THE whole World of Mankind is divided into two Sorts, Saints and Sinners; the Children of God, and the Children of the wicked One. And that which distinguishes Men, and truly fixes one or the other of these Characters upon them, is the Spirit within, which leads and governs [Page 2]them. For every Man is a Child of God, or a Child of the Devil, according to the Spirit he is govern'd by. They who are under the tyrannical Power of carnal, worldly, and wicked Principles are of their Father the Devil; whilst such as are governed by a divine and gracious Principle are the Children of God. My Text leads to consider only this latter Sort of Persons. For as many as are led by the Spirit of God, they are the Sons of God. As many, how many so­ever, or what Nation or People, of what Sta­tion, and Condition of Life soever, and what different Perswasion soever as to some particular Points of Christianity, and whatever Apprehen­sion others may have of them, or they may have of others; yet if they are led by the Spirit of God, that is, if they are under the gracious Guidance and Government of the blessed Spirit, they are the Children of God.

And as so many who are thus led and go­vern'd are the Children of God, so there are no more to be reckoned in that happy Number. For let Men be never so thoro' in their Know­ledge, never so orthodox in their Principles, let them make never so high a Profession, and appear never so zealous about religious Matters, let their Character run never so high among Men, even as the most eminent Saints; yet if they be not led, if they be not inlivened and influenced by the Spirit of God, he will not own them for his Sons, or his Daughters. For [Page 3]if any Man have not the Spirit of Christ, he is none of his, as in the 9th Verse of the Context.

And now without any further Opening the Words, or taking up your Time, in shewing how the Words stand related to the preceeding or following Part of the Chapter, which might afford many profitable Thoughts to us, I shall proceed immediately to consider the doctrinal Truth which lyes very obvious in the Words, viz.

THE first Proposition I have already spoken to, and shewed that all the Children of God are led and govern'd by one and the same Spirit.

Under which I have told you, that the Spirit of God has been striving with the Children of Men from the ear­liest Days, even before as well as since the Co­ming of Christ: And that there is no Child of God but what has experienced the gracious Influences of the divine Spirit upon his Soul: And that they are all in the General under the Influence of the same gracious Principle. That however they may differ in their Sentiments as to some particular Points of Doctrine, and what­ever Difference there may be in their Forms of publick Worship, or in their Modes of Discipline and Government in the Church: And how hard­ly soever they may judge, and how severely soever they may censure each other; yet if they [Page 31]be the real Children of God, they have the same divine gracious Principle that they are, in the general, under the governing Influence of They, notwithstanding all their Differences, and their Separations, are united to Christ, and united to one another, by one and the same Spirit. And I further shew'd you, That altho' they did so widely differ in their Sentiments up­on some particular Points, and in their Opinions of one another, and in their Practice relating to Modes of Discipline and Worship; yet there were many uniform Operations of the Spirit upon their Souls, even the substantial Parts of Religi­on wherein they agreed. Such as Faith in God, and in the Lord Jesus Christ, sincere and supreme Love of the divine Being, a Principle of Holiness, and Hatred of Sin, and of Subjection, and O­bedience to God, and of sincere and fervent Charity to their Fellow-Creatures. For as all these Things are necessary to our being true Christians, so they are wrought in all of them by the Spirit of God. And all the unhappy Differences that are among them, arise from Ignorance and Weakness, from Prejudices of Education, from Pride, Self-will, and the Re­mains of other Lusts and Corruptions, which God for wise and holy Ends suffers to be in his own Children. And I further observed to you, That a serious Thought upon these Things would correct a great deal of that uncharitable rash Judging that prevails in the World, and [Page 32]would prevent many of the fierce Contentions, the Separations and Divisions, which have rent and torn the Church of God to Pieces.

I now proceed to the second Proposition, viz.

Prop. II. The surest, and clearest Evidence of our being the Children of God, is our being LED and GOVERN'D by the SPIRIT of God.

For as many as are led by the Spirit of God, they are the Sons of God. This is the very Thing that determines a professing Christian to be a Child of God. If he be under the Influ­ence of a divine and gracious Principle, he is a Child of God, and will be so owned and recei­ved by God, let the World think never so hard­ly of him. On the other Hand, Let a Man make never such a fair Shew in Religion, let his Character run never so high, let him be canonized as a most excellent Saint; yet if he has not been led by the Spirit of God, if he has not been acted from a truly gracious Principle, God will never look upon him, or own him, as one of his Children, but will treat him as a Bastard, rather than as a Son.

I shall endeavour to illustrate this Proposition by speaking to these general Heads:

• I. It is our highest Privilege and Happiness, to be numbred and found among the Children of God.
• [Page 33] II. It affords unspeakable Comfort, to be well satisfied in our own Minds, that we are the Children of God.
• III. There are many Things which People are apt to look upon as Signs and Marks of their being the Children of God, which are false; at least very uncertain, and by no Means to be depended upon.
• IV. The surest and clearest Mark hereof, is our being led by the Spirit of God.

I. It is our highest Privilege and Happiness, to be numbred and found among the Sons of God.

Indeed it may be said in some Respects, that we are all the Children of God. We are so by Creation, for we derived our Beings from him, and in him we live and move. This the Hea­then were sensible of. And one of their own Poets has said, We are his Offspring. ^* And one of the Lord's Prophets says much the same: Have we not all one Father? Hath not one God created us? ^† Moreover we may all be called the Children of God, upon Account of the Care and Goodness of divine Providence, that is exercised over and towards us. He takes Care of all Mankind as his Family, he protects and preserves them, he nourishes and brings them [Page 34]up as Children, he feeds them and cloaths them, and supplys all their Wants for them.

But then there are some who are the Children of God by special Grace. God of his meer Mercy and free Grace adopts some of the Chil­dren of Men for his Sons and his Daughters; whom he takes particular Notice of, and con­fers special and peculiar Favours upon them, beyond what he does upon the rest of Man­kind.

Now they are such SONS, such CHILDREN of God as those which my Text speaks of. And THOSE have most glorious Privileges be­longing to them, and are truly in the most hap­py State of any Men in the World. If the greatest Monarch upon Earth should adopt you for his Son, and you should be the Heir, or the actual Possessor of a Crown and Kingdom, or of all the Kingdoms of the World, the Riches, the Glories, and the Splendors of them, they would by no Means come up to the Honour, and Privilege, the Safety and Happiness of one whom God has taken into his Family, and made one of his Children by Regeneration and Adoption, even altho' he should be never so poor and low upon outward Accounts.

Here let me say,

1. It is a most distinguishing HONOUR to be adopted, and received among the Children of God.

[Page 35] Is it any Honour to be descended from, or related to the Kings and Potentates of the World? How much greater Honour to be re­lated to the King of Heaven? What is the Ho­nour of being born of earthly Princes, to what it is to be born of God, to be born of the Spirit of God? Is it any Honour to be Partakers of the divine Nature, to have the Image of God upon our Souls, which consists in Knowledge, Righteousness, and Holiness; and to be resem­bling God in all his moral Perfections? Is it any Honour to be restored to the primitive Rectitude, Perfection, and Glory of the hu­mane Nature, which was but little lower than the Angels, crowned with Glory and Honour? Furthermore, Is it any Honour for God to own us as his Sons, and to give us Leave to call him Father, and to have the only begotten of the Fa­ther not ashamed to call us Brethren? Or to treat us with Freedom and Friendship as such? Finally, Is it any Honour to be esteemed, and loved, and honoured by God, and Christ, and all the Angels in Heaven, as the excellent Ones in all the Earth? Why! Such Honour have all the Saints, all the adopted Children of God.

2. The Children of God enjoy many DISTIN­GUISHING PRIVILEDGES AND ADVAN­TAGES in this World.

God having of his free Grace adopted them into his Family, and number'd them among his [Page 36]Children, he shews the Kindness, the Care, and Tenderness of a Father to them. He exercise his Wisdom, his Power, and his Goodness, in contriving and bringing about Things for their Good, and in preserving, protecting and de­fending from the Evils of the World; or in supporting them under them, or in sanctifying all unto them. As a Father pitieth his Children, so the Lord pitieth them that fear him, for he knoweth our Frame, and remembreth that we are Dust ^‡. The Children of God are pitied by their heavenly Father, under all their Weak­nesses and Infirmities, under all their Difficulties and Discouragements he always stands ready to support, to relieve, and help them.

God indeed suffers them to meet with Trou­bles in the World, for many are the Afflictions of the Righteous, but then it is if need be that they are in Heaviness; God sees they need Af­flictions, and in Love, and in Kindness to their Souls, he afflicts them: But then it is in Mea­sure, and in Mercy. The outward Troubles they meet with are not the furious, and re­vengeful Strokes of an Enemy who seeks to kill and to destroy; but the gentle Corrections of a wise and tender Father, that does not afflict willingly, nor grieve his Children.

And such Corrections as these are looked upon by the Apostle as Tokens of God's fa­therly [Page 37]Love, and a Sign that we are the Chil­dren of God. For whom the Lord loveth he chastneth, and scourgeth every Son whom he recei­veth. If ye endure chastning, God dealeth with you as with Sons: For what Son is he whom the Father chastneth not? But if ye be without Chastisement, whereof all are Partakers, then are ye Bastards and not Sons ^†.

But now here is the peculiar Privilege of the Children of God, that tho' he visits their Trans­gression with the Rod, and their Iniquity with Stripes, nevertheless his Loving-kindness he will not take from them, nor suffer his Faithfulness to fail. But as it is their Profit that is aimed at by the Father of Spirits when he corrects, so he takes Care to effect it, and turns all to their Advantage. For when he chastens, he teaches out of his Law, and causes the Rod and Reproof to give Wisdom. He sanctifies every Stroke of his Rod, and causes it to purge away Iniquity, to wean them from the World, and to cure them of their Sloth, and to quicken them in the Ways of God. And so altho' the Afflic­tion they meet with seemeth for the present not joyous but grievous, in the End it will yield the peaceable Fruits of Righteousness. And every Child of God will be obliged in the Con­clusion to acknowledge with the Psalmist, I [Page 38]know, O Lord, that thy Judgments are right, and that thou in Faithfulness hast afflicted me ^*.

But then as God is abundant in Goodness, and delights in Mercy, and does not afflict wil­lingly; so this is the Privilege of all God's Chil­dren, that he is ready to smile upon them, to prosper and bless them upon outward Accounts so far as he sees they can bear it, and that it will be for their Good. Godliness hath the Promise of the Life that now is, as well as of that which is to come ^‡. And God accordingly blesses his Children with the good Things of this Life. They acknowledge him in all Ways, and he directs their Paths for them. He smiles upon them in their lawful Undertakings, and he gives them Power to get Wealth, and surrounds them with the Bounties of his Providence. And some of them that he sees can bear it, he causes Goodness and Mercy to follow them all their Days ^†.

But as the good Things of this Life are not the Portion that God provides for his Children, nor do they desire their Portion in the present World; so it is not common for God's Chil­dren to abound with the Riches, and the great Things of this World.

But then here is the distinguishing Privilege of the Children of God, that they are content [Page 39]and satisfied with what their heavenly Father sees cause to deal out to them; they are willing to be at his Dispose, having Food and Raiment they are content, and Godliness with Contentment is great Gain ^*. And God so blesses what he gives them, that it affords more Peace, Com­fort and Satisfaction to them, than the over­grown Effects of the Wicked do to them. Better is a little with the Fear of the Lord, than great Treasures and Trouble therewith. Better is a little with Righteousness, than great Revenues without Right ^†.

Again, It is the distinguishing Privilege of God's Children that they have free Liberty of access with Confidence to God in Prayer, even as Children to a Father able and ready to help them.

The adopted Sons of God have not received the Spirit of Bondage again to fear, but they have re­ceived the Spirit of Adoption, whereby they cry, Abba, Father ^‡. And so they may, and they will come with Freedom and holy Boldness to the Throne of Grace, to obtain Mercy and find Grace to help in Time of Need ^‖. No Children can possibly be so Welcome to their earthly Pa­rents, as the Children of God are to their hea­venly Father. And he is more ready to hear and answer, than they can be to ask. And he is [Page 40]able and ready to do, and will finally do for them exceeding abundantly above what they are able to ask, or even to think. This is their happy Privilege that they may come freely and spread their Case before him, and make known their Requests unto him, and God will hear and an­swer all their Requests for Things agreeable to his Will, and for their Good, and in as mud Mercy will deny them those Things that will be hurtful unto them. And whatever they re­ceive in answer to their Prayers they are sure to receive his Blessing with it. So God blesses their Blessings, and in such a qualified Sense causes whatsoever they do to prosper.

In a Word, These Children of God are the special Care and charge of divine Providence, as well as the Subjects of his special Grace. He is a tender careful Parent, watches over them by Night and by Day, to defend them from in­numerable Evils and Dangers that compass them about, unknown to them. And he gives his Angels charge concerning them, to encamp round about them; for they are all ministring Spirits sent forth to minister unto these Heirs of Salvation. He will make every Thing in Nature and Providence instrumental of their Good, all his Paths will be Mercy and Truth unto them. He will lead them in the Truth, and teach them, he will have Compassion on those of them that are Ignorant, and got out of the Way, he will reduce them from their Errors, [Page 41]he will support them under their Troubles, he will comfort them under all their Sorrows, he will enlighten them in all their Darknesses, he will strengthen them against Temptations, he will guard them by his Power, will secure them by his Grace, and uphold them with his free Spirit, and will guide them with his Counsel till he receives them safe to his eternal Kingdom and Glory.

Which leads me to say,

3. These Sons or Children of God, are HEIRS to a most glorious Inheritance reserved in Heaven for them, which they shall at length be received to the everlasting Enjoyment of.

Thus we are told ver. 17. of the Context, And if Children then Heirs, Heirs of God, and joint Heirs with Christ. So that every Child of God is an Heir. But what is he an Heir to? Not to the little, fading, uncertain, and unsa­tisfying Inheritances of this World, that perish in the enjoying: But to the Inheritance that is incorruptible, and undefiled, and that fadeth not away, reserved in Heaven for them. Dearly Beloved, It is an heavenly Inheritance that you are Heirs to, it is a Treasure above the Skies that you have the Promise of. It is in your heavenly Father's House, whither Christ is gone, and where he is preparing Mansions of Glory for you.

[Page 42] Indeed the Children of God must pass thro' the dark Valley of the Shadow of Death, before they can come to the Possession and Enjoyment of their Inheritance among the Saints in Light: But the sure and certain Hope of what they are designed for, will abundantly scatter the Fears of Death, and bring the Child of God, that has the Evidence of his good Estate clear upon his Soul, to be as the Apostle, willing, yea, de­sirous to depart, and to be with Christ.

And Oh how glorious is the Inheritance they shall enter upon the Possession of, immediately after Death, and especially after the Resurrec­tion, when Soul and Body shall be re-united! How magnificent are the Descriptions hereof in Scripture! Infinitely surpassing all the Riches, the Glories, and the Delights of the present World.

These Children, as I hinted before, are Heirs, and they are Heirs of God, Heirs of HIM, who is the great Creator and high Possessor of Heaven and Earth, and joint Heirs with Christ, whom the Father hath appointed Heir of all Things ^*. And agreeable to this we are taught in the Re­velations of John, 21.7. He that overcometh shall inherit ALL THINGS, and I will be his God, and he shall be my Son. So that this is the happy Privilege of all the Children of God, that all is yours ^‖. There is nothing you can think [Page 43]of, that will afford real Happiness, but what will be conferred upon all the Children of God in Heaven. Oh how great is that Good which is laid up for the Sons of God!

They shall be admitted to the glorious Vision and full Fruition of God. They shall see the Lord Jesus Christ Face to Face, and they shall be like him, for they shall see him as he is. They shall inherit the Kingdom prepared for them from the Foundation of the World, and shall receive a Crown of Glory that fadeth not away. They shall dwell in his Presence, where there is Fulness of Joys, and shall sit at his right Hand, where there are Rivers of Pleasures forevermore.

And this is what crowns all, viz. that the Happiness is everlasting, and the Pleasures un­interrupted, and without the least Alloy. Nay, it is not unlikely but that the Happiness of Hea­ven will be in an everlasting Progression, some new Discoveries to entertain the Mind, and some new Enjoyment to give fresh Pleasures thro' out Eternity.

And thus I have briefly, and very imperfectly spoken of the Privileges of the Sons of God, and the Happiness they are intitled to, and will at length be brought to the Possession of. And a perfect Description hereof may not be expected, for verily Eye hath not seen, nor Ear heard, nei­ther have entred into the Heart of Man, the Things which God hath prepared for them that love him. ^*

[Page 44] I now proceed to speak as briefly to the se­cond general Head, viz.

II. It is Matter of unspeakable Comfort to have a well-grounded Evidence in our selves, that we are the Sons of God.

For if there be such glorious Privileges be­longing to the Sons of God, surely it must be Matter of great Comfort to be well satisfied upon a good Foundation, that we are among that happy Number. It is safe and happy, to be the Children of God, whether we know it or no; but unspeakably more comfortable to our selves, to be satisfied of it in our own Minds.

Many flatter themselves they are the Children of God, when they are not. And this Appre­hension of themselves quiets and comforts them, and sometimes gives them considerable Joy; but now this is but a false Peace, and the Joy of the Hypocrite, which is but for a Moment, and will issue in dreadful Disappointment. For what is the Hope of the self-flattering and self­deluding Hypocrite, when God taketh away his Soul? Moreover the Peace and Quietness that such Hypocrites have, from a vain Conceit of their being the Children of God, is exceeding dangerous, as it lulls them asleep in carnal Se­curity, and thus their Delusion and Danger may not be discerned till it is too late to help the [Page 45]Matter. And therefore it concerns all to ex­amine the Foundation of their Hopes, least this should be their own unhappy Case.

Others again, who are the true Children of God; yet are very doubtful in their own Minds about it, and very jealous that they are still in their carnal and corrupt Estate. Nay, I believe I should offend against some of the Generation of God's Children, if I did not allow that they were sometimes so in the Dark as to their spi­ritual State, as to conclude that they are in their Sins, that they are left out of the divine Fa­vour, and fearful whether ever they shall find Mercy with God, and almost ready to sink in­to Despair.

