SYMPTOMS OF GROWTH & DECAY TO GODLINESS: IN LX. SIGNS OF A Living and Dying Christian.  
With the Causes of Decay, and Remedies for Recovery.  
By Francis Smith.  Job 17. 9 
But the Righteous will hold his way, and he whose hands are pure, shall increase his strength.  Revel. 2. 4. 
Nevertheless I have somewhat against thee, because thou hast left thy first Love.  
LONDON, Printed by G. Dawson, for F. S. at the Elephant and Castle, near Temple-Bar, 1660.   

IMPRIMATUR,  


William Jeffery,  
Benjamin Morley,  
Thomas Monk,  
Joseph Wright.     

TO Every Judicious and Considerate READER.  
Christian Reader,  
THere was never more need from the beginning of the Creation to this day, for persons professing Godliness, to enter into their Closets, and to retire into their most secret Chambers, there to Commune with themselves, and most seriously and narrowly to search their hearts, and try their ways, whether they be such as can abide the strictest and severest scrutiny, according to the balance of the Sanctuary, and the Touch-stine of the Scriptures, and (it may be) a Fiery Trial, which is coming upon all the World, to try them that dwell upon the Earth. Let th●se things be seriously considered in such a day as this is, wherein such a multitude of Professors of all sorts do abound, who have enjoyed so long a time of peace and prosperity, which are apt in themselves, through our carnal hearts, to lull us fast asleep in the bed of sloth and carnal Security, and to be get a spiritual Lethargy in the Soul.  
To awaken us and to provoke one another to this great duty, let us call to mind our former days, when we were first illuminated, how great a zeal did then possess us, what care, what diligence, that we might be found approved of, in the sight of God, who judgeth the hearts, and tryeth the reins? It is the sad complaint of discerning Christians this day, (and is there not a cause!) that there is a lamentable Decay and decrease of Godliness, in the power and life thereof among professors. This is a Lamentation, and it shall be for a Lamentation.  
It does therefore exceedingly concern all Christians of what rank soever, seriously to search and examine their own hearts, and to cry, what have we done! what is the matter! surely the dispensation that is upon us at this day, is to try and to purge, and to make white, that they which are upright might be made manifest, when the Hypocrite and formal professor, that cannot abide the trial, shall stumble and fall, and the shame of their nakedness shall appear. Our lot is certainly fallen in the last days, upon whom the ends of the World are come, and our Lord himself hath expressly foretold, that in the last days among Professors iniquity shall abound, and the love of many shall wax cold; and that then the wise Virgins, as well as the foolish, will all slumber and sleep, Mat. 24. 13. and 25. 1, 2, 3.  
So likewise the Apostle Paul foretelling the evil of the last times, sets down a black Catalogue of sins that will be found (not among the profane only, as in all ages) but in such persons, having a form of godliness, but denying the power thereof, 2 Tim. 3. beginning.  
Formality and Security abounding among Professors, is the sin and sign of the last days. And herein we may discern grey and hoary hairs, more than here and there upon the head of this old World. We are fallen into the lees and dregs of time, and the World the older it grows, the worse, declining now into its dotage.  
Blessed is that Servant, that in such a day as this is, keeps his Garment unspotted, and his conscience undefiled, that hath his Lamp burning, and his light shining, and his Loins girded, and is always expecting and prepared for his Lords coming. Blessed is that Servant whom his Lord when he cometh shall find so doing.  
The design of this ensuing Treatise, (which we recommend unto thy serious perusal) is to set forth the sad estates of a Dying and Decaying Christian, showing the Symptoms, Causes and Cures of the Decay of Godliness; Together with the Benefit and Means of the Growth and Increase of Godliness. As thou mayst see in the Title and Frontispiece of this Book.  
A Subject certainly never more suitable and seasonable than at this day, when as Godliness itself in the power and life of it, is at so low an ebb, and grows every day more than other, into a sensible Decay and Consumption. And therefore this Piece needs not our Commendation, but a greater than we are, hath Avouched this, whose Wisdom and Authority we must adore; A Word fitly spoken, or spoken in season, is like Apples of Gold in Pictures of Silver.  
For the Author, by that acquaintance we have with him, we judge him to be an experienced Christian, and one who hath made it his business to discern the Signs of the Times, and we doubt not but the savoury Christian, upon the through reading of his Book, will judge the same with us.  
Reader, we shall detain thee no longer in the Porch, enter the House itself: Come and see whether it perform not more than we speak.  
Now the blessing of God go along with it, and with thee in the reading of it, and he that gives seed to the sour, and blesseth the increase thereof, grant unto us all, that we may remember our first ways, and do our first works; and more abundantly; that our last days may be our best days, and our last works may be more than our first; that we may be Trees of Righteousness, of the Lords own planting, that we may bring forth most and best fruit in our old age, when all other Trees cease to yield their increase. In a word, that we may not be found wanting, nor too light, when our Lord shall come again to Judge every man according to his Works: Shall be the daily Prayer of,  
Thy Servants for Christ's sake, 

Henry Jessey,  
Henry Den,  
John Gosnold.     

