects of, which are not from any proper awakenings of conscience, or ap­prehensions of truth; but from melancholy, or frightful impressions on their imagination; or some groundless ap­prehensions, and the delusions, and false suggestions of Satan. But if they have had never so great, and long continued terrors, from real awakenings, and convicti­ons of truth, and views of things as they are; this is no more than what is in the Devils, and will be in all wicked men, in another world. However stupid and senseless most ungodly men are now, all will be effectually awak­ened at last: There will be no such thing as slumbering in Hell. There are many that cannot be awaken'd by the most solemn warnings, and awful threatnings of the word of GOD; the most alarming discourses from the pulpit, and the most awakening and awful providences; but all will be thoroughly awaken'd, by the sound of the last trumpet, and the appearance of CHRIST to Judg­ment; and all sorts will then be fill'd with most amazing terrors, from apprehensions of truth, and seeing things as they be; when the Kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, (such as were the most lofty and stouthearted, most ready to treat the things of Religion with contempt) shall hide themselves in the dens, and in the rocks of the [Page 18] mountains; and say to the mountains and rocks, fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the lamb; for the great day of his wrath is come; and who shall be able to stand? Rev. vi. 15.16, 17.

Therefore, if persons have first been awakened, and then afterwards have had comfort and joy, 'tis no cer­tain sign, that their comforts are of the right kind, that they were preceded by very great terrors.

V. It may be further infer'd from the doctrine, that no work of the law on men's hearts, in conviction of Guilt, and just desert of punishment, is a sure argument, that a person has been savingly converted.

Not only, are no awakenings and terrors, any certain evidence of this, but no meer legal work whatsoever; tho' carried to the utmost extent that it can be; nothing wherein there is no grace or spiritual light, but only the meer conviction of natural conscience, and those acts and operations of the mind, which are the result of this; and so are, as it were, meerly forced by the clear light of con­science, without the concurrence of the heart and inclina­tion with that light: I say these things are no certain sign of the saving grace of GOD, or that a person was ever savingly converted.

The evidence of this, from my text and doctrine, is demonstrative; because the Devils are the subjects of these things; and all wicked men that shall finally perish, will be the subjects of the same. Natural consciene is not extinguished in the damned in Hell; but on the contra­ry, remains, and is there in it's greatest strength, and is brought to it's most perfect exercise; most fully to do its proper office, as GOD's vicegerent in the soul, to con­demn those rebels against the king of heaven and earth, and manifest GOD's just wrath and vengeance, and by that means to torment them; and be as a never-dying worm within them. Wretched men find means in this world, to blind the eyes, and stop the mouth of this vicegerent of [Page 19] a sin revenging GOD; but they shall not be able to do it always. In another world, the eyes and mouth of con­science will be fully open'd. GOD will hereafter, make wicked men to see and know these things, which now they industriously hide their eyes from; Isai. xxxvi. 10, 11. Let favour be shewed to the wicked, yet will he not learn righteousness; in the land of uprightness he will deal unjustly, and will not behold the majesty of the Lord. Lord, when thy hand is lifted up, they will not see: But they shall see, and be ashamed for their envy at the people; yea the sire of thine enemies shall devour them. We have this expressi­on often annexed to GOD's threatnings of wrath to his enemies; and they shall know, that I am the Lord: This shall be accomplished by their woful experience, and clear light in their consciences, whereby they shall be made to know, whether they will or not; how great and ter­rible, holy and righteous a GOD JEHOVAH is; whose authority they have despised: And they shall know, that he is righteous and holy in their destruction. This all the ungodly will be convinced of, at the day of Judgment, by the bringing to light all their wickedness of heart and practice; and setting all their sins, with all their aggra­vations, in order, not only in the view of others, even of the whole world, but in the view of their own consciences. This is threaten'd, Ps. 50.21. These things hast thou done, and I kept silence: Thou thoughtest that I was altogether such an one as thyself. But I will reprove thee, and set them in order before thine eyes. Compare this with the four first verses of the Psalm.—The end of the day of Judgment, si not to find out what is just; as it is with human judg­ment, but it is to manifest what is just; to make known GOD's justice in the judgment which he will execute, to men's own consciences, and to the world. And therefore, that day is called the day of wrath, and revelation of the righteous judgment of GOD. Rom. ii. 5. Now sinners often cavil against the justice of GOD's dispensations, and particular­ly, the justice of the punishment, which GOD threatens for their sins; excusing themselves, and condemning GOD: [Page 20] But when GOD comes to manifest their wickedness in the light of that day, and to call them to an account, they will be speechless; Matt. xxii. 11, 12. And when the king came to see the guests, he saw there, a man which had not on a wedding garment: And he saith unto him, friend, how camest thou in hither, not having a wedding garment? and he was speechless. When the king of Heaven and earth comes to judgment, their consciences will be so perfectly enlighten'd and convinced, by the all searching light, they shall then stand in; that their mouths will be effectually stopped, as to all excuses for themselves▪ all pleading of their own righteousness, to excuse or justify them; and all objections against the justice of their judge; that their conscience will condemn them only, and not GOD.

Therefore, it follows from the doctrine, that it can be no certain sign of grace, that persons have had great con­victions of sin; have had their sins of life, with their ag­gravations remarkably set before them, so as greatly to affect and terrify them; and withal, have had a great sight of the wickedness of their hearts, and been convinc­ed of the greatness of the sin of unbelief, and of the un­excuseableness and heinousness of their most secret spiritual iniquities; and have been brought to be convinced of the uttter insufficiency of their own righteousness; and to despair of being recommended to GOD by it; have been as much brought off from their own righteousness, as ever any are, under a meer legal humiliation; have been con­vinced that they are wholly without excuse before GOD, and deserve damnation; and that GOD would be just, in executing the threaten'd punishment upon them, tho' it be so dreadful. All these things, will be in all the un­godly at the day of judgment, when they shall stand with Devils, at the left hand, and shall be doomed as accurs­ed, to everlasting fire, with them.

