THE Axe at the Root OF PROFESSORS MISCARRIAGES. IN A Plain Detection of, and a Wholesome Caveat against the Miscarriages opposite to Faith in God.  
By Thomas Mall, Minister of the Gospel.  Mat. 3.10. 
Now also is the Axe laid unto the Root of the Trees; therefore, every Tree which bringeth not forth good fruit, is hewn down, and cast into the fire.  John 5.14. 
Sin no more, lest a worse thing come unto thee.  Isa. 7.9. 
If you will not believe, surely you shall not be established.  
LONDON, Printed for Tho. Parkhurst upon London-Bridge, 1668.  
Sold for 6 d. by the Author's Appointm●●●   

ERRATA.  
Candid Reader  
IN the two first sheets of this Treatise, the Author hath not found any faults, but in the Marginal Quotations; and he trusts thou wilt find none in the rest, but what thine ingenuity will correct or pardon. In those sheets thou mayst; p. 3. for sinatis r. sinaris. And f. Inarus r. Gnarus. p. 6. for swidas r. suidas. And for justus r. gustus. Vale.   

To the Cordial Mourners in England, especially in Exon, Crediton, Tiverton, Taunton, Barnstable, Bitheferd, Torrington, Dartmouth, and Forey, for the dreadful Tokens of God's displeasure against the Land of their Nativity, and the sad Causes thereof; The Author wisheth Grace and Peace.  
Dear Hearts,  
I Doubt not of your kind acceptance, and Christian improvement of this honest Essay, to lay the Axe of God's Word at the Root of the Provocations of God's Sons and Daughters. Are not you sensible of the woeful (though but partial) departures of your God from your own Souls, and from the Land of your Nativity? Are not you lamenting after the A●k? 
1 Sam. 7.2. Zach. 11.10, 14. Hos. 13.1.  Are not you afraid that God is breaking England's staff of Bands, by breaking its staff of Beauty? that even death will follow offending in Baal? Yea, do not your hearts tremble at the very thoughts of what will farther ensue God's taking away the Chariots and Horsemen of your Israel? 
2 King. 2.12.  And would not you take the direct course to reinjoy the smiles of your dearest Husband, and to prevent England's cutting down? Yea, 
Deut. 32.19.  are not you convinced that the Provocations of God's Sons and Daughters go nearest to his hea●t? and that there is no hope even of their Salvation, so long as vain thoughts of escaping utter ruin, 
Jer. 4.14.  without true repentance do lodge within them? And are not you therefore resolved, 
Mat. 3.10.  that seeing God hath laid the Axe to the root of the Trees, you will now in good earnest lay the Axe to the root of your own Sins? that you will make it your main business to promote in your own Souls, yea and in others too, not only more humiliation for, but more reformation of what hath been amiss, as knowing, that humiliation without reformation, is like the Word of God in the Letter, which kills, and not quickens; it accents sin, and not lesseneth it; it continues judgement, and not removes it? For your help therefore herein, I have endeavoured to detect and caution you against the miscarriages opposite to Faith in God; which, I dare say, 
Ephes. 6.17. 2 Chr. 18.30.  are the Root of all your other Miscarriages: By the sword of the Spirit, and that as wielded by the skilful hands of several of England's Worthies, to whom you are referred in the Margin; I have fought neither with small nor great, but with your King-sins: It is said of Christ, In the day of thy wrath thou shalt smite through Kings. 
Psal. 110.5.  And is not this the day of Christ's, yea, of your wrath against your sins? Is not Christ, yea, are not you angry with them, and troubled for them? O then! show that you have the Spirit of Christ in you; smite through Kings, I mean only your Kingly-sins; and then I am sure none will be able to stand before you: Scuh you will find your sins opposite to Faith to be; each of them hath many followers, and therefore may be called Gad, Behold a Troop comes. I have indeed purposely waved speaking of the Miscarriages opposite to Faith, with reference to its immediate object, Jesus Christ; not only because those are more taken notice of by convinced Souls in these days, than these with reference to its ultimate object, the Deity through Christ: But because those are most excellently handled by the Reverend Author of the late choice Gospel-Glass, Ch. 2, 3, 4, 5, 6, 7, 8, to which I shall once more refer you, and shall detain you no longer from making use of this Axe. But whilst I am whispering a word or two in the ears of such, as from the Miscarriages of some (and not all) Professors, in which they are not countenanced, but for which they are condemned by Religion and Profession, are so unreasovable as to fall foul upon Religion and Profession 
* O that such would seriously read judicious Mr. A. Furgess' 71 Serm. in his most excellent Commentary on Joh. 17. I shall only transcribe for them one passage, fol. 377. Would it not have been (saith he) horrible impiety, to have broken out against all the Apostles, and Christ himself; saying, Look what they are; It's as the Pharisees said, a company of Impostors and Deceivers, they are all for their own ends, they are all covetous, and though they pretend Religion, yet they are Hypocrites; and though they condemn the gross sins of the World, yet in secret they can be a bad as any? would not such a tongue show that it was set on fire of Hell, that should belch out such things? . It is tru● hereby offences do come, and woe be to him by whom offences co●e. Whosoever shall offend, 
Mat. 18.7 Mat. 18.7. 1 Pet. 2.7 Joh. 16.1.  i. e. lay a stumbling-block before one of Christ's little ones, it had been better a millstone were hung about his neck, and he thrown into the Sea. Woe be to such Professors, that by their being spots, open the mouth of Blasphemy. But woe be also unto all those that take offence against Religion and Profession, thereby. woe unto the World because of offences. Such will be found at last to be Blasphemers against God, and runners in the broad way to Atheism and Damnation. Christ is a stone of stumbling, and a rock of offence, only to those that perish; to them that believe, he is precious. This is hinted that none may be offended, By your Faith's helper,  
T. M. Dec. 23. 1667.   

Of Vain Curiosity.  

Chap. I. The Miscarriages opposite to the saving Knowledge of God: the apprehending Act of Faith.  
1. VAin Curiosity. Beware not only of prying into the affairs of your Neighbour, 
Against vain Curiosity.  which no way concern you; but of enquiring into God's Secrets. God hath made known, enough for our Salvation; but some things he hath concealed from us, and they do not belong unto us. The secret things belong unto the Lord our God; 
Deut. 29.29.  but those things which are revealed, belong unto us, and to our children for ever. Have not you been guilty of not con●enting yourselves with God's Revelations? Have not you desired and endeavoured to be wise above what is written? 
1 Cor. 4.6.  O the many curious and unprofitable questions, that have been framed about the Decrees of God, and the Works of Providence! We have not cried with the Apostle, How unsearchable are his judgements, 
Rom. 11.33 Gen. 3.5, 6.  and his ways past finding out! Have not some of you been for new lights? The Serpent beguiled Eve hereby: the first sin came in by an attempt to get forbidden knowledge. And what saith the Apostle? I fear, lest by any means, as the Serpent beguiled Eve, 
2 Cor. 11.3.  through his subtlety, so your minds should be corrupted from the simplicity, that is in Christ. Have not some had the same wild fancy, 
Gilespy's Miscellan. Questions, p. 131.  that the Weigelians had, That there is a time to come (which they call, Seculum Spiritus Sancii) in which God shall by his Spirit reveal much more knowledge and light, than was revealed by Christ and his Apostles in the Scriptures? Are not most of us still too inquisitive, When Christ will come in his glory, when Babylon shall fall, when the Witnesses prophesying in sackcloth and a●hes shall be at an end? 
Civil on Job. 28.21.  Christ's own Disciples were not content with what Christ cold them should be, but inquire, When it should be? Christ doth indeed give them many signs of the destruction of Jerusalem, and of the end of the World; but tells them, 
Mat. 24.2, 3.36 Mar. 13.32.  Of that day and hour knows no man, no not the Angels of Heaven, no nor the Son of Man (as Man) but my Father only. This Curiosity was also reproved by Christ, immediately before his Ascension, with, 
Acts 1.7.  It is not for you to know the times or seasons which the Father hath put into his own power: And the Apostle Paul tells the Thessalonians, That such knowledge was needless for them: But of the times and seasons, 
1 Thes. ●. 1.  Brethren, you have no need, that I writ unto you. Even good men have sometimes a stronger desire to know the times, than to redeem the time. Hath not the knowledge of many lain in canvasing foolish and unlearned questions, which the Apostle bids Timothy to avoid, 
2 Tim. 2.23.  because they ●end to strife? O! take heed of this sin for the future. It is a great Vanity. 
Cavil on Job 11.12.  Man is vain (saith one) when he would be wise beyond his line, or in things above him, not in things about him, or sit for him. 
Those that pry into the secrets of Princes, may fear what Actaem met with; and those that pry into the secrets of divine mysteries, what Pentheus met with. Bacon: Sapientia v●terum, Sect 10. Rom. 12.3. Psa. 25.14. Cavil on Job, 28.21 Col. 3.18.  It is a sin that we are naturally prone too. Man naturally desires (as the same Author well observes) forbidden wisdom, and his desire is seven times stronger after it, as it is forbidden, than as it is wisdom. This is a sin very provoking unto God: To pry into, dreana imperij, the mysteries of their government is so unto Princes. No wonder that God hath been a emswning fire to us, seeing we have been so bold and daring Phaeton's. Vain Curiosity is a presumptuous transgression: take heed of continuing guilty thereof any longer: for the future be wise unto sobriety. Though the secret of the Lord be with those that fear him, yet they, that fear him, will not, dare not, meddle with, nor search into his secrets. Take heed of breaking open of God, Cabinet, entering into his Counsels, prying into his Ark once more: beware of suffering your imagination to wax wanton, and run riot, yea mad about crotchets, and mere niceties any more: take heed of intruding (as the Apostle speaks significantly to this point) into things which you have not seen, yea, which cannot be seen, being vainly puffed up by your fleshly mind. There is (saith the same judicious Expositor flesh in the understanding, as well as in the will and affections of man; and in the flesh, there is pride, and it is pride, that makes men so busy and bold; so boldly busy, as (unasked, yea forbidden) to intrude into such things. 
Psa. 131.1.  O! say now with David, Lord, mine Fear't is not haughty, nor mine eyes lofty, neither will I exercise myself in great matters, or in things too high for me. Such are things not revealed: they are not only high things; but above the lawfulness of man's search: 
Rom. 12.16 Rom. 11.33.  they are termed not incomprehensible; but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things not to be enquired into. Who is able to open the Book? 
Rev. 5.3.  Who, but the Lion of the Tribe of Judah? The best of God's Saints are so unfit to expound the contents of the Book, wherein the mysteries of Providence lie couched, 
Genus quasi sacrileg●●emeritatis est, ut plus scire cupias, quam smatis. Salts.  and insolded, that they may not so much as untie the clasps. A bold enquiry here is not more irreverent, than full of danger. When men walk on sleep places, they are subject to fall: so here, by meddling with high things, an error, yea heresy, is quickly incurred.  
2. Ignorance. I do not say, take heed of Nescience, 
Against Ignorance.  of not knowing those things, which you are not bound to know, or have not means to know; in the former Section I have cautioned you against such science: But beware of Ignorance, of not knowing what you ought to know, and what you have means to know. Hath not this been your sin? Hath not Jesus Christ come in flaming fire against this sin? O that it may be your sin no more! What! Is it yet nothing to you, that your Souls should remain as Lanterns without Candles in them? Is it yet nothing to you, to want eyesight, to have blind Souls? 
Eph. 4.13. 2 Cor. 4.3, 4. Ga●dwins Evangelical Communicant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Inarus, peritas. Leigh. crit. sacr.  to have the Gospel still hid from you, as so many lost Souls, blinded by the god of this world? Have you no mind as yet to be freed from Satan's slavery? Satan doth indeed sometimes transform himself into an Angel of light; but he always loves to dwell in a dark house, in an ignorant Soul: Though his Name be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he hath much knowledge himself, yet he hates and hinders knowledge in man: He knows, he hath none more fast, than those that ye in the dark Dungeon of Ignorance, bound in the chains of darkness. Is it nothing to you, to continue still stark nargi●, without any goodness in your hearts? As the mind is, so is the man. Without knowledge, the heart is not good. 
Prov. 19.2.  For any to say, Though I am ignorant, yet mine heart is good, is as if one should say, Though I am blind, yet mine eyes are good. Those that had the lepresse in the head, were to be judged unclean. Is it nothing to you, still to remain useless unto others? Is it nothing to you, to be even in such times as these, without an interest in God, strangers from the life of God through ignorance, 
Eph. 4.18.  so as none of God's ofters of himself do yet prevail with you? Is it nothing to you, to continue prepared for ruin? 
Hos. 1.14.  The people that understand not, shall not only stumble, but fall, i. e. 〈◊〉 ●ally perish. O ye ignorant Professions! 
Rev. 6.17.  the great day of God's wrath is coming, and how will ye be able to stand? O that you would yet know the things, that belong to your peace, 
Luc. 19.42.  before they be hid from your eyes!  
3. 
Against Eryour.  Error. Take heed not only of not apprehending, but of misapprehending God, and the things of God. Hath not this been your 〈◊〉? Have not your apprehensions concerning God been very erroneous? Have not some Professors thought, That there is no God, nor Devil, nor Heaven, nor Hell, but what is within us; and that ●n and grace were equally of God, and agrecable to his will? O! Be not always deceived concerning the Providence of God, his Worship, his Minisiry, his House, his Discipline in his house, 
Brook's Satan's wiles. Rom. 1.28.  etc. Is it nothing to you, to be under the Gentiles heavy and dreadful Plague, to be given up to a reprobate mind, a mind void of judgement, a mind disallowed, rejected, and abhorred of God; a mind that all have cause to be ashamed of? 
1 cor. 3 11, 12, 13, 14, 15.  Is it nothing to you, to suffer loss in God's resiving fire? Is it nothing to you, still to entertain that whorish woman, that hath ca● down many, wounded many, yea slain many, many strong men, many great men, many learned men, yea many Professing men? 
2 Thes. 2.10, 11, 12.  Is it nothing to you, to be still in danger of Gods sending upon you strong delusions, or (a● the Greek hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the efficacy of error, that you should believe a lie, the lie of lies, viz., Popery, that you may be damned? Ah Souls! Can you seriously consider these hints, and those you have in the Gospel-glass, chap. 9 and not dread, and stand upon your guard, against every Error in Religion? True hatred is to the whole kind. It is sad to frown on one Error, and to smile on another. Gideon had seventy sons, and but one bastard, 
Judg: 8.13.  and yet the bastard destroyed all the rest. One turn may bring a man quite out of his way. Ah Lord! (said one) this mercy I humbly beg, that thou would rather take me, and do any thing with me, than to give me up to those sad Errors, to which thousands have married their Souls, and are in a way of perishing eternally. 
