Faith, therefore, according to my text, cannot be a mere empty assent to truth, but the holding of truth in love. It is love that shews the true nature of faith. By this it must work; and by this only can God be pleased. For love flowing from faith is the

eth with him good seed, and casts it in. So there is a time too (saith the Psalme;) for Rediit messor, ferens manipulos secum, that the Reaper comes back; and brings his sheaves with him; the sheaves, which the seed (he carried in) brought forth. But with us, it is otherwise. For, a wonderfull thing it is, how many Sermons, and Sermons upon Sermons (as it were so many measures of seed) are throwen in daily; and what becomes of them, no man can tell. Turne they all to wind? Or run they all thorow? for, Fruit there comes none. Omnia te aversum, all in: Nulla retrorsum, none out."

By the foregoing quotation, I meant only to give a specimen of the style and manner of Composition, from one of the most accomplished writers, in the days of a King, who wished to be thought a second SOLOMON; nay who declared as much in his own favour, viz. " I am the AULDEST King in a' the WARLD-and I trow, the WISEST."-But it means no reflection against the good and learned Bishop Andrews; whose pen, if it had been possible for any pen, would have given some kind of credit and stability, to the reigning Taste, and quaint Modes of that day.

Bishop Andrews left ninety-six Sermons, all of them (except three) CourtSermons, and "published by the special command of King James;" under the inspection of two learned Bishops, viz. (the Bishops of London and of Ely) who were so scrupulously strict to their charge, that they tell his Majesty," if the Notes of the Sermons had not come perfect to them, they would "not have ventured to add any Limme [Limb] to disfigure such complete "bodies, as the works of a person, who was from his youth a man of "extraordinary worth and note-A man, as if he had been made up of "Learning and virtue."-And, indeed those who could find leisure and would persevere in the labour of an attentive reading of all Bishop Andrews's Sermons, would find many deep strokes of sound Divinity, which might be digested into the most instructive Aphorisms, exclusive of such witty turns, as his reply to the King, so often quoted, on his Majesty's asking the courtly Bishop Neale and our Bishop Andrews, whether he might not take people's money out of their pockets at his pleasure, when he thought the public good required it-Neale immediately answered," God "forbid but that your Majesty take the money of your subjects, whenever "you want it-You are the breath of our nostrils." Bishop Andrews continuing silent-the King pressed him for his opinion-" I think, says he,

hand-writing of God on the heart. Whatever proceeds from it thus, will bear His image and superscription. He will know it as his own, and at the last day openly acknowledge it as such before men and angels-This fruit of Love is the mark which our Apostle every where gives for the trial of faith and of spirits. The fruits of the spirit are "Love, Joy, Peace, Long-suffering, Gentleness, Goodness, "Meekness, Temperance, and the like."

All inward marks attempted to be laid down for this purpose have ever been found to have this capital defect; that they themselves stand in need of other marks, and are too often but ungrounded presumption, and a dangerous ministration of Fuel for Inflammable Tempers; or of fatal Despair to those of a contrary Frame.

Such is our imperfection in this state, that we can form few certain conclusions, by immediate Vision or Intuition. Almost all our conclusions are by reasoning from the Effect to the Cause-At least this is our most certain way; and if any other were to be depended on, God, who does nothing in vain, would never have given further marks in his written word.

How think you that the tree shall tell most safely whence it derives nourishment, from the earth, or from the air, or from both? Is it by inspecting all its ramifications, and tracing the sap or juices through

your Majesty may lawfully take my Brother Neale's money, since he offers "it."-Many such witty turns as this, may be found in his Sermons also; and even in the most serious parts of them-such as I have cited already, viz."the Ear-Mark of our being Christians;" and such as the following on the power, or strength of Death." There is no Habeas Corpus from "Death-nor Habcas Animam from Hell !"

the various small conductors and vessels in which they are made to circulate? We say no! And surely it leads to a safer conclusion to behold itself covered with a rich and abundant foliage, and producing fruits of its kind, according to the season.

Far be it from any one to deny that God, who influences the whole world of matter with his goodness, should not also delight to influence the Spirits of men, and to give Testimony to our souls in every thing that is delightful to Him. This world would be a most gloomy scene, without such a belief as

this.

It is not my desire, nor, indeed, in my power, to enter particularly upon what passes on the inner stage of men's hearts. My text is Love-I would not violate my subject-my disposition forbids uncharitable censure. I would judge no men's hearts, nor wish to shake or weaken those comfortable workings, which any may apprehend they feel there. But I would warn, I would exhort, all who think they stand, to take heed lest they fall. If they think they skip like roes on the mountains, their height will require all their own eyes about them. Let them not cast them down in scorn upon those whom they consider as walking in the vale below; lest thereby they miss their own path and be precipitated to the greater depth; but let them try their faith by the marks here laid down. For, however warm their souls may feel, it will always be their safest course never to pronounce too assuredly, even of their own state, till they have well examined their heart; till they find their joy is not barren, but has mended their whole

dispositions; opening their very souls in love to God and man, bringing forth the true fruits of the spirit, and powerfully exciting them to do all the good they can in the world.

If they can abide this trial, repeated, and repeated in sincerity, (their consciences still bearing them witness) then may they have joy, full of hope, resting on the sure foundation of God's promises! But let us beware of relying on any thing short of this. Let us be careful not to flatter our own hearts, or to judge too assuredly from any sudden start of joy, how rapturous soever, that we are as much approved of in the sight of God, as in our own sight.

All ages have recorded numberless Delusions, proceeding from this source. The heart of man is very deceitful; and evil is apt to pass itself upon us, under the semblance of some virtue or good. Spiritual Pride will often assume the guise of extraordinary Sanctity; Presumption will push itself forward in the place of true Faith; Censoriousness will pass for reproof of Sin; gloomy Severity for Strictness of Conscience; Backbiting, as an endeavour for the Reformation of others; busy Meddling and Judging in the affairs of our neighbours will be held forth as a concern for their Salvation; our own hasty Determinations and Dogmas for Improvements in Faith; vain Phantasies, for divine Impulses; and Fierceness for particular modes, as a care for Essentials!

But be assured that none of this has the stamp of Jesus on it. His wisdom teaches and begets far other and different things. It is the modest, humble, ingenuous, charitable Spirit, that denominates the true

Believer; and whenever we see any set of men more closely linked together, by any Peculiar Mode of thinking, than the great law of Gospel Charity hath tied them to all Christians-we may well have leave to doubt whether such ties can be of God!

What I would endeavour, above all things, to discredit, is that rash Presumption which would lead us to judge too hastily of ourselves or others, without applying the true Gospel-marks. Think what it is for us, poor erring mortals, to put ourselves in God's stead. The Lamb's book of life is a great mystery, reserved for Himself to open at the last day. Who then shall think to open it now, and to read immediately his own awful secrets there, and much less the secrets of their fellow-mortals ?

Are we in good earnest, think you, or may we be under no deception, when we venture to say, that we can as easily and instantaneously know the spirit of God shining on our spirits, as the Sun on our bodies?

I have said before that it is not my design to dispute with any man what he apprehends to pass on the inner stage of his heart. This is one of those matters concerning which we can dispute with no man, as there lies no appeal but to God from what he says I am only to warn, and strive to point out what is safe for all. Granting that we may be capable of so much abstraction as this, and can arrive at this high degree of the Spiritual-life; do you think it a safe way of beholding the Sun, to look with stedfast eye on his overpowering splendors? Is it not safer to the sight to be content with his reflected image? If