Indeed there will be no submission in them. Their conscience will be fully convinced, that GOD is just in their condemnation; but yet their wills will not be bowed [Page 21] to GOD's justice. There will be no acquiescence of mind, in that divine attribute; no yielding of the soul to GOD's sovereignty, but the highest degree of enmity and op­position. A true submission of the heart and will, to the justice and sovereignty of GOD, is therefore allowed to be something peculiar to true converts, being something which the Devils and damned souls are, and ever will be far from; and which a meer work of the law, and convicti­ons of conscience, however great and clear, will never bring men to.

When sinners are the subjects of great convictions of conscience, and a remarkable work of the law; 'tis only a transacting the business of the day of Judgment, in the conscience before hand: GOD sits enthroned in the con­science, as at the last day he will sit enthron'd in the cloud of heaven; the sinner is arraigned, as it were, at GOD's bar; and GOD appears in his awful greatness, as a just and holy, sin-hating and sin revenging GOD, as he will then. The sinners iniquities are brought to light; his sins set in order before him; the hidden things of dark­ness, and the counsels of the heart are made manifest; as it will be then: Many witnesses do, as it were, rise up against the sinner under convictions of conscience; as they will against the wicked at the day of judgment: And the books are open'd, particularly the book of GOD's strict and holy law, is open'd in the conscience, and its rules applied for the condemnation of the sinner; which is the book that will be open'd at the day of Judgment, as the grand rule of Judgment, to all such wicked men as have lived under it: And the sentence of the law is pronounc­ed against the sinner; and the justice of the sentence made manifest; as it will be at the day of Judgment. The conviction of a sinner at the day of Judgment, will be a work of the law, as well as the conviction of conscience in this world▪ And the work of the law (if the work be meerly legal) be sure, is never carried further in the con­sciences of sinners now, than it will be at that day, when it's work will be perfect, in thoroughly stopping the sin­ner's [Page 22] mouth. Rom. iii. 19. Now we know, that what things soever the law saith, it saith to them that are under the law; that every mouth may be stopped, and all the world may be­come guilty before GOD. Every mouth shall be stopped by the law, either now or hereafter; and all the world shall become sensibly guilty before GOD; guilty of death, deserving of damnation.—And therefore, if sinners have been the subjects of a great work of the law, and have thus become guilty, and their mouths have been stopp'd; it is no certain sign that ever they have been converted.

Indeed the want of a thorough sense of guilt, and de­sert of punishment, and conviction of the justice of GOD, in threatning damnation, is a good negative sign; 'tis a sign that a person never was converted, and truly brought, with the whole soul, to embrace CHRIST as a Saviour from this punishment: For 'tis easily demonstrable, that there is no such thing as entirely and cordially accepting an offer from GOD, of a Saviour, from a punishment that he threat­ens, which we think we don't deserve. But the having such a conviction, is no certain sign, that persons have true faith, or have ever truly received CHRIST as their Saviour. And if persons have great comfort, joy, and confidence, suddenly let into their minds, after great convictions, of such a kind as has been mention'd; 'tis no infalliable evi­dence that their comforts are built on a good foundation.

'Tis manifest, therefore, that too much stress has been laid by many persons, on a great work of the law, pre­ceding their comforts: Who seem not only to have look'd on such a work of the law, as necessary to precede faith, but also to have esteem'd it as the chief evidence of the truth and genuineness of succeeding faith and comforts. By this means it is to be fear'd, very many have been de­ceiv'd, and establish'd in a false hope. And what is to be seen in the event of things, in multitudes of instances, confirms this. It may be safely allowed, not to be so usual for great convictions of conscience, to prove abor­tive, and fail of a good issue, as for lesser convictions; [Page 23] and that more generally, when the spirit of GOD proceeds so far with sinners, in the work of the law, as to give 'em a great sight of their hearts, and of the heinousness of their spiritual iniquities; and to convince 'em that they are without excuse; and that all their righteousness can do nothing to merit GOD's favours; but that they lie justly exposed to GOD's eternal vengeance without mercy; a work of saving conversion follows. But we can have no warrant to say, it is universally so, or to lay it down as an infallible rule, that when convictions of conscience have gone thus far, saving faith, and repentance will sure­ly follow. If any should think they have ground for such a determination, because they can't conceive what end GOD should have, in carrying a work of conviction to such a length, and so preparing the heart for faith; and after all, never giving saving faith to the soul; I desire it may be considered, where will be the end of our doubts and difficulties, if we think ourselves sufficient to determine, so positively and particularly concerning GOD's ends and designs in what he does. It may be asked such an ob­jector, what is GOD's end in giving a sinner any degree of the strivings of his spirit, and conviction of conscience; when he afterwards suffers it to come to nothing, and to prove in vain? If he may give some degree that may finally be in vain; who shall set the bounds, and say how great the degree shall be? Who can, on sure grounds, determine, that when a sinner has so much of that con­viction, which the Devils and damned in hell have; true faith and eternal salvation, will be the certain conse­quence. This we may certainly determine, that, if the Apostle's argument in the text be good, not any thing whatsoever, that the Devils have, is certainly connected with such a consequence. Seeing sinners, while such, are capable of the most perfect convictions, and will have them at the day of Judgment, and in Hell; who shall say, that GOD never shall cause reprobates to anticipate the future Judgment and damnation in that respect? And [Page 24] if he does so, who shall say to him, what doest thou? Or call him to account concerning his ends in so doing. Not but that many possible wise ends might be thought of, and mention'd, if it were needful, or I had now room for it.—The spirit of GOD, is often quenched, by the exercise of the wickedness of men's hearts, after he has gone far in a work of conviction; so that their convictions never have a good issue. And who can say that sinners, by the exer­cise of their opposition and enmity against GOD, (which is not at all mortified by the greatest legal convictions, neither in the damned in Hell, nor sinners on earth) may not provoke GOD to take his spirit from them, even after he has proceeded the greatest length in a work of convicti­on? Who can say, that GOD never is provoked to destroy some, after he has brought 'em, as it were, through the wilderness, even to the edge of the land of rest? As he slew some of the Israelites, even in the plains of Moab.