And now this must needs be a most uncom­fortable and distressing State, which not only takes off the Edge of all earthly Comforts; but deprives the Soul of inward Peace, and prevents the Pleasure of sweet Communion with God, and fills the Soul with such fearful Apprehensions of divine Wrath, as even distracts it. While I suffer thy Terrors I am distracted, says the holy Psalmist, Psal. 88.15.

But now to have clear satisfying Evidence, upon a good Foundation, that we are the Chil­dren of God, and entitled to all their Privileges, Oh! what Peace, what Support, what Com­fort, what Joy must this needs afford unto the Soul!

[Page 46] And now the Christian's Evidences are upon a good Foundation, and his Hopes well groun­ded, when they arise from his finding that he has heartily received Christ, and that he has the Marks of the New-Birth upon him, and that he has received the Spirit of Adoption, whereby he cries Abba Father, and has the true Temper of a Child, and behaves in some Measure with the Fear, the Honour, the Love, the Trust, the Sub­jection, and Obedience which becomes him to­wards his heavenly Father.

And these well-grounded Evidences arise in the Christian's Soul, by a frequent and close Ex­amination, a constant and critical Observation of himself; and the inward Frame and Temper of his Mind, together with the general Tenour of his Life. And these Evidences come to the Soul in the most clear, convincing, and satisfy­ing Manner, when the Spirit of God himself, is pleased to assist the Saint in the Trial of him­self, and to shine upon his own Work in the Soul, and enables the Saint clearly to discern it, and so witnesses together with his Spirit, that he is a Child of God, as in the 16th Verse of the Con­text.

Furthermore, it may be said, with Respect to these Evidences of Adoption, they are very various as to their Degree in Christians: Some have much clearer and stronger Evidences here­of than others. There is also a great Difference in the same Christian at one Time and at ano­ther. [Page 47]Sometimes the Christian's Evidences are so beclouded, by the Remains of Sin, and the Hidings of God's Face, that he can hardly make out to himself that he is a Child of God, his Hopes do but just preponderate his Doubts and Fears. At other Times the Christian has stronger and fuller Evidences, and does more clearly see the Marks of a Child of God upon him; so that his Doubts and Fears are very much scattered, and he has an inward Peace and Quietness of Mind arising, and he walks up and down in the Light of God's Countenance, and there are scarce any Clouds in the Way. At other Times these Evidences are still further cleared up, so as not only to give a satisfactory Proof to the Soul, that he is a Child of God, but to remove all Doubts, to scatter every Cloud, and to give him the full Assurance of Faith and of Hope ^‖.

And now the well-grounded Evidence of our being the Children of God in the lowest, but especially in the highest Degree, must needs afford great Comfort and Satisfaction to the Soul. For as it is our highest Privilege, and our greatest Happiness to be the Children of God; so every truly thoughtful and considerate Mind will be concerned to be well satisfied that this is his own happy Case, and the clear Evi­dence of it, will afford the greatest Comfort to [Page 48]him, at all Times, in all Cases, and under every Circumstance, and Condition of Life. As for the stupid and thoughtless Part of Mankind, who are immersed in the Pleasures of Sense, and swallowed up with the Vanities of the World, some earthly and sensual Enjoyment may please them better for the present, than the clearest Evidences of their being the Sons of God would do. But with every one that is a Child of God, it is not so. For while the many are enquiring who will shew us any worldly Good, the Language of the gracious Soul, is, Lord, lift thou up the Light of thy Countenance upon me; and that gives him more Joy and Gladness than when Corn, or Wine, or Oyl are increased ^*.

Here it may be said, that even in the Midst of outward Prosperity, there is nothing affords such Comfort to the gracious Soul, as the Evi­dence that he is a Child of God. For whilst the Christian is very jealous whether he be a Child of God or no, and his Doubts and Fears prevail above his Hopes, he will be naturally led to fear whether these outward good Things are the Fruit of God's fatherly Love. He will be afraid least these earthly Goods should be all his Portion, least they should be attended with a Curse, least they should prove a Trap and a Snare to him, and be like the Prosperity of Fools which destroys them ^†. And altho' this may be [Page 49]very serviceable to the Christian, and make him cautious how he meddles too much, or plunges himself too deep in worldly Hurries, and Cares, or Pleasures; yet it deprives him of much of that Comfort which otherwise he might enjoy in the good Things that God confers upon him.

But now the Man who has a satisfactory Evi­dence that he is a Child of God, in what an agreable Manner is he ready to receive the Fruits of divine Bounty? He receives them as the Tokens of God's Favour, and as the Effects of his Covenant-Love, and of his fatherly Care and Goodness; and as what he expects God will bless unto him, and what he can confident­ly ask a Blessing upon; which serves to enlarge his Heart towards his heavenly. Father, and causes him to receive the divine Mercies thank­fully, and quickens him to greater Chearfulness in God's Service, and puts him upon improving what he receives more faithfully, to the Glory of the Giver.

But then, on the other Hand, when Persons are under Troubles and Afflictions, Difficulties and Sorrows, what is there that can afford them such Support and Comfort, as the good Evidence that they are the Children of God? —

For the clear Evidence hereof will at once suggest to them, that all their Afflictions are on­ly the wise and wholesome Corrections of their heavenly Father, that are designed for, and will finally prove, very advantageous to them, to [Page 50] purge away their Iniquity, and to take away their Sin, and to make them Partakers of the divine Ho­liness. And how wonderfully will the realizing Tho't and Belief hereof reconcile Christians to every Affliction they meet withal? This will help them to submit to them quietly, and bear them patiently, being perswaded, that how grievous so­ever they are at present, yet that in the End they will yield the peaceable Fruits of Righteousness. What Support must the Children of God have from their being satisfied they are such, under all their Trials; even under the forest of them, to think that their heavenly Father sends them in Love, and in Mercy to their Souls, that he does not afflict them willingly, but only because he sees they have Need of them, and that he will sanctify every stroke of his Rod, and cause these light Afflictions, which are but for a Moment, to work out for them a far more exceeding & an eternal Weight of Glory?

Here for Instance, are any of the Children of God, poor and low in the World? Why the sa­tisfactory Evidence that they are his Children, must needs afford great Support and Comfort to them under all their Poverty, and will enable them to apply the Words of the Apostle to them­selves, and draw Comfort from them, Jam. 2.5. Hearhen, my beloved Brethren, hath not God chosen the Poor of this World, rich in Faith, and Heirs of the Kingdom, which he hath promised to them that love him? Again,

[Page 51] Have you met with Losses and Crosses? Have you lost your Estate, or lest your Friends, your Parents, your Children, your Husband, or your Wife, &c.? Why if you are but well per­swaded that you are the Children of God, and that he is your Friend and Father, this must needs be great Comfort to you, for you may comfort your selves with this, that tho' your earthly Parents forsake you, yet your heavenly Father will take you up; and that tho' all your Friends die and leave you, yet that your Re­deemer liveth, who can and will be infinitely more to you, than Father, or Mother, or Bro­ther, or Sister, or Wife, or Children, or Houses, or Lands.

Again, Are you under bodily Sicknesses and and Pains? Why the Perswasion that you are the Children of God, will comfort you, and quiet you under them; as it will lead you to think, how much Pain and Sorrow Christ en­dured for your Sakes, and that he will at length give you Ease and Rest from all your Troubles, and bring you to that blessed State where there will be no more Sickness nor Pain, and where all Tears will be wiped away from your Eyes for ever.

Again, Are you defamed? Are you un­charitably judged and censured as a great Sinner, as a carnal unconverted Man, and are many Anathe mas denounced against you? Why if you have but this Testimony that you have [Page 52]pleased God, and that you belong to his Chil­dren, that is enough to support you under all the uncharitable Tho'ts, the hard Speeches, and the ill Treatment you may meet withal, for then you may comfort yourselves with what our Saviour said to his Disciples, Mat. 5.10, 11. Blessed are they which are persecuted for Righte­ousness Sake, for their's is the Kingdom of Heaven. Blessed are ye when Men shall revile you, and per­secute you, and shall say all Manner of Evil against you falsly for my sake.

Thus the secret Witness, or clear Evidence that we are the Children of God, would be a supporting refreshing Cordial to us, under the heaviest Trials of Life. But now what will the Man do when he is surrounded with Tribu­lations and Trials of every Kind, and has no Evidence that God is his Friend and Father, but fears and concludes the contrary? What Support can he have under his Troubles, when he concludes they all come in a Way of Judg­ment, and because God is angry with him; and these appear to be but the Beginning of Sorrows? Oh how insupportable must such Tho'ts as these be! And no Wonder if he should sink under the Weight of them into Im­patience, Discontent, Murmurings, and even Despair.

Finally, What is there which can afford such Support and Comfort in a dying Hour, as the clear well-grounded Evidence that we are the Children of God?

[Page 53] As the Reality of this is the only Thing to take away the Sting of Death, so the full Per­swasion of this in our own Minds is the only Thing to take away the Terrors of Death, and reconcile us to the Tho't of Dying. For if we be not satisfied that we are the Children of God, we can't be satisfied of our good Estate. And how awful, how terrible must it needs be, to see Death approaching in good Earnest, and we just launching into the Ocean of Eternity, and be very doubtful which Way we are going, whether into a happy or miserable Eternity! Oh with what Reluctance shall we receive the Message of Death, and how shall we shrink back when this King of Terrors begins to take hold of us, being utterly uncertain how it will fare with us for ever after! And how much more dismal and distressing still will the Case be, if our Fears should prevail much above our Hopes, and especially if in that awful Hour, we should remain to us nothing but a fearful looking for of Judgment and fiery Indignation to devour us?

Whereas if at such a Time, we have an in­ward Testimony that we are the Children of God, and so the well-grounded Hopes that we are Heirs of God, and joint Heirs with Christ, to the heavenly Inheritance; how would the Fears of Death be scattered, and how would it reconcile us to a Dissolution? Nay, if the Evi­dence [Page 54]of our Adoption be clear, and especially if it comes to the full Assurance of Hope, it will enable us even to triumph over Death and the Grave, saying with the Apostle, O Death, where is thy Sting! O Grave, where is thy Vic­tory! The Sting of Death is Sin, and the Strength of Sin is the Law, but Thanks be to God, which giveth us the Victory thro' our Lord Jesus Christ. ^* And we shall not only die in Peace, having the Peace of God to keep our Hearts and Minds thro' Jesus Christ, but shall even rejoice in Hope of the Glory of God.

Thus we see of what Importance it is, not only to be really the Sons of God, but to have the satisfactory Evidence hereof in our own Souls.

The next general Head is this viz. There are many Things which People look upon as Marks of their being the Children of God, which are false, at least very uncertain, and by no Means to be de­pended upon. But I must leave this for the next Discourse, and conclude at present with some

I am upon the second Proposition, viz.

II Prop. THE surest and clearest Mark of our being the Children of God is our being led and govern'd by HIS SPIRIT.

For the illustrating this Proposition I have said,

I. That it is our highest Privilege, and greatest Happiness to be the Children of God.

II. That it is an unspeakable Comfort to have a well-grounded Evidence in our selves that we are the Sons of God.

[Page 66] And now for further Illustration I proceed to say,

III. That there are many Things which Men are apt to take up with as Signs and Tokens of their being the Children of God, which are false, at least very uncertain, and by no Means to be depended upon.

There are scarce any Persons so abandoned, but they are concerned at some Times about their future State, and desirous to be number'd and found among the Children of God; and there are few, but what hope this is their Case; but alas nothing is more common than for Per­sons to build their Hopes upon the Sand, and to take up with false, at least very uncertain Signs and Tokens of their being the Children of God. Men who are careful enough in their secular Affairs, to be upon a good Bottom in all their Concerns with Men, which are but Trifles: Will be oftentimes satisfied with very slender, uncertain Marks of their Adoption, which is of infinite Importance and Concern unto them.

And now Men's flattering themselves with false Hopes, and taking up with uncertain Marks, is owing very much to their Ignorance, to their Pride, to their Education, to some false Doctrines they have imbib'd, and as much, if not more than any Thing, to their not ha­ving their Hearts affected with those Things, and so are very careless about the Matter.

[Page 67] Now what I propose at this Time is to men­tion several of those Marks and Tokens of be­ing the Children of God, that Persons are very apt to set down satisfied and contented with, which are indeed false, or at least very uncer­tain Marks of our being the Children of God.

And here I must beseech your diligent At­tention and close Self-Application, that you may see how far you have been depending upon those Marks, and whether you have any better to build your Hopes upon.

1. Some flatter themselves that they are the Children of God, because they are descended from them that were so.

That because their Parents were pious, and had an Interest in the special Grace and Favour of God, they feed themselves with Hopes that God has a special Love for them also.

It was a very common Thing for the Chil­dren of Israel to allot upon great Privileges, because they were the Children of Abraham, the Friend of God. They consider'd them­selves as the Children of the Covenant that God made with Abraham, and looked upon all the Blessings conferred on him to be entail'd on them, without taking Care to be Followers of him in Faith and Obedience. They were ready to think that God would be their God and Father, because he was their Father's God, whether they loved and served the God of their Fathers or no.

[Page 68] And this is very much the Temper of some professing Christians, they flatter themselves that because they have descended from godly Ancestors, they shall fare the better for it: That they shall be beloved for their Father's Sake: And that because God was their Fa­ther's or their Mother's God, he will be their God and Father also.

And altho' Persons would not own it per­haps if the Matter was put to them; yet I doubt not but that there are many, who de­pend upon finding Favour with God, and have nothing better to ground their Hopes upon, than that they descended of godly Ancestors.

But now this is a false and unsafe Ground to go upon; for Grace don't run in the Blood. Happy indeed is it when God is pleased to cause his Grace to descend from Father to Son, and so from Generation to Generation, which was the Case of Timothy and his Ancestors, which the Apostle takes Notice of with Pleasure, that the unfeigned Faith that was in his Grandmother Lois, and in his Mother Eunice, was in him also ^*. But tho' there may be many such Instances among us; yet this is not to be de­pended upon. God when he adopts a Person into his Family and among his Children, don't oblige himself to adopt his Posterity with him. And if it should be said, that God generally [Page 69]takes some of the Children of religious Parents into his special Favour; yet it may also be said, that it is not common for all to be adopted by him. Seldom as to a particular Family that the Prophecy of Isaiah is accomplished, 54.13. And ALL thy Children shall be taught of the Lord, that is spiritually and savingly taught. For what is more common that to see profane and wicked Children in the Houses of godly Parents? Isaac had a profane Esau ^*, Eli was a good Man, but his Sons made themselves vile ^‡. The good Prophet Samuel's Sons did not walk in his Ways ^†. David had a wicked incestuous Son Amnon ^‖, and a rebellious Son Absalom ^§.

So that there is no Dependance upon our being descended from godly Parents; for altho' God has said, that his Mercy is from everlasting to everlasting upon them that fear him, and his Righteousness unto Children's Children; yet it is only to such as keep his Covenant, and that remem­ber his Commandments to do them ^†. Wherefore my Advice to you is the same with what John the Baptist gave to the Sadduces and Pharisees that came to be baptized of him, Bring forth Fruits meet for Repentance, and think not to say within your selves, WE HAVE ABRAHAM TO [Page 70]OUR FATHER ^*. O my Hearers don't think then to say, that you had a good Man for your Father, and a good Woman to your Mother, and that your Grand-Parents were good also; for if you do not follow them wherein they followed Christ, their Grace and Goodness instead of being any Advantage to you, will rather aggravate your Guilt and increase your Punishment, for not taking the Advantage of their Prayers, their Counsels, and their Exam­ples.

2. Some have great Dependance upon their Knowledge in religious Matters, and upon the sup­posed Soundness of their Faith, and Orthodoxness of their Principles.

Some Men have much greater Knowledge in spiritual Matters than others, they have an Opportunity to read, an Inclination to Study, and a Capacity to understand beyond others: And it is not an uncommon Thing for Persons to mistake their thirst after the Knowledge of spiritual Points, for Desires after true Grace, and their Attainments in the Knowledge of spiritual Truths, for the Attainment of saving Grace. Their Understandings are enlarged a­bout divine and spiritual Things, by Reading and Study; and because this affords some Plea­sure to their comtemplative and studious Minds [Page 71]they are apt to think they are truly in love with Religion, and that there is a gracious Impression made upon their Hearts; whereas the Pleasure they take therein is no other than they would take in any other Science they should happen to get their Minds engaged in. And this is a Danger that Ministers, Scholars, and other stu­dious Men are exposed unto. They are in danger of mistaking the speculative Understand­ing of the Doctrines of the Gospel, for a spiri­tual saving Acquaintance with them. Some who have been well instructed in the Doctrines concerning God, and the Lord Jesus Christ; so that they can discourse learnedly, ingeniously and judiciously of the Perfections of God, of the Person and Offices of Christ; they conclude they have that Knowledge of God and Christ which will be Life eternal to them. If they can discourse well upon the Nature of Regene­ration and Conversion, they are ready from thence to flatter themselves that they are con­verted. If they can describe the Nature of Faith and Repentance, they fancy that they themselves repent and believe. And such as are celebrated for their Knowledge about these Things, and if they are greatly esteemed for their being sound in their Principles, and free from the Errors that others are charged with, and are resorted to for Counsel and Advice in Matters of a spiritual Nature, they are in dan­ger [Page 72]of thinking too highly of themselves with Respect to their spiritual State.

Moreover, Persons of low Education if by any Means there be some new Discovery made to them, of some speculative Point in Divinity, they are sometimes apt to take it for a spiritual saving Illumination; yea when a Doctrine that they have known very well before; yet by in being set forth after a different Manner, and in a new Light, they have been ready to conclude that then has been the Time that God has o­pened their Eyes in a saving Manner.

Finally, Here it is no uncommon Thing for Persons upon their changing their Thoughts and Notions in some Points of Divinity, to mistake it for a Change of their Hearts. They are convinced that they were in an Error in some particular Point and now embrace the other Side for the Truth, and from hence will date their Conversion.

But now these Things are by no Means certain Signs or Tokens of our being the Chil­dren of God. For altho' Knowledge in spiri­tual Matters, and right Notions in Points of Religion are very desireable, and in some Sort necessary Helps to our being truly religious; yet they are not true Religion it self, nor are they certain Signs of it.

