you into his favour on account of that? Or is your hope of God's favour built on a sense, which you have of Christ's worthiness, and the saving mercy of God in him, and his faithfulness to the promises, which he has made through him?

3. Inquire concerning the effect of your comforts, whether they cause an ardent disposition and desire to exalt God, and to lie low before him. True comforts and joys, which are from the spirit of God, and are well founded, are wont to work after this manner. They excite an inward intense desire, that God may be exalted, and to lie in the dust. Such a one as the Psalmist seems to have had, when he says, Psalms cxv. 1, "Not unto us, not unto us, but unto thy name give glory." The repeating of the expression seems to show how ardent his heart was. When God is pleased to lift up the light of his countenance upon the soul, and to impart inward sweetness from a manifestation of his glory, there is wont to be an inward longing to be in the dust. At such times the Christian sees how it becomes him to be humble, and how worthy God and Christ are of all the glory, more than he does at other times. He perceives and laments that he cannot bow enough; that he is not abased as low before God as becomes such a sinner as himself. Hence arises an intense desire after self-abasement; and the soul breathes and pants after humiliation before God.

2. Inquire whether your hope and comfort are such as have arisen on the slaying of sin. If your hope is that, which you obtained before this, you obtained it too soon, and had better be without it, than with it. It is not sufficient evidence of your hope, that it was given after much trouble and great terrors, or great relentings of heart for sin, and bewailing that you had done so wickedly, or that it was after reformations, and abstaining from former ways of sin, and a total reformation of some particular evil practices. But if it be a true hope, it was given after the slaying of sin. And in order the better to determine this point, let the following inquiries be made.

1. Whether your hope has been accompanied with a heart and a life turned from sin? Or is there no remarkable difference in this respect now from what there was before? We all own conversion to be a great change; and we have all been sufficiently taught, that the change consists in this; in turning from sin to God. Therefore there must be a great change in this respect. Is there a great change in this respect in you? I do not inquire whether there be a great change in you in respect to hope and comfort; that whereas formerly you did not suppose yourself to be in Christ, and had no hope of it, now you have hope, and a confident hope, which oftentimes is an occasion of new and peculiar joy and elevation of spirit. There may be a great change in you in this respect, and yet you may remain in a Christless state.

But

is there a great change with respect to the turning of your heart from sin, and against sin? You may reply to this, "I see still abundance of corruption and wickedness in my heart; and so far is it from being delivered from corruption, that I seem at times to discover more than ever. But whether you see more or less corruption in your heart, is your heart turned against that corruption which you see? Is there a great difference in you in this respect from what there used to be with respect to your being turned against your own sin, and finding within yourself a nature opposite to it, a nature to resist it, to carry it as an uneasy burden? And is your heart turned against yourself for it, in abhorrence of yourself, and in indignation against yourself? And is your will turned from sin, that though you find a great deal of corruption in your heart, yet you do not allow it, you keep a strict watch upon it, and will not let it walk at liberty to appear in your life and conversation? Is there no lust harboured, which is prevalent in you, and which is neglected and suffered to range and to walk on every side? Is there no sin wittingly tolerated? Do you aim strictly to keep all God's commandments; and is that your actual care and watch, that you may avoid every evil, and every false way? and that you may in all things, so far as in you lies, please and honour God? And do you find that this is the tendency of your hope; that your hope has a sanctifying influence upon you, that it turns you against sin, and stirs you up to seek after purity from sin? With respect to most who are here present, who entertain hope, there has been much opportunity for experience in this matter, since you have had your hope, so that one would think by an impartial and strict examination you might be able to answer these inquiries.

2. Those of you, who have obtained your hope again after special and remarkable departings from God, should inquire in what manner hope has been restored. Indeed hypocrites are not so apt to have their hope abated by such things, as those who have a true hope. An hypocrite's hopes and false comforts will subsist, and it may be, continue as lively as ever under such great sins, and such a course of ill practices, as if a godly man should fall into them, would bring him into exceeding darkness. Some hypocrites will live in very immoral ways, and yet keep up their confidence, seem not to have their hope much shaken, and boast of as much comfort and joy at such times as at any other. But this is not the manner of a true comfort. A true comfort, which flows from the exercise and the breathings of the spirit of God in the heart, must, of necessity at such times, be exceedingly suppressed; and commonly great trouble and darkness is the effect. But if it has not been altogether thus with you, but you have found that at times when you have greatly sinned and gone on in ill practices, your hope

has decayed, and in the time of it your conscience told you that the way in which you lived was contrary to known rules, and so was in doubt about your hope; but since that you have grown strong again in your hope, inquire in what manner you have obtained your hope agaiu. Unsound professors in such cases are not wont to obtain hope again in the same manner as the truly godly do in a deep humbling for sin and in slaying the troubler as has been described. But it may be only this, that now they do better than they did, and so hope comes again. If they lived in a way of some vile sensuality for a time, and afterwards cease to do so, they look on their reformation as an atonement; and so their hope is renewed without any humbling or abasement, without any special convictions of the evil of their ways, any special repentance, or renewed sense of their own vileness, or any renewed flying to the mercy of God in Christ for refuge, or any further alienation of their hearts from those evil ways, in which they have walked. If your comforts and confidence have been renewed after remarkable aberrations from the way of duty without something of this nature, it is to be feared that you make your own righteousness the ground of your hope and comfort.