And let it be considered, where is our warrant in scrip­ture, to make use of any legal convictions, or any me­thod or order of successive events in a work of the law; and consequent comforts, as a sure sign of regeneration▪ The scripture is abundant, in expressly mentioning evi­dences of grace, and of a state of favour with GOD, and characteristicks of the true saints: But where do we ever find such things as these, amongst those evidences? Or where do we find any other signs insisted on, besides grace itself, it's nature, exercises and fruits? These were the evidences that Job relied upon; These were the things that the Psalmist, every were insists upon, as evi­dences of his sincerity: And particularly in the cxix Psalm, from the beginning to the end. These were the signs that Hezekiah trusted to, in his sickness.

These were the characteristicks given of those that are truly happy, by our saviour, in the beginning of his ser­mon in the mount. These are the things that CHRIST mentions, at the true evidences of being his real disciples, in his last, and dying discourse to his disciples, in the [Page 25] xiv. xv. and xvi. Chapters of John; and in his intercessary prayer, Chap. xvii. These are the things which the Apostle Paul often speaks of, as evidences of his since­rity, and sure title to a crown of glory. And these are the things he often mentions to others, in his epistles, as the proper evidences of real christianity; a justified state, and a title to glory. He insists on the fruits of the spirit; love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance, as the proper evidences of being CHRIST's, and living in the spirit: Gal. v. 22.—25. 'Tis that Charity, or divine love, which is pure, peaceable, gen­tle, easy to be intreated, full of mercy, &c. that he insists on, as the most essential evidence of true Godliness; without which, all other things are nothing. Such are the signs which the Apostle James insists on, as the pro­per evidence, of a truly wise and good man: Jam. iii 17. The wisdom that is from above, is first pure, then peaceable, gentle, easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. And such are the signs of true Christianity, which the Apostle John in­sists on, throughout his epistles. And we never have any where in the Bible, from the beginning to the end of it, any other signs of Godliness given, than such as these. If persons have such things as these apparently in them, it ought to be determin'd, that they are truly con­verted, without its being insisted, that it be first known, what steps or method the spirit of GOD took, to intro­duce these things into the soul; which often times, is al­together untraceable. All the works of GOD, are in some respects, unsearchable: But the Scripture, represents the works of the spirit of GOD, as peculiarly so; Isai. xl. 13. Who hath directed the spirit of the Lord, or being his coun­sellor, hath taught him? Ecles. xi. 5. As thou knowest not what is the way of the spirit; nor how the bones do grow in the womb of her that is with child, so thou knowest not the works of GOD, who maketh all. John iii. 8. The wind bloweth where it listeth; and thou hearest the sound thereof; [Page 26] but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the spirit.

VI. It follows from my text and doctrine, that it is no certain sign of grace, that persons have earnest desires and longings after salvation.

The Devils, doubtless, long for deliverance from the misery they suffer, and from that greater misery which they expect. If they tremble through fear of it, they must, necessarily, earnestly desire to be delivered from it. Wicked men, are in scripture, represented as longing for the privileges of the righteous, when the door is shut, and they are shut out from among them: They come to the door, and cry, Lord, Lord, open to us. Therefore, we are not to look on all desires, or all desires that are very earnest and vehement, as certain evidences of a pi­ous heart. There are earnest desires of a religious nature, which the saints have, that are the proper breathings of a new nature, and distinguishing qualities of true saints: But there are also longings, which unregenerate men may have, which are often mistaken for marks of Godliness: They think they hunger and thirst after righteousness; and have earnest desires after GOD and CHRIST, and long for Heaven; when indeed, all is to be resolved into de­sires of salvation, from self-love; and so is a longing which arises from no higher principles, than the earnest desires of Devils.

VII. It may be infer'd from what has been observed; that persons who have no grace, may have a great ap­prehension of an external glory, in things heavenly and di­vine; and of whatsoever is external, pertaining to things of Religon.

If persons have impress'd strongly on their minds, ideas of that sort, which are obtain'd by the external senses; whether they are of that kind that enter by the ear, as any kind of sound; whether it be the most pleasant mu­sick, or words spoken of excellent signification; words of scripture, or any other, immediately suggested, as [Page 27] tho' they were spoken, tho' they seem to be never so suit­able to their case, or adapted to the subject of their me­ditations: Or whether they are of that kind, that are ob­tained by the eye, as ideas of a visible beauty and glory; a shining light, an external glory of Heaven; golden streets, walls and gates of precious stone; splendid Pa­laces; glorious inhabitants, shining forth as the sun; a most magnificent throne, surrounded by angels and saints, in shining ranks: Or any thing external, belonging to JESUS CHRIST; either in his humbled state, as of JESUS hanging on the cross with his crown of thorns, his wounds open, and blood trickling down; or in his glori­fied state, with awful majesty, or ravishing beauty and sweetness in his countenance; his face shining above the brightness of the sun, and the like: These things are no certain signs of grace.

Multitudes that are now in Hell, will have ideas of the external glory, that pertains to things heavenly, far beyond what ever any have in this world. They will see all that external glory and beauty, in which CHRIST will appear at the day of Judgment, when the sun shall be turned into darkness before him; which, doubtless, will be ten thousand times greater than ever was impress­ed on the imagination of either saints or sinners, in this present state, or ever was conceived by any mortal man.

VIII. It may be infer'd from the doctrine, that per­sons who have no grace, may have a very great and af­fecting sense of many divine things in their hearts.

The Devil has not only great speculative knowledge, but he has a sense of many divine things, which deeply affects him, and is most strongly impress'd on his heart. As

1. The Devils and damned souls, have a great sense of the vast importance of the things of another world. They are in the invisible world, and they see and know how great the things of that world are: Their experience teaches 'em in the most affecting manner. They have a [Page 28] great sense of the worth of salvation, and the worth of immortal souls, and the vast importance of those things, that concern men's eternal welfare. The parable in the latter end of the xvi. Chap. of Luke, teaches this, in re­presenting the rich man in Hell, as intreating that Lazarus might be sent to his five brothers, to testify unto them, less they should come to that place of torment. They who endure the torments of Hell, have, doubtless, a most lively and affecting sense of the vastness of an endless eternity; and of the comparative momentariness of this life, and the vanity of the concerns and enjoyments of time. They are convinced effectually, that all the things of this world, even those that appear greatest and most important to the inhabitants of the earth, are despicable trifles, in com­parison of the things of the eternal world. They have a great sense of the preciousness of time, and of the means of grace, and the inestimable value of the privileges which they enjoy, which live under the gospel. They are fully sensible of the folly of those that go on in sin; neglect their opportunities; make light of the counsels and warn­ings of GOD; and bitterly lament their exceeding folly, in their own sins; by which they have brought on them­selves so great and remediless misery. When sinners, by woful experience, know the dreadful issue of their evil way; they will mourn at the last, saying, how have I hat­ed instruction, and my heart despised reproof, and have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me! Prov. iv. 11, 12, 13.