A Man may have great Attainments in Knowledge, and be able to discourse excellently well upon all Points of Divinity, and be very [Page 73]instructive to others; and yet have no experi­mental Knowledge of those Things himself. He may speak very justly of Regeneration, and yet be an utter Stranger to the new Birth. He may be able to describe justifying saving Faith much better than some true Believers; and yet never put forth one Act of such a saving Faith in his Life. Nay, a Man may be much more sound and orthodox as to the Doctrines of the Gospel, than some of the true Children of God; and yet not be of that Num­ber. And a Man may be recovered out of Errors and Delusions; and yet not be renewed in the Spirit of his Mind. He may put off his former Thoughts as to some Things, and not put off the old Man which is corrupt according to deceitful Lusts.—For Knowledge and Grace are very different Things. The Gifts and Graces of the Spirit don't always go together. A Man may have great Gifts, and no Grace, nay Men have had the extraordinary Gifts of the Spirit, and none of the special Grace of the Spirit. A Man may have all Knowledge, and understand all Mysteries, and may be able to speak even with the Tongue of Angels; and yet be but as sounding Brass, and a tinkling Cymbal ^*, hollow within, void and empty of all true Grace.

[Page 74] 3. Some depend upon their making a publick Profession, their belonging to the Church, and their constant Attendance upon divine Ordinances.

Most who live under the Gospel do make some Profession of Religion. Many make a publick open Profession, they give themselves up to God in Covenant, they come into the Church, and attend upon all the Ordinances of the Gospel. They remember the Sabbath-day, and keep it externally holy; they go to the House of God, and to the Table of the Lord, and are constant in those external publick Duties; and besides these keep up the Religion of the Family, and of the Closet, observing their Mor­ning and Evening Sacrifices with the Houshold, and by themselves apart; and many Persons have great Dependance upon these Things.

But alas, these are very uncertain Things for Persons to depend upon: For Men may go this Length, and be very exemplary upon these Ac­counts, and yet all may be nothing, no Evi­dence of their being the Children of God. For altho' a publick Profession of Christ is a great Duty, and such as live in the careless Neglect hereof have no Reason to think they are the Children of God, and little Ground to depend on the divine Favour while they go on in such Neglect; yet this is no sure Sign that we are in Favour with God, and among his Children. We must confess him before Men, for says Christ, He that confesseth me before Men, him [Page 75]will I confess before my Father which is in Hea­ven; but whosoever shall be ashamed of me, and of my Words, of him shall the Son of Man be ashamed, when he cometh in the Glory of his Father, with his holy Angels ^† But these external Professions, and outward Attendances, are no sure Signs; a Man may do all these Things, and yet have no Grace in him. We read of Mens having a Form of Godliness, but denying the Power thereof ^*. Which is when they make an outward Profession, and attend the outward Form of Religion. And Men may sometimes abound in these, and there be nothing of the Power of Godliness. We also read of some who have a Name to live, while they are dead ^‡. Which is when they attend the Externals of Religion, and make great Pre­tensions to Religion; but have nothing of it in their Hearts. And if the pretending to Reli­gion, the attending religious Duties, and the being Religious in Word and Tongue, and the being Religious in Word and Tongue, and the getting the Name of being Religious among Men would answer the End, it would be no such difficult Thing to be truly Religious. But now what saith our Saviour in this Matter. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doeth the Will of my Father which is in [Page 76]Heaven ^‖ Many will say to me in that Day of Judgment, Lord, have we not eaten and drank in thy Presence, and thou hast taught in our Streets, to whom he will say, Depart from me, I know you not, all ye that work Iniquity ^* Nay further than this, some will plead in that Day, and say, We have prophesied in thy Name, and in thy Name cast out Devils, and in thy Name done many won­derful Works, but Christ will profess unto them, and say, I never knew you, depart from me all ye that work Iniquity ^‡.

4. Some depend upon their being much affected and much enlarged at some particular Times in Duty, as a sure Sign that they are the Children of God.

It is no uncommon Thing for those who are Strangers to true Grace in their Hearts, to find themselves in very different Frames while they are attending religious Duties. Sometimes they are much more affected and enlarged, than at others. Sometimes the Word of God it self, or some devout Writings have stirr'd up the Affections of Persons in reading or hearing them. And nothing is more common than for unregenerate Persons to be considerably affected with a zealous Preacher, who has sought out some of the most awakening and terrifying Ex­pressions, and delivers them in a moving affec­tionate [Page 77]Manner. How common is it for Per­sons to be pleasingly affected herewith, they hear with Delight, and the Sermon deliver'd in such a moving Manner, makes some consi­derable Impressions on them, and puts them up­on a greater Seriousness and Thoughtfulness; And they may be brought hereby to weep, and even to cry out; and put upon forming some good Purposes and good Resolutions about their future Conduct.

But now all this is no certain Sign of Men's being regenerated, and so the Sons of God; for such as are Strangers to a gracious Change may, and without Doubt have sometimes ex­perienced something of this Kind. — The Prophet Ezekiel was to the People as a very lovely Song, of one that hath a pleasant Voice; for they heard his Words, and were pleased with them, but did them not ^* We also read of Herod's hearing John gladly ^† And we read of some who hear the Word, and anon with Joy re­ceive it; but yet have no Root in themselves, and so dure but for a while, for when Tribula­tion, and Persecution ariseth, because of the Word, by and by they are offended ^‡ And there is great Uncertainty, and as much Danger for Persons to depend merely upon their own En­largements in religious Duties. Some Persons [Page 78]find a great Freedom and Fluency in Prayer at particular Times; they sometimes find a Live­liness, and feel some Kind of Fervour in the Duty of Prayer; and upon it their Tho'ts are enlarged, and they perceive suitable pertinent Expressions to flow in upon them: And now such Persons apt to lay great Weight upon these Things, and look upon them as sure To­kens of their Conversion, and that the Spirit of Grace and Supplication is poured out upon them. But it is no sure Sign at all of true Grace in the Heart, for there is a Difference between the Gift of Prayer, and the Grace of Prayer: Men may have the Gift of pouring out their Words, when they have not the Grace to pour out their Hearts before God in Prayer. A Man may have a Flow of Words, and no Flow of Grace at all in Prayer. In short, a Man may, according to what the Apostle says, speak with the Tongues of Men, and Angels, and yet be nothing. ^*

5. Some have great Dependance upon the Awa­kenings, and Convictions, that have been stirred up in them.

There are but few who have been favoured with the free Use of the Gospel, and with a re­light Education; but what have been awaken­ed into some Concern of Soul, and have had [Page 79]some Convictions stirred up in them, either by the Workings of natural Conscience, or by the common Motions of the Spirit of God, stirred up in them, upon some particular Occasions. Thus Times of Sickness, and of sore Affliction; and Times of imminent Hazard and Danger, frequently are the Occasion of such Convictions. Moreover the falling into gross and scandalous Sins, will oftentimes stir up Conscience so as to lash the Man very severely, and give him most dreadful Twinges, not only for the Sin he has just fallen into, but for other Sins also, which by this Means are bro't to his Remembrance.

And there are also other Times that Persons may be under Convictions, when there can be no external Cause offered for it; and these Convictions may sometimes run to a very high Degree, so that their Sins will stare them in the Face, and the Wrath of God they will see hanging over them, and they are in great Per­plexity and Concern about their eternal State, and in great Distress lest they should suddenly drop into the devouring Lake of Hell. And they may, at such Times, be full of their Con­fessions and Acknowledgments, both to God and Man; acknowledging they are some of the Chief of Sinners, and will freely speak of their Pride, their Hypocrify, their Covetousness, and their Carnality; and will be asking Forgiv­ness where they have offended, and will have many Purposes, and be making many Promises [Page 80]of Amendment, and will take some Steps, and go a considerable Way towards a Reformation.

Now these Things Men are apt to depend upon, and to date their Conversion from some such Times as these; and when they think or are questioned about their Conversion, they will look back to some such Season of Conviction, and quiet themselves with it.

But now this is no certain Sign of Regenera­tion and Conversion, and Persons may go thus far without any thoro' saving Change: For tho' there be no Conversion without Conviction, yet there may be Conviction without Conversi­on. Convictions may be meerly from the Ac­cusations of Conscience, from the Fear of Death, from the Apprehensions of divine Wrath, and the Terrors of Hell, without any real Love to God, or Faith in Christ; and they may be only sudden Pangs, raised by the Ap­prehension of a present Danger, that go off with the Fright. Thus Pharaoh King of Egypt, when the Judgments of God fell heavy upon him, he had some Conviction, and ac­knowledged that he had sinned, and intreated Moses to pray for him; but the particular Judgment was no sooner removed, but his Heart was hardned again. ^* So the Children of Israel were greatly affected at the Terrors and Glories of Mount Sinai, when the Law [Page 81]was delivered by the Ministry of Angels, in Thun­ders, and Lightnings, and the noise of the Trumpet, and the Mountain covered with Smoke, and burning with Fire. These awful Appearances so affec­ted them, that they promised, that all that the Lord should say unto them, by the Mouth of his Servant Moses, they would do: But alas, their good Frame went off, and their good Purposes and Promises were forgotten in less than six Weeks after. ^* And how common is it for Persons at some particular Times, to be under some Convictions, and to be full of Confessions and Promises of Amendment; and yet in a little Time return to their wonted Carelesness, and to their former Courses: And it happens to them according to the true Proverb, the Dog is turned to his own Vomit again, and the Sow that was washed to her wallowing in the Mire.

6. Some are taken with, and have great De­pendance upon some sudden Pangs of Joy which they experience; but these are no sure Mark of our being the Sons of God.

As it is not an uncommon Thing for Per­sons who have no true Grace, to have some Sor­row and Remorse for Sin; so neither is it for them to have a considerable deal of Joy. Per­sons may pass out of deep Sorrow, into high [Page 82]Degrees of Joy; and from being in Despair, to a Sort of full Assurance. Persons may not on­ly talk of the Love of Christ, and of their In­terest in him; but they may be perswaded in their own Minds that they are among the Num­ber of his redeemed chosen Ones, and they may sometimes be raised up even into such a Transport of Joy as to overcome their Natures, and yet it may be a false Joy, and the Foun­dation of it may be very defective. For as there may be a Sorrow about Sin that is not a godly Sorrow, so there may be a Joy that is not a true spiritual Joy. Which may be stirred up mechanically, and by some Influence upon the animal O Economy, or from Ignorance and Mistake about themselves, and Things of a spiritual Nature. We read of a Generation pure in their own Eyes; and yet are not washed from their Filthiness ^*. And no wonder if they should cry Peace, Peace; tho' there be no Peace belonging to them. And we read of the Hope of unjust Persons ^‡, and of the Joy of the Hypocrite which is short and but for a Moment ^†. For what becomes of the Hope and Joy of the Hypocrite, tho' he hath gained, when God taketh away his Soul ^‖? Surely the Laugh­ter, and so the Joy of such, is like the Crackling of Thorns under a Pot ^*, which makes a Noise [Page 83]and Blaze, but presently go out, which contri­butes but little towards the Boiling of the Pot, because that requires a more steady Fire.

7. Some have great Dependance upon their Reformation as to some particular Vices.

A partial Reformation is no uncommon Thing among those who are yet in their State of Unregeneracy. There are some Vices that some Sinners more easily reform and refrain from. Thus those Sins and Follies that youth­ful Age is subject to, are frequently reformed, when Persons come to riper Years. Other Sins there are that Persons refrain from, meerly for Want of the same Opportunities and Tempta­tions which they had before; and this they take for real Reformation, whereas their Hearts are much the same. Some again refrain from this and the other Vice, from prudent, political, worldly Considerations. They find that they impair their Health, bring on Pain and Sickness, and hinder them from other worldly Enjoy­ments, and tend to shorten Life; and from these Considerations they refrain. Others again abstain from this and the other Vice, because it wasts their Effects, and their Circumstances won't allow it. And others because it hurts their Character, and will bring on Disgrace, or hinder their Promotion. But now you may easily see how little these are to be depended upon. For if Men only reform as to some [Page 84]Sins, and yet live in others; it is a Sign there is no true Grace in the Heart, and that such a Soul has not passed thro' a regenerating Change: For where there is true Grace, there will be the breaking with every Sin. The Language of a truly gracious Soul is that of the Psalmist, 119.128. I esteem ALL thy Precepts concerning ALL Things to be right, and I hate EVERY false Way. Yea, there must be a departing from our own Iniquity, if we would give a sure Sign of our Uprightness before God ^*. We must lay aside every Weight, and the Sin that most easily besets us, if we would run the christian Race ^‡.

8. Others again have great Dependance upon their being just, and true, and honest in their Deal­ings, as a certain Mark of their being in a State of Grace.

There are many Persons in the World, whom if you should ask them, what Reason they had to think they were the Children of God, or what they grounded their Hopes of Heaven and Happiness upon? Would answer, That they have never wronged any Man (as they know of) in their Lives, that they have dealt fairly and justly with all Men, that they have been careful to pay their Dues both publick and private.

[Page 85] And now this, if it be true, is an excellent Thing, and it is what the Gospel teaches and requires, and wherever the Spirit of God comes it always works such a just and honest Princi­ple in the Soul, which will put the Man that is under the Influence of it, upon dealing justly with all Men, and speaking the Truth to his Neighbour; and without this it is in vain for a Man to pretend to be a Christian.

But now a Man's being fair and honest in his Dealings is of it self, by no Means to be depended upon. For this may be owing, partly to a Sort of native Simplicity that some Men have; or it may be partly from the Manner of their Education, where they have never seen the Way of the World, and the hid­den Things of Dishonesty, that are practised in it; or it may be from a political Considera­tion, governing themselves by that common and good Maxim, viz. that Honesty is the best Policy. Persons may be very fair and honest in their Dealings, merely for the Sake of gain­ing Credit and Custom, and so of enlarging their Business and their Income, without any Regard to God, or their Duty therein; but on­ly as the most likely Means of promoting their worldly Interest. And so it may be said, that some People are fair in their Dealings, from the same Views that others are unfair and dishonest, meerly to get more of the World, either of the Praise or of the Profit of the World. And [Page 86]here, altho' I do by no Means put the honest and the dishonest Man upon a Level; yet it is possible they may both be acted from the same carnal and worldly Principle; even a Desire to get the World. One takes this Way, the other takes that Way, to increase his worldly Goods; and as for any Regard to God and their Duty, they don't come into Consideration by either of them.

9. Some have great Dependance upon their ge­nerous and charitable Practices, as Marks of their being the Children of God; but they are, by them­selves, very uncertain ones.

Some Men appear to have a great deal of Ge­nerosity in their Tempers; they seem to be of a loving friendly Disposition. They will say that they owe no Man any ill Will, and it don't appear that they do: We shall find them very neighbourly, and ready to any Acts of Kindness that any about them stand in need of. They appear tender hearted, and compassionate to those in Distress, and will often go a great Way in giving Relief unto them; lending, or giving, assisting, and defending them, as their Cases call for, and as they have Ability. And we may see they do many generous Actions, en­couraging Acts of Charity, not only by their Words, but by their Example; and will shew very much of a publick Spirit, promoting Things that tend to the publick Good, and will scorn to [Page 87]do any Thing that appears mean, and little, and stingy.

And now this is a very lovely Temper, and recommends Persons to the Esteem and Delight of all that know them. And this is a Temper and Practice which the Gospel requires, and which Christ himself recommends by his own Example, whose whole Life was a continued Act of Goodness and Kindness to Man; and such a Temper is always to be sound where the Spirit of God is at work in good Earnest; for the Fruit of the Spirit is in all Goodness. ^*

But yet there may be a great deal of this Temper operating, without any true Grace; and in such as are the Children of the wicked One, rather than the Children of God. For there is such a Thing as Good-nature: That is, some Men in their very Make and Consti­tution, are more inclined to peaceable, loving, kind, and generous Actions, than others. Some Men are more mild and gentle in their Tem­pers, and have less of Anger and Resentment than others. And some have a more tender and compassionate Temper, and are more sen­sibly affected with the Difficulties and Distresses of their Friends and Neighbours, than others. And some are naturally more open hearted, and more free to give, than others.

[Page 88] Moreover the Manner of Men's Education may have a great Hand in this; they are bro't up in an open, free, generous Way of living, and under an Apprehension of it's being mean and base to appear close and covetous: And some are bro't up in such a Way, as that no­thing appears more disgraceful to them, than to be penurious and close; nor is there any Thing they are more afraid of, than not to be tho't generous and open hearted, and many Times will go beyound their Abilities in their Enter­tainments and Ways of living, for fear they should be tho't Niggards and Misers. And now this springs from Pride rather than any true Generosity, and from an unreasonable Fear and Concern about their own Character, rather than from any true Regard to God and his Honour.

Moreover, there is the same Pharisaical Spirit in the World that was in our Saviour's Time, when they did their Alms to be seen of Men, and to have Glory of Men ^*.

Furthermore, it is no uncommon Thing for Men to treat each other with great outward Ci­vility and Respect; yea, and to heap many Kind­nesses upon them, when there is Envy and Malice in their Hearts.

Finally here, the Apostle supposes a Man may go so far as to give all his Goods to feed the [Page 89]Poor, and not have the Grace of Charity, and consequently to be nothing ^†.