To all that are called to be Saints, especially my dear Relations in Yorkshire West-Riding; Together with my Brethren and Companions in the Faith, in and about the City of London, Grace and Peace be multiplied.  
My dear Fellow Travellers,  
HOwever it is with you now, as to your spiritual state, I am bold to affirm, that the days of your first Espousal, as in themselves, so in your own estimation, were very happy and joyful days, and you so afflicted for your own former Misdoing, and so affected with what gracious change, God through his rich Grace then made, that with all your might you did willingly render up yourselves to Christ Jesus for your Saviour, and with all free affection and humble submission chose him, or rather closed with Gods own Appointment, that this his Son should become your King to Rule you, your Priest to make Atonement for you, and also your Prophet to Teach you; in a word your All in All: Thus at the sight and sense of what Sin and Satan had been, and what now Christ Jesus would be by way of change, your hearts were wonderfully taken up with admiring this choice, that were not only of Gods preparing to Redeem you from the highest Wrath, but to Redeem you to the highest Glory; I fear your hearts now this change is not so new, is unable to express what once, (though in the time you had less Knowledge) you could have reported of this matter, the sense of Wrath then at God's unfolding your condition, being so apparent, and the necessity of a Saviour without which you must perish, being so urgent, put you upon that thoughtfulness of heart, what to do that you might not Perish, but be Saved, and filled your hearts and hands so full of better Business, that Husband, Wife, Children, House, Land, Trade, and whatsoever else till then had been dear to you, now became strange in your esteem; thus did you run well, and of Christ Jesus were known well, your fruit being sweet to his taste, and love in each answered love, with such delight, that you could say with David, Whom have I in Heaven but thee? and whom in Earth in comparison of thee? Was not then the light of his countenance life to you, and his withdrawings your death? none but Christ could satisfy you, to be talking with him, and walking with him, and whether he is in the Garden, or Wilderness, or any Solitary place, you must be with him; nay, rather could you not bleed with him, than feast without him? thus in nothing more happy than with your Beloved, wondering greatly at this great Grace, that in such a condition should find you, and to such a condition bring you: look back, call to remembrance days past, was it not thus with you, and a thousand times more?  
But how is it now you have seen some of the depth of Christ's love, and born the heat of the day in some measure? Do you love him yet more and more? Is Prayer, Hearing, Reading, Weeping, Watching, Fasting, Doing, Suffering, welcome still? Doth the pulse of your Soul run this way stronger and stronger? The path of the just is as a shining light, that shineth more and more to the perfect day. Are ye able to speak in truth this to be your condition? Or do you grow weary and faint in your mind, thinking now Christ's way too straight, his work too great? If it be come to this, than it is a piece of the saddest news that ever came to thy Soul; Yet God knows it is no new thing, but an evil too too common among Professors who like Israel of old, thought Manna while new most welcome, yet in its continuance, though Gods own Institution, (which was a reason sufficient why it still should be welcome) they loathe and term it light Bread; thus were their goodness like a morning cloud or early dew that passeth away: In like manner New Testament Churches, that had fair and flourishing beginnings, yet in time comes to hang down their heads, and grow feeble and faint in their minds; How were the Corinth Church that had been their Apostles glory and crown, become his sorrow and grief; what bitter messages doth God send to most of the Churches in Asia, complaining that they had fallen from their first love, threatening them with no less than to Unchurch and spew them out of his mouth; such wild Grapes in time, did this once flourishing Church bring forth; and the very complaint of Jeremiah, concerning Israel in them verified, Chap 2. 21. Yet had I planted thee a noble Vine wholly, a right Seed; how then art thou turned into a degenerate Plant, of a strange Vine to me?  
My dear Brethren, these are not the tithe of the sad instances that might be alleged of such as once were fair and flourishing, yet in continuance of time to a sad degree left their standing, and so incurred Gods sore displeasure and severity upon them; all which premised, proves it so far from being any of our happiness to begin well, though at the rate here mentioned in our Espousal days, that truly it will but prove an addition to our unhappiness, if we shall not end well; for better is the end of a thing than the beginning: All which notes a Christians true good, to consist as in a fair beginning, so both to hold on well, and above all to end well. What Christian is he, that will not tremble then to consider both old and new Testament Churches, what fair beginnings they made, and yet what dismal ends they came to, as Judas complains, Trees without fruit, twice dead, plucked up by the roots.  
The good Lord help you my Brethren, and myself, to lay this thing to heart, that with fear and trembling, we may work through our Salvation, and from first to last avoid that damning sin of carnal security, that God knows doth too too much rock many Professors in our days into a deadly sleep, who being once green and flourishing, still retain a strong opinion of hereafter Glory, though grown as dry and barren as the Figtree, that Christ Jesus would not suffer to stand.  
Thus considering with myself, and musing in my mind what a fearful thing it would be for me and you, that have had such like beginnings, and have made as great promise of a good conclusion, to fall into the hands of the living God, who will strip us as naked of his Glory (if here we are found wanting) as ever we were born, unless the falling of former Churches prove so our admonition, as he that standeth takes heed lest he fall; for which cause, I have both for your benefit and mine own, gathered together Thirty Symptoms of Growing, and Thirty more of Decaying to Godliness; in the first you may (for present) only read the Signs of Growth; in the second, you may read both the Signs of Decay to Godliness, with the Causes and Remedies; which with God's blessing (I humbly pray and hope) may tend to your strengthening, if Growing; or to your speedy reducement, if Declining: Read therefore what now by the help of the Lord is brought to your eye, with much seriousness, and while you look upon the Book, be still reflecting both upon the heart and life, with this kind of searching language; Is my case thus, or is it thus? However your own opinions may be of Growth or Decay, they are your Highest Concernment; Entertain therefore with all love my poor yet affectionate Dedication, remembering the Marriage of the Lamb draweth nigh, and his Bride must make herself ready: Be sure then you be not found without your Wedding Garment; but imagine yourselves the very next door to Being compassed with the majesty of that day; let the thoughts of it keep you company, in Buying, Selling, Eating, Drinking; yea in the whole course of your Pilgrimage, and follow God with incessant Prayers to fill your Souls brim full of the living Worth of hereafter Glory, and the unsupportable weight of its contrary; That to this great end these my poor Labours, and such as these, in the glory of their perfection, may prepare you upon the most acceptable terms for future Glory; is the true desire of  
Your unworthy Brother in the dear Concernments of the Gospel. Francis Smith.   