Jam 1.16.  O! Do not err, my beloved Brethren. Take heed therefore of pride, of that proud Curiosity I have already cautioned you against. The meek, or humble (as the word signifieth) will he guide in judgement, the meek will he teach his way. 
Psa. 25.9.  The same Author tells of a man, who, seeing in a Vision many snares of the Devil, spread upon the earth, sat down musing, and said within himself, Who shall pass through these? Whereunto he heard a voice answering, Humility shall pass through them. To persist wilfully in Error is Diabolical. It were best, we never erred; next to that, that we amend our Errors. Take heed of being cententious against the truth, 
Rom. 2. ●.  and disobedient to the truth, when made known unto you: yea take heed of a voluntary sluggishness, and an assected laziness, as to searching out of Truth, which cannot but expose a man to Error; for Truth doth comm●●dy keep so much State, 
1 Tim. 6.10.  as not to reveal herself to any, but those who studiously seek her. Take heed also of Covetousness. In a word, be careful to subdue all your inordinate affections; for they are of great force to sway the Judgement.  
4. Vnteachableness. 
Against Unteachableness.  Take heed of unwillingness to get clear and right apprehensions of God. Hath not this been your 〈◊〉 Have not you been not only ignorant and erroneous, but unwilling to be instructed? Have not you been not only destitute of, 
Allied est ne 〈…〉.  but opposite to, the saving knowledge of God? Light hath been offered; but have not you shut your eyes against it? And if some light hath broke in upon you, 
Rom. 1.19.  you have not liked to retain God in your knowledge. Have you not wilfully rejected knowledge? and hath not God therefore rejected you? 
Hos. 4.6. See B●●. on the place:  Have not you ca● off the knowledge of God, wit● contempt, and despite, as the word signifieth? Have not you cast off the means of knowledge? And hath not God therefore took away the means of knowledge? Have not you thought, that you must busy your heads about some other matters; and that you may do well enough without this knowledge, if you do but know how to trade, and to manage your worldly businesses? Have not you rejected the knowledge of that Truth especially, that should have brought you to the true worship of God, as those Priests did the knowledge, that they must worship God at Jerusalem, for fear of losing their estates? Hath not God therefore, in an extraordinary manner, rejected you? So much is noted (thinks Tremellius) by the redundancy of a letter in the word for Gods rejecting, not found elsewhere in all the Scripture. Have not you even studied to be ignorant of God? 
Ba●●●●ough● on H●s. 4 1.  Have not you therefore been for unteaching Priests, and humane inventions, in the worship of God, which kept out of the Land of Israel the knowledge of God? No wonder that God hath a controversy with the Land, no wonder that God is contending with English Professors in a way of judgement; no wonder if there be no peace in England, to him that goeth out, and cometh in, 
2 chron. 15, 3.5.  but great vexations upon all the Inhabitants, God vexing us with all adoersity. So it was with Israel in the like case, Israel was without the true God, i. e. the true worship of God, and without a teaching 〈◊〉, and in those times there was no peace, etc. No wonder ●●at God hath made us to see, 
〈…〉  seeing we would not see: No wonder that God is departed from us, seeing we have said, at least in our hearts, 
Job 〈…〉 see B●●● on Job 22. ●●.  Depart, for we desire not the knowledge of thy ways. Your Ignorance hath much incented God against you; but your Vnteachableness much more. O! dequaint now thyself with him. I beseech you now, now that the hand of God is out against yourselves, in some kind or other; now that the hand of God ●. much heavier upon others; now dequaint yourselves with him; now or never; now, or else he will not be at peace with you, and good will not come unto you. Let it not always be said. They know not, 
Psa. ●2. 3.  neither will they understand, they walk on in darkness. O! unto reading and hearing, add praying, that you may not only be Book-taught, but God-taught. You need not ascend up into Heaven. to bring Christ down from above, nor to descend into the deep, 
Rom. 10.6.  to bring, up Christ from the dead, that you may be acquainted with him; 
John 17.3.  the Word is nigh you, which being read, heard, and prayed over, will give you that knowledge of God and Christ, which is life eternal.  
5. 
Against resting in a Form of Knowledge. Rom. 2.20. Map●●●●, E●●er, H●sye, ●●cidas. Jam. 3: 17.  Re●ing in a Form of Knowledge. The word signifieth the show, the appearance, the Image of Knowledge. Hath not this been your sin? Have not you affected the reputation of knowledge, more than the reality of knowledge? Hath not the Name been better esteemed by you, than the Thing? Have not you satisfied yourselves with a dark and confused knowledge? Hath not your light been darkness? The wisdom from above is pure, and therefore clear and distinct. Have not you satisfied yourselves with a supless knowledge, 
2 〈…〉  without the favour, that is in saving knowledge? Knowledge in Scripture doth connote affection; 
It is tea●me● by the 〈◊〉 men, ●ap●●● 〈◊〉, or 〈…〉  and that, which carrieth not the heart and affections with it, deserveth not the name of Knowledge; and therefore those, that did not like and love God, are said, not to know God. Have not you satisfied yourselves without an experimental knowledge of God, of the exercise of his Power, Wisdom, Goodness, Mercy, etc. for your eternal welfare, in working effectually upon your hearts, by his Word and Spirit? Have not you satisfied yourselves with an unactive knowledge? To have notions according to Knowledge, 
Jer: 10: 14:  and actions according to Ignorance, is to be brutish in knowledge. Have not you set up your rest, in such acknowledge as is short of making men live peaceably, humbly, obediently, and believingly, as saying knowledge doth? This Kind of knowledge, i. b.t a form of knowledge, without the truth, substance, and reality of knowledge; as a form of godliness, 
2 Tim: 3: 5: Verban ti●● connotant affectum & effectam. Job 28: 28: Psa: 111: 10:  is the appearance o● godliness, without the payer of godliness. The knowledge of God doth note 〈…〉 barren nations concerning God, which do not render 〈◊〉 better in ou● lives, or liker unto God. He knee no sin. in Paul, is in Peter, He did no sin. To departed from evil, is understanding. They ha●e a good understanding, that do his Commandments. Josiah 〈◊〉 street in performing his known duty, And was not this, to know me, 
Jer: 22, 16:  saith the Lord? ●●ch as do not dwake to righteousness, (the Greek is awake righteously) i. e. that do not give their minds and endeavours to righteousness, they have not the knowledge of God. 
1 Cor: 15: 31:  Have not you satisfied your selver, without knowing God in and through Christ? Here let it be minded, 
T: G●win's Christier forth, p: 1 ●  that the Object of that Faith, that is required in the first Commandment, in all its acts, both direct and reflect, inward and outward, is God in Christ, or interest in God in and through Christ. The Deity, Father, Son, and Spirit, is the ultimate Object; but Jesus Christ, God dwelling in flesh, 
Eph: 2: 18: 1 Pet: 1: 21:  is the more immediate Object thereof. Christ leads ●s by the hand, and we are said by Christ to believe on God, that our Faith might be in God. But have you ever had a real and intuitive sight of Jesus Christ in his glory, 
Shepherd on the pa●able of the V●●gins, p: 74, 75, 202, 203, 204:  not only from report, nor only from his works, nor only from the bare letter of the Word, but from the Spirit? Have you ever beheld such a glory in Christ's person, as hath caused you to esteem him in all his glory, as your present, greatest and enly good? 
2 〈◊〉 4: 6:  Hath God ever given you the light of the knowledge of the glory of God in the face of Jesus Christ? If not, you must repent of your Knowledge under the notion of Ignorance; and be sure, that for the future you be restless after a clear, distinct, savoury, experimental, active Knowledge of God in Christ.  
6. Not growing in Knowledge. 
Against not growing in Knowledge 〈…〉 3, 4, 5.  Is not saving knowledge a growing thing? Were not the rise and increasing of the waters of the Sanctuary a type thereof? But ala●● have not the best set up their rest in low attainments of saving knowledge? Have not some conceited themselves taught by God immediately, by the Spirit, and needed not any of God's mediate teachings, by the ministry of man, or by the Scriptures? As for such, whatever knowledge they pretend to, the truth is, they are altogether without the saving knowledge of God. As he (saith one) who thinks himself so good, that he cannot be better, was never so good as he should be: So he that thinks he knows so much, as he can learn no more, 
1 Cor: 8: 2:  from the Scriptures and Mini●ry, know● nothing as he ought. As for those, that have the beginnings of life eternal, 
John 17: 3:  in the knowledge of God, and Jesus Christ, certainly it hath been their great fault, that they have not made conscience of growing in knowledge daily; both of getting the knowledge of more duties, and of more sins; and more of the goodness of those duties, and of the evil of those sins, which they knew already, as they ought How seldom have Sermons been attended for this very end? How seldom have Ministers been consulted with for this very end? Doth not your not growing in grace evidence, that you have not grown in knowledge? The Apostle puts both together; 
2 Pet: 3: 18:  Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ; to hint to us, that in proportion to our spiritual growth in knowledge, is our growth in grace. Is not your neglect of growing in knowledge, evident in your decays in knowledge; not seeing so much evil in sin, especially such and such particular sins; nor so much good in duty, especially such and such particular duties; nor so much beauty in truth, especially such and such particular truths; no● so much deformity in error, especially such and such particular errors, as formerly. No wonder that God deals with us, as he hath threatened to deal with them, that know him not. No wonder if God seem to resolve, that this generation of English Professors, shall not enter into the promised Canaan; They were those that had not known Gods ways, to whom the Lord swore, that they should not enter into his rest. To prevent this, let us all be sti●●'d up, to conform more and more to Jesus Christ, who grew in wisdom, 
〈…〉  as well as in stature. Let us write after Paul's copy, 
Phil: 3: 12, 13, 14:  Not as though I had already attained, or were already perfect, but I follow after, if that I may apprehend, that for which also I am apprehended of Christ Jesus: Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth to those things that are before, I press toward the mark, etc. Would you have God take away all your talents? Take heed then of neglecting to increase them. Then shall ye know, if ye follow on to know the Lord. The path of the just is as the shining Light, 
Hos. 6.3 Prov. 4.18.  that shineth more and more, till it be perfect Day. He (saith one) that hath the least saving acquaintance with God, hath enough to make him thankful; but he that hath the most, hath not enough to make him idle.  
7. Neglecting to make use of Knowledge. 
Against not making use of knowledge.  Hath not this been your sin? Hath not the habit of knowledge lain dead in your Souls? Hath it not been an useless and an unprofitable thing, both as to yourselves, and others? O that it may be your sin no more! Be not satisfied with having Lights, or Lamps, 
Luc. 12.35.  but Let your Lights be burning, or shining. Make use of your knowledge, for the heating of your affections, for the stirring up desires after God, love to God, delight in God, hatred of sin, fear of offending God, etc. As the Spouse, He is altogether lovely: 
Cant. 5.16.  This is my Beloved. Let the knowledge of wisdom be unto your Souls, as Honey, that is good, and the Honeycomb, 
Prov. 24.13, 14  which is sweet unto the taste. Make use of your knowledge for the guiding of your thoughts words and actions. Let wisdom guide you in every step you take. 
Prov. 6. 3●.  Ask of your knowledge continually, what saith the Rule? what doth the Word of God require? Make use of your knowledge in bearing witness to truth, for which you came into this World. 
John 18.36.  When you come to appear for an opposed truth, let not your knowledge be to seek. Make use of your knowledge for the preserving of your Souls from theoretical and practical miscarriages. Seeing ye know, etc. beware lest ye also be led away with the error of the wicked. If you will make use of your knowledge, 
2 Pet. 3.16 Prov. 2.11, 12, 16.  you have God's promise for preservation from snares in judgement, and defilements in practice. The Devil shall not undermine you by policy, no● overcome you by power. Make use of your knowledge for the good of others. One great end of knowledge is to communicate knowledge. And indeed (as one well observes) to know for our own and others good is the only good knowledge. To reject the directions of knowledge, as well as the means of knowledge is to reject knowledge. 
Bur. on Hof. 4.6  And hath not God therefore rejected you? Is not God reckoning with his wicked, because slothful servants, for letting their Talents lie un-improved? Yea, is not this a greater judgement than any outward judgements you are under? Is it not an evidence of a Souls being under a spirit of slumber, to have no more use of its knowledge, 
Isa. ●9. 10.  than one asleep hath? Not to use is all one as not to have knowledge. He that hath not, i.e. that doth not make use of what he hath, shall have what he hath, or seems to have, taken away from him.   

Chap. II. The miscarriages opposite to Believing God? The Assenting Act of Faith.  
1. 
Against credulity. Prov. 14.15.  VAin Credulity. Hath not this been your sin? Have not you been so simple as to believe every word, pretending to come from God? Have not you been ready to be ●●ken to false Teachers? 
Mar. 4.24. mat. 7.15 Jer. 23.16. mar. 8.15.  Though God hath said, Take heed what you hear: Beware of false Prophets: Harken not unto the words of the Prophets, that prophesy unto you, they make you vain, they speak 〈◊〉 Vision of their own heart: Take heed, beware of the leaven of the 〈◊〉 harisees, and of the leaven of Herod; yet how fool hardy and venturous have you been? O the sad consequences of this fool-hardiness! Eve lost all by hearing one Sermon from the mouth of the Serpent. Julian the Emperor, sipped in his Apostasy by hearing Libanius, the Sophister. Let others, yea your own harms, make you to beware. 
Faelix quem faciunt aliena pericula, etc. Prov. 9.18. ● Thes. 5.21.  O! come not any more near the do●r of their house; Knowest thou not that the dead are there, and that their guests are in the depth of Hell? Say not, you must try all things; Christians ought indeed to prove all things in the Apostles sense; the Doctrines, that Christ's own Ministers teach them, they must bring to the touchstone of the Word; But he that will adventure to taste of every box and glass in an Apothecary's shop, may sooner meet with poison, than with nutriment. Have not you been ready to receive and reject Doctrines, before you have brought them to the touchstone and balance of the Sanctuary, to be tried? Before you receive or reject a piece of gold, you will go to the touchstone, to try whether it be good metal, or no, and to the balance to try whether it be weight, or no; But have you not dealt otherwise with the Doctrines you have heard? 