10. Some have great Dependance upon the good Opinion that others have of them.

If their Reputation runs high for serious and religious Persons, and they understand that this is their Character among Men; it is very apt to raise their Opinion of themselves, and it is exceeding natural for Persons to fall in with the good Opinion that others have of them. But now what is more precarious or uncertain than this? How many are there that bear a good Name and Character, that are very un­worthy of it, while others that are much more deserving, are defamed and condemned? But then if any Person who is in great Esteem for his own Experiences, and for his Skill in exa­mining and trying Men's spiritual State, shall pronounce upon some such, when they have examined, that they are converted, and shall upon it call them the dear Children of God, they are very apt to conclude at once that it is so, and to look upon themselves as God's Chil­dren. But now this is a very uncertain and unsafe Way of determining the Matter as to our spiritual State. For alas, what is more fallable than the Judgment of Man, especially when he undertakes to judge about the Hearts [Page 90]of others? It is exceeding difficult for Men to find out their own Hearts so as to judge fully upon them, how much more difficult to judge the Hearts of others. If Men are apt to de­ceive themselves, Oh how easy is it then to deceive others! Nay, some of these that under­take to judge the State of others, may be dread­fully deceived and deluded as to themselves, and then no wonder if they should be deceived as to others, and be the Means of deceiving them. Moreover, some real Christians may have an Excess of Charity, that is they may sometimes judge too favourably of others, and think they are the Children of God when they are not. So that altho' it may be very proper for Persons to lay their Case before experienced Divines, and converse with experienced Chris­tians about their spiritual State? yet there must not be too great Stress laid upon their Judg­ment; but you must remember that Man looks at the outward Appearance, and that it is God alone that looks to the Heart, and that sees to the Bot­tom of it. And you must be sensible, that many and many a one who has been number'd among the Saints of God on Earth; yea, and had in high Reputation for their Piety and Good­ness, will be ranked with Sinners in the Day of Judgment. Who were in greater Reputation for Piety and Sanctity than the Pharisees of old? and yet Christ pronounces them gross Hypocrites, [Page 91]and such as should receive the greater Damnation ^‖ And Philip himself was mistaken with Respect to Simon the Sorcerer, when he baptized him, and received him among the Faithful ^*. Which shews how unsafe it is to depend upon the good Opinion or Judgment of others with Respect to the State of our Souls.

II. There is a Sort of Love to God and Christ which some Persons have, and depend very much upon it, as a Mark of their being the true Children of God; and yet it is a very uncertain one.

The true Love of God and Christ, is one of the best Evidences that we are the Children of God, for God is Love, and every one that loveth is born of God ^‡. But yet there is a Sort of Love, and an Appearance of Love, which People are apt to be deceived with, which is no Sign of our being the Children of God.

Thus there is a loving in Word and in Tongue, which some at length come to perswade them­selves is a real hearty Love, that is, some Peo­ple take delight in discoursing about Christ, and about Matters of Religion, and especially about their own supposed Experiences, and particu­larly of the goings forth of their Souls as they imagine in Love to God and Christ, and they by frequent speaking of these Things without a [Page 92]careful Examination, they are at length per­swaded that they do truly love him, when per­haps there may be no real Love in their Hearts, nor any manifest Token of it in their Lives, none of that which Christ makes the standing Mark and sure Sign of true Love to him, even the keeping his Commandments ^*.

Again, there are some that think they love God and Christ, and so are the Children of God; because they love to attend upon some religious Duties, they love to read, they love to hear, they love to meet together for religious Worship, and for Conversation about religious Matters, and sometimes they are in such an earnest Frame about these Things, that they know not how to let slip any Opportunity for meeting together that occurs. And now there is a great Shew of Love to God in these Things; and it must be said, that where there is true Love to God there will be a Love to his House, a Love to his Worship, and to his Ordinances. But yet there is a Sort of Love to these Things, that is no certain Sign of Love to God, or of our being his Children. A Man may love re­ligious Assemblies and religious Exercises upon some Accounts; and yet not truly love God. When there was but very little of the Love of God or of Obedience to him among the Chil­dren of Israel, they abounded in Sacrifices, so [Page 93]that God was full of them and weary of them ^†. And speaks of it to the Reproach of that Peo­ple that they seemed to love and delight in reli­gious Services, when they had no real Regard for him. Yet they seek me daily, and delight to know my Ways, as a Nation that did Righteous­ness, and for sook not the Ordinances of their God, they ask of me the Ordinances of Justice, they take Delight in approaching to God ^*. Herod heard John gladly ^‡, but was very far from loving him, or Christ whose Messenger he was. Stony ground Hearers receive the Word with Joy, but are not rooted and grounded in Love.

Again, Some mistake and think they love Christ so as is a good Sign of their being the Children of God, because they find themselves much affected with a lively Description of the Sufferings and Death of Christ, when perhaps the same Affections might be raised by reading or hearing any other affecting Tragedy, at least if they saw one acted upon the Stage. Christ's Sufferings may be described in such a lively Manner as to work very powerfully upon the Imagination and Affections, even so as to draw forth Tears, yea, to cause Schreetches and Screamings out, and yet there may be no true Love to him.

[Page 94] Again, Persons may mistake as to their Love to Christ, and so their being the Children of God, this Way, viz. they are filled with Di­stress and Terror because of the Wrath of God and the eternal Torments of Hell-Fire they are exposed unto, and the Apprehensions that Christ will deliver them from Death, and Hell, and eternal Misery, excite some Love and Affections in them to Jesus Christ; but it is perhaps meer­ly upon this Tho't of his being their Deliverer from Misery, without any Consideration of those amiable Excellencies and Perfections in him, which demand their highest Esteem, Love, and Delight. They love him only as a Man would love another that should go into the Wa­ter and pull him out when he was just sinking and drowning, he will in the Time of it have some grateful Sense of his Kindness, and will find some considerable Love going towards him, and yet perhaps may have no inward E­steem for him; may have no Regard for him, but only for this one Act of Kindness.

Thus Persons may be pleased with the Tho't of having Christ for their Saviour, to save them from Hell and Misery; and yet have no pro­per Esteem of him for his own real amiable Ex­cellencies, so as to love him upon the Account of them; they may love him for his Goodness and Kindness to them, but not for his Wisdom, his Justice, his Truth, and Holiness: They may love him for a Saviour, but not for a Sove­reign, [Page 95]they may love him for purchasing a Par­don, but not for his Precepts and Rules of liv­ing: But this is not a true Love. For where there is the true Love of God's Children, there will be a loving Christ for his own Sake, and for what he is in himself, as well as for what he is to them. They will be pleased with him as well for being a Prince, as a Saviour; and will be as much pleased with the Thought of being delivered from the Power, as from the Punish­ment of Sin.

12. Many have great Dependance upon their acting Conscienciously, and being fearful of doing any Thing that will stir up their Consciences a­gainst them. But now, in some Respects, this is an uncertain Mark of being the Children of God.

Many there are, who conclude they are the Children of God, and draw great Comfort to themselves from this Consideration, that they make Conscience of their Ways, and that they don't allow themselves in offending against their Consciences, or in doing any Thing that their Consciences would accuse them of. And besure this bids fair for a certain Mark of a true Chris­tian and Child of God. The Apostle's Advice to others was to have & keep a good Conscience ^*. And they exercised themselves to have a Con­science void of Offence towards God, and towards [Page 96]Men ^‡. And their rejoicing was this, the Testimony of their Consciences, that in Simplicity, and godly Sincerity, not with fleshly Wisdom, but by the Grace of God, they had their Con­versation in the World ^†. And Baptism is said to save us, not the putting away the Filth of the Flesh, but the Answer of a good Conscience towards God ^* And yet after all we must carefully distinguish here about Conscience, or we may be mistaken.

Thus we must distinguish,

1. Between Conscience in the full Extent and Latitude of its Dictates, and in the restrained li­mited Sense in which it is frequently taken.

Thus considering Conscience in the full Ex­tent of it, and it teaches us that we ought to aim at the Glory of God in all we do, and that we should keep his Commandments out of Love to God, and from a Principle of Obedience, and with sincere Desires of pleasing, and glori­fying him thereby.

Moreover, Conscience enlightned by divine Revelation teaches us to do all we do in the Name of Christ and in Dependance upon his Grace to help us, trusting to find Acceptance only thro' him. Now taking Conscience in such a large Sense and it dictates the whole of [Page 97]Christianity to us, and consequently to comply with the Dictates thereof, is to come up to the Precepts and Principles of Christianity. And such as go this Length in complying with the Dictates of Conscience, may upon good Grounds conclude they are the Children of God.

But taking Conscience as it is more frequent­ly and commonly understood, and it intends no more than its dictating to us that this and the other is to be done by us, as our Duty; that this and the other is a Sin, and must be avoided, without considering so much how and after what Manner it is to be done either with Re­spect to God or Christ. Conscience, accord­ing to the common vulgar Understanding of it, don't so much respect the Principle, the Views, and the Aims respecting God and Christ, as the bare doing or not doing the Thing. And now I say taking Conscience in this restrained Sense, and a Man may be consciencious, that is care­ful to do this and the other Duty, and to avoid this and the other Sin; and yet it may be no certain Sign of his being a Child of God.

2. We must distinguish between our Regards extending ultimately to God, and their terminating in Conscience.

Altho' we are to have a constant Regard to Conscience, and must govern our selves by the Dictates thereof in all we do: yet our Tho'ts and Views, our Subjection and Obedience [Page 98]must not terminate in Conscience. But we must look beyond Conscience unto God, whose Will and Command is our only Rule, and Con­science is not to be regarded, only upon the Supposition of its dictating the Will of God to us. Conscience is to be consulted upon all Occasions; but yet it must not be considered as our Sovereign and supreme Lord, but only as God's Deputy and Vicegerent in the Soul. We must obey Consci­ence not meerly because it is the Voice of Consci­ence, but because we look upon it as the Voice of God, and as dictating the Mind and Will of God unto us. And so our hearkening to the Dictates of Conscience must be in Obedience to God, and because we look upon the Dictates thereof as the Will of God made known unto us. For unless we thus carry our Thoughts and Principles of Obedience beyond Conscience unto God, we shall make Conscience to be our God and Sovereign, to the Neglect of the great God himself, who is the Lord of Conscience. And even an Atheist might go so far as this, he might hearken to his own Conscience accord­ing as it judged Things to be right or wrong, and God not be in all his Thoughts. Conse­quently, if we may suppose a Man to govern himself by Conscience, without any ultimate Regard to God, and he would be mistaken if he should look upon himself a Child of God.

[Page 99] 3. We must distinguish between a free and vo­luntary Obedience to Conscience, and a servile slavish Subjection to it.

Men may follow the Dictates of Conscience, but not out of any love to, or delight in what they do: They may be even compelled and forced to it, for fear of the Lashes of Con­science afterwards. And so to prevent the Trouble and Distress of Mind they know they shall be in, if they don't hearken to Conscience; they submit to this and that which Conscience tells them they must do.

And this is the Case with many Persons, they refrain from many known Sins, not be­cause they really hate them, and they comply with many known Duties, not because they love and Delight in them; but merely out of Fear of their Consciences, least they should rise up against them, should accuse them, and should give great Trouble and Distress of Mind to them.

And now the Vertue and Goodness of such re­fraining from Sin, and complying with Duty, seems to be no more than when a Man refrains from such and such a Sin, merely for fear of some bodily Pain and Punishment.

For what is the real Difference in the Prin­ciple, when a Man refrains from a sinful Action for fear of a whipt Back, or some bodily Pain that it may naturally cause; and when it is merely to escape the Pain of the Mind, the [Page 100]Girds and Lashes of a guilty Conscience? You must remember that I say, when it is wholly and merely for sear of this. For that the Fear of Conscience, and its severe Lashes, is, and may be, an Argument with us to restrain us from Sin is undoubted, and so may the Fear of bodily Pain or Punishment. But when it is only this Fear of the Lash of Conscience that dictates and hinders us, it is a servile Fear of Conscience, rather than a gracious child-like Fear of God; and so is by no Means a Proof of our being the Children of God.

And thus we see how that Consciousness con­sidered in some Respects is a very different Thing from true Godliness: And thus a Man may in some Sense be a conscientious Man, and yet no true Child of God.

I have insisted the longer upon this Head, and been more particular in making the Distinc­tions, because it is shocking at the first Tho't to many, to say, that making Conscience of their Ways is not a certain Sign of their being the Children of God; and that Persons might see what I mean by it, and that they might not commit a Mistake in this Point, and so mis­carry at last: For this is a very dangerous Rock upon which many are lost, and the peculiar Dangerousness of it lies in this, that it is not so easily discerned as some others.

And thus I have mentioned some of the many false and uncertain Marks of being the [Page 101]Children of God, by which Multitudes have been, and are deceived. I say some of the false uncertain Marks, for there are a Multitude more from which Persons take occasion to flatter themselves into vain Hopes of their good Estate, to their eternal Ruin. But what I have said is abundantly sufficient to ground this one prac­tical Reflection upon, with which I shall conclude the present Discourse, viz.

Since there are so many Things which we are apt to depend upon as Signs of our being the Chil­dren of God, that are false, and at best but uncertain Marks hereof; Oh! with what a godly Jealousy should we be jealous over ourselves, and with what holy Fear and Trembling should we be working out our own Salvation!

Here we see that there are a Multitude of Ways for Men to deceive and delude them­selves, even in Matters of the highest Impor­tance, and of infinite Concernment to them. Innumerable Ways of raising our Hopes and Expectations of Safety and Happiness in the future eternal World, and all upon a sandy Foundation that will fail us in the Conclusion. And the Wretchedness of it is, that we willing­ly deceive our selves, and suffer our selves to be deluded. And Oh! what Multitudes have flattered themselves with false Hopes, and for want of due Care, have never found their Mis­take, till it was past all Remedy! How jealous [Page 102]then should we be of our selves! and how fear­ful lest this should be our own dreadful Case! When I consider the many false and uncertain Marks there are of our being the Sons of God, and the innumerable Ways that a subtle Devil and our own deceitful Hearts have to deceive us, I am shocked extremely to hear People talk with so much Confidence, as some have done, about their good Estate. When People will say they are as fully assured of their future Well­being as they are of their present Existence, and that they know as certainly that they are born of God, and are converted, as that they are born of their earthly Parents: I say when Persons talk with such Confidence as this, and yet at the same Time acknowledge that they are but newly converted, and so have had but little Experience; it looks as if they had not thoroughly considered of the many Ways in which Persons are liable to be deceived, and I doubt not but that Length of Time, and a ful­ler Experience, will abate their Positiveness, and lead them into a more modest Way of ex­pressing themselves about these Things. Sure­ly if Persons did but duly consider the Deceit­fulness of Men's Hearts, and the Subtilty of Satan, and the innumerable Ways in which Men have been deluded, they would humbly enquire whether a deceived Heart hath not turned them aside; and instead of talking with such an Air of Confidence as some have done, [Page 103]they would say, Search me, O God, and know my Heart, try me, and know my Tho'ts; and see if there be any wicked Way in me, and lead me in the Way everlasting. ^*

Dearly beloved, let every one of you that pretend to any Hopes of your good Estate, con­sider whether you have not been feeding upon Ashes, whether you have not had your Depen­dance upon some of these false and uncertain Marks? Whether you have any better Foun­dation for your Hopes, or supposed Assurances, than some of those Marks which Hypocrites may have? Whether your Confidences are not vain, and your Refuge of Lies, that will quickly be swept away.

Oh that you were sensible of the vast Extent of Christianity, and how difficult it is to be a thoro' Christian, and how exceeding apt Persons are to think they are something, when indeed they are nothing, and so deceive them selves. Where­fore to prevent any fatal Mistakes in this Mat­ter, you must diligently study the Nature of true Christianity in the full Extent and Lati­tude of it, and not take up with only some particular Part or Instance of it. But seek to God for such a Principle of Grace as may prompt you to every Part of the Christian Life. Then shall I not be ashamed, when I have Respect to all thy Commandments. I shall conclude with [Page 104]those awakening Words of our blessed Saviour, Matth. 7.14, 15. Enter ye in at the strait Gate, for wide is the Gate and broad is the Way that leadeth to Destruction, and many there be which go in thereat; because strait is the Gate and narrow is the Way which leadeth unto Life, and few there be that find it.

I am upon the second Proposition, vizt.

Prop. II. THE surest and clearest Mark of our being the Children of God, is our being LED and GOVERN­ED by HIS SPIRIT.

Under which I have said,

1. It is our highest Privilege and Happiness to be numbred and found among the Children of God.

2. It is Matter of unspeakable Comfort, to have a well grounded Evidence in our selves, that we are the Children of God.

3. That there are many Things, which Persons are apt to take for Marks and Tokens of their being [Page 106]the Children of God, which are false, at least very uncertain, and by no Means to be depended upon.

I now proceed to say,

4. That the surest and clearest Mark of our being the Children of God, is our being LED and GOVERNED by HIS SPIRIT.

Doubtless you would all be glad to know that you are the Sons of God, and many of you I believe are inquisitive about it, and looking out for Signs and Marks of your Regeneration, and so of your being among his Children; well let me tell you from God himself, that this is the most sure, yea the only certain Mark of it; even your being led and governed by his Spirit. For as many as are led by the Spirit of God, they are the Sons of God. So many as are led by his Spirit, are his Children, and no more. Let their Profession and their Pretensions be what they will; if they be not led by his Spirit, and are not under the Government of a gracious Principle, they are not his Children; whereas, every Person that is led by this blessed Spirit, let them be never so much despised, let them be ne­ver so hardly censured and condemned and ha­ted by the World, yet God will own and love them, and treat them as his Children.

But then this Question naturally arises, How shall I know whether I am led by the Spirit of God or no? You will be ready to say, I doubt not but that all who are led by the Spirit of God [Page 107]are his Children; but the great Difficulty is to know whether I am led by his Spirit or no? Many have thought that they have been led by this good Spirit of God, and have been very confident about it, when really they have been govern'd only by their own Spirits, or deluded by the Devil that wicked Spirit; and there are (as has been said) a Multitude of Ways where­in Persons are deceived about their being led by the Spirit of God; how then shall I know whether I am so governed by him as to be a sure and certain Mark of my being a Child of God? Well then, this is what I propose by the Help of God to shew you at this Time, namely, When Persons are so led by the Spirit of God, as to be a sure and clear Mark of their being the Children of God.

And now this, my Hearers, demands your diligent Attention, and careful Observation; for you must be sensible there are some Things that look like the Leadings and Workings of God's Spirit, which indeed are but the natural Workings of our own, and it is very difficult to distinguish some of the Workings of refined Nature from true Grace, and Men are exceed­ing apt to be mistaken herein, and have many Times taken this and that to be the Workings of the Spirit of Grace, when really they are one Workings of their own Imaginations or Passions.

What I propose therefore is to give you some of the clearest and best Marks I can, of our [Page 108]being led by the Spirit of God, and of our be­ing under a divine and gracious Influence in what we do; by which, if we do not mistake in the Application of these Marks, we may in some good Measure judge what Manner of Persons we are.

