in darkness, we lie, and do not the truth." James i. 26, "If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain." Chap. iii. 14, 15, "If ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish." Psal. cxxv. 5,"As for such as turn aside unto their crooked ways, the Lord shall lead them forth with the workers of iniquity." Isa. xxxv. 8, " A high way shall be there, and it shall be called the way of holiness; the unclean shall not pass over it." Rev. xxi. 27, " And there shall in no wise enter into it, whatsoever worketh abomination, or maketh a lie." And in many places, "Depart from me, I know you not, ye that work iniquity."

ARGUMENT VI.-Another thing which makes it evident, that holy practice is the chief of all the signs of the sincerity of professors, not only to the world, but to their own consciences, is, that this is the grand evidence which will hereafter be made use of, before the judgment seat of God; according to which his judgment will be regulated, and the state of every professor of religion unalterably determined. In the future judgment, there will be an open trial of professors, and evidences will be made use of in the judgment. For God's future judging of men, in order to their eternal retribution, will not be his trying, and finding out, and passing a judgment upon the state of men's hearts, in his own mind; but it will be, a declarative judgment; and the end of it will be, not God's forming a judgment within himself, but the manifestation of his judgment, and the righteousness of it, to men's own consciences, and to the world. And therefore the day of judgment is called the day of the revelation of the righteous judgment of God, Rom. ii. 5. And the end of God's future trial and judgment of men, as to the part that each one in particular is to have in the judgment, will be especially the clear manifestation of God's righteous judgment, with respect to him, to his conscience; as is manifest by Matt. xviii. 31, to the end; chap. xx. 8-15, chap. xxii. 11, 12, 13, chap. xxv. 19-30, and verse 35, to the end, Luke xix. 15-23. And therefore, though God needs no medium whereby to make the truth evident to himself, yet evidences will be made use of in his future judging of men. And doubtless the evidences that will be made use of in their trial, will be such as will be best fitted to serve the ends of the judgment; viz., the manifestation of the righteous judgment of God, not only to the world, but to men's own consciences. But the Scriptures do abundantly teach us, that the grand evidences which the Judge will make use of in the trial, for these ends, according to which the judgment of every one shall be regulated, and the irreversible sentence passed, will be men's works, or practice, here in this world: Rev. xx. 12, " And I saw the dead, small and great, stand before God; and the books were opened ;-and the dead were judged out of those things which were written in the books, according to their works." So verse 13,"And the sea gave up the dead which were in it; and death and hell gave up the dead which were in them; and they were judged every man according to their works." 2 Cor. v. 10," For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, whether it be good or bad." So men's practice is the only evidence that Christ represents the future judgment as regulated by, in that most particular description of the day of judgment, which we have in the Holy Bible, Matt. xxv. at the latter end. See also Rom. ii. 6, 13, Jer. xvii. 10, Job. xxxiv. 11, Prov. xxiv. 12, Jer. xxxii. 19, Rev. xxii. 12, Matt. xvi. 27, Rev. ii. 23, Ezek. xxxiii. 20, 1 Pet. i. 17. The Judge, at the day of judgment, will not

(for the conviction of men's own consciences, and to manifest them to the world) go about to examine men, as to the method of their experiences, or set every man to tell his story of the manner of his conversion; but his works will be brought forth, as evidences of what he is, what he has done in darkness and in light: Eccl. xii. 14, "For God will bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." In the trial that professors shall be the subjects of, in the future judgment, God will make use of the same evidences, to manifest them to themselves and to the world, which he makes use of to manifest them, in the temptations or trials of his providence here, viz., their practice, in cases wherein Christ and other things come into actual and immediate competition. At the day of judgment, God, for the manifestation of his righteous judgment, will weigh professors in a balance that is visible. And the balance will be the same that he weighs men in now, which has been already described.