C●ril on Job 12: 11:  Hath your ear tried the words, that have sounded therein? The Original word for an ear (as an excellent Expositor observes) being of the dual Number, signifieth a pair of balances, to note, that we should not only hear, but weigh. But have not you received Doctrines upon trust? Have not some given an absolute credence to the Church, to a Synod, to a Council? Have not others to this and the other singular person, if a learned Man, or a pious Man, if a Pastor, or a Teacher, especially, if pretending the spirit of Revelation? But what faith the Apostle? We beseech you, brethren, 
2 Thess. 2.2.  that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter, as from us; not by spirit, those that pretend prophetical revelations; nor word, those that plead traditions; nor letter, those that urge forged records. It was the Bereans commendation, 
Acts 17.11.  that they would not trust Paul upon his word, but tried his Doctrine by the Scriptures. Have not you also rejected Doctrines upon trust? It is as dangerous (saith one) to refuse, as to receive, what we have not examined. 
2 Chro●. 12.8. Shephard's wholesome caveat for a time of liberty. p. 3: Ash on 2 Chr● 30.8. 1 Cor. 7, 23. mat. 23.10.  No wonder that we, that have been so ready to enslave our consciences to Men, be given up to so soar a bondage. They shall be his servants, that they may know my service, and the service of the Kingdoms of the Country; i.e. That they may know the difference between them: the bondage of the one, and the liberty of the other. O that this may be your sin no more! why should ye be any longer willing to be the servants of Men, seeing one is your Master, which is Christ?  
2. Sinful Incredulity. 
Against Incredulity. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credere, fidem habere, testimonium accipere.  The assenting act of faith is a full persuasion of any truth upon a divine testimony. The Hebrews, the Greeks, the Latins express it by such words, as import believing, or giving credit to. Many think all Infidels are without the pale among Turks, and Heathens; But alas! are not too many found in the bosoms of Churches? The Israelites were God's people, and yet destroyed in the Wilderness, because they believed not. And may not we fear destruction for our unbelief? 
Capel of temprations, page 153, 154.  Are not we still guilty of not believing that God is, what God is, and what God saith? One well observes, that all sin comes from Atheism; for who would sin, did he then verily believe, that there were a God, that saw all, and would punish all? And such a God, God must be, or no God: And all sin tends to Atheism; for sin wipes out all the notions of a Deity, as much as it can: And when we are in sin, we must be either willing to get out of it by Repemance, or else we shall be willing to turn Atheists. Gild always (saith another) begets fear; and fear, hatred; and hatred strikes at the being of the object hated: 
Bates on Heb. 11.6. in M. E. at G. page 52. Gedolphins' holy Arbour, page 17  as is evident in Malefactors, desiring there were no Law, nor Judge. Do not we say in our hearts, there is no God? so the fool, the sinner doth. It is Atheism (saith one) when Men do but in their hearts say that it is all vanity which is spoken of God. Are not we still guilty of not believing what God is? Do not we deny, if not expressly, yet consequentially Gods absolute dominion to command us: the goodness as well as righteousness of the law of God, by which we ought to be ruled: that he is the rewarder of them that diligently seek him, and the avenger of his adversaries; that he sees our thoughts afar off, and that our greatest secrets are naked and open to, anatomised, and diffected before, his eyes: that he is good, yea the chief good? Are not we still guilty of not believing what God saith, which of us is yet fully persuaded that our losses for Christ shall be made up with the hundred fold in this life; because he hath said, Verily, there is no Man that hath left House, 
Luk. 18.29, 30. mat. 19, 29.  or Parents, or Brethren, or Wife, or Children, for the Kingdom of God's sake, who shall not receive manifold in this present time: He shall (according to Matthew) receive an hundred fold? Which of us yet believes that God will repay what ever we lay out for his poor servants, because he hath said, 
Prov. 19.17.  He that hath pity on the poor, dareth to the Lord, and that, which he hath given, will be pay him again? Which of us yet believes, that if we will be Christ's witnesses, none of the World will cordially love us; 
Mat. 10.22.  because he hath said, ye shall be hated of all Men for my name's sake? Which of us yet believes that all Hells and the World's hatred can do a Child of God no hurt, because he hath said, Blessed are ye, when Men shall revile you, 
Mat. 5.11.  and persecute you, and shall say all manner of evil against you falsely for my Names sake? We are indeed apt to beguile ourselves and others, in professing that we receive God's testimony in all that he speaks; but the Apostle tells us, there is a denial of God in works, 
Tit. 1.16.  as well as in words: and certainly denial in works is the strongest denial, and manifests that our affirming what God saith in words is but mere hypocrisy: that we do but flatter God with our mouth, 
Psal. 73, 35 compared with v. 40, 41.  and lie unto him with our tongues. Are not we still guilty of neglecting to get our hearts more and more established in believing that God is, what God is, and what God saith? Is not this a lamentation, and should it not be for a lamentation? should we not mainly repent of our unbelief, seeing it is not only the provocation, but the cause of all our other provocations? 
Hebr. 3, 8.  No wonder that God hath shamed the throne of our glory, seeing we have robbed God of his glory by our unbelief? What is God's declarative glory, but his reputation in the World? Unbelief takes away God's reputation, it makes him of no credit in the World, it makes him a liar. 
1 John 5: 10. Rom. 3.3.  By unbelief we attempt to make the faith of God, i. e. his faithfulness, of none effect. O! repent, repent that God, who is no debtor to you, who was never worse than his word, hath so little credit with you, who profess to be his servants, his children, his spouses. No wonder that we are kept in the Wilderness, yea in a manner brought back into Egypt: We may thank our unbelief for shutting us out of Canaan. 
Heb: 3: 19:  They could not enter in because of unbelief. No wonder that God's promises, the only solid grounds o● comfort in times of trial, do not, cannot, comfort us: alas! 
Psal: 27: 13:  they have no credit with us. We faint, because we believe not. O that this sin may be your sin no more! Take heed, brethren, lest there be in any of you for the future an evil heart of unbelief in departing from the living God, 
Hebr: 3: 12:  and thereby God be provoked to departed further and further from you, until he hath left you totally and finally.  
3 Vnsetledness in Religion Hath not this been your sin, yea, 
Against unsetledness.  is it not still your sin? Who believes without wavering, without any fear lest the contrary should prove true? Are not you troubled with a Vertigo in your Heads, a giddiness in your understandings? Have not some thought scepticism very tolerable? 
1 Cor: 16: 13: Col: 2: 6, 7, 8● 2 Thes: 2: 2:  Hath not the Apostle said, stand fast in the faith: Be established in the faith, as you have been taught, etc. Beware lest any spoil you through philosophy and vain deceit: be not soon shaken in mind? 
Brinsley's spiritual Vertigo: p: 9, 10, 11, etc.  And yet have not many been for an Academical and Pyrrhonian demur and dubitation concerning Scripture Revelations? Have not more been actually carried about, as wheels, as chaff, as waves, as clouds, with every wind of doctrine? Have not you turned round, as wheels, with the times and places, where you lived? Have not you been up and down; now of this mind, then of that, embracing and following those opinions, and ways, which the times have smiled upon? Have not you been whirled about by the times, as chaff by the wind? Have not you been wavering, 
Jam: 1: 6.  as a wave of the Sea, which is never standing still, if there be any wind stirring? Have not some of you been carried quite round about the Card and Compass, as the Clouds of the Air are from one quarter of the Heaven to another? 
Hebr: 13.9.  Have not you been thus carried about with divers and strange Doctrines, with Doctrines differing from the truth, and strange to the Scriptures of the Old and New Testament? Are not you yet unestablished, yea, are not you careless in seeking after establishment? Are not you still even indifferent whether you pray to God to establish you, as David did, yea, or no? Whether you enjoy the Sacrament of the Lords Supper (that heart-establishing Ordinance) duly administered, yea, or no? Whether you continue fellowship with established Christians, yea, or no? Do not you still stagger at the promises of God, viz. that God will be a Sun and a Shield, and no good thing will be withhold from them that walk uprightly: that Babylon is fallen, is fallen, i. e. shall as certainly fall, and that utterly, as if she were so fallen already: that there shall be a resurrection of the dry bones, &c Do not you still dispute the promises in your thoughts? Do not you still doubt whether God will be as good as his word, and that because of the difficulty, that lie in the way? All staggering at the promises of God is from unbelief. 
Rom: 4: 20: Brinsley, etc. p: 98:  He staggered not at the promise of God through unbelief. Is not this also a matter of just and deep Lamentation to see so many Professors, some of which were formerly looked upon as sober and stayed Christians, now reeling and staggering (like drunken Men) to and fro, carried this way, and that way, as the wind blows? should any of you, whilst yourselves stand safe upon the shore, see others though strangers, much more if friends, tossed upon the waves, among rocks and quick sands, ready to perish every moment; might it not be presumed, that it would affect, the flintie● heart among you? and can you see the souls of your brethren and sisters thus tossed to and fro without any trouble to your own souls? But alas! who stands fast and safe upon the shore? Are not all your hearts unsettled? And what! will ye not pity your own unstable souls? Is it nothing to you, to be under Reubens reproach? 
Gen: 49. 4: Jam: 1: 8:  Unstable as water, thou shalt not excel. A double minded Man is unstable in all his ways. Are not you in danger of being utterly ruined in this hour of temptation, that is come upon all the World, 
Col. 2.8. Ne sit, qui vos depraedetur. Beza in loc. mar: 3: 5:  to try them that dwell upon the Earth? Are not you in danger of being spoilt, of being made a prey? O! your unbelieving staggerings grieve the heart of your Lord. The Holy Ghost, speaking of the unbelieving Jews, tells us, Jesus was grieved for the hardness of their hearts: And shall they not grieve your hearts? It is a wonder that God hath spared you so long. O faithless and perverse Generation! How long shall I be with you? How long shall I suffer you? O! sin no more in this kind. O that henceforth ye be no more children tessed to and fro, and carried about with every wind of Doctrine, 
Eph. 4.14. Brinsley, etc. 206, etc. Hebr. 13.9. 1 Thes. 1.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.2.  by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive! O! Be not carried about with divers and strange Doctrines for it is a good thing, that the heart be established with grace. Be restless, till the Word come unto you in much assurance: Be restless, till you have attained unto all the riches of the full assurance of understanding, to the acknowledgement of the mystery of God, etc. Seek heart-establishment from God, for yourselves and others, as Peter doth, Now the God of all grace, etc. make you perfect, 
1 Peter 5. 10● Psa. 51.12.  establish, strengthen you: And David, Establish me with thy free Spirit. Neglect neither the Word, nor Sacrament, administered after the right order. O! 
Hebr. 10.25:  Forsake not the assembling of yourselves together, as the manner of some is. Trees stand s●●er in the Wood or Grove, where they have company, than in the Field, where they stand alone.  
4. Resting in a Dead Faith. Hath not this been your sin? 
Against resting in a Dead Faith. Manton on Jam. 2.17.  Have not you satisfied yourselves with a Faith, that is but the carcase of saving believing? The Apostle, in making mention of a dead faith, alludeth to a corpse, or a dead plant, which have only an outward similitude and likeness to those which are living. Saving belief is an assent wrought in the Soul, by the sanctifying Spirit, and built upon a Divine Testimony. But is not our belief, the effect of natural reason, 
White's Directions, p. 91, 92, etc. 1 John 5: 1:  further enlightened (at most) by the assistance of the Spirit? Do not we remain unsanctified, notwithstanding our believing? Whosoever believes that Jesus is the Christ, is born of God. Have we any further assurance of what we believe, than that which Reason suggests? Were ever the things believed, evident to any spiritual sense within us? Faith is the evidence of things not seen. 