And here I shall not consider any of the ex­traordinary Gifts, or miraculous Operations of the Spirit of God, in which the Holy Ghost fell upon the Apostles, in the Day of Pentecost; for these extraordinary and miraculous Gifts, are distant from the Graces of the Spirit, and are in their Nature separable from them, and so are no certain Signs of our being the Children of God. Men may have those Gifts of the Spirit, and not be the Sons of God; for Gifts and Graces don't always go together, no not those extraordinary Gifts. Many will say in the Day of Judgment, Lord, have we not prophesied in thy Name, and in thy Name cast out Devils, and in thy Name done many wonderful Works, to whom Christ will say, Depart from me ye that work Ini­quity ^*. So that even these extraordinary Leadings or miraculous Operations of the Spirit, are no infallible Sign of Grace, and so not of our A­doption, therefore I shall say nothing of them.

Neither in the second Place shall I take No­tice of such Things, as the Workings of God's Spirit may be only the accidental Causes of, [Page 109]and which Things may be, and oftentimes are, produced by some other Causes. That is, I shall not speak of any extraordinary Commo­tions of Spirit or Body, nor any Out-cries for Sorrow, or Screamings for Joy, or falling down, or Swoonings, and Faintings, &c. at the Preach­ing of the Word, or other religious Exercises; for altho' the Spirit of God no doubt may come so powerfully in Convictions, and Comforts, and Joys, upon weak Spirits as even to over­come them, and so be the accidental Cause of such Appearances sometimes; yet as it is possi­ble, and no Ways improbable, but that such uncommon Appearances, may oftentimes arise from quite different Causes; and the Spirit of God have no Hand in them, but in a providen­tial Way, so these can be no certain Marks or Tokens of a Man's being under the special O­perations of the Spirit of God; therefore there is no Stress at all to be laid upon such Things considered in themselves.

But the Tokens and Marks that I shall give you, of your being so led by the Spirit of God, as to be a certain Sign of your being the Chil­dren of God, shall be such as arise from the very Nature of the divine Spirit himself, as it is revealed, to us in the Names, Titles, and Cha­racters that are given of him in the holy Scrip­tures, and these these, my Brethren, you may depend upon.

[Page 110] So then,

1. I shall begin with that Character or Title given of this Spirit in our Text, where he is called the SPIRIT OF GOD.

So that this Spirit which leads and governs every Child of God is the Spirit of God, the third Person in the adorable Trinity, and so is indeed God. And he is frequently stiled the Spirit of God.

And now if it be the Spirit of God that leads them, we may conclude that he will lead them unto God. For whether should the Spirit of God lead us, but unto God himself?

The Spirit of God must needs lead us to the Belief of his Being and Perfections, and to the Knowledge of him, and Acquaintance with him in some Measure, and to have a special Regard to him in all our Actions. If the Spirit of God leads us he must needs lead us to believe that God is, and to see and apprehend something of his Glory and Majesty, and of those glorious Ex­cellencies and Perfections that make up the divine Essence. Moreover, The Spirit of God will lead us to see and consider him in the Re­lation he stands in to us, and to all the World, as our Creator, our Preserver, and our sovereign Lord and Ruler; and so will lead us to esteem and admire him, to worship and adore him, to love and fear him, to trust in him, and obey him, to be above all concerned for his Glory, and to place all our Happiness in him. Now [Page 111]I say, that that Spirit which is the Spirit of God, whenever he leads any of us, must needs thus lead us to God.

Well then, if you would know whether you are led by the Spirit of God, you must see whe­ther you are thus led to God, or no. Are you led to such Apprehensions of God, and to such Dispositions and Affections of Soul towards him, as are due to him from us? Have you a firm Belief of his Being, and have you the highest Apprehensions of his infinite Majesty, and of all his glorious Excellencies and Perfections? Do you stand in an holy Awe of him, so as to wor­ship him with Reverence and godly Fear, and are you afraid of sinning against him? More­over, do you love him with all your Heart and Soul, have you the highest Esteem of him, have you the most ardent Desires after him, and do you take the greatest Delight in drawing nigh to him, and in having Communion with him? Are you really concerned for his Honour and Glory, and have you a Care, and is it your Desire and Endeavour to please, honour and glorify him in all Things? And do you find your selves grieved and troubled whenever you see God dishonoured, or displeased? Does Sin trouble you because it dishonours God, and of­fends him? And can you say that you are so concerned for the Glory of God, that there is a general and a governing Aim at it in all you do, even in the daily Concerns and common Affairs [Page 112]of Life? Do you in any Measure come up to the Apostle's Rule, that whether you eat or drink or whatever you do, you do all to the Glory of God. ^‖ Furthermore, Do you find yourselves devoted to the Service of God, and are you submissive to his Will? Do you find and feel your selves under the Influence of his divine Power and Authority, and do you find a ready Subjection to his Preceptive Will, and a quiet Submission to his providential Will? Can you heartily say as in the Lord's Prayer, Thy Will be done? And do you really desire to know, obey and submit to his Will in all Things? Again, Do you plainly see that he is the only satisfying Portion of the Soul? And can you truly say with the Psalmist, Psal. 119.57. Thou art my Portion, O Lord? And do you plainly perceive that all your real Happiness lies in the Enjoy­ment of God? And do you find the Streams of Goodness that flow from him to you, enlarge your Heart towards him, and lead you nearer and nearer to the Fountain of all Good?

Now if it be thus with you, you may con­clude that you are led by the Spirit of God, and consequently are the Children of God. For who or what would lead us to God in such a Manner as this, but the Spirit of God himself?

Again,

[Page 113] 2. This Spirit is called the SPIRIT OF CHRIST, consequently he will lead us to CHRIST, and to GOD thro' CHRIST.

Thus he is called in the 9th Verse of the Context, If any Man have not the SPIRIT OF CHRIST, he is none of his. So 1 Pet. 1.11. he is called the Spirit of Christ. And now this divine eter­nal Spirit was the Spirit of Christ, considering Christ in his mediatorial Office, for Christ as Media­tor, received the Spirit not by Measure, ^§ and he dwelt in him. And it was by the holy Ghost that he chose his Disciples, and gave Command­ments unto them. ^‡ Moreover he may be called the Spirit of Christ, as he procured of the Father his being sent to testify of him; to en­dow his Apostles, those chosen Witnesses of his, with those extraordinary and miraculous Gifts, which fitted them for preaching Christ, and publishing the Gospel to the World: And to work powerfully, graciously, and savingly upon the Souls of Men. For thus says Christ, But when the Comforter, that is the holy Ghost is come, whom I will send unto you from the Father; he shall testify of me. ^‖ And we read of God's sending forth the Spirit of his Son into the Hearts of his Children. ^*

And now if it be the Spirit of Christ, and the Spirit which testifieth concerning Christ, that leads [Page 114]and governs every Child of God, we may cer­tainly conclude that this Spirit will lead them unto Christ; to the Knowledge, the saving Knowledge of Christ, to a sincere Belief on him, and to a hearty Acceptance of him as he is re­vealed and offered in the Gospel.

And this Spirit leads the Soul to Christ by convincing him of Sin, of the Evil of Sin in gene­ral, and of his own Sinfulness in particular. He opens the Man's Eyes to see what a vile Creature he is by reason of Sin. He gives him to see how that his corrupt Nature, and his sin­ful Life has rendred him very odious and offen­sive to the infinitely holy God, that he is ob­noxious to divine Justice; and that he deserves nothing less than Death, Hell, and eternal Mi­sery. He gives him to see that all the Curses of God's Law are out against him, and that he is liable every Day to be seized by divine Ven­geance, and that it is of the Lord's Mercies that he is not consumed in the Flames of Hell.

Moreover, This blessed Spirit in leading the Soul to Christ, leads him to see that he has no Way to help and deliver himself out of this wretched State. He gives the Soul to see that he has not wherewith to atone for his Sin, or make Satisfaction to divine Justice: For the Soul that is thereby convinced of Sin, sees such an infinite Evil in Sin, and that it reflects such an infinite Dishonour upon God, that nothing he has to offer to God can be sufficient to atone [Page 115]therefor. He sees that Lebanon is not sufficient to burn, nor the Beasts thereof sufficient for a Burnt-offering ^*. Nay, he is by the Spirit made to see, that if God would accept of his sincere Repentance for his past Sins, and A­mendment of Life for the future; yet that he has no Heart herefor, but that if he be left to himself, he shall, instead of repenting and re­forming, be adding continually to the Score of Guilt, and treasuring up Wrath against the Day of Wrath▪ So that he by the Spirit is led to see, that if left to himself, he has no Hope no Help; but must inevitably perish.

Moreover, The Spirit leads him to see that there is no Way to Salvation but in and thro' Jesus Christ, that there is no Salvation in any other, nor any other Name given under Heaven among Men, whereby we can be saved, but only the Name of Jesus ^‡ And here the Spirit opens the Eyes of the poor convinced Soul to see Jesus whom God hath exalted at his own right Hand to be a Prince and Saviour, to give Repen­tance and Remission of Sins ^†. And he sees him as one able to save to the uttermost all that come unto God by him ^‖. Accordingly this blessed Spirit persuades and enables the Soul to come to Christ, and to come to God thro' him, and to commit the whole Affair of his Salvation in­to [Page 116]his Hands, heartily accepting of him in all the Offices that he sustains and executes as our Redeemer.

Now then if you would know whether you are led by the Spirit; you must see whether he thus leads you unto the Lord Jesus Christ. Has this Spirit thoro'ly convinced you of Sin? Have you been led to see your sinful, lost and perishing State, and the absolute Need you stand in of a Saviour? And have you seen the Ful­ness and all-sufficiency of Christ, and the Fit­ness there is in him to be a compleat Saviour to you? Have you ever seen the amiable Ex­cellencies there are in Christ, and his amazing Love to poor perishing Sinners, in purchasing and procuring eternal Redemption for them, at the Price of his own most precious Blood and Life? Do you also see how that in this Affair of our Salvation by a Redeemer God has a­bounded towards us in all Wisdom and Prudence, and do you highly approve of this Method of Salvation, which humbles Man, and exalts free Grace; and do you heartily come into it? Do you receive him heartily and unreservedly as the Prophet, Priest and King of your Salvation? Do you subject your self to him, as freely as you rely upon him for Salvation, nay do you see that your Salvation does very much consist in a Subjection to him? Do you shake off all Dependance upon your selves, or upon any Righ­teousness or Worthiness of your own, and do [Page 117]you look to him both for Righteousness & Strength? Do you depend entirely upon the Merits of Christ's Obedience and Death, and the Preva­lency of his Intercession for Pardon and Accep­tance with God? And are you willing, hear­tily willing, to be saved in the Way that Christ offers to be your Saviour?

Furthermore, Are you so led to Christ as to be in love with him? Do you see a Come­liness, a Beauty, and a Glory in him, so as to esteem him the Chief among ten Thousands, alto­gether lovely? And do you love him above Fa­ther, and Mother, and Brother, and Sister, and Wife, and Children, and Houses, and Lands; yea, and above your very Lives? Thus you must love him, or you are not worthy of him ^‖; and thus you will love him, if you are led by his Spirit.

Finally here, are you so led to him, as to be in some Measure conformed to him? Have you something of the same Mind in you as was in Christ Jesus? Has this blessed Spirit of Christ assimilated you, and made you like to him in the Temper of your Minds? And does it lead you to tread in his Steps, and walk as he walked in the World? Have you learned of him who was humble, and meek, and lowly in Heart? Are you diligent, and devout, are you patient, and forgiving, are you harmless and [Page 118]heavenly as he was? And have you any Thing of that Submissiveness to your heavenly Father's Will, and such a Concern for his Glory as there was in Christ? And is there any Thing of that Care and diligent Endeavour to finish the Work which God has given you to do, as there was in him?

And now if you can find such a Temper, and such a Behaviour towards the Lord Jesus Christ, you may conclude that the Spirit of Christ has so far the Leading of you, as to be a good Evidence that you are the Children of God.

Again,

3. The Spirit by which the Children of God are led, is A SPIRIT OF TRUTH, by whose Inspiration the holy Scriptures were given: Conse­quently such as are led by THIS SPIRIT, will have a high Regard for them, and will make them the Rule of their Faith and Practice.

All Scripture was given by Inspiration of God, that is of the Spirit of God: For holy Men of God spake these Things as they were moved by the holy Ghost ^*. Thus it was with the Scriptures of the old Testament, and it is the same with the Scriptures of the new Testament, for the Authors thereof had the Spirit of God with them, even the Spirit of Truth to lead them [Page 119]into all, that is into all necessary Truths ^*. And the Apostle Paul tells us that they spake not in Words which Men's Wisdom teacheth, but which the HOLY GHOST teacheth ^‡. So that the Spirit which leads every Child of God is the self same Spirit which inspired the Prophets and Apostles of old, and enabled them to deliver those sacred Oracles of Truth contained in the Bible.

And now we may be sure that all those whom this blessed Spirit leads and governs, he will lead them not only into the Belief of the Scriptures which came from himself; but into the Love of them, and into a Conformity to them.

So that if this Spirit has the Leading of any, it may be depended upon that he will lead them to receive the Word with Faith and Love, and to lay it up in their Hearts, and practice it in their Lives.

Now then if you would know whether you are led by this Spirit, you must enquire how you receive and entertain the written Word of God. Do the Scriptures appear to you to be the Oracles of God, and so the Oracles of Truth? And do the Truths thereof come with convincing Evidence? Do they come upon you in Demonstration of the Spirit, and with Power? Are you brought to yield a full Assent to Gospel Truths? Do you believe the History, [Page 120]the Doctrines, the Promises, the Threatnings, and the Prophesies of the old and new Testa­ment? And do the sublime mysterious Doc­trines, which are plainly revealed in the Gospel, come with such Demonstration upon your Souls, as that you yield a full Assent to the Truth of them; even tho' they are above your Reason to comprehend?

Moreover, Are your Eyes so opened, as to behold the wondrous Things contained in God's Law and Gospel, and do you inwardly and heartily approve of the Gospel Scheme, and Way of Sal­vation? And do you desire to be saved in that Way?

Furthermore, You must enquire how the Precepts and Rules of Living laid down in the Word of God affect you. Do they strike you as the Laws of the King of Heaven, and as the Commandments of God our Saviour? Do you see the divine Authority that is instamped upon all of them? And have you a Sense of the Obli­gation you are under in Point of Duty, as well as Interest, to hear and observe all that God has commanded, and can you find a Heart as well as a Tongue, to say, All that the Lord our God hath said unto us, that will we do? And besides a Sense of the divine Authority, do you see any Excellency in the Precepts themselves? Do you see into the Reasonableness and Necessity of the divine Commandment in his Word? Can you say, that you esteem all God's Precepts [Page 121]concerning all Things to be right? Does the Law appear to be holy, and the Commandment holy, and just, and good? And do you adhere closely to the Word of God, as the only sure Rule of your Faith and Practice? And do you reject every Thing in Religion that is not according to this Word? And do you hide this Word in your Heart that you may not sin against God?

Furthermore, Is the Word of God your Delight, as well as your Counsellor? Do you Delight in the Law of the Lord, and in his Law do you meditate Day and Night? Are you able to say that the Law of God's Mouth is better to you than Thousands of Gold and Silver, and are his Statutes your Songs in the House of your Pilgrimage, and is his Word sweeter to you than Honey, or the Honey Comb?

But then can you also say with the Psalmist, 119.140. Thy Word is VERY PURE, there­fore thy Servant loveth it? Here consider I be­seech you very particularly, whether it be the Purity of God's Word that in an especial Man­ner recommends it to your Choice, your Love, and Delight. Do you love the Word of God because its Doctrines are pure, and its Precepts holy, and because they tend to instruct you in the Nature of Holiness, and also to make you holy.

And now if it be thus with you, you may conclude that you are led by this blessed Spirit, [Page 122]and are the Children of God; for the Spirit of God is uniform in his Operations. And since he indited the holy Scriptures, giving us the Doctrines and Precepts thereof; we may con­clude, that such as he takes the Leading of, he will lead them into the Faith, the Love, and Practice of the Things contained therein.

4. Again the Spirit by which the Children of God are led, is a SPIRIT OF HOLINESS; conse­quently, such as are so led by the holy Spirit, as to demonstrate them the Children of God, they will be led to HOLINESS.

He is called the Spirit of Holiness. ^* And in a Multitude of Places he is called the Holy Spirit, or the HOLY GHOST. And now we may conclude, that all the Operations of this Spirit will be HOLY, and that if ever he leads us, he will lead us from Sin to Holiness: That if ever he gives a Turn to us, and works a Change in us, it must needs be from a Life of Sin to a Life of Holiness. And that if ever this Spirit work power­fully and effectually upon the Soul, it will thoro'ly convince of Sin, and beget a real Grief and Sorrow for Sin, and an Hatred of every Thing that appears sinful, & a Love to, & a Delight in, & the Practice of every Thing that appears truly good and holy.

Here then if you would know whether you are under the Influence of such an holy Spirit, [Page 123]you must consider what Operation this Spirit has had upon you with Respect to Sin and Ho­liness. You must enquire whether this Spirit has ever so opened your Eyes as to discover to you the Deformity, the Baseness, and the Vile­ness of Sin, considered as it is in itself a Trans­gression of the holy and righteous Law of God; and has he at the same Time given you to see the Nature, Charms, and Beauty of Holiness? Do you find your Tho'ts and Apprehensions, your Inclinations and Dispositions as to those Things changed? Do those Things that ap­pear sinful, appear odious and hateful to you? And can you say that those Sins which you have been in Love with, and have hugg'd them in your Bosom, and have roll'd them as a sweet Morsel under your Tongue, that now you hate and abhor them, and that you loath yourselves upon the Account of them? And do you re­nounce and abandon them, saying with Ephra­im, What have I to do any more with Idols? ^‡ And have you been so under the Influence of this holy Spirit, as actually to part with your beloved Sins? Are those Sins which have been as dear as a right Eye, plucked out? and those that have been as near as a right Hand, cut off?

And as you thus hate Sin, so on the other Hand, you must inquire what Love there is to Holiness.