A TABLE OF THE CONTENTS.  


Chap. 1. COntaining in it a Sign of Dying to Christ; with three causes of its coming, which being avoided, may serve as remedies against its ruin; with profitable Objections answered. 1  
Chap. 2. Containing three Causes of weariness to spiritual Worship, and the principal Reasons thereof. 19  
Chap. 3. Briefly showing the cause of weariness to hear any truth often. 23  
Chap. 4. Briefly showing, how want of Charity in hearers, causeth them dislike what is preached. 27  
Chap. 5. Containing five Causes of deceitfully thinking we know enough; with four marks to know when we are under that deceit. 31  
Chap. 6. Containing in it Christians aptness, through weakness, to neglect coming to Christ's Table; with a short description of offences, that seemingly may hinder; & three Causes of this Decay. 38  
Chap. 7. Showing the great decay to Christianity, when mindless to prayer; with a pl●●● discovery of the Necessity, Excellency, Let & Helps to prayer, in sixteen particulars. 46  
Chap 8. Showing the great Decay to Christianity, when mindless to Reading and meditation in the holy Scriptures; with six calamities very observable, which Scripture Ignorance brings. 54  
Chap. 9 Showing that an itching ear in Christians after Novelties, bespeak them decaying to godliness: with four Remedies against it. 65  
Chap. 10. Proving us dying to Christ, when others sinnings are not our sorrowings; with two Remedies against this Decay. 69  
Chap. 11. Showing that unsavoury talking among Christians when they meet, proves them earthly-minded: with three Causes of this Decay. 74  
Chap. 12. Proving unpreparedness to hear the word of God, a Sign of Dying to Christ; with three sorts of hindrances, which must be laid aside; & what must be our work, before Hearing, in Hearing, and after Hearing. 81  
Chap. 13. Proving the state of such to be sad, who assemble together more for fear of man's eye than Gods: with four Descriptions how such may be known, (or know themselves) with two Causes of this decay. 89  
Chap. 14. Showing our state dying, when we are more troubled at the decays in our House, than in Christ's House; with four marks to know when we are so dying. 89  
Chap. 15. Showing that want of weeping in some, when others of Christ's Children with grief are stooping, declares such to him a dying: showing also in four respects how we are to pity; with four Remedies against this decay. 94  
Cap. 16. Showing that when the name of Christ, & credit to his Gospel; is not so dear to us as personal sufferings, w● are then surely on the dying hand: & that in estate, body and life, we ought to submit if called to suffering: with four Causes of Decay here. 99  
Chap. 17. Showing, that sinning through impatience, under Offences, is a certain mark of deep decay; with Objections, & Answers, proving the degrees of anger; and three Causes why Christians are impatient unto sin. 104  
Chap. 18. Proving those Christians to be almost dead, that make it more their business, to get the Form than the Power of Religion; with its Causes and Remedies. 111  
Chap. 19 Containing in it a description of a decaying Christian, by his light trouble at Miscarriages, though known to God's eye, while kept from man's eye; with two special Causes of this Decay. 115  
Chap. 20. Showing the heart very bad, when under faults it cannot bear plain dealing; with three Causes of this badness. 120  
Chap. 21. Proving the condition of the rich as well as the poor, to be a condition of trouble; & that whether it be common or more than ordinary, to be answerable in prayer; with a description of the different kinds of trouble; with profitable Objections answered 125  
Chap. 22. Containing in it an Assertion of the Causes of Affliction, and that without great provocation God is not wont to afflict his people; & though provoked, very unwilling to extremity: With four Objections that seem to complain against this Doctrine, Answered. 132  
Chap. 23. Proving those Christians under great Decay, that pray more in Affliction to have it removed, than sanctified; with three Causes of this Decay. 143  
Chap. 24. Containing in it six Seasons, in which Christians ought to humble themselves by fasting; proving those under great decay, that in times of calamity can find no necessity for fasting. 152  
Chap. 25. Containing in it the evil of Ignorance, in not knowing wherefore God's Rod is come, nor what good it hath done: with three Directions how to know when persons are under this Decay; and three Remedies against it. 159  
Chap. 26. Showing where sin takes its beginning, and how by degrees if harkened to, it works ruin; with six special marks, how persons (though pardoned) may know when God will suffer them to fall into sin anew. 164  
Chap. 27. Showing Satan's way, by which he gets in our day most advantage upon Churches; and a plain discovery of the first rise of the Quakers; showing also the great Law of Edification, to be preferred in all Doctrine; with Cautions to such as live out of all Church way. 177  
Chap. 28. Showing the necessity of humble waiting, and confident depending upon the holy Spirit, to help in the great work of mortification; the necessity whereof is showed in seven particulars; with six directions how to get and keep this holy Spirit. 189  
Chap. 29. Treating of Spiritual Ignorance of our everlasting condition; and five Scriptures tending to reducement from carnal security; and three special Causes of such a damning Decay. 205  
Chap. 30. Showing the miserable estate of such, as after longer acquaintance with Christ, are less in love to him; with six Causes of this Decay. 218     