Therefore, however, true Godliness is now attended with a great sense of the importance of divine things; and 'tis rare, that men that have no grace, do maintain such a sense, in any steady and persevering manner; yet 'tis manifest, those things are no certain evidences of grace. Unregenerate men may have a sense of the importance of of the things of eternity, and the vanity of things of time; the work of immortal souls; the preciousness of time and means of grace, and the folly of the way of allowed sin; [Page 29] And may have such a sense of those things, as may deep­ly affect them, and cause 'em to mourn for their own sins, and be much concerned for others. Tho' it be true, they have not these things in the same manner, and in all respects, from the same principles and views, as god­ly men have them.

2. Devils and damned men, have a strong and most affecting sense of the awful greatness and majesty of GOD. The awful majesty of GOD, are greatly made manifest in the execution of divine wrath, which they are the sub­jects of. The making this known, is one thing GOD has in design, in his vengeance on his enemies. Rom. ix. 22. What, if GOD willing to shew his wrath▪ and to make his power known, endured with much long suffering the vessels of wrath, fitted to destruction? The Devils tremble before this great and terrible GOD, and under a strong sense of his awful majesty. 'Tis greatly manifested to them, and damned souls now; but shall be manifested in a further degree, in that day, when the Lord Jesus shalt be revealed from Heaven, in flaming fire, to take vengeance upon them; and when they shall earnestly desire to fly, and be hid from the face of him that sits on the throne, (which shall be, be­cause of the glory of his majesty. Isai. ii. 10.) and when they shall be punished with everlasting destruction, from the pre­sence of the Lord, and from the glory of his power. When CHRIST comes, at the last day, in the glory of his Father, every eye shall see him in that glory, (in this respect, that they shall see his terrible majesty) and they also that pierced him: Rev. i. 7. Both those Devils, and wicked men, which tormented and insulted him, when he ap­peared in meanness and ignominy, shall then see him in the glory of his father.

'Tis evident, therefore, that a sense of GOD's terrible majesty, is no certain evidence of saving grace: For we see that wicked men, and Devils are capable of it: Yea, many wicked men in this world have actually had it. This is a manifestation, which GOD made of himself, in [Page 30] the sight of that wicked congregation at Mount Sinai, which they saw, and were deeply affected with; so that all the people that were in the camp trembled.

3. Devils and damned men have some kind of convic­tion and sense of all the attributes of GOD, both natural and moral, that is strong and very affecting.

The Devils know GOD's almighty power: They saw a great manifestation of it, when they saw GOD lay the foundation of the earth &c. and were much affected with it. And they have seen innumerable other great de­monstrations of his power; as in the universal deluge, the destruction of Sodom, the wonders in Egypt, at the red sea, and in the wilderness; the causing the sun to stand still in Joshua's time; and many others. And they had a very affecting manifestation of GOD's mighty power on themselves, in casting all their hosts down from Heav­en into Hell; and have continual affecting experience of it, in GOD's reserving them in strong chains of darkness, and in the strong pains they feel; and will hereafter, have far more affecting experience of it, when they shall be pun­ished from the glory of GOD's power, with that mighty de­struction, which they now tremble in expectation of. So the Devils have a great knowledge of the wisdom of GOD: They have had unspeakably, more opportunity and oc­casion to observe it, in the work of creation, and also in the works of providence, than any mortal man has ever had; and have been themselves the subjects of innume­rable affecting manifestations of it, in GOD's disappoint­ing and confounding them in their most subtil devices, in so wonderful and amazing a manner. So they see and find the infinite purity and holiness of the divine nature, in the most affecting manner, as this appears in his infinite hatred of sin, in what they feel of the dreadful effects of that hatred. They know already, by what they suffer, and will know hereafter to a greater degree, and far more affecting manner, that such is the opposition of GOD's nature to sin, that it is like a consuming fire, that burns [Page 31] with infinite vehemence against it: They will feel the vehement heat of that fire, in a very dreadful manner. They also will see the holiness of GOD, as exercised in his love to righteousness and holiness, in what they will see of the reward of the righteousness of CHRIST, in the ho­liness of his people, in the glory of CHRIST and his church; which also will be very affecting to Devils, and wicked men. And the exact justice of GOD, will be manifested to them in the clearest and strongest, most convincing and most affecting light, at the day of Judgment. When they will also see great and affecting demonstrations of the riches of his Grace, in the marvellous fruits of his love to the vessels of mercy; when they shall see them at the right hand of CHRIST, shining as the sun, in the king­dom of their father, and shall hear the blessed sentence pronounced upon them; and will be deeply affected with it; as seems naturally implied in the xiii. Chap. of Luke, 28, 29, verses. The Devils know GOD's Truth; and therefore, they believe his threatnings, and tremble in expectation of their accomplishment. And wicked men that now doubt his truth, and dare not trust his word, will hereafter, in the most convincing, affecting manner, find his word to be true, in all that he has threatened; and will see that he is faithful to his promises, in the re­wards of his saints. Devils and damned men, know that GOD is eternal and unchangeable; and therefore, they des­pair of there ever being an end to their misery.

Therefore 'tis manifest, that meerly Persons having an affecting sense of some, or even of all GOD's attributes, it is no certain sign, that they have the true Grace of GOD in their Hearts.

Object. Here possibly, some may object against the force of the foregoing reasoning. That ungodly Men in this World, are in exceeding different circumstances, from those which the Devils are in; and from those which wicked men will be in, at the day of Judgment. Those things which are visible and present to these, are [Page 32] now future and invisible to the other. And wicked men in this world, are in the body, that clogs and hinders the soul, and are encompassed with objects that blind and stupify 'em. And therefore, it don't follow▪ that, be­cause the wicked in another world, have a great appre­hension and lively sense of such and such things, without grace, that ungodly men, in their present state may have the same.

