with the generality of those who sit under the ministrations of the worthy author of this essay. You, my friends, have been greatly favoured of the Lord, in enjoying such a soul-searching ministry. God grant that you may be enabled to make a suitable improvement of such great advantages. Let this fresh testimony of his affection and concern for your souls be highly esteemed. Let this be your pocket companion, and often retire, and ask your souls some of these most interesting questions. Nay, teach your children to do so too in their earliest days. And may you, and all into whose hands this small piece may come, be put upon the duty of selfexamination more frequently, become familiar with it, and be able to give a satisfactory answer to the questions they are here furnished with, to the glory of God, and their own unspeakable comfort.

The reader will find perhaps in some of these marks a coincidence of ideas, an affinity of thought; but this could not well be avoided in marks so intimately connected as these are with one another. May the God of all grace smile upon this attempt, and crown it with abundant success, that the pious author may have many to be his joy and crown of rejoicing another day.

London, April 14, 1756.

SAMUEL HAYWARD.

SCRIPTURE MARKS

OF

SALVATION.

The first Scripture Mark of Salvation.

JOHN III. 16.

FOR God so loved the World, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting lifea. Q. I. Do I believe in the Lord Jesus Christ? § 1. Have I been convinced of my lost and undone state? Have I seen what a miserable con

Yet

a The first question under this text, will to every one seem natural and proper, "Do I believe on the Lord Jesus Christ;" but the subordinate inquiry, "Have I been convinced of my lost state," may to some appear not immediately to flow from it. as God gave his Son, that they who believe in him might not perish, it is manifest that we were in danger of perishing. They who believe, therefore, as God designed, must believe on Christ for the purpose for which the Father gave him, that is, to save them from perdition, which none will do who are not convinced that they are exposed to perdition. This would probably have been shewn by the author, had he not formed his plan to exclude discussion, and to furnish only questions to the conscience; which by their per

dition I have brought myself into by sin? Have I seen myself lost and undone, for ever undone, unless the Lord should take pity upon me, and help me out of this condition? Have I been deeply and seriously concerned what I shall do to be saved? Doth every other concern, however once it might have seemed important, now appear trifling, when compared with this of my eternal salvation? Do I now look upon the care of my soul as the one thing needful; and whatever I neglect, can I no longer neglect this, but are my chief thoughts and cares and labours employed here? Hath this concern about my salvation brought me to prayer? And has it made me earnest and importunate with God in prayer? Am I from day to day lying before the divine footstool, and "offering up prayers and supplications with strong crying and tears unto God for the salvation of my soul," begging, humbly yet fervently begging, petual recurrence are liable to become wearisome, and to fail of exciting enquiry. May these notes contribute to keep awake the conscience by the exercise of the understanding, and thus to render the interrogatories more instructive and searching.

It should, however, be observed, that a discovery of our ruin, though essential to salvation, is not an infallible proof that we have believed on Christ. Many see their danger and go no further: "the sinners in Zion are afraid, fearfulness hath surprised the hypocrites." Others may, but Christians must have seen

their ruined state.

b This text refers to a season in the Redeemer's life peculiarly awful and critical, and is applied here to

that whatever he denies me, the life of my precious soul may be given unto me for a prey? Have I hereby been excited to "work out my salvation with fear and trembling," while I look to God to work in me and with me by his efficacious grace? Has it made me diligent and serious in my attendance on all the means of grace, watchful and circumspect in my life and conversation? Has it made me willing to be, willing to

that crisis of the Christian's existence called the time of conviction. It is not to be supposed that every day will resemble this. Nor has every Christian been brought to Christ through such alarms as produced agonies and tears. With some, the discovery of the refuge followed so closely upon the sight of the danger, and the light which was shed upon the one, was so exactly proportioned to that which disclosed the other, that the extremity of terror and anguish was precluded by the immediate application of the blood of atonement. Thus also, though every Christian discovers more of his own ruin after he believes on the Saviour than ever he knew before, growing more acquainted too with the power and grace of Christ, his peace and joy are preserved and even augmented. Hence the grand inquiry should not be, what degree of terror have I felt, but have I so beheld my danger as to be induced to fly to Christ for refuge, to lay hold on the hope set before me?

It is of great importance to inquire into the effect of our convictions; for it has been observed, that where there has been the deepest distress, unless there has been a corresponding diligence in attending the ordinances of the gospel, the apostle's words have been verified," it has happened 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

do, any thing that God requires of me, and do I think nothing too much, so I might be saved? Has it particularly made me careful to be found in the practice of every known duty, and to avoid every known sind? Have I been brought to see the utter impossibility of my being saved by any works or righteousness of my own? Has this been the genuine conviction and language of my heart," if thou shouldst mark iniquities, O Lord, who shall stand? Enter not into judgment with thy servant, for in thy sight shall no flesh living be justified by the deeds of the law;

mire." The reason is obvious, such persons have only been terrified, not regenerated. While the heart remains unchanged, the affrighted creature still shuns the gospel, and its ordinances, for which he has no relish. But where the new birth has produced a new nature, the worship and gospel of God are resorted to, both as means of grace, and as exercises suited to the renewed disposition.

d A genuine conviction of sin must cause us to fly from every known sin, and (which is the same thing) to practice every known duty, lest we should sin by the omission. For to be convinced of what sin is, includes not merely a sense of the danger to which it exposes, but also of the bitterness or hatefulness of its nature. Sin is not in itself a sweet poison, though it is to a depraved taste sweet. But Jehovah, who best knows what it is, says, "know thou that it is an evil thing and bitter." He that is convinced of this, must be studious to avoid tasting it, as well as anxious to escape being poisoned by it. Thus by the holy effects of our convictions, we must ascertain their genuineness. When "God sends his Son to bless us, it is by turning every one of us from his iniquities."