SIGNS OF A Living and Growing CHRISTIAN.  
SIGN I. When thy chief Delight is with the Saints, epecially them that excel in virtue.  
SIGN II. When the smites of the Righteous, are not a burden to thee, thou canst hear of thy faults with affected attention.  
SIGN III. When Jesus Christ in the midst of temptation, is more to thee than all the World.  
SIGN IU. When thou matterest not how dear it cost thee, so thou make Corruption weary.  
SIGN V When increase of time in the use of God's Ordinances, works increase of affection to them.  
SIGN VI. When length of time in Christ's House, works in thy heart increase of hatred to all sin.  
SIGN VII. When thou carriest about with thee a constant jealousy over thy heart, proving its affectedness, to God and goodness.  
SIGN VIII. When every known new mercy begets new thankfulness, and that with delight.  
SIGN IX. When known calamity in God's House, begets deep sorrow in thy heart.  
SIGN X. When Gods afflicting thee for thy sin, makes thee love God the better.  
SIGN XI. When the same care and travail thou labourest once in to get Christ, thou as much if not more labours in to keep Christ.  
SIGN XII. When by thy labouring in God's Vineyard, thou art little grieved (though outwardly much injured) while God's name is honoured.  
SIGN XIII. When under deep distress or languishing, the word of God is precious to thee.  
SIGN XIV. When any condition, though in its self mean, as it comes from God, is welcome to thee.  
SIGN XV. When the peace of Christ's House, begets chief joy in thy heart.  
SIGN XVI. When thy avoiding all sin, is as truly occasioned through fear of dishonouring God, and incurring his present displeasure, as wrath to come.  
SIGN XVII. When the least apprehension of Gods withdrawing from thee, makes thee seek him more earnestly.  
SIGN XVIII. When every company is burdensome to thee, that is not designing thy Father's glory.  
SIGN XIX. When the sins of professors comes so near thy heart, that it makes thee walk sadly.  
SIGN XX. When the light of thy understanding grows more strong, to thy making Judgement of Spiritual things.  
SIGN XXI. When thou hast dear affection for the meanest of Christ's followers, because they are gracious.  
SIGN XXII. When the path of the humble is sweet to thee, thou hadst rather be there than in the tents of the ungodly.  
SIGN XXIII. When thy pity is such to perishing people, that thou canst not but weep at the thoughts of their ruin.  
SIGN XXIV. When prosperity doth not lift thee up, nor adversity cast thee down.  
SIGN XXV. When thy resolution to follow God fully throw all difficulties is stable, and temptations to the contrary tends but to thy strengthening.  
SIGN XXVI. When the visits of the holy Spirit, of which once thou hadst few, now to thee are many.  
SIGN XXVII. When thou art so acquainted with thy spiritual standing, that thou art easily made sensible of the least step to decay.  
SIGN XXVIII. When the force of the Resurrection, and Judgement to come, lies so close at thy heart, that it makes thee answer every call of Christ, to do or suffer cheerfully.  
SIGN XXIX. When the hopeful assurance of a city to come, makes thee delightfully a stranger to thy own.  
SIGN XXX. When increase of time in Christ's acquaintance, works increase of affection to Christ's company.   

SIGNS OF A Dying Christian.  

CHAP. I. Containing in it a Sign of Dying to Christ; with three causes of its coming, which being avoided, may serve as remedies against its ruin; with profitable Objections answered.  