Ans. To this I answer: 'Tis not supposed, that ever men in this life have all those things which have been menti­oned, to the same degree that the Devils and damned have them. None supposes that ever any in this life have ter­rors of conscience to an equal degree with them. 'Tis not to be supposed, that any mortal man, whether Godly or Ungodly, has an equal degree of speculative knowledge with the Devil. And, as was just now observed, the wicked, at the day of Judgment, will have a vastly great­er idea of the external glory of CHRIST, than ever any have in the present state. So, doubtless, they will have a far greater sense of GOD's awful greatness and terrible majesty, than any could subsist under in this frail state. So we may well conclude, that the Devils, and wicked men in Hell, have a greater and more affecting sense of the vastness of eternity, and (in some respects) a greater sense of the importance of the things of another world, than any here have. And they have also longings after salvati­on to an higher degree than any wicked men in this world.

But yet, it is evident, that men in this world, may have things of the same kind with Devils and damned men. The same sort of light in the understanding; the same views, and the same affections; the same sense of things, the same kind of impressions on the mind, and on the heart. If the objection is against the conclusiveness of the reason­ing that has been made use of to prove this; 'tis against the conclusiveness of that reasoning which is the Apos­tle's, more properly than mine. The Apostle judged it, a conclusive argument, against such as thought their believing [Page 33] there was one GOD, an evidence of their being gracious,; that the Devils believed the same. So the argument is exactly the same, against such as think they have grace, because they believe GOD is a holy GOD, or because they have a sense of the awful majesty of GOD. The same may be observed of other things that have been mentioned. My text has reference not only to the act of the under­standings of Devils in believing, but to that affection of their hearts, which accompanies the views they have: As trembling is an effect of the affection of the heart. Which shews, that if men have both the same views of understanding, and also the same affections of heart, that the Devils have, it is no sign of grace.

And as to the particular degree, to which these things may be carried in men, in this world, without grace; it appears not to be safe, to go about so to ascertain and fix it, as to make use of it as an infallible rule to determine men's state. I know not where we have any rule to go by, to fix the precise degree, in which GOD by his pro­vidence, or his common influence on the mind, will ex­cite in wicked men in this world, the same views and af­fections, which the wicked have in another world; which 'tis manifest, the former are capable as well as the latter, having the same faculties and principles of soul; and which views and affections, it is evident, they often are actually the subjects of in some degree; some in a great­er, and some in a less degree. The infallible evidences of grace, which are laid down in scripture, are of another kind: They are all of a holy and spiritual nature; and therefore, things of that kind, which a heart that is wholly carnal and corrupt, cannot receive, or have any experience of. 1. Cor. ii. 14.

I might also here add, that observation and experience, in very many instances, seems to confirm what scripture and reason teaches in these things.

The second USE may be of self-examination.

Let the things which have been observed, put all on [Page 34] examining themselves, and enquiring whether they have any better evidences of saving grace, than such as have been mentioned.

We see how the infallible spirit of GOD, in the text, plainly represents the things the Devils are the subjects of, as no sure sign of grace. And we have now, in some instances, observed how far the Devils, and damned men go, and will go in their experience, their knowledge of divine things, their belief of truth, their awakenings and and terrors of conscience, their conviction of guilt, and of the justice of GOD, in their eternal, dreadful damnati­on, their longings after salvation, their sight of the external glory of CHRIST, and heavenly things; their sense of the vast importance of the things of Religion, and another world; their sense of the awful greatness and terrible majesty of GOD, yea, of all GOD's attributes. These things may well put us on serious self-examination, whether we have any thing to evidence our good estate, beyond what the Devils are the subjects of CHRIST said to his disciples, except your right­eousness exceed the righteousness of the Scribes and Pharisees, ye shall in no case, enter into the kingdom of Heaven: So the spirit of CHRIST, in his Apostle James, does in effect, say, in my text, except what ye experience in your souls, go beyond the experiences of Devils, ye shall, in no case, enter into the kingdom of GOD.

Here, it may be, some will be ready to say, I have something besides all these things, which have been mentioned; I have things which the Devils have not, even love and joy.

I answer, you may have something besides the experien­ces of Devils, and yet, nothing beyond them. Tho' the experience be different, yet it may not be owing to any different principle, but only the different circumstances, under which these principles are exercised. The princi­ples, from whence the forementioned things in Devils and damned men do arise, are these two, natural understand­ing, and self-love. 'Tis from natural understanding or reason, that they have such a degree of knowledge in [Page 35] divine things, and such a belief of them. 'Tis from these principles of natural understanding and self-love, as exercised about their own dispositions and actions, and GOD as their judge, that they have natural conscience; and have such convictions of conscience, as have been spoken of. 'Tis from these principles, that they have such a sense of the importance of the things of religion, and the eter­nal world, and such [...]gings after salvation. 'Tis from the joint exercise of these two principles, that they are so sensible of the awful majesty of GOD, and of all the at­tributes of the divine nature, and so greatly affected with them. And it is from these principles, join'd with ex­ternal sense, the wicked, at the day of Judgment, will have so great an apprehension of, and will be so greatly affected by the external glory of CHRIST and his saints. And that you have a kind of love or gratitude and joy, which Devils and damned men have not, may possibly not arise from any other principles in your heart, differ­ent from these two, but only from these principles, as exercised in different circumstances. As for instance; your being a subject of the restraining grace of GOD, and being under circumstances of hope, and the receipt of mercy. The natural understanding and self-love of De­vils, possibly might affect them in the same manner, if they were in the same circumstances. If your love to GOD, had it's first source from nothing else than a supposed im­mediate divine witness, or any other supposed evidence, that CHRIST died for you in particular, and that GOD loves you; it springs from no higher principles than self-love; which is a principle that reigns in the hearts of De­vils. Self-love is sufficient, without grace, to cause men to love those that love them, or that they imagine love them, and make much of them; Luke vi 32. For if ye love them which love you, what thank have you? For sinners also love those that love them. And would not the hearts of devils be fill'd with great joy, if they, by any means, should take up a confident persuasion that GOD had par­don'd [Page 36] them, and was become their friend, and that they should be delivered from that wrath which they now are in trembling expectation of. If the Devils go so far as you have heard, even in their circumstances, being to­tally cast off, and given up to unrestrain'd wickedness, be­ing without hope, knowing that GOD is, and ever will be their enemy, they suffering his wrath without mercy: How far may we reasonably suppose they might go, in imitation of grace and pious experience, if they had the same degree of knowledge, as clear views, and as strong conviction, under circumstances of hope, and offers of mercy; and being the subjects of common grace, re­straining their corruptions, and assisting and exciting the natural principles of reason, conscience, &c. Such things as Devils are the subjects of; such great conviction of conscience; such a sense of the importance of eternal things; such affecting views of the awful majecty, great­ness, power, holiness, justice, and truth of GOD, and such a sense of his great grace to the saints, if they, or any thing like 'em, should be in the heart of a sinner, in this world; at the same time that he, from some strong impression on his imagination, of CHRIST appearing to him, or sweet words spoken to him, or by some other means, has suddenly, after great terrors, imbibed a strong confidence, that now, this great GOD, is his friend and father, has released him from all the mi­sery he feared, and has promised him eternal happiness: I say, such things would, doubtless, vastly heighten his extasy of joy, and raise the exercise of natural gratitude, (that principle from whence sinners love those that love them) and would occasion a great imitation of many graces, in strong exercises. Is it any wonder then, that multitudes under such a sort of affection, are deceived? Especially when they have Devils to help forward the de­lusion whose great subtilty, has chiefly been exercised in deceiving mankind, through all past generations.