Hebr: 11: 1:  Is not our belief grounded only upon an humane testimony? We call that a Divine Testimony, 
White, &c: p. 95, 96, etc.  (saith one of the Western Worthies) which is given by the Spirit of God, to that Spirit which is within a regenerate person; For (saith he) unto any testimony two things are required; First, The manifesting and presenting that which is to be credited or believed. Secondly, An ability in him, to whom it is witnessed, to understand it; otherwise the proposing any thing by discourse to a bea●, that wants reason to understand speech, or the relating of any thing to a man, that hath reason, in the Greek tongue, who understands no language but English, is no testimony, no more than it is to a deaf man, that cannot hear: Wherefore, to make a Divine testimony, there must be both Gods testifying unto man, and also a mind in him able to understand that Revelation. First, The Spirit of God must reveal and manifest unto a man that Truth, that is to be believed, as the light discovers any visible object: Next, There must be in that man, a light planted in his heart, (which the Apostle calls, 
1 Jo: 5: 20:  An understanding to know him, that is true) as the light or visnal-faculty is planted in the eye, or else he cannot comprehend that light, that shines unto him.— The evidence then, which a true believer hath of any truth of God, which he embraceth, is the manifesting of that truth unto the Spirit, not only by a form of words, to the natural understanding, but beyond that, by a kind of demonstration unto the spiritual mind; as the evidence of any object to the eye, is by the shining of the light upon it, which makes it to appear to be such as it is. This kind of testifying, or evidencing things, 
Rom: 8: 16:  in a spiritual way, the Apostle calls, The witnessing of God's Spirit, with our Spirit, mentioning expressly two Spirits, whereof, if either be wanting, there can be no Divine testimony. But is not our belief grounded upon the testimony of Reason, upon the consonancy of Scripture-revelations to right Reason? And is not the testimony of reason an humane testimony? Yea, Do not we believe upon an humane testimony, when we believe any thing written in the Scriptures, for the testimony of the Scriptures, If that we believe the Scriptures themselves, upon the general consent of the Church, or upon the probability and reasonableness of the things therein delivered, or upon the observation of the truth of those writings in most things, which all make up but an humane testimony? This the same learned and judicious Divine proves thus, 
White, &c: p: 98, 99:  The assent unto one thing for another, is built upon that, to which we first give our assent: as a stone in a wall, though it lies immediately upon that stone, that is next under it, yet it is indeed supported by the foundation, which bears up all the building. We say, we do believe; but is not our Assent without suitable impressions upon our hearts, and without a suitable carriage in our lives? Doth the reality of Gods being believed, 
Baxter's Divine Lise, on John 17: 3:  make us look upon ourselves, and all things, as nothing without God, as nothing in comparison of God; and to let the being and reality of our love, desire, and endeavours, be let out upon the most real and transcendent Being? Doth the belief of God's Unity, contract and unite our straggling affections, and call them home from multifarious Vanity? Doth the belief of God's Immensity and Incomprehensibility, fill our Souls with admiration? Doth the belief of God's Eternity, draw our Souls from transitory to eternal things? Doth the belief of God's Simplicity, make us in love with holy simplicity? Doth the belief of God's Invisibility, make us mostly esteem and value things invisible? Doth the belief of God's Immutability, beget in us unchangeable resolutions for God? Doth the belief of God's Almightiness, fill us continually with holy fear, and promote trusting in him? Doth the belief of God's Wisdom, make us delight in the wisdom which is from above, and to choose God for our Teacher and Counsellor? Doth the belief of God's Goodness, fill our Souls with a superlative love unto God, and industrious desires to be conformed to his goodness in our measure? Doth the belief of God's Holiness, cause us to have most high and honourable esteems of holiness in the creature, and to fall in love with it, and wholly conform ourselves to God's holiness in Christ? Doth the belief of God's Truth and Faithfulness, make us resolved for duty, and an holy life, seeing the commands of God are serious, and the promises and threats true? The true and sound assent to any Divine Revelation, as an holy truth, includeth a correspondency in the believer, to the thing believed: Such an assent descends from the understanding to the affections, and so to the conversation. True Faith, and right Obedience, cannot be separated; for he that believes the truth of God's promises, filled with such things as he doth most want, must needs desire the good contained in them; and seeing God hath declared the effect of his promises, attainable only in ways of obedience, if he neglect that means, it is manifest he doth not desire the end. Certainly, if our assent doth not, cannot act, no more than a dead body can rise and walk, it is but a dead faith. The Apostle doth not say (as one well observes) Faith is dead without works, 
Manton on Jam: 2: 20.  but Faith without works is dead. I here is a difference between these predications, as there is between those, A man without motion is dead, and a man is dead without motion. Works are not the cause, that give life to Faith; but yet they are the effects, that argue life in Faith. Faith is not always alike lively; but yet it is always living, and operation is the necessary effect of life. O! What cause have we to repent of our dead Faith? And what! Shall it always remain dead? Take heed, I beseech you, not only of setting no your rest in a Knowledge, but in a Faith, falsely so called. Take heed of pleasing yourselves any longer with the name of Faith, and remaining destitute of the virtue of Faith, for the crucifying your lusts and corruptions, and conforming your hearts and lives to the Commandments of God. To assent to truth, with the neglect of goodness, or with lazy desires after goodness, is but a vain Faith That assent that doth not now subdue sin, 
Gen. 23.4.  will not suppress fear, when you come to die. What! will ye not yet bury your dead out of your sight?   

Chap. III. The Miscarriages, opposite to Consenting to have God to be your God, the third Act of Faith.  
1. 
Against resusing God.  REfusing God. Beware of still refusing to have the true God to be a God unto you, and a God over you; to have him to be your Portion and Sovereign. To be God, 
Gen. 17.1, 7. Rom. 9.5.  implies to be enough unto all, to be an all-sufficient and self-sufficient good: and to be over all, and above all, to be an all-commanding good. 
Ephes. 4.6.  To refuse God, is to refuse to place our happiness in him, and to come under his government. Hath not this been your sin? God hath offered himself to be your chief good, and absolute Sovereign; but have not you refused such offers? Yea, do not you still refuse them? There are many degrees of refusing (as one well observes:) Although we may be free of some of them, 
Ob. Sedgwick's Fountain opened, etc. chap. 6.  yet are not we comprised in some one or other of them? Are not some guilty of refusing by way of presumptuous persecution? Are not others by way of malicious opposition? Are not others by way of scornful derision? Are not others by way of open (though not malicious) resistance? And if we be not guilty of any of these refusings, yet are not we guilty of refusing by way of dissent, or unperswasion? Are not we yet unperswaded to accept of God upon his own terms? Certainly there is no medium 'twixt Faith and Infidelity: 'twixt receiving of God, and refusing of God. He that is not with me (saith Christ) is against me. He, that doth not accept of God, doth refuse him. That Chapman, that will not take your Wares at your price, in so doing, he doth refuse them. That Woman, that dissents, that will not consent, that such a man should be her Husband, refuseth to marry with him. Are not you still unperswaded to have God himself for your Portion, 
Lam. 3.24. Portio cujusque dicitur in quo felicitatem suam quisque collocat. Calv.  to place your happiness in him, and absolute Sovereign, to come under his government? Is not this evident in the remaining deafness of the ears of your Souls? Not to give ear to, or not to obey the Word of the Lord, is to reject it; and to reject the Word of God, is to reject God himself. 
Psa. 81.11.  My people would not hearken to my voice, and Israel would none of me. Were you ever yet effectually called? Did God ever yet speak in such a voice, as could not but be heard, as could not be withstood? If yet your ears are deaf unto the calls of God, if yet you are able to withstand the voice of God, certainly you do still refuse him. Do not your hearts remain obdurate? Do the offers of God make any impression on them? Is any savour of God to be found in them? Alas! God's offers do not move or stir them cordially to desire the enjoyment of him, and subjection to him. Do not our worthless thoughts of God still continue? Do not we still think, that God is not worth so much pains, so many prayers, so much hearing, so much time, so many sighs and tears, etc. Alas! which of us accounts Gods offers the best bargains? That which a man counts to be his best bargain, 
O. Sedg. etc. p. 301, 302.  he will (saith the same Author) (1.) Make all things to give way to that (2.) Make that to fill up his desire. (3.) It will draw forth his choicest diligence and pains. (4.) He will be at some loss to gain it. (5.) He is peremptory, and unmovably earnest for the enjoyment of it. (6.) The fruition of it presents unto him the sweetest joy. Do we thus account closing with God best, Best of all? Where then are our present cares to get God himself? Where are our strong fears lest we miss of God? Where are our full desires, and peremptory and steadfast resolutions to be the Lords, as well as to have God to be ours? 〈◊〉 will we part with for God? Whence comes in our sweetest joy? To them that believe, i. e. receive Christ, or rather God in Christ, He is precious, Christ is precious, and God in and through Christ is precious. But where is the precious thought? Who are restless without God? To whom are Goods not good without God, Peace not rest without God, Life not a being without God, all nothing without God? Give me children, or else I die, said Rachel. Dost thou say, Lord, give me thyself, or else I die? O that this may be your sin no more! Yet consider, and be wise: O! Do not still stand out against him: Though you refuse his Ministers, yet do not any more refuse their Master: Though you like not the messengers, yet do not any more dislike the offers. What shall I say, to persuade you; or rather, whereby God himself may persuade you? If you will continue still resolute, that God shall not be a God to, and over you: verily, God will resolve, that you shall not be a people, but he will make an utter end of you: 
Jer. 3.1, 5. Thou hast played the harlot with many lovers; yet return unto me, saith the lord— Will he reserve his anger for ever. Acts 3.19 Hebr. 10.26.  yet in the midst of judgement, he remembers so much mercy, as once more to offer himself unto you, notwithstanding all your former refusals of him; and if now you will but accept of him, all that is past shall be forgiven you, and God will receive you into his grace and favour, and never any more upbraid you with your often refusals of him: Repent ye therefore, and be converted, that your sins (your refusals of God in Christ, of such sins the Apostle speaks in that place) may be blotted out: But if you will not, how can you read without trembling, that Word of the Lord, If we sin wilfully, after w● have received the knowledge of the truth, there remains no more sacrifice for sins, but a certain fearful looking for of judgement, and fiery indignation, 
Against closing with God hypocritically.  which shall devour the Adversaries?  
2. Closing with God hypocritically. Beware lest your willingness to have God for your God, still prove a consent not suited to the object of Faith, in its absolute necessary respects and nature. It is essential to God, as the object of man's Faith, (saith a Worthy) to be his supreme Lord and Rector; 
Baxter's Apology, p. 62, 63.  and his ultimate end, and chiefest good: and so must be apprehended and willed by all, that indeed take him for their God: As also to be perfect in Being, Wisdom, Goodness, and Power, and of perfect Veracity: yea, it is essential to the object of our Faith, as such, to be considered comparatively: As that God be taken, not only as our Good, but our chief good, to be preferred before every creature: that he be taken, not only as our Lord, but as Sovereign Lord, to be obeyed before all other.— Where these essentials are not in the apprehension of the object, there is not truly Consent, or Faith.— Consent hath relation to the Offer: and if it be not the offered thing, that is consented to, but somewhat else, under that name, than it is not indeed Consent; for there is no Relate without its Correlate.— The Civil Law saith, Ignorantis non est consensus; A God that is inferior to Creatures in R●le, or Goodness, and Desireableness, is not God indeed: And therefore, he that takes God in this sense for his God, takes but the Name of God, an Idol of his own brain, and not God himself. Hath not this been your sin? Is it not still your sin? Do not you seem to consent, when you do not indeed and in truth consent? You pretend, you are hearty willing, that God should be your God, and that you do consent to have him But?  
First, Are not you still ignorant of the true God, 
Ignorantly.  whom you say you consent to take for your God? Ignorant Professors can only seem to be Consenters: And are not you still ignorant Professors? See Chap. 1.  
Secondly, Are not you for having of God, 
Without rejecting other Gods.  without rejecting of other gods? Indeed, had our hearts been always chaste and faithful, we should not have needed to break, we should only have tied a knot; 
Teates Scripture-Map of the wilderness of sin, and way to Canaan, p. 338.  but because of our former wanton dalliance with, and engagements unto other lovers, we must solemnly renounce and disclaim them, or God will not be ours. Harken O Daughter, and consider, forget also thine own people, and thy father's house: so shall the King greatly desire thy beauty. But, Do not you still refuse to renounce the World for your chief good? Do not you still say in your hearts and desires, Who will show us, 
Psa: 45.10, 11, Other chief goods. Psa. 4.6.  who will give us to enjoy, any good, the good of the creature, an earthly happiness? Do not you still say in your hearts, Take God for a portion, who will, so we may have our portion in this life? Was not he guilty of blasphemy, that said, He would not part with his part in Paris, for a part in Paradise? And are not your hearts guilty of the same? Do not you still place your happiness, either in riches, or honours, or pleasures? 
Haec tria pro trino numine mundus habet.  Do not some cry out, Let us enjoy our pleasures, and we matter not God and Heaven; yea, we matter not wealth or honour? Do not others cry out, Let us get riches, and we matter not grace and glory; yea, we matter not honour or pleasure? 
P●pulus mihi sibilat, & mihi plaud●.  Do not your earnest desires of having, carking cares, and anxious endeavours for the procuring, inordinate delight in the enjoyment, distrustful fears of losing, and repining sorrows for parting with, this World's good things, speak out plainly, that you still place your happiness in the creature? Do not you still refuse to renounce all other Lords? 
Other Lords.  Are not some still resolved to be ruled by the Devil, to be what he would have them be, and to do what he would have them do? 
Eph. 2.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Are none of you Children of disobedience? The original word imports, Children unperswadable. Are not some still unperswadable by any Arguments to reject Satan's injections and counsels? Are not others still resolved to be ruled by the world, the things of the World, the men of the World? The World shall cut out their work, and choose their Employments, yea their very Religion, and set limits to it: men's opinions, precepts, practices shall be their rule and standard. Are not others still resolved to be ruled by themselves! to continue their own Lords, consulting only with flesh and blood, doing only what is good in their own eyes, 
Jer. 44.17, 18.  as that People, who cried out, We will certainly do whatsoever thing goeth forth of our own mouth; for than we had plenty of vicival and were well, and saw no evil: but since we left off, we have wanted all things, and have been consumed by the sword. But what saith Christ? 
Mat. 6.24:  No man can serve two masters; for either he will hate the one, and love the other: or else he will hold to the one, and despise the other: Ye cannot serve God and mammon. Verily, you cannot be ruled by the flesh, or the World, or the Devil, and by God too.  
Thirdly, 
Without yielding up self unto God.  Are not you still for having God to be yours, without an hearty willingness to be the Lords? Verily you will find it, that it is not enough to think or say, I am none of Satan's, I am not for the World, I will not be for the Flesh: thou must come to say hearty, 
Hos. 2.7.  I am Gods; I am, and through grace will continue Gods, and none but Gods. We must not only leave our former lovers, 
Year, etc. p. 339.  but we must return to our first husband. What is this (saith one) but the marriage-match, and in the truest sense, the true lovers-knot? But alas! can each of us say, I am thine, save me? 
Psal. 119.94.  I am not mine own, not the Worlds, not Satan's; but thine, thine really, thine totally, thine solely, thine everlastingly; save me. Are not you still unwilling that all you are, 
Robert's of the Covenant. fol. 94, 95.  all that you have, all that you can do, and all that you can endure, should be the Lords? Are not you still unwilling that your minds should be his to apprehend and believe him? Your consciences his, to accuse, or excuse you according to his pleasure? your memories his to retain him? your wills his to yield and submit to him? your hearts and affections his to be employed about him and his concernments? your eyes his to behold his works? your ears his to hear his word? All your senses his, to be casements and inlets to his goodness? your members his to be weapons o● righteousness? your being his to be only for him? Are not you still unwilling that all your credit, pleasures, riches, time, parts, gifts, privileges, relations; etc. Should be Homagers unto God? Are not you still unwilling that all you can do should be either for publishing, and maintaining his truth, or promoting his worship, or protecting his Church, or advancing his Kingdom, or fulfilling his will? Are not you still unwilling to bear Christ's reproach, 
Heb. 13 13, 36, 37, 38  to undergo trials of cruel mockings, and scourge, bonds, and imprisonments; if need be to be stoned, sawn asunder, tempted, slain with the sword, to wander about in sheep skins and goatskins, in Deserts and in Mountains, and in Dens, and in Caves of the Earth being deaitute, afflicted, tormented for his sake? To resist even unto blood, fight against sin? 
Hebr: 12: 4●  Is not this still the language of your hearts, Let us break his bands asunder, and ca● away his cords from us? 
Psal: 2.3.  Which of us doth yet yield himself unto the Lord? The genuine constitution of the Hebrew phrase is, Give ye the hand unto Jehovah. 