SIGN I. When you are so indifferent to assemble, that you can come, or cannot come.  
IT is not only possible, but too too common, for Christians after they have been sometime conversant in the worship and service of God's House, to come to this declining frame of Spirit, having seen into some of the depth of that, that at their first conversion, being mighty new, was mighty welcome; but proving more natural to them becomes in some kind burdensome; then Satan, that long waited for it, gets advantage upon them, to dispute the case with them, Whether there is such necessity of that labour and travail about their Religion, as they take; and by this means Jeroboam like, 1 King. 12. 27, 28. When he would draw the hearts of Israel aside, tells them; it is too much to go up to Jerusalem to worship, and so makes two Calves of Gold, and puts the one in Dan and the other in Bethel, saying, These be thy Gods O Israel.  
Now such pretences of ease as these, takes presently with deceitful hearts, especially when there is a show of attaining the same end they looked for, with less cost and charge; by this means the heart let's go those powerful convictions wrought by the holy Spirit at his first taking possession, which leads the mind out to make Religions getting and holding, a labour, work, or business; now let's go its first unwearied diligence, and so takes in this Spirit of indifferency to assemble; which plainly discovers, that now but half the heart attends that spiritual service, in which the body is present; and indeed thus much ground by a Christian lost, gives such a wound to his heavenly trade; that the savour & relish he had at his first beginning to run well, is now much departed, and so his appetite being withdrawn, makes his stomach loath or nautiate that food, that once was savoury and nourishing.  
Now what likelier way can be imagined, to hurt and spoil a Christians Communion with his God, and so by little and little, remove him from his spiritual trade; then to possess his heart with such kind of indifferency as this, even a willing negligence to assemble; and so estranging himself to Christ Jesus Fould where he is wont to feed his flock at noonday, being a stranger there, to the daily opportunities of spiritual gains, must needs lose in his spiritual trade, and consequently be affected with new lovers, and lust after their unprofitable dainties; Doth not experiance speak mournfully in this, and confess the field to be more than half lost, when that early zeal to Christian assemblings grows low; and though once remained greatly burdened at material hindrances, yet now is content with slight excuses, seeing no such necessity, as is by zealous persons pretended, and once by them believed, so often to assemble; and as by sad experience some can witness, when others have been delightfully taken up with God's public worship: they idling up and down, have found satan not a little busy; nor his design a little taking, to prepare their speedy ruin; For as by often rubbing hand in hand, warmth is gotten; or by often using working-tools rust is prevented; even so a frequent assembling among God's children, inclines and disposeth the heart to good, and consequently impairs and lessens the old man's hold; being under that continual means, that renews and inclines the mind into a spiritual likeness, to Christ its head; and so is wrought up to a spiritual compliance with every new motion to good performances; saying with David, When thou saidst, seek my face, my heart said, thy face Lord will I seek, Psal. 27. 8. no sooner saith God; seek my face, but without delay, David's heart saith, thy face Lord will I seek; I was glad when they said, Come let us go into the house of the Lord, Psal. 122. 1. it was joy to David to see Persons so mindful of their true good, as to be forward to assemble.  
All this premised, bespeaks this indifferency to assemble, of a very bad tendency, plainly giving beholders to understand, that good things, were not esteemed so much as good by such Persons; as they was so esteemed as new, we have sad instances, of this kind of spiritual decay, in Israel of old, Num. 11. 4, 5, 6. The mixed multitude that was among them, fell a lusting, and said, who shall give us flesh to eat; we remember the fish which we did eat in Egypt freely; the cucumbers, and the melons; and the leeks, and the onions, but now our souls is dried away, there is nothing at all besides this Manna before our eyes. so Chap. 2. 5. And the people spoke against God, and against Moses; saying, wherefore have ye brought us out of Egypt to die in this Wilderness; for there is no bread, neither any water; and our souls loathe this light bread.  
Here Gods own institution, that once was welcome to them, and being now, they was mighty eager after it, in so much that they could dispense with breaking a law, to gather it, as Exod. 16. at large proves; where we read of its first institution: this Manna that the Holy Ghost, Psal. 78. 25. calls Angels food: they now loath, and call light bread; this Manna though Gods own appointment, that fed them to the full, and was to continue with them till they come to eat the old corn, in the Land of promise, Josh. 5. 12. yet this they loath under its constant enjoyment, and wish for Egypt's food again.  
How zealous were persons in this age, ten or twelve years ago, when truth begun more clearly to break forth, no cost or early pains mattered; happy were they that could come soon; then were assemblies crowded; good men encouraged to labour, God's name delightfully worshipped; in so much, that without wrong one might say, since such days the Kingdom of Heaven have suffered violence, and the violent take it by force: is God's hand shortened, that such workings of heart are not now as was then? is not now assemblies thin, performances small, seldom and late? is it because God is a Wilderness to his people? is it not because they surfeit under fullness? Doth not many run too and fro, that knowledge is increased, and sons and daughters prophesy? How then may this serve to rebuke that slothful Spirit in any, that are careless to assemble, and calls on them to be restless with God, till they are again restored to such a Spirit of zeal, as they had in the days of their first Espousal; lukewarmness here, being that inlet sin, to spiritual spoiling; disappointing God of gracious opportunities to enrich them, and thorough this neglectance, offers daring occasion to the Devil to tempt them; Doth not the holy Apostle, Rom. 10. 14, 15. plainly imply an impossibility of believing in him, of whom they have not heard: And how shall they hear, saith he, without a Preacher, as it is written? how beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things? doth not this saying, in so many words declare the reason of perishing, to be want of knowledge? Hos. 4. 6. And the cause of ignorance, the want of preaching: How doth this then commend Gods high approbation of assembling, it being the proper season for preaching. Then they that feared the Lord, spoke often one to another, and the Lord heard it; and a book of remembrance was written, before him for them that feared the Lord, and thought upon his name: In an evil time when many grew weary, and said, it is a vain thing to serve the Lord, & what profit is it that we have kept his ordinances, and walked mournfully before him; then such as met often, were high in God's account.  
Alas, alas, is not preaching, though accompanied with never so much inward and outward painstaking, than matter of scorn to standers by, who live vainly; also a joy to the Devil our grand adversary, when few attend it, and of those, most part flat, low, indisposed, and weary, having little spiritual life or vigour in them; on whom common custom to assemble, hath eaten out the spiritual relish, that should be in them: but I shall close this with God's counsel, Heb. 10. 24, 25. Let us consider one another, to provoke unto love, and good works. Not forsaking the assembling of ourselves together, as the manner of some is: but exhorting one another, and so much the more, as we see the day approaching. For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sin. Doth not this dismal conclusion, ver. 26. proffer itself, as the most probable end of such as cease to assemble, and makes way for their fearful and inevitable ruin? shall any dare then to content themselves with light excuses, to hinder their assembling, and not rather provoke and exhort one another to so good a work?  
I shall conclude this first Sign, of dying to Christ, with offering briefly three Remedies, how it may be removed, where begun; or prevented, where like to come.  
First, consider and lay to heart; That to assemble is a very weighty duty, and requires all your heart; Isa. 35. 3. Incline your ear, & come unto me, hear, & your souls shall live; see Prov. 8. 34, 35. Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors: for who so findeth me, findeth life, and shall obtain favour of the Lord. Plainly noting, that diligent harkening, which cannot be without assembling, is the way to life; therefore not to be slightly looked at, Acts 3. 23. Every soul that will not hear this Prophet, shall be cut off from amongst the People; Persons may think it a light thing to forbear hearing, and an offence only to the assembly; but God will count it a despising him, and the means he hath ordained; The Chrildrens of Ephraim being armed, and carrying bows, turned back in the day of Battle: they kept not God's Covenant, but refused to walk in his Law: therefore the Lord heard this; and a fire was kindled in his wrath against Jacob; For their hearts was not right with God: Let us take heed therefore, that we refuse not him that spoke from Heaven; but as we must consider, that it is a weighty duty to assemble, so it requires that we come with all our hearts; this God calls for, and where it is wanting, performances will not be acceptable: This people draw nigh me with their mouths, and honour me with their lips; but their heart is far from me, Isa. 29. 13. it is God's complaint by Jeremiah, Juda hath not turned to me with her whole heart, but feignedly; with a heart and a heart, a heart as much a contrary way, as that way; they were indifferent, as willing not to turn as to turn; this makes offerings to be abhorred, the contrary by Christians must be made at; Blessed are they that seek him with their whole heart, Psal. 119. 25. Less than the whole heart begets jarring, prevents harmony, hinders the spiritual building.  