Enquiry. Here possibly, some may be ready to enquire▪ If there may be so many things, which men may experi­ence [Page 37] from no higher principles than are in the minds and hearts of Devils; what are those exercises and affections, that are of a higher nature, which I must find in my heart, and which I may justly look upon as sure signs of the saving grace of GOD's spirit?

Ans. I answer, those exercises and affections which are good evidences of grace, differ from all that the Devils are the subjects of, and all that can arise from such prin­ciples as are in their hearts, in two things; viz. their foundation and their tendency.

1. They differ in their foundation, or in that belonging to them, which is most fundamental in them, and the foundation of all the rest, which pertains to 'em; viz. An apprehension, or sense of the supreme holy beauty, and com­liness of divine things, as they are in themselves, or in their own nature.

This the Devils, and damned in Hell are, and forever will be entirely destitute of. This the Devils once had, while they stood in their integrity; but this they wholly lost, when they fell: And this is the only thing that can be mention'd, pertaining to the Devil's apprehension and sense of the divine being, that he did lose. Nothing else belonging to the knowledge of GOD, can be devised, that he is destitute of. It has been observed, that there is no one attribute of the divine nature, but what he is sensible of, and knows, and has a strong and very affecting con­viction of; and this I think is evident, and undeniable. But the supreme beauty of the divine nature, he is alto­gether blind to: He sees no more of it, than a man born perfectly blind does of colours. The great sight he has of the attributes of GOD, gives him an idea, and strong sense of his awful majesty, but no idea of his beauty and comliness. Tho' he has seen so much of GOD's wonder­ful works of power, wisdom, holiness, justice and truth, and his wonderful works of grace to mankind, this so many thousand years, and has had occasion to observe them with the strongest attention: Yet all serves not to [Page 38] give him the least sense of his divine beauty. And tho' the Devils should continue to exercise their mighty pow­ers of mind, with the strongest intention; and should take things in all possible views, in every order and arrange­ment; yet they never will see this. So little akin, is the knowledge they have to this, that the great degrees of that knowledge, bring them no nearer to it. Yet, the more knowledge they have of GOD, of that kind, the more do they hate GOD. That wherein the beauty of the divine nature, does most essentially consist, viz. his holi­ness, or moral excellency, appears in their eyes furthest from beauty: 'Tis on that very account chiefly that he appears hateful to 'em. The more holiness they see in him, the more hateful he appears: The greater their sight is of his holiness, the higher is their hatred of him raised. And because of their hatred of his holiness, they hate him the more, the more they see of his other attri­butes. They would hate a holy being, whatever his other attributes were; but they hate such a holy being the worse, for his being infinitely wise, and infinitely power­ful, &c. more than they would do, if they saw in him less power, and less wisdom.

The wicked, at the day of judgment, will see every thing else in CHRIST, but his beauty and amiableness. There is no one quality or property of his person, that can be thought of, but what will be set before them, in the strongest light at that day, but only such as consist in this. They will see him coming in the clouds of Heaven, in power, and great glory, in the glory of his father. They will have that view of his external glory, which is vastly be­yond what we can have any imagination of: And they will have the strongest and most convincing demonstrations of all his attributes and perfections. They will have a sense of his great majesty, that will be, as it were, in­finitely affecting to them. They shall be made to know effectually, that he is the Lord. They shall see what he is, and what he does: His nature and works, shall ap­pear in the strongest view. But his holy and infinite beauty [Page 39] and amiableness, which is all in all, and without which every other quality and property is nothing, and worse than nothing, they will see nothing of.

Therefore, 'tis a sight or sense of this, that is the thing, wherein does fundamentally consist, the difference between those things in which the saving grace of GOD's spirit con­sists, and the experiences of Devils and damned souls. This is the foundation of every thing else that is distin­guishing in true Christian experience. This is the foun­dation of the faith of GOD's elect. This gives the mind a saving belief of the truth of divine things. 'Tis a view of the excellency of the things exhibited in the gospel, or sense of the divine beauty, and amiableness of the scheme of doctrine there exhibited, that savingly convin­ces the mind, that it is indeed divine, or of GOD. This account of the matter is plainly implied: 2. Cor. iv. 3, 4. But if our gospel be hid, it is hid to them that are lost; in whom the GOD of this world hath blinded the minds of them that BELIEVE NOT; lest the light of the glorious gospel of CHRIST, who is the image of GOD, should shine into them. And, v. 6. For GOD, who commandeth the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of GOD, in the face of JESUS CHRIST. 'Tis very evident that a saving belief of the gos­pel, is here spoken of by the Apostle, as arising from a view of the divine glory or beauty of the things it exhib­its. 'Tis by this view, that the soul of a true convert is enabled savingly, to see the sufficiency of CHRIST for his salvation. He that has his eyes open'd to behold the di­vine, superlative beauty and loveliness of JESUS CHRIST, is convinced of his sufficiency, to stand as a mediator be­tween him, a guilty, Hell-deserving wretch, and an in­finitely holy GOD, in an exceeding different manner than ever he can be convinced by all the arguments that are made use of, by the excellent authors or preachers.