Ash on 2 Chron. 30.8. Job 11: 13: Isa: 1: 15: 1 Chro. 29.14. Ezek: 17: 18: Prov. 22: 26:  Are not you still unwilling to stretch out your hands to God, to be take yourselves to God in prayer? Are not you still unwilling to yield chediential subjection to God's government, as they submitted themselves (or gave the hand) unto Solomon the King? Are not you still unwilling to enter into Covenant with God to be his (which in Scripture is called giving the hand, and striking hands) according to the Directions in the late famous Vindication of Piety.  
Fourthly, Is not your willingness to have God forced, and not free? 
F●reedly and not freely:  Properly indeed every consent is voluntary; but yet that may be called an involuntary consent, when the will, might it use its own liberty with safety, would not consent, though at present it doth. Such a consent doth a Mariner give to cast his goods overboard in a Storm. God woos and wins hearts; 
Teate, &c: page 337.  he doth not ravish them. Indeed at first they are not only coy, but crooked: He comes to his own (in this sense, even his own intended, and elect Lady and Spouse) but she receives him not. What gracious heart is there, but with bitterness remembers how often it refused God, before he brought it to a yea, and Amen? 
psal: 110: 3  God: only of unwilling makes them willing in the day of his power. But alas! are not you still forced to be willing to have him, rather than to be damned? Did you ever look after God, but in a straight? Have not sin, and the World been your only delight in good days? 
Ob: sedg: &c: f●nut: open: pag: 303, 304:  and God your desire only in evil days? In your extremities God shall go for a Number; but in your prosperity he shall stand only for a cipher. Verily involuntary consents are false, are none, are indeed real refusings.  
Fifthly, Is not your willingness to have God defective, and not full? 
Defectively and not fully: Teate, &c: page 338:  Right consenting is not only a free, but a full act of the will. A divided heart never yet consented indeed to have God for its God. Surely that Christ, that God in Christ, that will not allow one man to serve two masters, will never allow one woman to have two husbands, especially if himself must be one of them: But alas! though you may not place your happiness altogether in the creature, yet are not you still for placing some part of your happiness in some created good? Though you be not altogether for being ruled only by Satan, or the World, or the Flesh: yet are not you still unwilling not to be ruled in the least by any of those Lords? 
Ob: Sedg: &c: pag: 302, 303:  Are not you still unwilling to become fully the Lords? Is there not some one thing in yourselves, in the World, that you stick for? God can prevail with you for all, but one thing, in that he must yield unto you. Is there not some one thing in God that you stick at? you like God's mercy, and his love, and his graciousness, and his happiness: but is there not some one thing in God that you like not? Do not you mislike either his holiness, or his justice, or his anger, and wrath against sin? Are you sure that you like his Rule, and Authority, his Spirit, his All? Alas! in this, or in that, you cannot like him, you cannot come up to him: you are content to part with this, and to leave that; to do this, and to suffer that; but you cannot yield up all unto God: you will part with some sins, yea with all but one: you will forsake much of the World, but not all. Is not your consent accompanied with some one exception or other? you will have God, that with him you may enjoy such a lust, or so that with him you may have such a kind of life: so that for him you may not hazard your name, and credit, or your liberty, or livelihood, or your very life. If it be thus, verily you do but pretend to consent: your seeming consent is a real dissent. This one difference between God and your souls, will keep the breach between you from being made up, and condemn you for Refusers of him. No bargain, no match, can be made where there is one exception.  
Sixthly, 
For the future, and not for the present:  Are not you only willing to have God for the future and not for the present? Do not you delay to close with God, as your chiefest good, and supremest Lord? Do not you pause on God's offers, and put him off for the present? Hath not God your present denial, but the Flesh, the World, and the Devil, your present Embracements? You take the present time to please the Flesh, to enjoy the World, to gratify the Devil; but you do not take the present time to enjoy God. O Sinner! what is it that thy Heart doth at present choose and cleave unto? Is it not something sinful, or worldly? Do not some of you see a more present good in your Lusts, than in God? Do not others see a more present good in the World, than in God? Are not you still guilty of trifling delays? 
O. Sedg. etc. pag. 281.  Do not you say to God as Foelix to Paul, Go thy way for this time, when I have a convenient season I will call for thee? 
Acts 24.25.  A consent for the future is no other than a present dissent. It is indeed a most contemptible refusing of God, when we do not judge his offers even of himself to be our chief good, and supremest Lord, worthy of acceptation; of all acceptation, of all acceptation for the present.  
Seventhly, Is not your willingness to have God temporary, 
Temporarily and weakly. Allens Vindication of Godliness. pag. 276, 277.  and weak, and not habitual, and prevailing? It is not (saith one) what thou art in a fit, or in a fright, or in a sudden passion, in sickness, or under the apprehensions of death, that will give thee any certain Light, by which thou mayst judge of thy state, but what thou art in the standing and abiding disposition and bent of thy Soul. He, that hath indeed consented to have God for his God, abides willing, is never unwilling (when he is himself) to be rid of Sin, the World, and the Devil, and to place his Happiness in the enjoyment of God, and being under his government: To be sure, his willingness abides greater than his unwillingness. But alas! Are not you only willing to have God in Fits and Moods? Do not you remain habitually unwilling? Is not your unwillingness greater than your willingness? Right willingness (saith the same Author) will discover itself to be prevailing by bringing forth both Resolution & Resistance against Sin: Where a man is truly willing to be rid of Sin, he will not only be patiented, and give God leave to Crucify all his beloved Lusts, and darling Corruptions, and give the Word leave to hue and strike home at the root of them, without hiding them, or warding off the blow, or wishing they may be spared to him; but stands steadfastly on God's side, and taking part with him against, resolves to use all his means for the conquering and overcoming of them: And this resolution will bring forth resistance, a restraining, curbing, and withstanding of Sin in all its Workings. But were you ever thus resolved against the Flesh, the World, and the Devil, and for God? Do you yet thus resist all Temptations to the contrary?  
3. 
Renouncing God.  Renouncing of God. Hath not this been your Sin? Even since you have consented that God should be your God, have not you cast him off? Have you not returned with the Dog to the Vomit, and with the Sow to wallow again in the Mire? Have not you returned to your Former Lovers, and to be again in subjection to those other Lords, that have had absolute dominion over you? 
Howard's Souls misery and recovery, etc. page 134.  If you have not rejected God directly and intentionally, yet have not you rejected him consequently and implicitly? Thus Saul, in sparing Agag, and the fat Beasts of the Amalekites against God's express commandment, 
1 Sam. 15.23.  is said to have Rejected God's Word, & therefore God himself. Because thou hast rejected the Word of the Lord he hath also rejected thee from being King. Have not you with deliberation, for the gaining of somewhat that pleased you, done that which is indeed casting off of God? Which of you can say, 
Psal. 44.18, 19, 20, 21.  Our heart is not turned back, neither have our steps declined from thy way, though thou ha● sore broken us in the place of Dragons, and covered us with the shadow of Death? Oh! if we have forgotten the Name of the Lord, or stretched out our hands to a ●ran●e God, shall not God search out this? Have not you listed up your heel against God, after you have listed up your hand unto God? Hath not God threatened to renounce you, because you have renounced him? 
2 Tim. 2.12.  to deny you, because you have denied him? O! be at length persuaded to remember from whence you are fallen, 
Rev. 2. ●.  and repent, 
Acts 11.23.  and do your fir●t-works; and for the future, with purpose of heart to cleave unto the Lord: i. e. (as one well observes) as you have made a good choice, 
Antiphar●nacum Saluber ●●mum. p. 6.  so still to s●ick to your choice. Never more refuse God, as the Stomach is said to refuse such meat, a●, because of its contrariety to its appetite, it vomits up again.  
Now that you may not only hearty mourn for, but carefully take heed of, even virtual, as well as formal refusals of Gods offers of himself unto you to be your God, consider seriously what provocations all kinds of refusals of God are unto his Majesty? Must it not necessarily incense him, that you should (as it were) tell him you will have none of his Mercy, none of his Love, none of Himself; you had rather enjoy the World, yea, your lusts, which dishonour and grieve him so much? 
Jer. 44.4, 5.  Hath not God said, Wherefore (speaking of this very sin) my fury hath been poured forth, and kindled in the Cities of Judah, and in the Streets of Jerusalem, and they are wasted and desolate, as at this day? Yea, may you not sear, that God will let you fall in this hour of temptation; yea, give you up unto your own hearts lusts, to commit all manner of wickedness? Israel would have none of me: so I gave them up unto their own hearts lust, 
Psa 81.11, 1●.  and they walked in their own counsels.   

Chap IU. The Miscarriages opposite to Trusting in God, the relying Act of Faith.  
1. TEmpting of God. Tempting is the same with trying: 
Against Tempting God. Amesi● medull. l. 1. c. 12. Mal. 3.10.  to tempt God, is to make trial of some Divine perfection unlawfully. There is indeed a lawful making an experiment of God; Try me now in this, saith the Lord of Hosts. This tempting or trying, is an Act of Faith, leading us to obey and practise those things, which God hath commanded, with expectation of that fruit and blessing, that God hath promised: But there is an unlawful making experiments of God. And hath not this been, yea is not this still your sin? Is not your proving God, an evidence of your tempting God? 
Psa. ●5. 9.  Your Fathers tempted me, and proved me. Do not you still make unlawful experiments of God's power, whether he can do such and such things? They tempted God in their heart— they said, 
Psa. 78.18, 19:  can God furnish a table in the wilderness? Do not you still circumscribe God's power, and set hounds to it at your pleasure; so that if God do not this or that, which you have a mind to, he shall not be accounted Omnipotent? They— tempted God, 
Psa. 78.41.  and limited the Holy One of Israel. Do not you still do such and such things, in the most secret manner possible, to try whether God seethe what is done in secret, or no? They tempted the Lord, saying, 
Exod. 17.7.  Is the Lord among us, or not? Do not you still refuse to make use of the ordinary means God hath appointed, trying whether he will provide for you extraordinarily? This Christ calls Tempting the Lord. 
Mat. 4.7.  Do not you still murmur and repine against God, and his Instruments, trying whether he will be angry? Tempting Christ, and murmuring, are made Synonima's. 
1 Cor. 10.9, 10.  If you do not still tempt God directly and intentionally, yet do not you still tempt him consequently and implicitly? Do not you still do that, which of itself; and in its own nature, tends to try, either God's Power, or his Omniscience and Omni-presence, or his Providence, or his Justice and Anger, of what metal he is made? This notion of tempting God, may be farther cleared by considering, 
White on Mat. 4.7.  what it is to tempt man: To tempt man, is to desire, and some way to endeavour, to incline him to break that Law, that aught to rule him: In like manner, To tempt God, is to desire, and some way to endeavour, to incline him to break that Law, which he hath proposed to himself to follow, in the ruling of the World. Hence some distribute temptations into two sorts, some of inducement, and some of trial; but the former sort may be referred to the latter, because the will of God is tried in them. Thus God is tempted two ways especially, either by expecting that God should do what he hath not promised, or by expecting that he should not do what he hath threatened. And do not you thus still tempt God? Do not you still expose yourselves to danger, without any urgent necessity, expecting protection from Heaven? Do not you still do what Christ was tempted to by Satan? Do not you still refuse to use the ordinary means appointed by God for your safety, and yet expect that God should even work miracles for your preservation? It is true, when God takes away means of safety from us, then to expect safety immediately from Heaven, is not to tempt God, but to trust in God; for God hath promised to come in at a dead lift: When God affords no means of safety, he will provide for our safety without means, if it be good for us to be safe. And Abraham called the name of the place, 
Gen. 22.14.  Jehovah ●●ireh, as it is said to this day, in the Mount of the Lord it shall be seen: The English of which Text (saith one) is this, 
Ash's Support for the sinking heart, in times of distress, pag. 3. John 4.8. Numb. 20.11.  Man's extremity is God's opportunity. When Christ, and his company, were in the desert, where no meat was to be had, he fed them miraculously; but in the City, he sent his Disciples to buy meat. We may expect Water out of the Rock, where there is nothing but Rocks and Stones; but where we may hope to find Water, we must dig for it. 
2 Kings 6, 1●, 32.  When Elisha was in a little Village, not able to defend him from the Assyrians, he had chariots and horsemen of fire to defend him; but when he was in Samaria, a strong walled City, though the King of Israel sent to fetch his head, he said only to those that were with him, Shut the door. Do not some still expect, that God should provide for their Bodies, though they neglect the means that God hath appointed for their nourishment, clothing, recovery from sickness, & c? 
2 Thes. 3.10.  Do not some look to eat, though they do not labour? But do not more expect that God should provide for their Souls, though they neglect the means of grace and salvation? Do not you still think, that your Souls shall do well enough, though you take no pains about them? Do not you lay all upon God, and never trouble yourselves about them? Do not you still cry out, Let us die the death of the righteous? But are not you careless of living the life of the righteous? Do not you still expect help from God in sinful ways? Do not you still expect to meet with God in ways of worship of your own devising? Now therefore, why tempt ye God, 
Acts 1●. 10  to put a yoke upon the neck of the Disciples, which neither our Fathers, nor we, were able to bear? In a word, (as to this Head) Do not you still do what tends to incline God to make good his promises, though you do not perform their conditions? Do not you also still expect, that God should not execute his threats upon you, though there be that in you, against which, where e'er it is, the threaten are denounced? Do not you still expect to escape punishments, notwithstanding your very sins are threatened by God in his Word? Do not you still run into temptation? And are not you careless to avoid occasions of sin, and yet remain fearless of falling into sin, though God hath threatened, 
Ezek. 14.3, 4, 5. 1 Cor. 10.9.  to give up such to their own hearts lusts? O that this may be your sin no more! O! tempt not Christ any more, as you have tempted him. The naturalness of this sin should make you take heed. This is an humour, that we are all given unto by nature, to be marvellous desirous to try conclusions, that are rare and unknown; to contemn things common, and to be fond after strange novelties. It was told the Israelites as plain as could be, that they should not reserve of the Mannah till morning; and they needed not to have reserved it, they had fresh every day; and yet forsooth, they would needs keep it, if it were but for an experiment sake, to try whether it would s●ink, or no: 
Exod. 16.20.  And though they were forbidden to gather any on the Sabbath day, and on the Eeven before had enough for two days, and it was told them, they should find none on the Sabbath day; yet they must needs try. This sin should not only be the more lamented, but the more taken heed of, because it is such a provocation unto God. It comes from much wickedness. Such an one, that will undertake a new way to know the will of God, is not satisfied with God's discovery of his will in his Word: yea this sin proceedeth from pride and arrogancy, such a soul refuseth to subject its will to the will of God, and doth seek to make Gods will subject to its lusts. This sin lays you open to all manner of temptations, to any wickedness whatsoever: neither are we overcome by any temptation of the Devil, unless we do in a sort tempt God. 