A second Remedy, is to consider, that it is not possible to prevent this spirit of indifferency, but by continuing as industruous to keep what ye have gained, as you were to get it, the prayers, the tears, the search of heart, the attentive hearing, and frequent assemblings, that you in order to your first Espousal did diligently follow, you must still hold on in; that you may keep and increase the same, for the promises run in no other channel, Prov. 2. 4. If thou seek for wisdom as for silver, and search for it as for hid treasure: Then shalt thou understand the fear of the Lord, and find the knowledge of God. Hos. 6. 3. Then shall we know, if we follow on to know the Lord, his going forth is prepared as the morning; and he shall come to us as the rain; the latter and former rain unto the earth. God will be to such as follow on to know him in his way, as the former and latter rain is to the earth, which without it is dry and barren, but being refreshed therewith, proves green and fruitful.  
Now alas persons when once they are gotten in Christ's Fould, think their work well nigh done, but God knows it is but then begun, their Labour before was but to come into the vineyard, and there I am sure they must not be idle; they are put there to work, to be lights to others, and show forth Christ's virtues; and there God will prune them, dress them water them, but it is that they may be fruitful, else they must be plucked up as cumberrers of the ground; do not therefore think your work is now near done, for you are but now begun, you are now entered into the war; listed under your Captain Christ Jesus, and must till death, continue fight, striving, and overcoming, that at last you may overcome: therefore if you read, prayed, fasted, watched, weeped, assembled much before, now do it much more, 2 Cor. 5. We labour, (or made a business of it) to be accepted of God; and saith the holy Apostle Peter, writing to them which had obtained like precious faith, through the righteousness of God, and Jesus Christ our Savour; and had escaped the corruption that is in the world through lust, exhorts them, to give all diligence to add to their faith virtue, and to virtue knowledge, and to knewledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness love; for if these things be in you and abound, they make you neither barren nor unfruitful: But if they lack these things, they are blind, and cannot set a far off, but have forgotten they was purged from their old sins, 2 Pet. 1. 2. One would think, that persons that had gone thus far, as to obtain like precious faith with Gods elect, and were purged from their old sins, having escaped (or were escaping) the corruption that is in the world through lust, might have well nigh done their work, yet the holy Ghost here shows them, that now their work is but begun; and saith, they must give All diligence; so saint Paul to the Philipians. Chap. 2. 12, My brethren, as you have always obeyed, both in my presence, & absence; work out your own salvation with fear and trembling; from all this we may learn, that it's no being idle in Christ's Vineyard, if it cost us much diligence to get in, it must cost us much more to keep in: so I shall conclude this second Remedy, with the holy Ghosts counsel to the Church of the Hebrews Chap. 6. 11, 12. And we desire that every one of you (mark it well) do show the same diligence to the full assurance of hope to the end, that you be not slothful, but followers of them, who through faith and patience inherit the promises.  
Thirdly, a third Remedy may be this, that you would humbly and constantly endeavour to profit something in every assembly, make it your care to be still doing or getting good, than you are about your day's work, content not yourselves to come together from day to day, and wait under the ministry, going a way without gain; but come to the assembly with sensibility of many things you yet want; this will quicken your zeal, ripen your expectation, and prepare way for God that delights to be rich in giving, to give you richly.  
You will profit little, though you want never so much, if you are little sensible of your wants; and God will give you little because you will be but capable to improve little, for where the sense of want is low, there the pulse God-ward will beat faintly; and nothing more doth occasion this indifferency to assemble, then seeing it amount to little in the profit and advantage to persons that are frequent in attending, it makes them count, better stay at home, than be never the better for their meeting together, Mal. 3. 14. You have said it is a vain thing to serve the Lord; and what profit is it that we have kept his ordinances, and walked mournfully before the Lord of Hosts: They went not surely the right way to expect profit, nor had their eye upon right profit; but something they did propose to themselves in coming that they got not; and so cries out, it is in vain to serve him; it is even thus among professors now, if they see meetings come to little, though the fault be only in themselves, it ends to make them think lightly of assembling; Who is there among you, saith God; Mal. 1. 10. that would shut the doors for naught, or kindle a fire on my Altar for naught; he that ploweth ploweth in hope, & he that soweth soweth in hope; that is, persons that do work, expect and count upon fruit therefrom; they will not do it for nothing, and indeed it is but reasonable, he that plants a vineyard should drink of the wine thereof; great layings out, preparing the heart for expectations of great returns; and when persons do lay out, & count upon answerable returns, as they righteously may, God being pleased they should, and this coming to pass tends much to their encouragement.  
Object. But some may say, I have gone (long to the assemblies, and gone on purpose sensible of many wants, and have counted upon to profit, (as here you direct me) yet for all this I am ready to grow weary, for I see it come to little, I am still shallow in my understanding and weak in my memory.  
Ans. I shall answer this objection two ways: first, by praying you to inquire, whether that little you do know, and have learned, you do put into practice; What can engage God more to teach you to know more, than walking up to what you do know? Oh thou that art named the house of Jacob; is the spirit of the Lord straitened, are these his do? Doth not my words do good to them, that walks uprightly, Mica. 2. 7. see to it, whether you live not much short of what you do know, and if you find you do, as some such defect must needs be the cause, why you profit so little, than you will see great reason, God should not trust you with five Talents, seeing you improve not two.  
But secondly, seeing you do profit little, Be troubled much, let it be your burden; while persons in assembling gain but little, and are but little troubled, they are not like to have their condition much mended: To come often and profit little, is very sad; but to be unsensible of one's wants is much sadder: Whereas on the contrary, to be in want, and so sensible of one's want, that they go burdened up and down, is the best way to get remedy; when Joseph was in affliction, some that were concerned to bear part of his burden, were so unsensible, that God complains against them, Amos 6. 6. They were not grieved at the affliction of Joseph; they were so far from easing him, or freeing themselves from provoking of God to bring them into such like trouble, that they were not so much as grieved; had no burden upon them, were therefore fit matter to be indeed deservedly brought themselves into the like condition; a most remarkable and profitable example, if heeded by Christians; we have to this very purpose, in Daniel that holy man, Chap. 9 vers. 2. when he understands by reading, that there were a number of years for Jerusalem's captivity, how was he burdened that he might know it, is evident, if you read but what he did, vers. 3. I set my face to seek the Lord God by prayer and supplication; with fasting, and sackcloth and ashes; behold here a gracious pattern for Christians, that want to know great things from God, Daniel sets his face unto the Lord, with such qualifications attending this performance, as though Daniel would be content with no denial; so Chap. 10. 2, 3. A thing was revealed to Daniel, but the time appointed was long; In those days, I Daniel was mourning three full weeks. I eat no pleasant bread, neither came flesh, nor wine in my mouth, till three whole weeks were fulfilled: That such manner of burden and trouble as this, at the sense of ones ignorance, is not only the way to get profit, but indeed a most acceptable way with God, and so liked as to speed presently.  
Let us see then what is written in Dan. 9 23. At the Beginning of thy supplication, (mark that) the Commandment came forth, and I am come to show thee; therefore understand the matter, and consider the vision. Had not daniel's supplications, fasting, sackcloth, & ashes, proved a prevailing cause with God, to send an Angel, to make him understand; Wherefore serves this thus written? At the beginning of thy supplication; so Chap. 10. 12. An Angel said in a vision, Fear not Daniel, for from the first day, that thou didst set thy heart to understand, and chasten thy soul before thy God; thy words were heard, and I am come forth because of thy words. Doth not all this call upon Christians to do three things.  
First, to get a mighty sense of their ignorance, which is the grand cause they do not profit.  
Secondly, to be greatly burdened that it is so with them.  
Thirdly, to set their faces towards the Lord God by prayer and supplication, without ceasing, both to be and to abide otherwise: Is not the Prophet daniel's Writing for our learning, and to encourage us to take the same course? God sorely dislikes the contrary, Isa. 32. 9 Rise up ye women, that are at ease, (not troubled or burdened) hear my voice, ye careless Daughters, and be troubled: Thus much may serve to inform a willing mind, how to get from under the power of this Dying Sign, of indifferency to Assemble, and so pass to the second, third, and fourth Signs of Dying to Christ; in which I shall be somewhat brief, they having some kind of dependence upon this first Sign.    