When he once comes to see CHRIST's divine loveliness, he wonders no more that he is thought worthy by GOD the [Page 40] father, to be accepted for the vilest sinner. Now it is not difficult for him to conceive, how the blood of CHRIST should be esteem'd by GOD so precious, as to be worthy to be accepted as a compensation for the greatest sins. The soul now properly sees the preciousness of CHRIST, and so does properly see and understand the very ground and reason of his acceptableness to GOD, and the value GOD sets on his blood, obedience and intercession. This satisfies the poor guilty soul, and gives it rest; when the finest and most elaborate discourses, about the sufficien­cy of CHRIST, and suitableness of the way of salvation, would not do it. When a man then comes to see the proper foundation of faith and affiance, with his own eyes, then he believes savingly. He that seeth the son, and believeth on him, hath everlasting life. John vi 40. when CHRIST thus MANIFESTS GOD's NAME to men, then they believe that all things whatsoever GOD has given to CHRIST are of him, and believe that CHRIST was sent of GOD. John xvii. 6, 7, 8. And they that thus know CHRIST's name will trust in him. Ps. ix 10. In order to true faith in JESUS CHRIST, the son of GOD, is REVEAL­ED IN MEN. Gal. i. 15, 16. And 'tis this sight of the divine beauty of CHRIST, that bows the wills, and draws the hearts of men. A sight of the greatness of GOD in his attributes, may overwhelm men, and be more than they can endure; but the enmity and opposition of the heart, may remain in its full strength, and the will remain inflexible; whereas, one glimpse of the moral and spiritual glory of GOD, and supreme amiableness of JESUS CHRIST, shining into the heart, overcomes and abo­lishes this opposition, and inclines the soul to CHRIST, as it were, by an omnipotent power: So that now, not only the understanding, but the will, and the whole soul receives and embraces the Saviour. This is most certainly the dis­covery, which is the first internal foundation of a saving faith in CHRIST, in the soul of the true convert; and not on having of it immediately suggested and revealed to the [Page 41] soul, by a text of scripture, or any immediate outward or inward witness, that CHRIST loves him, or that he died for him in particular, and is his saviour; so begetting con­fidence and joy, and a seeming love to CHRIST, because he loves him: By which sort of faith and conversion, (de­monstrably vain and counterfeit) multitudes have been deluded. The sight of the glory of GOD, in the face of JESUS CHRIST, works true supreme love to GOD: This is a sight of the proper foundation of supreme love to GOD, viz. The supreme loveliness of his nature; and a love to him on this ground, is truly above any thing that can come from a meer principle of self-love, which is in the hearts of Devils, as well as men. And this be­gets true spiritual and holy joy in the soul, which is in­deed joy in GOD, and glorying in him, and not rejoicing in ourselves.

This sight of the beauty of divine things, will excite true desires and longings of soul, after those things; not like the longings of Devils, or any such forced desires, as those of a man in great danger of death, after some bitter medicine, that he hopes will save his life; but na­tural free desires, the desires of appetite; the thirstings of a new nature; as a new-born babe desires the mother's breast; and as the hungry man longs for some pleasant food he thinks of; or as the thirsty hart pants after the cool and clear stream.

This sense of divine beauty, is the first thing in the actual change made in the soul, in true conversion, and is the foundation of every thing else belonging to that change; as is evident by those words of the Apostle, 2. Cor. iii. 18. But we all with open face, beholding as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, even as by the spirit of the Lord.

2. Truly gracious affections and exercises of mind dif­fer from such as are counterfeit, which arise from no higher principles than are in the hearts of Devils, in their tendency: And that in these two respects.

[Page 42](1.) They are of a tendency and influence very con­trary to that, which was especially the Devil's sin, even pride. That pride was in a peculiar manner the Devil's sin, is manifest from 1. Tim. iii. 6. Not a Novice left, being lifted up with pride, he fell into the condemnation of the Devil. False and delusive experiences evermore tend to this; tho' oftentimes under the disguise of great and extraordinary humility. Spiritual pride, is the prevailing temper, and general character of hypocrites, deluded with false disco­veries and affections. They are in general, of a disposi­tion directly contrary to those two things belonging to the Christian temper, directed to by the Apostle; the one in Rom. xii. 16 Be not wise in your own conceit; and the other in Philip. ii. 3. Let each esteem others better than them­selves. False experience is conceited of itself, and affected with itself. Thus he that has false humility, is much af­fected to think, how he is abased before GOD: He that has false love, is affected, when he thinks of the great­ness of his love. The very food and nourishment of false experience, is to view itself, and take much notice of itself; and it's very breath and life is to talk much of it­self, or some way to be shewing itself. Whereas truly gracious views and affections, are of a quite contrary ten­dency: They nourish no self-conceit; no exalting con­ceit of the man's own righteousness, experience, or pri­vileges; no high conceit of his humiliations. They in­cline to no ostentation, nor self-exaltation, under any disguise whatsoever. But that sense of the supreme, holy beauty and glory of GOD and CHRIST, which is the foun­dation of them, and that only, mortifies pride, and truly humbles the soul. It not only cuts off some of the out­ermost branches (causing many branches to grow out, where but one was before) but it strikes at the very root of pride; it alters the very nature and disposition of the heart. The light of GOD's beauty, and that alone, truly shews the soul its own deformity, and effectually incline it to exalt GOD, and abase itself.