●nar● 8: 11, 12: Psal 95.11:  The Lord Jesus sighed for the Pharisee tempting of God, and why? Because God swore in his wrath, that their Fathers who tempted him, should not enter into his rest. It is verily height of madness to tempt God. To tempt God is to put God to it, 
1 Cor: 10: 22:  and do ye provoke the Lord to anger, are ye stronger than he? If you will needs tempt, it were best for you to tempt your matches. There is no dealing with Fire: it is very ●langerous to make experiments thereof: it will burn all, that toucheth it, 
Heb: 12: 29:  and God is Fire, yea our God is a consuming Fire.  
2 Not trusting in God. 
Against not trusting in God:  The Hebrews express this act of faith by a word, that signifieth to lean on, or to cast the weight of ones body, for support or stay. And it shall come to pass in that day, 
●a: 10: 20:  that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more stay upon him, that smote them; but shall stay upon the Lord, the holy one of Israel in truth. But which of our souls do yet wholly rely upon God for the making good of his promises, either for the bestowing, or continuing, of what is good, or for the preventing, or removing, of what is evil? Is not our not trusting in God still evidenced in our ignorance of God● can God be more trusted than he is known? They that know thy name, 
Psal: 9: 10:  and they only, will put their trust in thee. Is it not also evidenced in our want of interest in God, by reason of our not assenting, and consenting to him? Who is this that cometh up from the Wilderness, 
Cant: 8: 5:  leaning upon her beloved? who can suppose God to be thy leaning-stock, if he be not thy beloved? May not God say with a bitter scorn, 
Teate, &c: page 333, 334:  who art thou, that learned upon another's beloved? How darest thou lay thine head in his bosom, unto whom thou never yet gavest the heart in thy bosom? 'Tis interest, and only interest in Christ, (in God in and through Christ) that gives a right to this act of leaning upon him. If you still refuse to enter into Covenant with God, he is so far from calling you to take hold, that he will even knock off your fingers from holding upon his Covenant, with what hast thou to do, 
Psal. 50.10.  to take my Covenant into thy mouth? I● God be thine, if thou believest him, and consents to have him to be thy God, lean and welcome, and the more thou leanest, the dearer shalt thou be unto him, Christ loved that Disciple best, that leaned upon his bosom most. 
John 21.20 Isa. 49.5 Psal. 18 ●.  If thou canst say with Christ, my God th●● ma●st add, he shall be my strength: If thou canst say with David, the Lord is my God, thou mayst add, my strength, in whom I will trust. But if God be not thy beloved, thy leaning will be counted wantonness impudence, and presumption. Is not our not trusting in God also evidenced in our not keeping his way, the way of his Commandments, 
Psal. 37.3.  and the way of his Providence, but tempting of him? But of these evidences already in the former Chapters, and the first section of this. Once more, what else do your carking cares and carnal sears argue, but your distrusts of God? Trusting in God will not indeed suffer you to be slothfully careless what becomes of you and yours, he that doth not endeavour by honest, prudent, diligent care to provide for his own is worse than an Infidel: 
1 Tim. 5.8.  But yet trusting in God would not suffer you to be carkingly careful for any thing. Be careful for nothing: 
Phil. 4. ●.  it would free you from all those cares that distract the head, and divide the heart from other, and better things: yea it would free you from all carnal fears of evil, 
Ob. Sedg on Psal. 23 3.  though you walk in the valley of the shadow of death, that is, though you meet with dangers as terrible as death, though those dangers beset you as the Mountains do the Valleys, though you be as near to death as the shadow is unto the body, 
Psal. 112.7, 8.  though there be but a step between you and death. But alas! do not your carking cares and carnal fears either divert you from duty, 
Mal. 3 1●.  as if it were a vain thing to serve and wait upon the Lord, or else distract you in duties, in reading, hearing, praying, meditating, etc. O that this may be your sin no more! Verily if God shall never be trusted in by you, you shall certainly, and for ought you know suddenly, be consumed by him. What said the Bramble when chosen King? Come, and put your trust in my shadow, and if not, let sire come out of the Bramble, and devour the Cedars of Lebanon. 
Judg. 9.15.  No wonder that Fire is proceeded from God to devour the tallest Cedars for their not trusting in him. You should take the more heed of this sin, because of your proneness to it, and because of its being the life and vigour of every sin: all sin is departing from God; and we departed from God only, because we do not trust in him.  
3 Creature confidence: 
Against trusting in any Creature. Luk 18.9. p●al. 52.7 Isa. 30.12.  trusting in somewhat that is not God. Is not this still your iniquity? Do not you still trust in somewhat, either within or without yourselves! Do not some still trust in their sins? Lo this is the Man, that made not God his trust, but strengthened himself in his wickedness, you trust in oppression and perverseness, and stay thereon. Do not you still lay as fast hold of your sins, as a lame Man of his Crutches? 
Jer. 8.5. Lie on psal. 62.8. in M. E. at C. p. 433, 439. Prov. 3.5.  Do not you hold fast deceit, and refuse to return? Do not you think that if your sins fall, you shall fall? Do not you think that you cannot live, if you should leave your lying, dissembling, cheating, flattering, sinful compliances with such, and such? Do not you still lean to your own understandings? If you do, you cannot trust in the Lord with all your hearts: your own wisdom, 
Isa. 47 10. 1 Cor. 3 19 Rom. 8. ●.  your own politic contrivances for your safety, will pervert you: your wisdom will appear foolishness with God, yea enmity against God. Do not you still trust in your own hearts, in your own purposes, and resolutions, against your sins, and for God, and in your promises of what you will do hereafter? He that trusteth in his own heart is a fool; 
prov. 18.26 Jer. 17.9.  but he, that walketh wisely, shall be delivered. Ala●! the heart of man is deceitful above all things. Do not you still trust in your own righteousness? There is no more safety therein to secure you from the wrath of God in his Judgements in this World, than there is to secure you from the wrath of God in Hell. 
phillip 3.8, 9  This Paul knew, and therefore he suffered the loss of all things, and still counted them dung, that he might be found in Christ (as his only City of refuge) not having, his own righteousness. Do not you still trust in the strength, vigour, and health of your bodies? 
Engl. Ann●t. on Is. 57.10.  May it not still be laid to thy charge, that thou dost find the life of thy hand, i. e. Thou still imaginest, that so long as thou art so strong and healthy, thou shalt not want sufficient means to support thee? Do not you still trust in your Cities, Castles, strong holds? and yet doth not God tell you, all thy strong holds shall be like Figtrees, 
Nahum 3: 12:  with the first ripe Figs: if they be shaken, they shall fall into the mouth of the eater? Do not you still trust in your wealth? It is so hard to have riches, and not trust in them, that what one Evangelist calls having of riches, another calls trusting in them. The rich Man's wealth is his strong City, 
prov: 18: 11:  and as an high wall in his conceit, i. e. He conceiveth himself as safe in the midst of his wealth, as if he were in a Tower as high as Heaven, he thinks himself past the reach of danger; but he is deceived: Riches avail not in the day of wrath. 
prov. 11: 4. Eccls 7.12 Zeph. 1.18. ●●●im. 6.17 Col. 3.5.  It is true, at sometimes and in some cases money is a defence or shadow; but in the day of God's wrath, money is but a shadow, and no defence. Trust n●t therefore any more in uncertain riches. Be not once more guilty of this kind of Idolatry. Do not some still tru●t in their worldly greatness? O! woe to him, 
Hab. 2.9.  that coveteth an evil covetousness to his house, that he may se● his Ne● on high, that he may be delivered from the po●●● of evil. Do not others still trust in their humane Allies and Assistances? That they have such Friends and Confederate, ●o many stout and valiant Men, ready to form Armies, to stand by them? If the shadow of such be your tru●t, the end of that trust will be your confusion. An H●rse is a vain thing for safety. 
Is●. 30.2, 3. psal 33.17. Nahum 3.13.  And the stoutest Soldiers are but like an Army of Women without God. Do not others tru●t in Church privileges, crying out the Temple of the Lord, the Temple of the Lord, the Temple of the Lord are we? Such trust but in lying words. No wonder that you have God for your foe, 
Jer. 7.4.  and that you are under his curse. What saith the Prophet? yea what saith the Lord by the Prophet? Cursed be the Man, that tru●●eth in 〈◊〉 an, and maketh flesh his Arme. 
Jer. 17.5.  No wonder that God is writing sentences of death upon all the means of your salvation: God doth sometimes severely chastise his own Children, even to prevent their trusting in themselves. O! 
2 Cor. 1.9.  how carefully should you take heed of this sin, seeing it is such a provocation unto God, it being an undeifying of God, and a deifying of some Creature: seeing also it is a 〈◊〉 that may be often committed in a day, yea in an hour: and seeing it is a sin that you are very proae unto? It is very much in the nature of Man fallen (as one well ●●serve) to affect an absoluteness and a selfsufficiency, 
Reynold on Hos: ●4: 3: s●l: 803, 804, 80●:  to seek the good he desireth within himself, and to derive from himself, the strength whereby he would repel any evil which he feareth. Hereby ●a●an prevailed to draw Man from God at first; 〈…〉 next unto God, every reasonable created Fe●ing is 〈◊〉 unto its self, we cannot conceive how it should turn from God, 〈◊〉 not in the next step turn unto it self, and by conseque●●●, whatsoever it was in a regular dependence to have derived from God, being ●dien from him, it doth by an irregular depend 〈◊〉 ●●●k from itself. It i● natural for a sinful Creature, wh●● se●●●th only himself, and maketh himself the last end, to seek only unto himself, and make himself the first cause and mover towards that end: Yea, so desperate is the aversion of sinful man from God, that when he is convinced of his impotency, and driven off from self-dependance; yet when he hath no horses of his own to ride on, yet still he will betake himself unto creatures like himself: 
Hos. 5.13.  If Ephraim see his sickness, and Judah his wound, Ephraim will to the Assyrian, and King Jareb for help. Yea, when he hath nothing in the world to turn to, but he is necessitated to implore help from God, he will invent ways of his own to do it. If Horses fail, and Ashur fail, and Israel must g●e to God whether he will or no, it shall not be to God that made him, but to a God of his own making. Once more, consider, you never repent for or from any sin, unless you repent for and from this sin. True Repentance and Conversion takes off the heart from all carnal Confidence; 
Hos. 14.3.  either in Domestical preparations of our own, We will not ride upon Horses; or in Foreign aid from any Confederates, Ashur shall not save us: Or in any superstitious and corrupt worshp, which sends us to God the wrong way, We will not say any more to the work of our hands, ye are our gods.  
4. Vain Confidence. Vain, not only in regard of the object, trusting in somewhat beside God; 
Against Hypocritical trusting in God.  but vain in respect of its form, seeing, though it hath (in some sense) God for its object, yet it wants the essential properties of right trusting in God: I mean, 
Job 8.14.  the trust of the Hypocrite, which in Job is compared to the Spider's web. It's Mr. Caril's note upon the words, That an Hypocrite hath a trust like himself: He hath grace proper to his state; false grace for his false heart. And hath not your trusting in God been such as belongeth only to Hypocrites? Is yet your trusting in God fixed and resolved? Is there yet any strength in it? Trust, (saith the same excellent Expositor) where it is true, hath a double effect, the want of which, discovers the falseness of it in the Hypocrite: It confirms and strengthens the heart against all opposition: And it encourageth the heart against all dangers. Doth not our trust fail in both these? Are not we still for going on boldly, till we meet with opposition, and dangers threaten us? Will our trust, though curiously wrought, bear any force of battery, or stress of weather, any more than a Spider's web? Are not we still guilty of not trusting in God at all times, and for all things? As true Obedience respects all the Commandments, 
Caril on Job 13.15.  so true Trust respects all the Dispensations of God. A true believer (saith one) depends as much in proportion upon God for a piece of bread, as for Heaven: He trusts God in the least, as well as in the greatest matters. But though we pretend to trust in God for pardon and glory; yet do not we think it needless to trust in him for food and raiment; either supposing that we can help ourselves, or suspecting that God will not stoop so low, as to help us? When we have a great business to set about, we stir up ourselves to trust in God: and so we ought; but the spiritualness of trust is seen, in depending on God, for managing the least business, performing the least duty, resisting the least corruption, and bearing the least burden. As it is the same love of God, that saveth us eternally, and preserveth us temporally: so it is the same power of God, that doth great and small things for us. Can we yet trust in God in all weathers? Some only trust in God in fair weather, when they are full, they can trust in God for bread; and when they are safe, they can trust in God for protection: And others only trust in him in foul weather; their trusting in God is not of choice, but forced, and of necessity; they never trust in him, but when they have nothing else to help them. Are we yet able to say, Though he slay me, yet I will trust in him: Or, though he make me alive, I will trust in him? It is a glorious trial of trust (saith the same Worthy) to say, Should God make me not worth a groat, yet I will trust him; but it is a greater glory of this trust, to say, Though God make me worth thousands, yet I will trust in him: When we (to sense) have the least need of God's help, then to trust in him, and depend upon him, shows, that we are most sensible that we need his help; for by this, we in one act, give testimony to the All-sufficiency of God, and to the emptiness of the creature: by this we make God all, and the creature nothing at all. Faith gives a more spiritual discovery of itself, when it convinceth us, that we are poor, in the midst of our abundance, without God; than when it convinceth us, that we have abundance in God, though we are poor. Verily, to trust in God in all estates and turns, is proper to godliness. Our trusting in creatures so much, doth also evidence, that we do but seem to trust in God, and that in deed and in truth, we do not trust in him at all: He that trusts not in God alone, doth not trust in him at all. Every thing we join with God, disjoyneth us from God: We can never take hold of God, unless we let go our hold of other things. Which of us leans upon whole God only, and that with the whole Soul? Well, seeing your trust h●r●●een the trust of the Hypocrite, 
Job 8.14 Isa. 14.23.  it is no wonder that it hath been as a Spider's web: No wonder that God's bosom of purgation to true believers, hath been his bosom of destruction unto your Trust and Confidence. When the house is swept, the cobwebs are swept aw●y: No wonder that such sinners as you, 
Isa. 33 14.  in Zion be afraid: No wonder that fearfulness surpriseth the Hypocrite. O! as ever you would stand before devouring Fire, take heed that your tru●t be not as the Spider's web.   