[Page 124] And here, you must enquire upon what Account you love Holiness; and must see whe­ther you love it upon God's Account, because it is the Nature of God to be holy, and because he wills Holiness and delights in Holiness; and surely if the Spirit of God leads you to any Love of Holiness, it will be upon this Account, that God is holy, and requires it of you. But then you must further enquire whether you see the real Beauty and Excellency of Holiness, and whether you esteem and love it also for its own sake. You must examine whether Things ap­pear amiable and lovely to you according to the Degree of Holiness that is in them: Do you love God above all, because he is glorious in Holiness? Do you esteem him, and love him, and delight in him for his Holiness, as you do for his Goodness? Is Heaven peculiarly de­sirable, because it is a holy Place, and the Habi­tation of God's Holiness and Glory? Nay does the Happiness of Heaven appear to you to con­sist in its Holiness? Furthermore, do you de­light in holy Meditations, in holy Company, and in holy Conversation? Lastly, Is it the great Desire of your Soul to be made holy, and do you earnestly endeavour to lead an holy Life, and are you in the Way of Watchfulness and Prayer, and in the diligent Use of Means, clean­sing your selves from all Filthiness of Flesh and Spirit, perfecting Holiness in the Fear of God?

[Page 125] Now unless you can, upon a critical and im­partial Examination of your selves, find that it is thus with you in some good Measure, you have no Reason to conclude that you are led by such an holy Spirit, and have not this Mark of being the Children of God, nor any Ground to hope for the Inheritance of Children whilst in such a State; for without Holiness no Man shall see the Lord. ^* Whereas, if the holy Spirit has but so much the leading and governing of us, as to renew and sanctify us; and if we are ena­bled clearly and certainly to see this, we may depend upon it that we are the Children of God, and shall partake of the Inheritance of all such. Ye have your Fruit unto Holiness, and the End e­verlasting Life. ^†

5. This Spirit is a Spirit of GRACE and SUPPLICATION, consequently such as are led by this Spirit will be put upon the great Duty of Prayer, and will take Delight in it.

God promised by the Prophet Zechary, 12.10. that he would pour out upon the House of Da­vid, and upon the Inhabitants of Jerusalem, the Spirit of Grace and Supplication. And now the holy Spirit of God is such a Spirit; for it is worthy our Observation, that whenever the holy Ghost is called the Comforter, as he is in many Places of Scripture, ^‡ he may as well [Page 126]be called the Advocate or Paraclete, as the Word is, even one that espouses and undertakes our Cause, that pleads with us and for us, and puts us upon pleading for ourselves.

As for the Lord Jesus Christ, he is our Advo­cate with the Father; If any Man sin we have an Advocate, or Paraclete, with the Father, Jesus Christ the righteous. ^*The same Word is used as when the holy Ghost is called the Com­forter. ^‡ So that every true Child of God has not only an Advocate in heaven with the Father, but has an Advocate, or Paraclete, with, or within himself, even the holy Ghost, which God the Father (thro' the Merits and Intercession of his Son) has sent to perform the Office of an Advocate, to plead and strive with us, to stir up Convictions in our Souls, of our Sin and Dan­ger; and to perswade and enable us to an hearty Acceptance of Jesus Christ, and of Salvation by him: And to put us upon desiring, seeking, and praying to God for our selves and others, for all needed Mercy and Grace.

So that one great Office of the holy Ghost is, to plead with Men, and to put them upon pleading with God for themselves and others, and to assist them in the great Duty of Prayer, stirring up sincere Desires and devout Affections, and enabling us to pour out our Souls to God in Prayer; and this we are taught in the 26th [Page 127]Verse of the Context, where the Apostle says, Likewise the Spirit also helpeth our Infirmities: For we know not what we should pray for as we ought, but the Spirit it self maketh Intercession for us with Groanings that cannot be uttered.

And now from hence we may certainly ga­ther, that whenever a Man is led by the Spirit of God, so as to be a Mark that he is a Child of God, he will be put upon the Exercise of Prayer, he will see the Reasonableness, the Agreeableness, the Usefulness, and the Necessity of Prayer, and will be led not only into the diligent and constant Practice of Prayer, pray­ing always with all Prayer and Supplication, and continuing therein; but this Spirit will excite an Earnestness and Fervency of Devo­tion, and will cause a Pleasure in drawing near to God in this holy Duty.

For how can it be supposed that this Para­clete, this Advocate, should have the leading and governing of any Persons without putting them upon being Advocates and Intercessors with God for themselves and others?

Now then, if any of you would know whe­ther you are led by the Spirit of God, you must see whether he has led and brought you to your Prayers, to frequent, constant, humble, fervent Prayer. Do you see your absolute Dependance upon God for every Thing? Do you see the Reasonableness of Prayer? Do you see the great Priviledge of Prayer, and the infinite Conde­scention [Page 128]and Grace of God, that he permits and allows us to draw near to him, and that we may come with Boldness to the Throne of Grace, to obtain Mercy and find Grace to help in Time of Need? And do you thank­fully improve this Priviledge, this Liberty of Access, so as in every Thing by Prayer and Supplication with Thanksgiving to make known your Requests to God?

And do you come humbly before God, sen­sible of your Wants, and at the same Time sensible of your Unworthiness of the least Mer­cy?

Moreover, If you would judge whether you are led by the Spirit of Prayer, you must con­sider, whether you content yourselves with a dull, lifeless Form of Prayer Morning and Even­ing; or whether there be some hearty Desires, and whether your Soul is poured out in Prayer, which is indeed what God looks upon as Prayer?

Enquire here further still, and see whether you love Prayer, whether you delight in draw­ing near to God, and take Pleasure in spread­ing your Cases before God, and pleading with him for Mercy and Grace. Are you thankful for this Liberty of Access to God, and do you go to him with your Prayers and your Praises as your Delight and Pleasure, rather than as your Task and Burden? And enquire particu­larly here, whether it is sufficient for you that you have Leave and Liberty to go to God by [Page 129]Prayer in your Closets and in your Families, without insisting upon a direct and positive Command for it? For he that has the true Spirit of Prayer wants nothing but Liberty to go to God with all his Wants, and to be fre­quent at the Throne of Grace.

And therefore such as cast off Fear and re­strain Prayer before God, or take no Pleasure in Prayer, and are rather glad of an Excuse to omit the Duty, rather than of an Opportunity to renew their Addresses to God, how dwelleth the Spirit of Prayer in such a Man? After the Apostle Paul was converted it is said, Behold he prayeth ^* And therefore such as don't give themselves unto Prayer, and take no De­light in that Duty; it is a sad Sign that they are not the Children of God. A prayerless Person is doubtless a graceless one.

6. This Spirit by which the Sons of God are led is A SPIRIT OF ADOPTION, and con­sequently every one that it led by this Spirit, has a child-like Temper and Disposition of Soul towards God wrought in him.

Thus we read in the Verse immediately following my Text. But ye have not recei­ved the Spirit of Bondage again to Fear, but the Spirit of ADOPTION, whereby we cry, Abba Father.

[Page 130] Now he is called the Spirit of Adoption, be­cause he works in us the Temper and Dispo­sition of Children towards our heavenly Father; enabling us to call him Father, and putting us upon going to him with the Reverence and Confidence of Children to a Father, able and ready to help us; for so says the Apostle, Gal. 4.6, 7. Because ye are Sons, God hath sent forth the Spirit of his Son into your Hearts, crying, Abba, Father. Wherefore thou art no more a Ser­vant, but a Son.

Now then if you would know whether you are led by this Spirit, you must examine and see, whether there be any of this child-like Temper wrought in you. Do you look upon God as your Friend and Father? And can you find any Thing of the Honour, the Fear, the Love, the Reverence for him that is infinitely due to such a Father? Do you go to him with the Freedom, with the Delight, and with the Confidence of Children to a Father? Do you depend upon him for your daily Bread, both for your Souls and Bodies, as Children do up­on their Parents? Are you concerned for the Honour of your heavenly Father, as loving, dutiful Children are for the Honour of their earthly Parents? Does it grieve you to see him dishonoured and offended, and his Name pro­phaned and blasphemed; and do you inwardly resent it, as much as a dutiful Child would when he should hear his Father slandered and [Page 131]abused? Do you look upon his Interest and Honour your own, as a Child does that of his Father?

Furthermore, Do you find any Thing of a dutiful and submissive Temper towards your heavenly Father? Can you with Sincerity and from your Heart say what our Lord has taught you to pray, Our Father, thy Will be done on Earth as it is done in Heaven? Have you such a Re­gard to him as standing in the Relation of a Father, as puts you upon keeping all his Com­mandments, and can you say that none of his Commands are grievous to you, but that you delight to do his Will? And do you as quietly submit to his wise and fatherly Corrections? And can you say in any Measure with the Lord Jesus Christ at the Approach of Trouble and Sorrow, Father, not as I will; but as thou wilt ^*.

Again, Do you trust in, and can you so de­pend upon your heavenly Father's Wisdom and Care and covenant Love and Faithfulness, as to rest satisfied with all his Dispensations, and do you actually find the happy Fruit of all his deal­ings with you? Do they work for your Good, your spiritual Good, as they do to all them that love God?

Finally, Do you see any Likeness or Re­semblance of your heavenly Father in you, as [Page 132]there is commonly between earthly Parents and their Children? Do you find any Likeness to God in the moral Perfections of his Nature? Is the Image of God which was lost by the Fall of our first Parents, in any Measure restored? Have you learned to be righteous as God is righteous, to be holy as God is holy, to be mer­ciful as God is merciful, and perfect as your hea­venly Father is perfect? Now if it be thus with you, it will be certain that God has indeed sent forth the Spirit of his Son into your Hearts.

7. The Spirit of God is a powerful and active Spirit, and productive of all good Fruits; conse­quently when any are led by the Spirit of God, THERE WILL BE THE FRUITS OF THE SPIRIT.

But I have no Time to enter upon the par­ticular Consideration of these, at present, but shall leave them to be considered hereafter, when God shall give the Opportunity.

And all I shall add at present is my Advice, that when you go home you would examine your selves closely and critically, by these Marks, to see whether you have been and are thus led, guided and governed by this blessed Spirit. Put the several Questions as you can remember them, close to your own Hearts, and see what Answer you can make to them. And here you had need to be very careful that you don't give false and flattering Answers to your selves, [Page 133]and so deceive your own Souls. By what you have already heard you find, that there is a great deal contained in being led by the Spirit of God; and there is a great deal more to be said yet. It is not such an easy Thing to judge whether we are led by the Spirit of God, as some think for. Because altho' in some Things they may seem to be led by the Spirit of God, but in others there are sad Demonstrations yet that they are not. Now you must by no Means sit down satisfied in such a State as this. You must never think you are led truly to God, unless you are led to Christ, and to God thro' Christ; and you must never think you are led to Christ, unless you are led in the Way of Truth as revealed in the Word of God, and unless you are led to Holiness of Heart, and Holiness of Life, and unless you are brought into a truly prayerful and thankful Frame of Soul, and have the true Spirit of Adoption, whereby you can with Faith and Affection call God Father, and go to him as Children to a Father, and besides all this unless there be the Fruits of the Spirit in all social Graces and Ver­tues relating to our fellow Creatures, you can­not with safety determine that you are the Children of God: And this teaches us not to be hasty and sudden in drawing up Conclusions in our own Favour. The Leadings of the Spi­rit comprehend a great deal in them. And there requires a large and comprehensive View [Page 134]of our selves, to judge rightly of our State. Well then, be much in the Examination and Observation of your selves, as ever you would find out what Spirit you are of, or what Spirit has the Leading and Government of you. And even in this Examination and Trial of your selves, you need this blessed Spirit to lead and guide you. And for want of this Spirit of Truth to guide them, many have been so dis­mally deluded that they have thought they have been in an extraordinary Manner led by the Spirit of God, when they have been actually ruled by the Spirit that worketh in the Children of Disobedience.

7. The Spirit of God is a powerful and active Spirit, productive of all good Fruits; consequently when any are led by the Spirit of God, there will be THE FRUITS OF THE SPIRIT.

THE Spirit of God is an almighty Spirit, and wherever he comes to Purpose, he produces most power­ful and happy Effects. He gives a universal Change to Men's Tempers and Prin­ciples, and gives them a new Turn of Tho't, of Disposition, and Conduct, both towards GOD, their Neighbour, and themselves.

And there will be not only some, but all the Fruits of the Spirit bro't forth by them; altho' some will be more manifest and conspicuous than others. Now all christian Vertues and [Page 136]Graces are truly the Fruits of the Spirit; whe­ther they relate to God or Man, because they are all produced by the Agency and Influence of the blessed Spirit. Now we read, Eph. 5.9. That the Fruit of the Spirit is in all Goodness, Righteousness, and Truth. But we have a larger Catalogue of these blessed Fruits of the Spirit, in Gal. 5.22.23. Where we are told, that the Fruit of the Spirit is Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance. Now some of these Fruits of the Spirit here reckon'd up, considered in the larg­est and most comprehensive Sense, will take in many Duties to God, as well as to our Neigh­bour. And it is most certain, that the Spirit of God produces all those gracious Habits in the Soul towards God, as well as those towards one another. And they are as truly and properly the Fruits of the Spirit.

But as those Tokens and Marks of our being led by the Spirit of God, which I have men­tioned in the former Discourse, had a more immediate Reference to God and Christ; so I shall consider those Fruits of the Spirit here reckoned up by the Apostle, more especially with Respect to ourselves, and one another.

And these Fruits of the Spirit are as certain Tokens of our being led by the Spirit of God as the other, and where these social Graces and Vertues are wanting, it is as certain a Sign that we are without the Spirit of God, as when [Page 137]those Graces are wanting, that do more imme­diately refer to God himself. And indeed we may lay this down as a Rule, that if we have not these Graces that relate to Men, we may be sure that we have none of those which relate to God. The first and great Commandment is indeed to love the Lord our God with all our Heart, and with all our Soul, &c. but the se­cond, which is like unto it, is to love our Neigh­bour as our selves; and on these two Command­ments hang all the Law and the Prophets. ^* And God has so joined these two Commandments together, that no Man may put them asunder. This is the Commandment we have from him, that he who loveth God, love his Brother also. ^‡ And therefore such only deceive themselves, who think they love God, and yet dont love their Brother, and are not ready with their Acts of Love and Kindness towards him. If a Man say I love God, and hateth his Brother, he is a Liar; for he that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? ^†

Here then I will distinctly consider those se­veral Fruits of the Spirit, which the Apostle reckons up, as Marks and Signs that we must find in us, before we may upon good Grounds conclude that we are led by the Spirit of God, [Page 138]so as to demonstrate that we are the Children of God. And I shall take them in Order.

1. The first Fruit of the Spirit here men­tioned, is LOVE. So whenever any are led by the Spirit of God, there will be not only a su­pream Love to God; but a sincere, undissembled, true Love to one another.

The Fruit of the Spirit is Love: And here I shall not speak of the Love of God, and the Love of Christ, (which are indeed Fruits of the Spirit) because I have spoken to these in the foregoing Discourse: But more especially of the Love of our Neighbour. This Spirit of God is a Spirit of Love, as well as of Truth, and he begets Love in every Soul wherever he comes to any saving Purpose. This Spirit sub­dues, and in a great Measure removes that En­vy, Hatred, and Malice which is natural to us since the Fall, and excites a sincere and fervent Charity, a free generous Love towards all Man­kind, enabling such as are under the gracious powerful Influences hereof, to love their Neigh­bour as themselves. The Apostle speaking of himself and others, says, That in Times past, they lived in Malice and Envy, were hateful, and hating one another. ^‡ But now wherever the Spirit of God comes, so as to lead and govern the Soul, he subdues those wicked and unrea­sonable [Page 139]Lusts: For so the Apostle goes on, But after that the Kindness and Love of God our Saviour towards Men appeared, not by Works of Righteousness which we have done, but ac­cording to his Mercy he saved us, by the Washing of Regeneration, and Renewing of the holy Ghost. So that whenever Persons are regenerated, or renewed by the holy Ghost, their Malice and Hatred will be subdued, and a universal Bene­volence and Good-Will arise in their Souls. You may remember I told you in the last Dis­course, that the Spirit of God would certainly lead us to God, not only to the Love of him, but a Like­ness to him, and consequently must needs beget brotherly Love in the Soul. Beloved, let us love one another, for Love is of God, and every one that loveth is born of God and knoweth God. He that loveth not, knoweth not God; for GOD IS LOVE. ^†

Well then, if you would know whether you are led by the Spirit of God, you must see whe­ther there be this blessed Fruit of the Spirit in you, even a true and undissembled Love to Man­kind. Have you seen that there is in you natu­rally, Malice and Hatred to your Fellow-Crea­tures? And do you find that it is in any Mea­sure subdued and removed? Can you say that you heartily wish well to the whole humane Race? And do you with Sincerity pray for them, and from your Heart desire their Salva­tion [Page 140]and Happiness? Or when you pray for them, are you very indifferent about the Mat­ter, and unconcerned how it fares with them? Now this it is to be feared is the Case of many, they pray for all Men, but alas, they are only Words of Form, without any real Desire about the Matter.

But then as Love to all Mankind is a Fruit of the the Spirit, so a special and peculiar Love to the Children of God, and the Houshold of Faith, is wro't in the Soul by this Spirit; for the Spirit of God will lead every one that is under his Influence, to love the Children of God in an especial Manner.