Hence we may undoubtedly infer, that men's works (taken in the sense that has been explained) are the highest evidences by which they ought to try themselves. Certianly that which our supreme Judge will chiefly make use of to judge us by, when we come to stand before him, we should chiefly make use of, to judge ourselves by.* If it had not been revealed in what manner, and by what evidence the Judge would proceed with us hereafter, how natural would it be for one to say, "Ŏ that I knew what token God will chiefly look for and insist upon in the last and decisive judgment, and which he expects that all should be able to produce, who would then be accepted of him, and according to which sentence shall be passed; that I might know what token or evidence especially to look at and seek after now, as I would be sure not to fail then.” And seeing God has so plainly and abundantly revealed what this token or evidence is, surely, if we act wisely, we shall regard it as of the greatest importance.

Now from all that has been said, I think it to be abundantly manifest, that Christian practice is the most proper evidence of the gracious sincerity of professors, to themselves and others; and the chief of all the marks of grace, the sign of signs, and evidence of evidences, that which seals and crowns all other signs. I had rather have the testimony of my conscience, that I have such a saying of my Supreme Judge on my side, as that, John xiv. 21, " He that hath my commandments, and keepeth them, he it is that loveth me;" than the judgment and fullest approbation of all the wise, sound, and experienced divines, that have lived this thousand years, on the most exact and critical examination of my experiences, as to the manner of my conversion. Not that there are no other good evidences of a state of grace but this. There may be other exercises of grace besides these efficient exercises, which the saints may have in contemplation, that may be very satisfying to them, but yet this is the chief and most proper evidence. There may be several good evidences that a tree is a fig tree; but the highest and most proper evidence of it is, that it actually bears figs. It is possible, that a man may have a good assurance of a state of grace, at his first conversion, before he has had opportunity to gain assurance, by this great evidence I am speaking of.-If a man hears that a great treasure is offered him, in a distant place, on condition that he will prize it so much, as to be willing to leave what he possesses at home, and go a journey for it, over the rocks and mountains that are in the way, to the place where it is; it is possible "That which God maketh a rule of his own judgment, as that by which be judgeth of every man, that is a sure rule for for every man to judge himself by. That which we shall be judged by at the last day, is a sure rule to apply to ourselves for the present. Now by our obedience and works he judgeth "He will give to every man according to his works." Dr. Preston's Church's Carriage.

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the man may be well assured, that he values the treasure to the degree spoken of, as soon as the offer is made him: he may feel within him, a willingness to go for the treasure, beyond all doubt; but yet, this does not hinder but that his actual going for it, is the highest and most proper evidence of his being willing, not only to others, but to himself. But then as an evidence to himself, his outward actions, and the motions of his body in his journey, are not considered alone, exclusive of the action of his mind, and a consciousness within himself, of the thing that moves him, and the end he goes for; otherwise his bodily motion is no evidence to him of his prizing the treasure. In such a manner is Christian practice the most proper evidence of a saving value of the pearl of great price, and treasure hid in the field.

Christian practice is the sign of signs, in this sense, that it is the great evidence, which confirins and crowns all other signs of godliness. There is no one grace of the Spirit of God, but that Christian practice is the most proper evidence of the truth of it. As it is with the members of our bodies, and all our utensils, the proper proof of the soundness and goodness of them, is in the use of them: so it is with our graces (which are given to be used in practice, as much as our hands and feet, or the tools with which we work, or the arms with which we fight), the proper trial and proof of them is in their exercise in practice. Most of the things we use are serviceable to us, and so have their serviceableness proved, in some pressure, straining, agitation, or collision. So it is with a bow, a sword, an axe, a saw, a cord, a chain, a staff, a foot, a tooth, &c. And they that are so weak, as not to bear the strain or pressure we need to put them to, are good for nothing. So it is with all the virtues of the mind. The proper trial and proof of them, is in being exercised under those temptations and trials that God brings us under, in the course of his providence, and in being put to such service as strains hard upon the principles of nature.