Chap. V The Miscarriages opposite to Assurance the reflex Act of Faith.  
1. REgardlesness of getting Assurance: 
Against want of Assurance.  which is called by some Divines, Sensus Fidei, the feeling, or perceiving of Faith: by others, Flos Fidei, the very lustre, and eminency of Faith. When God requires all the Act, of Faith, he doth not only require, that we know him, and believe him, and consent to have him, and rely upon him; but he requires, that we know that we do so. It is true, Assurance is not such a duty, as concerns all men, at all times, and immediately; it concerns only some, and those in an order, and mediately: Though therefore it is not the sin of unbelievers, not to know that God is their God, for that cannot be known by them; such are not bound immediately to be persuaded of an interest in God, unless we will say, that they are bound to be persuaded of a lie; God being the God of Believers only; yet it is the 〈◊〉 of Believers, 
sickman's discourse concerning the spirits ●ealing up believers. page 76, 77.  to let their interest in God to hang hover, and in dispute. It must be confessed, that Gods not evidencing the direct Acts of Faith unto Believers, is not their sin; for God may refuse to evidence them, out of Sovereignty, or for the mere trial and exercise of grace, and nor for the Believers sins; but yet, for a Believer to be regardless of getting Assurance, is his sin; yea, if God refuse, for any long time, to evidence the direct Acts of Faith, he may thank some sin or other. He that bids us, Work out your salvation, and make your calling and election sure, would not so let us be at uncertainties concerning ourselves, did not we slight some Ordinance, or omit some Duty, or give way to some Lust. And is not this your sin still? Do not you still want that feeling or perceiving of Faith, which is not merely humane, and subject to falsehood and delusions, but from God's Spirit, persuading the Soul, that it doth know, believe, consent to, and crust in God, and therefore infallible; for the Spirit can no more inwardly persuade a soul of, than he can externally bear witness to, any thing that is false? It is a good rule, laid down by a late worthy in our Israel, 
Burges' Res●nings, etc. Part 1. fol. 20, 21.  〈◊〉 in all the Acts of Faith, whether they be direct, or reflect, the firmness and certainty doth more depend upon God's spirit, confirming us, then upon the clearness of the Arguments. But which of us can say, that we know infallibly we are believers from God's spirit persuading us of the truth of our faith? It is true, no Man hath such perfection of degrees of assurance in an ordinary way, 
Do●little in Morning Exercise at Cripple gate, ●●●m. 12. p. 3 ●, 307.  as that one degree more cannot be added to the former: and yet (as one well reasoneth) there is not any repugnancy in asserting an infallible assurance, and denying a perfect assurance; for I infallibly know that there is a God, and that this God is good and just, and yet I have not a perfect knowledge of a Deity, or of his goodness, and justice; for in this life we know but in part. Is not your want of assurance that God is your God evidenced still in your Not being ●et above the tormenting fear of death: not yet despising the perishing vi●ities of this World: not yet slighting the censures of the ungodly: 
Hickman in supra: p. 135, to page 155.  remaining still without an holy boldness in prayer: not yet taking comfort in Word and Sacraments: not yet abounding in praise and thanks giving: not yet kindly mourning for your sins, nor watching against them: and not yet disregarding cavils against the Truth? Is not God contending with you upon thi● account? God hath often called upon you in the Ministry of the Word, to give all diligence to make s●●e th●● you are believers, and that God is your God upon your saith in him; but though God hath spoken in your prosperity, you have not heard: 
Jer. 〈…〉  And is not he ●●ing his Rod to make way for his Word to enter into your hearts? Is not he depriving you of all your outward delights, Causing all your desirable things to perish at his rebuke, that they may not hinder you any longer from making su●e, what cannot be taken away from you, that your hearts may not be taken up any longer with other enjoyments, and thereupon want either time or will to pursue the one thing necessary? Are not the Child's Babies taken away to make it learn its Lesson? Hath not God made a Thorn to grow up with every Flower; the Star Wormwood to fall into every estate you are in, that you may yet at length say, it is not good to be so busy to secure these bitter-sweets, and careless of securing an interest in the unmixed chief good? Is not God bringing you into life-threatning dangers, that you might not only hear with the hearing of the ear, but see with your eyes the necessity of having your interest in God cleared up unto your souls?  
2 Carelessness of preserving assurance, 
Against carelessness to keep Assurance. Non minor est virtus, quam quaerere, pa●ta every.  when gotten. It was your duty to be as careful to keep, as to gain, assurance. When you had gained assurance, you should have remembered that you took God to be your God, to rule you, and make you happy in the enjoyment of himself, not to make you rich and great in this World, and that therefore God's people being in the hands of the Midiamites, will not evidence that the Lord is not with them, 
Judg. 6.13. H●●●bman etc. p. 183. to 193. D●ut. 26 10, 11.  though Gideon say, If the Lord be with us, why then is all this befallen us? You should have remembered that sincere, not perfect, faith in God, interests souls in him, and that therefore frailties and infirmities do not dissolve the union: you should have been very thankful for the first fruits of the Heavenly Canaan: 
Psal. 85. 8. Eccl. 5. 4, 5, 6.  you should have been very careful not to return unto folly: you should not have deferred to pay your vows unto God: yea you should have brought forth such fruit after assurance, as you either did not, or could not, before assurance. But have not you been careless of discharging your duty herein? Have not you forgotten the terms of the Covenant you have entered into with God? Have not you been unthankful even for an Heaven upon Earth? Have not you been guilty of wilful Relapses? Have not you refused or delayed to pay your vows? Have not you done as little for God, as you might have done, had the light of his countenance been never lifted up upon your souls? And is not God therefore angry with you? Is not he greatly displeased with you? That is his meaning, when he saith, he hath no pleasure in such fools. 
Mat. 13.12.  Hath not he taken away what you had? Hath not he deprived you not only of many visible tokens of his presence, but of the spiritual light of his countenance, that you may more value, and be more chary of, assurance, if ever you enjoy it again? And what! shall God lose his end? O! 
Culverwell's White stone. page 152.  If ever God vouchsafe you any more of the hidden Manna, take heed of wasting and crumbling it away: take heed of losing the white stone any more: O! maintain the Oil of gladness in the Cruse: be not any more willing to part with thy sweetness, thy fatness, and pleasantness: Be never more willing to be left to the courtesy of a Wave: O! never more be weary of the Sunshine: take heed of being once more cloyed with the clusters of Canaan, and of nauseating the Honey comb.  
3. Remissness in recovering Assurance, when lost. Hath not this been your miscarriage? 
Against Remissness in recovering Assurance.  and is not God therefore contending with you? Hath not God deprived you of sealing. Ordinances; because you had before driven him from his own Ordinances, and were not restless for his return? Is it not the design of God in taking away from you sealing. Ordinances to make you yet sensible of the loss of the sealing-spirit, and that you may give him no rest till he hath returned you both, that the Winter may be past, and the time of singing may return? Is it nothing to you to be under a spiritual Famine? Can you now live without the hidden Manna? Are you still willing to continue under such a dismal Cloud, yea to set in it?  
O that none of the three foregoing miscarriages may be your sins any more!  
First, Take heed therefore of thinking any more either that assurance is not attainable at all, or that it is not tenable, when attained; or that it is not recoverable, when lo●t. 
Reynold's Works fol. 100L.  Apprehensions of impossibility in either will kill all endeavours, yea desires after it, because they will kill hope. Though the will sometimes, being inordinate, may be tickled with a desire of impossibilities, under an implicit condition, yet no hope, whether regular, or corrupt, can respect its object under that apprehension. It worketh two passions most repugnant to this Hatred and Despair; the one being a proud opposition, the other a dreadful flight from that good, in which the Mind perceiveth an impossibility of attaining it. Treasure up therefore the promises that God hath made, that Believers shall have, keep, 
Ezek. 34: 30. Hos. 2.19. 23.  recover assurance; not only that they shall know that God is their God, but they shall walk in his Light, and if at any time through their own default they lose the Light of his countenance, that upon their Repentance he will heal their back-slidings, and love them freely, m ni●est himself as graciously as ever. Promises they are of things, as future. they are undertaking of good things, which shall come to pa●●: Now every future thing is a possible thing.  
Secondly, Take heed of slighting any more the want of Assurance. Uncertainly, as to the truth o● faith, and as to interest in God, i● no light evil, it is even an insupportable b●rden, especially to those that have experienced what an Heaven upon Earth there is in Assurance. Though one may be a B●●i●●e●, and not know that he is a Believer: and though Assurance 〈◊〉 it is gained may be lost; yet verily you 〈…〉 to 〈…〉 whether your Faith in God be true, and wh● he●●e 〈◊〉 you were Assured, if you can carry the want, or lo●s of Assurance, as it i● were no burden, and do not follow after the gaining or rec vering of Assurance with unutterable sighs and groa●s. 
●sal: 3●● 7: 42: 3, 4.  Thou hide thy faith (saith David) and I was troubled. It wa● indeed his daily sorrow of heart, yea it was a● death unto him. It is true, some ●un into the other extreme: they are too much troubled for not gaining, or losing Assurance, looking on their case as desperate, and themselves as guilty of the unpardonable sin, in driving God away from them; but do you take heed of both extreme, not only lest you should be troubled too much, but lest you should be troubled too little.  
Thirdly, Take heed (not only lest your complaints, but) led your reque is for the procuring, or preserving, or recovering of Assurance be heartless. Are you in sears whether you be believers, whether God be your God, especially in such days as these? you should be (as David was) all prayer: you should even envy yourselves the time you are forced to spend in eating and drinking, and sleeping. Never expect to ge● Assurance a● first without such pant, as the chased Hart hath after the water-brooks, without earnest entreaties, and longing, of Soul. Are you for the present under the light of God● countenance? Deprecate hearty an Eclipse. Ha●e you lost your assurance? Desi●e earnestly from God new stamps and impressions: tell him, though you have ●ost the Print, yet he hath not lost the Seal: 
Psal. 30.6, ●, 8. 77 1, 2. 88, 1, ●, ●.  give him no rest, till he give your soul ' rest. Read but the Psalms of David, ●enned by him, when he w● in de●●●tion, you'll think that he breathed out his Soul with hi● Pet●●ms. How earnest also was Heman? yea Jesus Churst's Agony made him more to express his earnestness, than at other times. 
Luke 22: 44.  Being in an Agony, he prayed more earnestly. This is one end of God's present dispensations towards you: 
Hos. 5: 15:  I will go (saith God) and return to my place, till they acknowledge their offence, and seek my face: in their afflictions they will seek me early: i.e. betimes, 
Hickman, etc. page 205:  with all speed, with ca●e and vigour also, at such a rate as Men are wont to do things in the morning. If your doubts do not prevail so far, as to make you leave off hearty praying, your hearty prayers will prevail so far, as to make you leave off doubting.  
Fourthly, Take heed of contenting yourselves (not only with heartless, but with fruitless complaints. Some (saith a famous Author) are of a whining temper, 
symmond's deserted Soul's case and cure. page 486.  apt to fill the ears of all their familiars with sad relations of their mournful case; but there is little else to be found besides complaints: the soul humbleth not himself before God, nor contends in prayer, nor striveth by the Ordinances and holy walking to find what it always was without, or hath lost. He compares them to the sick man, who lieth grieving himself, but no way seeking in earnest to help himself; and to Issachar, crouching under his burden. To spend time (saith another) in whining complaints, 
Hickman, etc. page 200.  is more easy and more pleasing to those who have bruised themselves; but to stir up strength, and be doing, is more safe and pleasing to God. I would not (so he goes on) have deserted souls chidden for crying out and roaring: How can they do other, whose wounds stink, and are corrupt, whose sores run all the night long? But they must not spend all their time in roaring, but get the broken bones set, and make use of them; so shall they recover strength and rejoice.  
Fifthly, Take heed of neglecting any longer any one means of God's appointment, either for the getting, or keeping, 
Hickman, etc. page 167. to page 173.  or recovering of Assurance. The neglect of any one (as one well observes) may provoke God to reject your attendances on him in the other: 'tis also uncertain in which God will manifest himself, and evidence to you the truth of your Faith in him. Sometimes he doth it in prayer: sometime in the reading or hearing of the Word of God: sometimes in religious holy conference: sometimes in receiving the Sacrament of the Lords Supper: sometimes in singing of Psalms.  
Sixthly, Take heed of remaining any longer lazy and slothful●n the use of the means. O! 
2 Pet. 1.10.  yet at length give diligence to make your calling sure; 
Culverwell's White Stone, page 150, etc. 157, etc.  i. e. your effectual calling, that your faith in God is a full answer thereunto. Assurance both requires and deserves all diligence. Such is the darkness, deceitfulness, and inconstancy of the heart: such is the malice, policy, and diligence of Satan to improve it: of so much consequence is this business, and so dangerous is it to be deceived herein, that all diligence is little enough. So satisfactory also is this assurance, that no labour will be grudged by those that do believe it. 

Antipharmacum, etc. page 41.  
See many more pathetical considerations to humble for laziness and to stir up to diligence herein in Morn. Exer. at Cripplegate. page 141.315, 316.  
jisdem alitur quibus dignitur.   O! the rather now give all diligence to put your faith in God out of doubt, because a Day of great trouble is approaching, yea already begun. What have you beside, this to oppose to all your troubles here? When it comes to resisting to blood, and giving up all, can you fadge with such work, while your spirits are dubious & cloudy in this point? O my friends! Believe it, 'tis nothing but this that can make a Saint triumph & glory in abasures & tribulations. And little do you imagine how insupportable troubles are, when the spirit is low and dubious in point of interest.  