Here then you should examine your selves, whether you find a special and peculiar Love going forth towards all that you apprehend to be the true Children of God: If you have had no Acquaintance with them, and received no Be­nefit from them, nay if you have never seen them; yet does the Repute of their being the Children of God, and Servants of Jesus Christ, draw forth your Heart in Esteem of them, and Love to them? And can you say that you love such better than you do your Friends and Re­latives, and such as are very kind and generous to you, whom you have Reason to fear are not the Children of God? But here you must enquire what you love those for, above others. Can you find that your special and peculiar Love to them is, because they love God, and [Page 141]because they are the Friends of the Lord Jesus Christ, and because they appear with the Image and Likeness of God upon them? Now if these Things be the real Incentives of your Love, it is a Sign that you are quickned and go­verned by the divine Spirit. We know that we are passed from Death to Life, because we love the Brethren. ^‖

But then again, where this Spirit of Love rules and reigns, he will lead us not only to love the Friends of God, and to love our own Friends and Benefactors; but he will put us also upon loving our very Enemies. You must re­member it is the Spirit of God, and the Spirit of Christ who manifested infinite Love to your very Enemies. Herein is Love, not that we loved God, but that he loved us, and sent his Son to be the Propitiation for our Sins ^* And thus God commended his Love towards us, in that while we were yet SINNERS, Christ died for us ^‡. In this Case then, which is indeed a trying Point, let us carefully examine our selves. Are you brought to this, to lay aside all malicious Tho'ts, all revengeful Desires, towards those that have injured or abused you, in your Name, in your Estate, or in your Family? And instead there­of, are you ready to reward Good for Evil? Can you, and do you, from your Hearts bless [Page 142]them that curse you, and do good to them that hate you, and pray for them that despitefully use you, and persecute you? I ask you whether you do these Things from your Hearts. For if ye from your Hearts forgive not every one his Brother their Trespasses, neither will your heavenly Fa­ther forgive you ^†. It is to be feared that many who say they forgive their offending Bro­ther, yet have their Hearts full of Malice and Revenge, and their Mouths full of Curses and Ill-Wishes against him, and in some secret un­der-hand Way, doing many a Mischief to him. But now if we are led by the Spirit of God and Christ, and there is the true genuine Fruit of this Spirit, we shall from our Hearts forgive them, and from our Hearts pray God to forgive them, and shall be ready, as Opportunity pre­sents, to do good unto them. And this will be to show our selves to be the Children of our Fa­ther which is in Heaven, who causeth his Sun to shine on the Evil and on the Good; and sendeth Rain on the Just, and on the Unjust ^‖. And who daily loadeth us with Mercies, even while we are loading him with our Iniquities.

2. Another Fruit of the Spirit here mentioned is JOY.

[Page 143] And now, altho' Joy in the Lord, is the Fruit of the Spirit, and what we should particularly examine our selves about, to see whether we do really joy in the Lord, and rejoice greatly in the God of our Salvation, whether we re­joice in Christ Jesus, and at the Advancement of his Cause and Interest, and whether the Me­ditation upon God, and Christ, and spiritual Things be sweet unto us, and whether there be a greater Delight in God's Service, and in en­joying Communion with him than in any worldly Service, or carnal Enjoyment whatso­ever, and whether we find the Joy of the Lord to be our Strength; I say, altho' we should examine our selves in these Things; yet I would consider this Joy with Respect to our fel­low Creatures in a particular Manner, even our rejoicing heartily at the Good and Welfare of others, and our doing with Delight and Plea­sure what will promote their Happiness and Comfort. This Joy is a Branch of that grand comprehensive Command of loving our Neigh­bour as our selves, and flows from such a Prin­ciple of Love reigning in the Soul. So that where there is that Joy which is the Fruit of the Spirit, there will be not only an external, but an inward hearty Rejoicing at the Good of others, at their spiritual Good in an especial Manner.

[Page 144] This Joy which is the Fruit of the Spirit is the direct Contrary to that Envying and Grie­ving at the Good of our Neighbours, which is so natural to us in our corrupt Estate. It is that Part of Charity which rejoiceth not in Ini­quity, but rejoiceth in the Truth. ^*

Moreover this Joy intends our doing Acts of Kindness with Joyfulness, that if we give to the Relief of any, we do it chearfully, and not grudgingly or of Necessity, remembring that God gives freely, and loves the chearful Giver. It intends that we do so truly and heartily love Mankind, that it is a Joy and Pleasure to us to be doing that which will afford Comfort and Joy to others.

And now this Joy which is the Fruit of the Spirit, is not confin'd to particular Friends and Neighbours, and dear Relations, but it must reach to all that we are concerned with, and that come within the Reach of our Kindness; even altho' they have injured and abused us.

So then, would you know whether you are led by the Spirit of God, you must enquire af­ter this Fruit of the Spirit. Do you find any Thing of an habitual Joy at the Good of others? [Page 145]Do you find any Thing of a secret but real Pleasure at the Prosperity of others? Or do you rather find a Spirit which lusteth to Envy work­ing in you? Can you rejoice with them that rejoice, even altho' you yourselves are in Trou­ble? Can you be truly thankful for other Per­sons Mercies as well as for your own? And can you be thankful for Mercies which they receive when you are denied those particular Mercies your selves? Are you thankful that your Neighbour is in Health, altho' you are in Sick­ness? Are you pleased with every Thing good and excellent which you see in others? Can you rejoice in the Gifts and Graces of others, even when they excel you, and bear away a great Share of Honour and Esteem from you? And do you rejoice at the Repentance and Con­version of a Sinner in any Measure as the An­gels do in Heaven; and when they bring forth Fruit meet for Repentance, and abound in the Fruits of Righteousness and Holiness, is this the Rejoicing of your Heart? And do you delight in doing Good to others, both to their Souls and to their Bodies? When you give, do you give with open Hand and Heart? And when you do Acts of Kindness, do you do them not only as a Duty you must do, but as a reasonable and pleasant Duty, and what you delight to do? This would be the genuine Fruit of the Spirit.

[Page 146] 3. Another Fruit of the Spirit is PEACE.

And if we should consider this, with Respect to Peace with God thro' our Lord Jesus Christ, and Peace with Conscience, and undoubtedly it is the Fruit of the Spirit.

But I will consider it at present only as Peace among Men. And therefore such as are led by this Spirit, will be led into a peaceable Tem­per and Behaviour.

The Spirit of God, wherever it leads and governs, will suppress a contentious and quar­relsome Spirit: For it will subdue Pride, and those other Lusts from whence come Wars and Fightings, ^* and lesser Contentions. And it puts Men upon studying the Things that make for Peace; yea and upon following Peace with all Men, as well as Holiness, without which no Man shall see the Lord. ^‡

So then, would you know whether you are led by the Spirit of God, you must see whether there be a peaceable Spirit within you, leading and governing you in all your Concerns one with another. Do you dread Contentions and Divisions? Do you carefully watch against eve­ry Thing that stirs up Strife? Are you careful to avoid those Things that are provoking to others? And are you ready to pass by Affronts [Page 147]and Provocations which are offered to your­selves, rather than prosecute them into a Quar­rel? Do you watch and guard against the Be­ginnings of Strife, do you as the wise Man ad­vises unto, leave off Contention before it be meddled with. ^‡ And when any unhappy Differences are begun, are you desirous to put a speedy issue to them? Are you ready to accommodate Differences that you have fallen into? And is there a yielding, condescending, complying Temper in you, ready to forgive Injuries, and ready to acknowledge your Faults, and ask For­giveness wherein you have offended and injured others?

Furthermore, with Respect to others that are in Contention, are you Peace-Makers among them, such as our Saviour pronounced blessed, and whom he says shall be called the Children of God? ^† Are you Counsellors of Peace? And are you careful to do what in you lies to ex­tinguish every Fire of Contention so soon as you perceive it begins to burn? And are you care­ful to avoid every Thing that has a Tendency to break the Peace of others, or that will carry on a Contention when begun among them? And here in particular, are you careful to avoid all Tale-bearing in such Cases, remembring what the wise Man says, Where no Wood is the [Page 148]Fire goeth out; so where there is no TALE-BEARER the Strife ceaseth. The Words of a TALE-BEARER are as Wounds, and they go down into the innermost Parts of the Belly ^*. Now this is a good Rule among others to judge whether we have the Spirit of God to lead and govern us, for God is a God of Love and Peace: And Christ is the Prince of Peace, and came on purpose to make Peace thro' the Blood of his Cross: And therefore when Men are liti­gious & quarrelsome, & live in Contentions, they may justly fear whether they are led by the Spirit of God. And would to God that Bre­thren and Neighbours who live at Variance, and in Contention and Strife all their Days, would seriously consider of this.

4. Another Fruit of the Spirit is LONG-SUFFERING.

By which we may understand a restraining our Anger under Provocations; our bearing patiently any Injuries and Affronts that are of­fered unto us, instead of hastily proceeding to resent or revenge them. Now Patience, or Long-suffering, is a Perfection of God, for so his Name is proclaimed, The Lord, The Lord God, merciful and gracious, LONG-SUFFER­ING ^‡. And so it must needs be a Perfection [Page 149]in the Spirit of God, what belongs to his Na­ture, and which he will work in every one that is brought under his divine Guidance and In­fluence. He will so work upon, and in, all whom he leads that they shall be Long-suffering, and patient in Spirit: They shall bear Injuries and Affronts, so as to defer their Anger, and not break out into rash Wishes or revengeful Actions.

Indeed it must be allowed that there is a great Difference in Men's natural Tempers, even among those that we look upon to be the Children of God: Some Men are naturally much more hasty in Spirit than others, and it is with much more Difficulty that they restrain their Anger, than some others. Their Spirits are naturally so volatile, and so easily put into Agitation, that they break forth oftentimes into angry Actions or Expressions, even before the Man has Time to think of it, so as to restrain his Passion: But yet if Men subject to such sudden and violent Passions are under the go­verning and restraining Influences of the divine Spirit, they will have their Passions under better Command, so as to keep in from such sudden, violent Out-breakings of rash Anger, which others that are under no Restraint do fall into. Whenever the holy Spirit comes to purpose he sanctifies Men's particular Tempers, and even their angry Passions, making use of them to [Page 150]very good Purposes, turning them into a flaming Zeal for the Cause of God, and the Interest of Religion, as he did the warm Temper of Elijah. So he causes the hasty Spirit and angry Passions of Men to praise him, and the Remainder there­of he will restrain.

So then if you would judge whether you are led by the Spirit of God, you must see what Government you have of your selves, and of your Spirits. If you would know whether the Spirit of God rules in your Hearts, you must know whether he has given you the Rule of your own Spirit, which is a glorious Attain­ment; for he that ruleth his own Spirit is greater than he that taketh a City ^†. Here then let me ask you, Are you enabled in any Measure to keep under your Passions? Do you avoid rash Anger, and the being angry without a Cause? Have you learned to bear Provocations patient­ly, so as not to have your Spirits ruffled, nor your Passions breaking out in an indecent un­christian Manner? Have you learnt of your blessed Lord to endure the Contradiction of Sinners? Can you bear their Reproaches and their Insults, and do you imitate that perfect Pattern, who when he was reviled, reviled not again, but committed himself to him that judgeth righteously ^‖ ? And can you say with the A­postles, [Page 151]being reviled, we bless: Being persecuted, we suffer it: Being defamed, we entreat ^* ? Can it be said of you, that you are slow to Wrath, and that instead of repelling Anger with Anger, you endeavour with soft Answers to turn away Wrath?

In a Word here, Are you jealous over your Spirits, and watchful over them, and whenever you find your Passions to rise, do you with all your Might endeavour to suppress them? Do you at such a Time keep your Tongue as with a Bridle, that you might not offend therewith?

Furthermore, Do you find that you gain upon your Passions, and that you get more and more the Mastery of them? Are they less tur­bulent, and not so unruly as they have been? For wherever the Spirit of God comes and pre­vails, the Soul is restored, the usurping Passions are turned off the Throne, and Reason and Conscience restored to their Dominion and Go­vernment. And therefore such Men as give Way to an angry Spirit, and suffer themselves to be carried away with their Passions, and are continually in a Ruffle of Mind, venting their Wrath upon one and another, whether they have any just Provocation or no; how dwelleth the Love of God, and the Spirit of God in such?

[Page 152] 5. Another Fruit of the Spirit here mentioned by the Apostle, is GENTLENESS.

Now by Gentleness we may understand that Sweetness and Kindness of Temper, by which we are disposed to deal gently and kindly with all that we have any Concern with, and a Dis­position to accommodate our selves to each other (so far as we may) and to make Things easy and comfortable for others, as well as to be easy and quiet our selves.

This Gentleness may be considered as opposite to every Thing that is rigorous and severe, unmerciful or cruel; yea, and opposite to a stiff, perverse, and obstinate Temper.

This Gentleness, which is the Fruit of the Spirit, is a sweet, soft, pleasant, obliging Temper, sanctified by the Spirit, whereby the Man has an inward Inclination, and a gracious Propension to treat every Man in a gentle, kind, and tender Manner.

This Gentleness contains in it a Disposition to think favourably of others, and to put as can­did and as charitable Constructions upon their Sayings & Doings as they will possibly bear; and also a Disposition to speak to and of Persons in a kind and gentle Manner, avoiding every Thing in Conversation that is harsh, that is rude, that is morose or uncivil.

This Gentleness don't consist in soothing and flattering Persons, commending them beyond [Page 153]their Deserts; nor does it hinder from admini­string faithful and sharp Reproofs where they are needed. But yet the Gentle-Man will treat every Man with due Respect, and will be so friendly, so yielding, and condescending, so obliging, and ready to do a Kindness, as softens and wins the Hearts of others.

And now this Gentleness, the Fruit of the Spirit, flows from a holy Generosity of Soul, full of Love, and Good-Will to Men, and full of Gratitude to God.

Now then if you would know whether you are led by the Spirit of God, you must inquire whether you have such a kind, gentle and good Spirit within you. Do you lay aside or check every Thing that is morose, churlish, cross and fretful in your Tempers? Do you endeavour to make your selves easy and comfortable to all that you are concerned with, whether in pri­vate or publick Stations, whether at Home or Abroad? Are you as becometh the Servants of the Lord, gentle in your Carriage towards all, instead of striving with any? Have you ob­tained any of that Wisdom from above, that is pure, peaceable, GENTLE, and easy to be en­treated, and full of Mercy ^* ? Do you find your selves kindly affectionate one to another in [Page 154]brotherly Love? Do you delight in pleasing o­thers, rather than to be thwarting and vexing them, and do you endeavour to please them in all Things for their Good? And are you care­ful to consider the various Tempers of Men, and are you ready to yield and condescend to them, and comply with them, so far as may be done with a good Conscience, and consistent with their real Good? Now if there be such a Sweetness, Gentleness, and Agreeableness of Temper, excited by the Spirit of God, it will not only render you the Delight of humane Kind, but give you a good Token that God delights in you as his Children.

6. Another Fruit of the Spirit, is GOOD­NESS.

And now if we understand this, as distinct from the foregoing Fruit of the Spirit, I would consider it as intending not only the Principle of Love, Kindness, and Good-Will to Men, but the Practice of it. By this Goodness I would understand not only our being good, but our doing good. It intends not only a Disposition and Desire, but our actual Care and Endeavour to be as useful and as serviceable in the World as we can; and to have our Time, our Strength, our Powers, and Faculties, our Estate, our Au­thority, and our Influence, all employed after [Page 155]such a Manner as may be not only for our own Good, but for the Good and Benefit of others. Where the Spirit of God works this Goodness, the Man will desire and endeavour to do all the Good he can, according to the Capacity that God has given him, and the Station that God has placed him in. I say according to his Capacity and Station, because he will be sensi­ble, that if he attempts above his Capacity, and out of his Rank and Station, he will be in Danger of doing more Hurt than Good. I say there­fore that within his own Sphere he will endea­vour to do all the Good he can. Accordingly such a Man as is endowed with this Spirit of true Goodness, will consider what Abilities God has given him, and will take Heed that he don't boast of any false Gift, or imagine himself fit for what he is not; nor on the other Hand, will he deny any of God's Gifts, or excuse himself from any Service that would be for the Good of others, from a false Pretence that he has not Ability for it. But he will think so­berly of his Abilities and Capacities of doing Good, and will consider the Station that God in his Providence has placed him in; and so what Opportunities he has in his Hand for get­ting and doing Good, and will readily and chearfully embrace the same. Is he a civil Ruler, and in any Place of Power and Trust, if he has this Spirit of Goodness, he will rule in the Fear of God, and endeavour according [Page 156]to the Design of his Office, to be the Minister of God for Good to the People. Is he a Mi­nister of the Gospel; he will endeavour to do all the Good he can in this Station, and that he may do this Good especially, which is the greatest of all, even to convert Sinners from the Error of their Ways, and save their Souls from Death: Or if he be only in private Sta­tion, he will be content with that, to be con­cerned to do all the Good he can therein, by his Estate, by his Counsels, by his Example, and by his Prayers.

And now if you would know whether you are led by this Spirit of Goodness, you must enquire whether you are thus inclined to all Acts of Goodness, and whether you live in the daily Practice of it, in Conformity to God him­self, who is not only Good, but does Good. Do you look upon your selves as made to do all the Good you can, and that all which you have and are, is given and continued to you to do Good withal? And are you pleased with the Thoughts of having such and such Abilities and Opportunities for doing Good? Here let me ask you, whether your being in any superiour publick Station pleases you, chiefly upon this Account, namely, that it gives you an Oppor­tunity of being more extensively good to others; or is the Honour of it, and the Opportunity of serving your selves, that which most secretly affects you? So again, if God gives Wealth, [Page 157]and Plenty of this World's Goods to you, what Thought is it pleases you most? Is it that now you shall have the Name of a rich Man, and that now you have wherewith to gratify your Coveteousness, and inordinate Love of the World, and that you have Plenty wherewith to gratify your Pride, your Luxury, and Va­nity? Or does this please you most, to think that now you are enabled to do Good to others, that now you have wherewith to relieve such as are in Straits, to supply the Wants of the Needy, to sup­port the Gospel at home, & to spread it abroad? This I know is oftentimes the Language of Per­sons before they arrive to any plentiful Estate. And Oh what fine generous Projections are made by Persons provided they had but an E­state in their Hands! Now therefore if Persons would know whether they are sincere in this, they must enquire whether they are now actually doing Good according to their present Ability: Do you now actually lay by, as God prospers you, for pious and charitable Uses? And are you doing Good according to your Ability as you go along? You that are rich, are you rich in good Works? And are the rest of you, ac­cording to your Ability, ready to distribute, and willing to communicate for the publick Good? Let me ask you, whether you choose rather to give to others that are in Wants, than to lay up for a Hoard, or lay out for Superfluities for your selves? And are you concerned to deny [Page 158]your selves some Conveniencies, that you might relieve others, under their Necessities? And is it more Pleasure to you to do that whereby others might have necessary Food, than to fare sumptuously your selves? And had you rather cloath the Naked, than dress fine your selves?