3. Inquire, whether at those times, when you have most hope and comfort, above all others, you are most disposed to be careful to avoid sin, and to strive to live holy. Sometimes the hope of hypocrites is very confident; and therefore the degree of confidence, which attends a hope is no certain evidence of its truth and genuineness. But we should examine what effect this strong confidence has upon us. Do we find, when our hope is strongest and our comfort greatest, that then our hearts are most set against sin, and that then we feel the greatest desires to live holy, and have most of a disposition to keep a strict watch, and maintain an earnest warfare against sin, and are most desirous in every thing to do our duty? Or do we find, on the contrary, when our hope is strong and we are most satisfied that our condition is safe, that then we are least careful to avoid sin, and are least disposed to take pains to curb our lusts, and resist temptation, or lay ourselves in the way of duty? If it be thus, it is a very bad sign, and a black mark on our hopes and comforts. A true hope has a tendency to prompt him, who has it to purify himself, and watch and strive more earnestly against all impurity. 1 John iii. 3. "He that hath this hope in him purifieth himself." They are condemned who, because they think they are righteous, and so that they shall certainly have eternal life, will trust in that hope to give themselves the greater liberty in sin. Ezekiel xxxiii. 13. "When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousness shall not be re

membered; but for his iniquity that he hath committed, he shall die."

III. Use of direction. If it be so, that God is wont to cause hope and comfort to arise after trouble and humbling for sin, and upon slaying the troubler, this may be of direction to souls under spiritual trouble and darkness, what course to pursue for hope and comfort.

1. Thoroughly to renounce and forsake all ways of sinful behaviour. For you have heard that hope and comfort are never to be expected, till sin is slain or forsaken. He who is not thorough in his reformation, cannot reasonably hope for comfort, how much soever he may abound in some particular duties. Persons who are under awakenings, and would seek a true hope of salvation, should in the first place see, that they thoroughly renounce every wicked practice. They should search their ways and consider what is wrong in them: what duties they have omitted, which ought to have been done; and what practices they have allowed, which ought to be forsaken: and should immediately reform, retaining no one way of sin, denying all ungodliness, omitting nothing which is required; and should see that they persevere in it, that it be not merely a temporary short-lived restraint, but an everlasting renunciation. This is the way to have the troubler slain.

2. Earnestly to seek humiliation. To that end they should labour to be convinced of sin. They should be much engaged in searching their own hearts, and keeping a watchful eye upon them. They should not rest in their own efforts, but earnestly seek to God to give them a right sight of themselves, and a right conviction of sin, and show them that they have deserved God's everlasting wrath. And in order to this they should carefully watch against backsliding; for backsliding prevents humiliation. If there has been any progress made by the conviction of God's spirit towards it, it is all lost by backsliding. This again blinds and stupifies the heart, and sets the man further than ever from a right knowledge of himself, and sight of his own heart.

3. To search and endeavour to find out the troubler. You have heard that when the godly are in darkness, it is not for want of love in God to them, or a readiness in him to give them comfort; but that sin is doubtless the cause of their darkness in one way, or another. Their troubler lies at their own door. There is doubtless some troubler in the camp, which causes God to withdraw. And therefore if you would have light revive, and have the comfortable presence of God again, the first thing which you do must be to search, and find out the troubler. Many, when they are in darkness, proceed in a wrong way. They go to examining past experience. And that they should do; but what is wrong in it is, that they do that only. They spend their time in seeking for

something in themselves, which is good; whereas they ought to spend more of it in seeking out that which is bad. Whatever good there is, they are never likely to find it out, till they find out the sin, which obscures and hides it. And whatever they reflect upon, which they formerly thought was good, is not likely to afford any satisfaction to them, till that bad thing be removed out of the way, which troubled them. They wonder what the cause is, that they are so in the dark. They verily thought in time past, that they were right, and that they had experienced a right work of God's spirit on their hearts, and thought that they were the children of God. But now God hides his face from them, and they wonder what is the matter; as Joshua seemed to be astonished when Israel was smitten down at Ai. Sometimes they almost conclude, that it is because they are not the children of God. They pray to God to renew his comforts to them, and spend much time. And they ought to pray. But they have more need to do something else. Joshua spent a great deal of time in prayer, when Israel was troubled. He fell upon his face till eventide, complaining to God about his withdrawing from them. But God says to him, Joshua vii. 10, 11, "Get thee up; wherefore liest thou thus upon thy face?" As much as to say, you had more need to be doing something else, than lie there. "Israel hath sinned, and they have also transgressed my covenant, which I commanded them; for they have even taken of the accursed thing." And verse thirteenth." Up, sanctify yourselves." This teaches you, who are under darkness, and have your hopes darkened, and comforts deadened, what you should do. You must arise and search, and find out the troubler. If you do not do this, it will signify nothing to you to lie crying and complaining to God about your darkness. You have other business which you have more need to do, though prayer should not be left undone. Let me beseech you, therefore, to be thorough in this. You have need to be thorough, for it is an exceedingly difficult thing to find out the accursed thing in such cases. Men's hearts do like Achan, who hid the accursed thing in the earth in the midst of his tent. Joshua vii. 21. He hid it very closely. He did not content himself with hiding it in the most secret place in his tent, but he dug in the ground and buried it in the earth under his feet, that there might be no sign of it above ground. So are men's deceitful hearts wont to hide the accursed thing which troubles them. When they are put upon searching for the cause of their trouble and darkness, they think of one thing and another, but commonly overlook the chief cause of all their trouble. It does not so much as enter their minds. They search the tent, but that is not enough; they must search the very ground, or they will not find it out. When they tell of their darkness, and are put