[Page 43](2.) These gracious exercises and affections, differ from the other in their tendency, to destroy Satan's interest. 1st In the person himself, in their tendency, to cause the soul to hate every evil, and false way, and to produce uni­versal holiness of heart and life; disposing him to make the service of GOD, and the promoting his glory, and the good of mankind, the very business of his life. Whereas those false discoveries and affections, have not this effect. There may indeed, be great zeal, and a great deal of what is called religion; but it is not a truly Christian zeal; 'tis not a being zealous of good works: Their Religion is not the service of GOD; 'tis not a seeking and serving GOD; but indeed, a seeking and serving themselves. Tho' there may be a change of life, 'tis not a change from every wicked way, to a uniform Christian life and practice; but only a turning the stream of corruption from one channel to another. Thus the Apostle James distinguishes, in our context, a true faith, from the faith of Devils: James ii. 19, 20. Thou believest there is one GOD. The Devils also believe and tremble. But wilt thou know, O vain man, that saith without works is dead? And thus the Apostle John distinguishes true communion with GOD. 1. John i. 6, 7. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth. But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of CHRIST cleanseth us from all sin. By this he distinguishes true spiritual knowledge, Chap ii. 3, 4. Herely we do know, that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. And hereby the same Apostle distinguishes true love. Chap. iii. 18, 19. Let us not love in word and in tongue, but in deed, [in work, as the word signifies] and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him.

2. Truly gracious experiences, have a tendency to de­stroy Satan's interest in the world.

False Religion, consisting in the counterfeits of the [Page 44] operations of the spirit of GOD, and in high pretences and great appearances of inward experimental Religion; when this prevails among a people, tho' for the present it may surprize many, and may be the occasion of alarming and awakening some sinners; yet in the final issue of things, tends greatly to wound and weaken the cause of vital Religion, and to strengthen the interest of Satan, despe­rately to harden the hearts of sinners, exceedingly to fill the world with prejudice, against the power of Godliness, to promote infidelity, and licentious principles and prac­tices, to build up, and make strong the Devil [...] king­dom in the world, more than open vice and profaneness, or professed Atheism, or publick persecution; and per­haps, more than any thing else whatsoever.

But it is not so with true Religion, in it's genuine beau­ty. That, if it prevails in great power, will doubtless excite the rage of the Devil, and many other enemies of Religion: However, it gives great advantage to its friends, and exceedingly strengthens the cause; and tends to convince or confound enemies. True Religion, is a divine light in the souls of the saints; and as it shines out in the conversation before men, it tends to induce others to glorify GOD. There is nothing like it, (as to means) to awaken the consciences of men, to convince infidels, and to stop the mouths of gainsayers. Tho' men natu­rally hate the power of Godliness; yet, when they see the fruits of it, there is a witness in their consciences in its favour. He that serveth CHRIST in righteousnes, and peace, and joy▪ in the Holy Ghost, is acceptable to GOD, and approv­ed of man. Rom. xiv. 17, 18. The prevailing of true Religion, ever tends to the honour of Religion in the world; tho' it commonly is the occasion of great perse­cution. 'Tis a sure thing, the more it appears, and is exemplified in the view of the world, the more will its honour, and the honour of its author be advanced.— Philip. i. 11. Being filled with the fruits of righteousness; which are by JESUS CHRIST, unto the glory and praise of GOD.

[Page 45]The third USE may be of exhortation, to seek those distinguishing qualifications and affections of soul, which neither the Devil, nor any unholy being, has, or can have.

How excellent is that inward virtue and Religion, which consist in those! Herein consists the most excellent experiences of saints and angels in Heaven. Herein con­sists the best experience of the man, CHRIST JESUS; whether in his humbled, or glorified state. Herein consists the image of GOD: Yea, this is spoken of in scripture, as a communication of something of G [...]D's own beauty and excellency, a participation of the divine nature; 2. Pet. i. 4. a partaking of his holiness; Heb. xii 10. A partak­ing of CHRIST's fullness; John i. 16. Hereby the saints are fill'd with all the fullness of GOD; Eph. iii. 18, 19. Here­by they have fellowship with, both the father and the son, (1. John i. 13.) that is, they communicate with them in their happiness. Yea, by means of this divine virtue, there is a mutual indwelling of GOD and the saints; 1. John iv. 10. GOD is love; and he that dwelleth in love, dwelleth in GOD, and GOD in him.

This Qualification must render the person that has it, excellent and happy indeed; and doubtless, is the high­est dignity, and blessedness of any creature. This is the peculiar gift of GOD, which he bestows only on his spe­cial favourites.—As to Silver, Gold, and Diamonds, earthly Crowns and Kingdoms, He often throws 'em out to those that he esteems as Dogs and Swine; but this is the peculiar blessing of his dear Children: This is what Flesh and Blood can't impart, and what all the Devils in Hell, can't work the least degree of in any heart; 'tis GOD alone can bestow it. This was the special benefit, which CHRIST died to procure for his Elect, the most ex­cellent token of his everlasting Love; the chief fruit of his great Labours, and the most precious Purchase of his Blood.

By this, above all other Thi [...], do men glorify GOD. [Page 46] By this, above all other things, do the Saints shine as Lights in the World, and are blessings to Mankind. And this, above all things, tends to their own Comfort; from hence arises that Peace which passeth all Understanding, and that Joy, which is unspeakable and full of Glory: and this is that which will most certainly issue in the eternal Sal­vation of those that have it: 'Tis impossible, that the Soul, wherein it is, should sink and perish: 'Tis an im­mortal Seed; 'tis eternal Life begun; and therefore, they that have it, can never die. 'Tis the dawning of the light of Glory. 'Tis the Day-Star risen in the Heart, that is a sure Fore-runner of that Sun's rising, which will bring on an everlasting day. This is that Water CHRIST gives, which is in him that drinks it, a Well of Water springing up into everlasting life: John iv. 14. 'Tis something from Heaven, is of a Heavenly nature, and tends to Heaven. And those that have it, however they may now wander in a Wilderness, or be tossed to and fro, on a tempestuous Ocean, shall certainly arrive in Heaven at last, where this heavenly spark shall be increased, and perfected, and the Souls of the Saints, all be transformed into a bright and Pure Flame, and they shall shine forth as the Sun, in the Kingdom of their Father. AMEN.