Practice is the proper proof of the true and saving knowledge of God; as appears by that of the apostle already mentioned," hereby do we know that we know him, that we keep his commandments." It is in vain for us to profess that we know God, if in works we deny him, Tit. i. 16. And if we know God, but glorify him not as God; our knowledge will only condemn us, and not save us, Rom. i. 21. The great note of that knowledge which saves and makes happy, is, that it is practical: John xiii. 17, " If ye know these things, happy are ye if ye do them." Job xxviii. 28, "To depart from evil is understanding."

Holy practice is the proper evidence of repentance. When the Jews professed repentance, when they came confessing their sins, to John, preaching the baptism of repentance for the remission of sins; he directed them to the right way of getting and exhibiting proper evidences of the truth of their repentance, when he said to them, "Bring forth fruits meet for repentance," Matt. iii. 8. Which was agreeable to the practice of the Apostle Paul; see Acts xxvi. 20. Pardon and mercy are from time to time promised to him who has this evidence of true repentance, that he forsakes his sin, Prov. xxviii. 13, and Isa. lv. 7, and many other places.

Holy practice is the proper evidence of a saving faith. It is evident that the Apostle James speaks of works, as what do eminently justify faith, or (which is the same thing) justify the professors of faith, and vindicate and manitest the sincerity of their profession, not only to the world, but to their own consciences; as is evident by the instance he gives of Abraham, James ii. 2124. And in verses 20 and 26, he speaks of the practical and working nature of faith, as the very life and soul of it; in the same manner that the active nature and substance, which is in the body of a man, is the life and soul of that. And VOL. III.

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if so, doubtless practice is the proper evidence of the life and soul of true faith, by which it is distinguished from a dead faith. For doubtless, practice is the most proper evidence of a practical nature, and operation the most proper evidence of an operative nature.

Practice is the best evidence of a saving belief of the truth. That is spoken of as the proper evidence of the truth's being in a professing Christian, that he walks in the truth, 3 John 3: "I rejoiced greatly when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth."

Practice is the most proper evidence of a true coming to Christ, and accepting of, and closing with him. A true and saving coming to Christ, is (as Christ often teaches) a coming so as to forsake all for him. And, as was observed before, to forsake all for Christ in heart, is the same thing as to have a heart actually to forsake all; but the proper evidence of having a heart actually to forsake all, is, indeed, actually to forsake all so far as called to it. If a prince make suit to a woman in a far country, that she would forsake her own people, and father's house, and come to him to be his bride; the proper evidence of the compliance of her heart with the king's suit, is her actually forsaking her own people and father's house, and coming to him.-By this her compliance with the king's suit is made perfect, in the same sense that the Apostle James says, By works is faith made perfect.* Christ promises us eternal life, on condition of our coming to him: but it is such a coming as he directed the young man to, who came to inquire what he should do that he might have eternal life; Christ bade him go and sell all that he had, and come to him, and follow him. If he had consented in his heart to the proposal, and had therein come to Christ in his heart, the proper evidence of it would have been his doing of it; and therein his coming to Christ would have been made perfect. When Christ called Levi the publican, when sitting at the receipt of custom, and in the midst of his worldly gains; the closing of Levi's heart with this invitation of his Saviour to come to him, was manifested, and made perfect by his actually rising up, leaving all, and following him, Luke v. 27, 28. Christ, and other things, are set before us together, for us particularly to cleave to one, and forsake the other; in such a case, a practical cleaving to Christ is a practical acceptance of Christ; as much as a beggar's reaching out his hand and taking a gift that is offered, is his practical acceptance of the gift. Yea, that act of the soul that is in cleaving to Christ in practice is itself the most perfect coming of the soul to Christ.