CHAP. II. Containing three Causes of weariness to spiritual Worship, and the principal Reasons thereof.  

SIGN II. When in your purest Worship, you are quickly weary.  
It is possible to come to this pass, at but a seeming occasion, and persons create some kind of pretence why they are weary; if it happen that at some time they are not so particularly and personally concerned, in that part of God's Worship, where they are present; It so falling out, that the matter God is entreated about, they are not so at want in, or what is preached, they to some considerable degree are informed in already: This may fall out in numerous Congregations, where different conditions ministers different occasions, as to the manner of carrying on their Worship; and though at such a time for a growing Christian, there is no room to be weary, he being as well delighted occasionally to hear, or pray over again what he knows, as he is to hear what he knows not: in the one he takes occasion to praise for what was; in the other, to praise for what is; yet declining persons will in such a case as this, when they are not so nearly concerned, take advantage not only to be weary, but from hence plead their justification so to be; but this Sign speaks to persons under a further consideration, such as in their purest Worship are quickly weary, in their most intimate, private, personal, closet performances, retired from company, and set to the most intimate Worship of God, in fasting, praying, self-examining, and the like; yea, from a sense of mighty Need drawn to this, and yet quickly weary, must needs argue them deep in this decay; and that in such there is a very strong combat, who shall now gain the field, they being a weary in their purest Worship: It is evident hence, that the enemy hath got more than ordinary advantage, and strikes now at the very root of their Religion, aiming at once as it were, to make a speedy end; and puts such Christians, instead of Worshipping faintly, to cease Worshipping at all; its high time therefore at the first sight of such declining, which in our days is not the portion of a few; for surely, surely, many there are in Churches, that in their purest Worship are quickly weary; I say again, its high time, that those that find the case thus with them, do even like the Ninevites at the preaching of Jonah; They believed God, proclaimed a fast from the greatest to the least, Jonah 3. 5. Even so let such go to their knees, humble themselves, and cry mightily that they perish not.  
Now the Causes of this decay, seems to be these three.  
First, Selfconceitedness that they know enough.  
Secondly, Lukewarmness in their Religion.  
Thirdly, Unaptness to personal Duties: Which may serve as helps to remove it, where begun; or prevent it, where like to come.  
First, Self-conceitedness, that they know enough; Now this comes to pass, either;  
First, Through ignorance of what they ought to know: or,  
Secondly, Through Carlesness to put in practice what they do know.  
Let the Law of God, as the Law of a Nation, be never so plain in itself l●●d down, yet without studious industry to understand what is Gods own injunction, we may remain ignorant of the same, and that ignorance prove a sin to us, it being the effect of sloathfulness, contrary to, Prov. 2. beginning; If thou seek for wisdom as for silver, and search, (mark that) for it as for hid treasure; then shalt thou understand the fear of the Lord, and find the Knowledge of God, Psal. 1. 2.  
Secondly, Through carelessness to put in practice what they do know; persons are very apt to complain of their ignorance of plain duties, yea, as though they were holden and hindered, when as all experience speaks, the only way to know more is to put in practice what we do know already; Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own, with advantage, Mat. 25. 27.  
A Second Cause may be lukewarmness in Religion; that is, so indifferent, that they care not whether they go forward or backward; I know thy works, that thou art, neither cold nor hot; I would thou wert cold or hot; so then because thou art lukewarm, I will spew thee out of my mouth, Revel. 3. 15, 16.  
Thirdly, a third Cause of this decay, is unaptness to personal duties; every professor in order to his growing, hath personal duties constantly to carry about with him, aptness wherein fits him for public employment; but the contrary, makes him unhandy or unskilful in the word of righteousness; as children by virtuous education; or the unexpert soldier, by frequent discipline, are both made ready for man-liker actions; even so, aptness in personal duties, as family and closet prayer, family and closet reading, a careful exercise, and execution of those choice and nearly concerned duties, (with these mentioned) of frequent fastings, watch, humblings, patience, meekness, temperance, zeal, fear, love; giving all diligence, for if these things be in you and abound, they make you that you shall be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ; but he that lacketh these things is blind, and cannot see a far off: so briefly I pass to the third Sign.    