In particular, Take heed of being lazy, or any other ways miscarrying, in self examination Assurance consists in a ressex Act, and by such workings it is gotten, maintained, and recovered. The main reason why some never had Assurance, why others do not keep assurance, and why others do not recover assurance; is, because they are not often enough, nor diligent enough in reflecting upon the deift, & course of their hearts & lives: they do not often enough rightly & throughly compare themselves with the sure marks of true faith in God, laid down in the Word of God. Many will take some little pains to ●inde out the marks of true faith in God, and some little time they will spend in comparing their hearts with those marks, but they will not continue diligent in this great duty of self-examination, till the matter be brought to some issue; they will not behold their faces in the Glass long enough to beget in themselves a true notion or Idea of themselves, but go away, and presently forget what manner of persons they were. But let it not be so with you any more. Do you make it your business to go through with this work, and therefore take heed of being mistaken as to what faith in God, and what assurance of faith, is. Neither make more, 
Hickman, etc. page 120, 121, 122.  nor fewer essentials of faith in God; neither more, nor less, necessary to interest in God, than God hath made. Expect not ordinarily to have assurance of faith wrought, preserved, or recovered by some vocal, or as it were vocal, testimony of the spirit: or as soon as you be assured to be void of all fears, and filled with all joy in believing. Set not about this work unseasonably, but when you find your hearts in the most serious and quiet frame. He that will see his Face in a Glass, must be fixed, and not in motion. Be still, 
Psal. 4.4.  and so common with your own hearts! When you are full of dark and black temptations, you are in a mist, and not able to see things aright. The muddied Water is not fit to give the true shape of the Face. Harken not to what carnal reason, and Satan say for, or against your interest in God. Before faith in God, 
T. Goodwin's child of light, etc. page 26.27, 28.  ca●●al reason and Satan use their utmost strength to persuade Souls of the goodness of their condition without Faith, thereby to prevent the entrance of Faith, and their seeking after it at all, as not needful to interest them in God: After saith in God is wrought, 
Hickman, etc. page 127, 128, 129.  and erected upon the ruins of all Satan's strong holds, and the Souls carnal reasonings, Satan and carnal reason, in revenge of such an overthrow, muster up new Forces to persuade the Believer by all the Objections, they can raise, that it doth not believe aright, that its faith is not saving. Take heed therefore of self-love, and sinful jealousy, and prejudice upon either account, when you set about this work. As self-love and self-flattery bribreth and setteth carnal reason to plead for the interest of Unbelievers in God; so when once faith is wrought, sinful jealousy doth edge and sharpen the wit of carnal reason, to argue and wrangle against the work of Faith; and all such Objections as carnal reason doth find out against it, are pleasing to this corrupt principle; when you try yourselves, 
Burges' Refinings: part 1 page 57, 58.  you will but deceive yourselves, if you do not cast out these two cursed corrupt Principles out of your souls: if your hearts be prepossessed with either, your judgements will be blinded, and become partial in passing sentence upon your estate. Take heed of trying yourselves by false marks of faith in God, of weighing with false weights. Hereby you may miscarry both on the right hand, and on the left: on the right hand, if you try yourselves by marks of perfect faith in God: on the left hand, if you try yourselves by such things as are not indeed Scripture-marks of true faith in God; for as God is the Principium essendi, the beginning or cause of the being of any grace; so God's Word is the Principium cognoscendi, the Principle by which we know what is true grace. I cannot but mind you of three Rules of Direction, 
Ob. Sedgw. of Faith: chap. 13. sect. 1.  which, a worthy now with God, hath left you in this case. (1) There are some things without which faith cannot be in the heart, and yet they do not necessarily and infallibly conclude that a Man hath faith. Conclude not for yourselves by finding the antecedents of Faith. (2) There are some things which faith only doth produce, yet because it d th' not produce them always, a Man must not therefore negatively conclude from the absence of them, the absence of faith. (3) There are some things, which faith only doth produce, not as essential properties, but as magnificent Testimonies. Conclude not against yourselves for the want of such effects of faith. Be sure that you do not any longer try yourselves by uncertain qualifications, that belong not to every Believer, at all times and none but believers; but try yourselves by sine infallible marks by the essential properties and effects of Faith in God. Set not about this work without hearty cries to God for his spirit to irradiate the grace you are searching after, and by witnessing with your spirit to put you out of doubt. It is a vain thing for you to go about this work, much more to think to go through with it by any strength of your own. And be sure that you take heed of provoking God to withdraw from you in this work. 
Cant● 4.4, 5, 6, 7.  Do not refuse the Light of Assurance when offered: Hereupon Christ withdrew from the Spouse; but put yourselves in a disposed an I prepared way to receive the evidencing Light of the Spirit, who will not affine you whether you will, or no. Do not make use of Signs in a prejudicial way to those direct and immediate Acts of Faith, 
Burges, etc. page 56, 57  whereby you close with God: While you are poring and digging into your own heart to find faith there, forget not to exercise applicative Acts of Faith. When ever you would go down into your own hearts, and take a view of your own graces first close with God himself in Christ, and afterwards begin afresh upon the encouragement you have from the fight of grace within you, to act Faith upon God with a redoubled strength. 
2 Pet: 1: 9: Mat: 25: 29:  He that lacketh these things, i. e. that doth not use them, so not to use Talents, is not to have them, is blind and soon forgetteth all the grace he hath. If God do not appear presently do not murmur and repine against him. While Job thought that God wronged him, God ceased not to scare him with dreams, and terrify him with visions; but when he justified God, God appeared for him. But for a more full handling of the miscarriages about self-examination, which you should mourn for, and take heed of, I shall refer you to the twentieth chapter of the Gospel-glass.  
4: Resting in an imaginary Assurance. 
Against an imaginary assurance  Presumption is mainly the work of a strong fancy. What the ●ich Believer hath by propriety and in possession, the same hath the presumptuous Professor in a dreaming fancy and imagination He pretends to be as knowing, as bell eving, as confident, as the true Believer; he never doubted of his Interest in God, none more jocund and merry than he is thereupon. Hath not this been your sin? And is not God therefore contending with you? Because we have built our house upon the Sands, is not God razing all our sandy Foundations? 
Psal. 66.10 Psal. 25.8.  Because we have been careless of trying ourselves, is not God trying us as silver is tried? May not we even say, God and upright is the Lord, that will teach sinners his way: that by the Thunderclaps of his Righteous Judgements is resolved to awaken us out of those foolish dreams, in which if we should die, we were undone for ever? O that we may be dreamers no longer! O, take heed of presuming once more that God is your God, either because he made you: so he did the Devils. God's making you, puts you into the relation of creatures unto God, and God of a Creator unto you, but not of a chief-good and supreme Lord. He is your Creator, 
Psal. 17.14.  whether you will, or no, but so he is not your God. Or because you prosper in every thing, and are not in trouble and, distress as other men. The more you have of a portion in this life, the more cause you have to sear that God is not your portion. Or because Christ hath died for you to purchase an interest in God: So he hath, if you will consent to have him for your chief good and Sovereign Lord, other wise not O! how great will your confusion be, when your Gold shall be found Dress, your Wine to be Water, your Graces to be Corruptions; And you yourselves appear no better than the mad Athenian, 
Burges Resining, pa●t. 1. Serm. 6. Serm. 30. and 118.  who thought all the Ships on the Sea were his. Take heed of such a confidence of an interest in God, as hath ignorance and self-love for its procreant causes: as is grounded on a mere natural light, or some false reasonings: as is wrought, without any serious & deep humiliation for being without God preceding it, and easily without any opposition: as leaves the soul idle in the Work of God, without love to, and encouragement in God: as is not attended with an holy fear and humility: and as is not destroyed by sin, but crosses. Such a confidence is a presumptuous confidence, and not assurance. Even hypocrites may have some experimental knowledge, 
Sern ●● 3.  and yet not assurance of Faith: they may know that they are enlightened, and have other common gifts of the Holy-Ghost: that sin is embittered to their souls: that they do assent to scripture Truths: that they have some desires after God and Christ: that they do at sometimes and in some things trust in God: and yet they want saving Faith, and therefore cannot know they have it. O! take heed of thievishly fingering the King's Coin without a Warrant: Christ told the Jews, that they were of their father the Devil, 
John 8.54.  though of his Father they said, he is our God: they made their boasts and brags, that God was their God; but God and Christ disowned them.   

Chap. VI The miscarriages opposite to confession, the external Act of Faith in God. 
Against positive confession without a call.   
1. RAsh adventuring upon positive confession without a Call from Heaven. Hath not this been the sin of some? and have not all Professors smarted for it? The Acute Author of Christ Confessed (who (as the Publisher observes) hath cut by a thread in clearly and judiciously determing the present grand Cases of the times) gives a threefold Answer to this Question, At what times are we privileged from (and by consequence not called unto) positive confession of Christ? 
Christ confessed p. 65, 66.  (1) When the engagements for self-safety are not preponderated by, or in an equal poise with, those for our Saviour's glory, (2.) When the interest both of the confession, and Confessor will be visibly prejudiced. (3.) When the ends of confessing Christ cannot manifestly be promoted by it, or attained by us; But the glory of God will be visibly rather hindered: the Gospel harmed: and the good of souls hazarded. O! see that for the future you do not unnecessarily pull sufferings upon yourselves for your confession of your Faith. 
Allegs Vind. of Godl. p. 379.  There is (as an eminent Confessor well observes) a suffering for our fault: there is a suffering for our Righteousness without our fault: and there is a suffering for our Righteousness through our fault. Run not yourselves upon trouble when you need not, by unwary and imprudent managing and ordering yourselves in the duties that confession of Faith engageth you to. Be clear especially in those things, which may be costly: labour to see the Pillar of Fire, and the Cl●ud going before you. Take heed of giving any just occasion to others to persecute you, not only because the event of so great a temptation is uncertain, but also l●st you be a cause that others by shedding your blood become greater sinners than otherwise they would be.  
2. Vnpreparedness openly to acknowledge saith in God, 
Against unreadiness to confess openly, when called thereto. 1 Pet. 3.14, 15.  when over he calls thereunto. What the Apostle saith concerning Hope, is true concerning Faith, Be ready always to give a reason both of the faith that is before you, and of the faith that is within you: of the grace, as well as of the object of faith: your own acquaintance with God, believing of God, consenting to have him for your God, and relying upon him. Though you are not bound (saith the grand Casuist) to render an account always, 
C. C. p. 64.  yet you are bound always to be ready; at least with an habitual readiness: though the outward action be not required at all times, yet the inward habitude is But alas I have not you been strangers to an habitual inclination and disposition to this duty? Have not you been without those principles of self-denial and love to God, that Spirit of faith, patience, and pray●●, that make souls ready for such work. O that this may be your sin no longer! Is not this one reason of the present Dispensations of Providence towards you, to stir you up by the Rod, that would not be stirred up by the Word to get to be ready, not only to be bound, but to die for Christ at Jerusalem! The Apostle doth not say, I will be bound or I will die, 
Acts 21.13.  but I am ready is be board and to die. All backwardness is siding back, when our Saviour saith unto us, Take up thy Gross and follow me.  
3. Refusing, 
Against delaying actually to confess, when called thereto.  Refusing, or delaying, actually to make an ●p●n acknowledgement of Faith in God, wh●n thereby God will be most magnified, the Gospel best maintained, and the good of souls best ministered to. Hath not this been the sin of some of you? Have not you actually declined that confession, which you have been called to make? Have not you deferred your testimony to another time? and have not you hereby driven God away from you? sure I am this cost many of the Martyrs, especially in the Marian-Persecution, very dear. They did not make open acknowledgement of their Faith in God, when God called them thereunto: and what was the Issue? God in respect of comfort left them, and they were under worse torments, than their Persecutors could have inflicted on them. When Jonah had a Commission sealed him to go to Nineveh with a Message from God, he withdrew himself, and went another way; but God in the midst of his security cast him into the Whale's belly; and when he was there, God withdrew from him, as if he meant never to own him more; insomuch, that he saith, I am cast out of thy presence. 
Jona. 2.4.  O that herein you would sin no more! when ever God calls you thereto, do not defer to exhibit an open oral confession of your Faith in God, no, 
See Christ confessed, qu. 7 prop. 7. p. 69. etc.  not a moment longer, when God calls you thereto, do not defer to exhibit an open real confession of your Faith in God in an active way, openly living up unto your Faith in God; or in a passive way, either by staying to suffer, or by suffering in flying, as the forementioned ends will best be promoted. O! do not your Consciences tell you, that if you had been more public in your real confessions in an active way, you had suffered less, not only from God, but from men. Take heed of suffering any more upon this account.  
4. Dissembling in confession. 
Against dissembling in confession C. G. p. 43.  There is a time (saith our Casuist) for though suspension of our confession; but there is no time for simulation (properly so called) in our confession. We may, yea must deal prudently, but not deceitfully Hath not this been your sin? Hath not your conversation been in fleshly wisdom, and not in godly simplicity and sincerity? Have not you at least, at sometimes gone about to cast a vail of deceit before the eyes of men? 
Prov. 12.24 Isa. 33.1.  No wonder that such deceitful ones are under tribute: no wonder that such treacherous deal are dealt treacherously with. Dissemble I beseech you no more, either in your oral or in your real confessions.  
5. Denying Faith in God. Hath not this been your sin? 
Against denying Faith in God.  and hath not God therefore denied you in this world? O! take heed of denying your Faith in God once more, lest Jesus Christ deny you in Heaven. O! Do not once more deny your Faith in God, either inwardly, or outwardly, either by word, 
Mat. 10.33.  or work, whether explicitly, or implicitly. Even concealed & smothered (much more denied) truths will one time or other set the Conscience in a Flame. 
Jer. 20.9.  When Jeremiah said, I will not make mention of him, nor speak any more in his name: What followeth? Then his word was in my breast as a burning fire, 
V Caril on Job 6.10.  shut up in my bones, and I was weary with forbearing, Let him not spare (saith J●b) for I have not concealed the words of the Holy One: q.d. If I had hid his word from men, God might justly hid his mercies from me; or if I had concealed his words from others, God might now justly reveal his wrath against me.  
6. Making shipwreck of Faith. Hath not this also been your sin? 
Against making shipwreck of Faith. 1 Tim. 1.19 Rev. 2.5 Heb. 10.23. Veaning in the Farewell Sermons.  Have not you renounced the confession which you once made? And hath not God departed from you, not only for your departures from your faith in him, but for your departures from your profession thereof? O! remember from whence you are fallen, and repent, and do your first works. What saith the Apostle? Let us hold fast the profession of our Faith without wavering, and what ever others do, let us, among whom, upon whom, in whom such mighty things have been done by God, hold fast our Faith: have we a mind to be without God again? had we rather return to be Satan's, then continue to be the Lords? yea the profession of our faith: faith without profession, will do no more for us, than profession without faith: and that without wavering: this is both a manlike and a Christian act.  〈…〉