Moreover, you would do well to enquire, whether you are careful in your private Stations and Relations to be as good, and to do all the Good you can. If you are Husbands, or Wives, do you endeavour to be as good as you can in that Relation, whereby you may be meet Helps, mutual Comforts and Blessings? If you are Parents, do you endeavour to do all the Good you can to your Children, by pro­viding for them, by instructing them, and bringing them up in the Fear of God, and in the Ways of Religion, whereby they may be capable of doing Good, and of being Blessings in their Day? And if you are Masters or Mis­tresses, do you give unto your Servants that which is just and equal, and are you careful to teach and instruct them, and to be of all the Benefit to them, both to their Souls and to their Bodies, that is justly expected from you? In a Word, are you concerned to be as useful and beneficial to others as you can, and that every one might be the better by you, that has any Concern with you? Have you an Eye not meerly at your own Interest, but at the Good of others? And is there a publick generous [Page 159]Principle that runs thro' all your Actions, and that influences you in them? These, my Bre­thren, would be happy Tokens that you are led by the Spirit of God, who is Goodness itself, and is good to all, and by the Spirit of Christ, who was so good as to leave Heaven it self to come upon this Earth, to redeem and save such sinful Worms as we are. For ye know the Grace of our Lord Jesus Christ, that though he was rich, yet for your Sakes he became poor, that ye through his Poverty might be rich. ^*

7. Another Fruit of the Spirit is FAITH.

By which is generally understood in this Place Truth, Sincerity, and Fidelity towards Men. It is our being true and sincere in our Words and Promises, and faithful in every Business we undertake, and in every Station and Rela­tion of Life, and to every Trust reposed in us. By Faith here we must understand a Person's being so true to his Word, so faithful, and ho­nest in all his Concerns, as to gain Faith and Credit among others, so as to be himself belie­ved, trusted to, and depended upon.

So that wherever this Spirit of God, this Spirit of Truth, works powerfully and effec­tually, it will produce this desireable but rare Fruit among Men. He will make Men true to their Words, sincere in their Professions, [Page 160]and punctual to their Promises, honest in all their Dealings, and faithful in all their Trusts, discharg­ing every Duty, and performing every Business, faithfully, honestly, and according to Expecta­tion and Agreement.

Now then, if you would know whether you are led by the Spirit of God, you must enquire for this Fruit of the Spirit, this Faith, this Truth, this Honesty, Uprightness and Fidelity.

Here then let me enquire of you, whether you hate the Way of Lying, and the Way of deceiving others by your Words? Are you careful to speak the Truth one to another, or have you a Tongue that frameth Deceit? Are you careful in relating of Facts, not to exceed the Truth? Do you endeavour to make just and true Representations of Things, so as to lead Persons into a just and right Apprehen­sion of them? Are you more concerned to re­late Stories as you receive them, than to em­bellish them with Additions of your own? Are you more concerned to relate Matters of Fact as they really and truly are, than to set them off with some aggravating Circumstances beyond the Truth?

Again, Are you careful to avoid all Flattery, which is but Deceit and Falshood, and do you endeavour to deal plainly, faithfully, and truly one with another? And on the other Hand, Are you careful not to defame, not to raise nor spread false Reports against any, by which you [Page 161]would not only wrong the Truth, but greatly injure your Neighbour's Credit and Character?

Again, Are you sincere in your Professions of Love and Friendship, or is your Love more in Word and in Tongue, than in Deed and in Truth?

But then again, you would do well to en­quire how it is with Respect to Promises. Are you cautious in making Promises; but when you have given your Word and Promise are you careful to fulfil it? Do you make Con­science of being as good as your Word, and do you endeavour that your Word may be as good as your Bond?

Again, let me enquire, whether you are true, faithful and honest in your Work as well as in your Words? Whatever Work you undertake, do you endeavour to do it faithfully according to your Skill and Power, so that there shall be no Deceit in the Work; do you in your several Occupations see to it that every Piece of Workmanship that goes out of your Hands be done as it ought to be, that it is not slighted over, nor its Defects covered, whereby others are deceived and imposed upon?

Furthermore, Do you endeavour to be faith­ful in every Relation? Are you according to your Marriage-Covenant, loving and faithful Husbands, loving, faithful and obedient Wives? Are you faithful Parents, and do you, accor­ding to your Covenant-Promises and Engage­ments, [Page 162]bring up your Children in the Nurture and Admonition of the Lord? And are you faithful Children, paying that Honour, that Love, that Obedience and Subjection to your Parents that is due to them from you? Are you faithful Masters to your bought or hired Servants, and to your Apprentices, giving them that Instruction and Knowledge in Religion, and in the particular Arts or Trades they come to be instructed in? And you that are Servants are you faithful to your Masters, serving them not with Eye-Service, as Men-pleasers, but in Singleness of Heart, fearing God? Are you careful not to purloin, or wrong your Masters in any Thing, but by Diligence and Care a­bout his Interest shew all good Fidelity?

But to go on, if any of you are advanced to Places of Power and Trust, either in the State or in the Church, are you concerned to be faithful herein? Are you faithful to your King and Country, faithful to the Church & Town, are you faithful to the College, and to every Society you are concerned with and for?

In a Word, Can you upon a thoro' and im­partial Reflection upon your own Conduct in your Places, find your Consciences testifying for you, that in Simplicity and godly Sincerity, not with fleshly Wisdom, but by the Grace of God you have had your Conversation in the World? ^* If your [Page 163]Consciences can but give such a Testimony as this for you, it will be Matter of rejoicing to you, because it will be an Evidence of your being under the Influence of a gracious Principle.

8. Another Fruit of the Spirit, is MEEK­NESS.

Now by Meekness, we may understand an humble quiet Spirit, the meek Man is he who is in a great Measure delivered from the Power of Pride and Passion. He is the very Reverse of the proud and haughty Scorner, and of him who deals in proud Wrath, of whom we read, Prov. 21.24. The meek Man is he that has a hum­ble Sense of himself, of his Sins, of his Infirmities, and Imperfections, and of his constant Liable­ness to err, and fall as others do: And he is disposed to think and speak of others, and to behave towards others, with that Humility and Condescention, with that Candour and Mode­ration, as becomes him under such a Sense of himself. The meek spirited Man, is not a Man of a mean little Spirit; tho' he be poor in Spirit, yet he is not poor spirited. The meek Man is not of a cowardly dastardly Spirit. But that Meekness which is the Fruit of the Spirit, sup­poses an enlarged, a generous, and a truly cou­rageous Soul. A Soul raised up above the little Things which disturb the Pride and Passions of others. The meek Man is not blind so as not to see Faults, nor is he stupid so as not to be [Page 164]affacted with them; nor is he so weak spirited as to be afraid to resent or reprove a Fault. No, if the meek Man sees his Brother offend, he will be ready to tell him of his Fault, and be as faithful in administring a Reproof as any; but then he wont do it in a haughty and imperious Manner, but with a Spirit of Meekness, Love, and Tenderness: Not in a Way that tends to irritate but to convince his offending Brother, not to upbraid and reproach him for his Falls, and to vent his Pride and Passion, as is too com­monly the Case, but in a friendly and yet faith­ful Manner, so as to melt and humble, and bring to Repentance, and thereby gain his Brother.

For this Meekness which is so great an Orna­ment of the Christian, don't suppose that we are without Passions, but the right Government of them by Reason and Religion, so as to re­strain all that is proud and haughty, all that is rash and hasty, either in Heart, Speech or Be­haviour. And an excellent Spirit this is. This was the distinguishing Character of the Man Moses, that he was MEEK above all the Men upon the Face of the Earth. ^* And we are told that an Ornament of a meek and quiet Spirit is in the Sight of God of great Price. ^† And many Things are spoken in Favour of the Meek. Blessed are the Meek, for they shall inherit the [Page 165]Earth. ^‡ The Meek will he guide in Judg­ment, the Meek will he teach his Way. ^‖ The Meek will he beautify with Salvation. ^§

Now then, if you would know whether you are led by the Spirit of God, you must see whe­ther you have this blessed Fruit of the Spirit. Are you so led by the Spirit of Christ as that you have learned of him who was meek and lowly in Heart? ^* Have you something of that Meekness and Gentleness that was in him? Have you a just, that is a mean Opinion of your­selves? Do you see that you are ignorant and weak, that you are corrupt and wicked, and that you have given great Provocation to God, and that you deserve the heaviest Judgments at his Hands; and when his Hand is heavy upon you, are you humble, silent, and submissive, acknowledging that God punishes you far less than your Iniquities deserve? And so are you patient in Spirit, rather than proud and fretful in Spirit, under the afflictive Dispensations of divine Providence? Moreover, do you see so much of your own Sinfulness and Weakness, as to esteem others better than your selves? And are you kindly affectioned one to another, in Honour preferring one another, instead of stri­ving to be preferred above others? And instead of haughty Airs, and an imperious Carriage, [Page 166]do you behave with Meekness, and Kindness, and Condescention to your Inferiours and E­quals, as well as with Respect and Honour to your Superiours? If you are ever engaged in Controversies, do you manage with Meekness of Wisdom, so as to shew not only that your own Spirit is calm, but so as shall also tend to soften, and calm, and quiet the Spirits of others? And if you receive Injuries, and meet with great Provocations, do you in Patience possess your Souls, looking upon all you meet with to be no more, nor so much as you deserve? And altho' it should be very unjust from Men, can you bear it patiently, considering how very just it is from God? In a Word, are you meek and lowly in Heart, and are you so cloathed with Humility, as that it appears upon all Occasions, even in Days of Temptation, in Days of Pro­vocation? And if Pride and Passion do some­times break out, instead of justifying yourselves, and saying you do well to be angry, and that it is but a just Resentment, are you humble for it, and do you watch and pray against it? And are you upon the gaining Hand in this Respect? If it be thus with you, it is a good Evidence for you. But here I would say, to prevent your being deceived, that they are not the most meek and humble Christians that think them­selves so, or that talk a great deal of their Hu­mility; nay the humble Soul is oftentimes the least sensible of it, and sees and complains most [Page 167]of his Pride and Passion, not but that even here also there may be a Delusion, for Persons may take a Pride in speaking of their Pride, and in representing themselves to be exceeding proud and wicked.

9. The last Fruit of the Spirit here mentioned, is TEMPERANCE.

Now by Temperance we are to understand, the due Regulations and Restraints of our na­tural sensative Appetites and Desires of any sen­sative Enjoyment whatsoever. The foregoing Fruits of the Spirit, referred more especially to the Government of our Passions or Affections; this concerns the Government of our Appetites or sensative Desires more especially, and such as are led by the Spirit of God, the whole Man, the Appetites, as well as the Passions, will be governed by him; for when he comes to any Purpose, he sanctifies thro'out, in Spirit, Soul, and Body.

This Temperance intends the being sober in the Use of any of the good Things that God has given us to enjoy; and that we do not indulge our sensative Desires any farther than is con­sistent with the Rules of Sobriety and Chastity, as they are laid down for us in the Word of God. It intends, that we consider the wise Designs of God in giving those sensative Appe­tites and Desires to us. The one for the pro­pagating our Kind, and for preserving and pro­moting [Page 168]that intimate Love and Union between Husband and Wife, which is so necessary for the Comfort and Happiness of the connubial State. The other Appetites for the Support, Comfort, and Refreshment of our Natures. But as these Appetites since the Fall are all of them grown inordinate, and exceeding apt to carry us beyond due Bounds; so it is necessary for us to have them under such Restraints as to answer the good Ends proposed by them. And the keeping our Appetites within these Bounds, is what is called Temperance. It is a preserving a Chastity in Heart, Speech, and Behaviour: It is a refraining from all Gluttony in Eating, and from all Drinking wherein is Excess. And such Regulations and Restraints, when they a­rise from true christian Principles, are by the Influence of the divine Spirit. And although some may be regular on these Accounts that have not the Spirit of God; yet there are none that are under the leading governing Influence of the Spirit, but what will be under these Re­gulations.

So then, would you know whether you are led by the Spirit of God, you must enquire af­ter this Temperance, which is the Fruit of the Spirit. Are you, as the Word of God requires you to be, sober, and chaste, and temperate in all Things? Do you flee Fornication and all Uncleanness, and instead of having Fellowship with the unfruitful Works of Darkness, do you [Page 169]rather reprove them? Do you carefully avoid all lascivious and wanton Carriage, and do you lay aside all Filthiness and foolish Talking and Jesting, which is not convenient, and do you endeavour to banish all carnal Imaginations, and not suffer impure Tho'ts to lodge within you? And instead of these Things, do you exhibit to the World a chaste Conversation coupled with Fear, both in the married and unmarried State?

But then again, how do you regulate your other Appetites? Are you watchful against all Excess in Meat and Drink? If you find a strong Appetite inclining you to eat more than is for your Health, do you watch and guard a­gainst Excess herein, when you are at Feasts where there is Plenty, Variety, and Dainties, do you consider diligently what is before you, and put a Knife to your Throat? ^* And how is it with you as to your drinking strong Drink? Do you restrain and govern your Appetites in this Respect, so as not to be intoxicated with it, and so as not to raise your Spirits and your Passions beyond due Bounds? You must re­member what the Preacher says, that Wine is a Mocker, and strong Drink is raging, and who­soever is deceived thereby is not wise. ^† But Oh how many are deceived hereby! Not only those that are gross Drunkards; but many o­thers, who altho' they don't drink themselves [Page 170]drunk, yet drink to such Excess as to hurt their Health, to break their Constitution, to weaken their Judgment, to raise their Passions, to make them contentious and quarrelsome at Home and Abroad: And by tarrying long at their Cups, waste their Time, spend their Money, and im­poverish their Families. And now in these Ways Men are as truly guilty of a sinful Excess as when they are actually intoxicated with Drink; and whatever some such Persons may think of themselves, it is a sad Sign that they are not un­der the governing Influences of the blessed Spirit. Persons therefore should carefully examine themselves in this Matter, and remember that all Eating and Drinking, beyond what is for Nourishment and Refreshment, and that dis­composes the Mind, or indisposes the Body, and unfits for the Service that God calls unto, and that evidently tends to hurt our Healths, is Excess. Moreover, there is a high luxurious Way of living, in which Persons sinfully gratify their Ambition as well as their Apetites. For altho' such as have a Plenty of this World's Goods may lawfully live in a more sumptuous Manner than others; yet for Persons of plenti­ful Incomes to live so up to the Extent of their Means, as to disable themselves from those Acts of Piety and Charity, which are just and reason­able from their Incomes, and especially when any live so beyond their Means, as to spend upon the Estates of others, and disable them­selves [Page 171]from paying their just Dues, it is a sinful Excess. In this therefore People would do well to examine themselves; for I apprehend that Persons living above their Circumstances is sin­ful, and contrary to what the Word and Spirit of God teaches, which is to be content with such Things as we have. ^* Furthermore, you must examine whether you keep in due Bounds as to your Diversions and Recreations, so as to spend no more of your precious Time in Pleasure than may serve to unbend your Spirits, to pro­mote your Health, and enable you the more chearfully to go on in your Business, or whe­ther your Love of Ease and Pleasure so grows upon you, as that you fall into an idle, slothful, careless Way of living, to the Neglect of God, and of yourselves and Families?

Now we must examine ourselves in these Matters, and know what Government we have over our Appetites: For unless these be under due Regulations and Restraints, we have no Reason to think we are led by the Spirit of God. The Fornicator, the Adulterer, the Ef­feminate, and the Abusers of themselves with Mankind, the Glutton, the Drunkard, the Idle, the Voluptuous, and the Extravagant, can't be tho't to be led by the Spirit of God, and so have not this Mark of their being the Children of God. For altho' every sober, temperate, pru­dent, [Page 172]diligent Man may not be led by the Spirit of God, but may be induced to such a Carriage from other Motives than those of the Gospel; yet this we may lay down as a Rule, that no Man is led by the Spirit of God, but what is sober, and chaste, and temperate. And consequently altho' every sober Man may not conclude himself a Child of God; yet eve­ry one who allows himself in Luxury and sinful Excesses, may conclude that he is not a Child of God. Be not deceived, neither Fornicators, nor Adulterers, nor Effeminate, nor Abusers of themselves with Mankind, nor Drunkards, shall inherit the Kingdom of God. ^*

And thus I have gone thro' the several Signs and Tokens which I proposed to give you, of Persons being so led by the Spirit of God, as to demonstrate that they are the Children of God. And here I have put a great many close Ques­tions to you, and it will take you some Time to answer them. And they are not so easily an­swered as some may imagine; and a rash sud­den answering them will be very dangerous and hurtful to you. Put these Questions dis­tinctly, and closely, and impartially to your own Souls, and seek for such an Answer as is really and truly the Case: And don't go to flatter and deceive your selves with false An­swers. I don't doubt but that some of you will [Page 173]find it difficult to answer in some Points, and especially as to the Principle, the End, and Mo­tive of your Actions. You had need therefore deal much with your own Hearts, and observe them and the Workings of them upon all Oc­casions. And Oh that this divine eternal Spirit would so lead you as to assist you in the Trial of your selves! and that such as are not led and governed by him, that he would convince them of it, give you to see the carnal wretched State you are in, and come so powerfully upon you as to convert and save you. And that such as are truly led by him, that he would so shine upon his own Work in your Souls as to give you to see it, and to reap the Comfort of it; having the blessed Spirit witnessing in that Way with your Spirits that ye are the Children of God.

All that remains further for the finishing the Subject is, some Application and Improvement, for altho' most that has been said is practical; yet there are some useful Inferences, and some practical Remarks, Counsels, and Exhortations, that may not be unseasonable; but I must leave them 'till God gives another Opportunity.

The Proposition I have insisted upon is this, Viz.

Prop. II. The surest and the best Evi­dence of our being the Children of GOD, is our being led by the SPIRIT of GOD.

For the Illustration of which I have said:

1. IT is an infinite Privilege to be the Children of GOD.

2. It is Matter of unspeakable Comfort to be well satisfied in our own Minds, that we are the Children of GOD.

3. There are many Marks and Signs of our be­ing the Sons of GOD, which Men are apt to take [Page 175]up with, that are false, at least uncertain, and by no Means to be depended upon.

4. The surest and clearest Mark, and which we may depend upon, is our being led by the SPIRIT of GOD.

And as the two last Discourses have been taken up in shewing when Persons may be said to be so led by the Spirit of God, as to be a sure and clear Mark of their being the Children of God; I shall now proceed to make some practical Remarks upon what has been said on this Point, by Way of