Practice is the most proper evidence of trusting in Christ for salvation. The proper signification of the word trust, according to the more ordinary use of it, both in common speech and in the Holy Scriptures, is the emboldening and encouragement of a person's mind, to run some venture in practice, or in something that he does on the credit of another's sufficiency and faithfulness. And, therefore, the proper evidence of his trusting, is the vent ire he runs in what he does. He is not properly said to run any venture, in a dependence on any thing, that does nothing on that dependence, or whose practice is no otherwise than if he had no dependence. For a man to run a venture on a dependence on another, is for him to do something from that dependence by which he seems to expose

"Our real taking of Christ appears in our actions and works: Isa. i. 19, If ye consent and obey, ye shall eat the good things of the land. That is, if ye will consent to take JEHOVAH for your Lord and King: if ye give consent, there is the first thing; but that is not enough, but if ye also obey. The consent that standeth in the inward act of the mind, the truth of it will be seen in your obedience, in the acts of your lives, If ye consent and obey, ye shall eat the good things of the land; that is, you shall take of all that he hath that is convenient for you; for then you are married to him in truth, and have an interest in all his goods." Dr. Preston's Church's Carriage.

himself, and which he would not do, were it not for that dependence. And, therefore, it is in complying with the difficulties, and seeming dangers of Christian practice, in a dependence on Christ's sufficiency and faithfulness to bestow eternal life, that persons are said to venture themselves upon Christ, and trust in him for happiness and life. They depend on such promises as that, Matt. x. 39, "He that loseth his life for my sake, shall find it." And so they part with all, and venture their all, in a dependence on Christ's sufficiency and truth. And this is the Scripture notion of trusting in Christ, in the exercise of a saving faith in him. Thus Abraham, the father of believers, trusted in Christ, and by faith forsook his own country, in a reliance on the covenant of grace God established with him, Heb. xi. 8, 9. Thus also, "Moses, by faith refused to be called the son of Pharaoh's daughter, choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season," Heb. xi. 23, &c. So by faith, others exposed themselves to be stoned and sawn asunder, or slain with the sword; " endured the trial of cruel mockings and scourgings, bonds and imprisonments, and wandered about in sheep skins, and goat skins, being destitute, afflicted, tormented." And in this sense the Apostle Paul, by faith trusted in Christ, and committed himself to him, venturing himself, and his whole interest, in a dependence on the ability and faithfulness of his Redeemer, under great persecutions, and in suffering the loss of all things: 2 Tim. i. 12," For the which cause I also suffer these things; nevertheless I am not ashamed, for I know whom I have believed, and I am persuaded, that he is able to keep that which I have committed unto him against that day."

If a man should have word brought him from the king of a distant island, that he intended to make him his heir, if, upon receiving the tidings, he immediately leaves his native land and friends, and all that he has in the world, to go to that country, in a dependence on what he hears, then he may be said to venture himself, and all that he has in the world upon it. But, if he only sits still, and hopes for the promised benefit, inwardly pleasing himself with the thoughts of it; he cannot properly be said to venture himself upon it; he runs no venture in the case; he does nothing, otherwise than he would do, if he had received no such tidings, by which he would be exposed to any suffering in case all should fail. So he that, on the credit of what he hears of a future world, and, in a dependence on the report of the gospel, concerning life and immortality, forsakes all, or does so at least, so far as there is occasion, making every thing entirely give place to his eternal interest; he, and he only, may properly be said to venture himself on the report of the gospel. And this is the proper evidence of a true trust in Christ for salvation.

Practice is the proper evidence of a gracious love, both to God and men. The texts that plainly teach this, have been so often mentioned already, that it is needless to repeat them.

Practice is the proper evidence of humility. That expression, and manifestation of humility of heart, which God speaks of, as the great expression of it, that he insists on; that we should look upon as the proper expression and manifestation of it: but this is walking humbly. Micah vi. 8, "He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, to love mercy, and to walk humbly with thy God?"

This is also the proper evidence of the true fear of God: Prov. viii. 13,“ The fear of the Lord is to hate evil." Psal. xxxiv. 11, &c., "Come, ye children, hearken unto me, and I will teach you the fear of the Lord. Keep thy tongue from evil, and thy lips from speaking guile: depart from evil, and do good; seek peace and pursue it." Prov. iii. 7, "Fear the Lord, and depart from