CHAP. III. Briefly showing the cause of wearyness to hear any Truth often.  

SIGN III When you care not to hear one matter often, though a suitable truth.  
By Often here, I would not be understood so, as that those that preach, should day after day when they assemble without intermission, preach the very same thing word for word to their hearers; for indeed this may give just occasion of burden to the hearer, therefore such preaching upone truth in respect of the season must surely be so observed, as to leave room for the making known other truths, as necessarily to be believed; therefore, let the considerate Reader in this case, construe my words, as he upon another case judgeth he ought to construe the holy Apostles words, Often, 1 Cor. 11. 26. As often as you eat this bvead; Often here, doth not in the least intent, that not at all persons be in this service, neither doth it surely intent, that they do it every time they meet together, but so do it as it have its season of being administered, and such season as may not extinguish, or leave no room for the administration of other Ordinances; so that by Often, I would be understood, so frequent a preaching, the same truth already known and believed, as stands with the wisdom and judgement of persons, that by God are entrusted to Preach: with this always premised, that as they see a possibility of any truth losing its proper force in the memory and heart, through want of repetition. And when suitable truths upon this very score is over and over preached, and meets with such Spirits as care not to hear it, that are mindless, careless, and displeased; this bespeaks such to be of the dying hand; for indeed, such carriages withstands Gods ordinary method; which he frequently useth in Scripture to his own people in covenant with him; for two great ends, the one is, that they may remember it; the other is, that they may do it.  
Is not one great end of many institutions imposed on Israel of old, and they found according to commandment in the same services yearly, lest they should forget what God would have them remember: and when they are pleased to choose them a King, it is Gods express charge, when he sitteth upon the Throne of his Kingdom, that he shall write him a copy of the Law, and read therein all the days of his life; that he may learn to keep all God's word. The safety of this to the same people, that have already believed is plainly expressed, and faultiness in them that care not to hear it, plainly employed; and one of the great ends I have now noted, is also a sign in, 1 Cor. 15. 1, 2. Moreover brethren, I declare unto you the Gospel which I preached unto you, which also you have received, and wherein you stand; by which also you are saved, if you keep in memory what I preached unto you; unless you have believed in vain. Then he goeth on and showeth the particulars he had preached to them, Principles even so plain in the Letter of them, that one would think they could not be forgotten; which strongly implies, that through want of preaching the same things to them again, they might either lose the bare knowledge of the Principles there laid down, or at least the spiritual force and nature of them; how then doth this very Scripture reprove such as care not to hear a suitable truth often? charging them with faultiness in forgetting: that of all truth at best, they know but in part; and that by hearing one and the same truth again and again, a man may see some excellency further than yet he ever saw: experience will witness this to the considerate, Psal. 3. beginning. 2 Pet. 2. 12, 13, 14. Now this defect seems to arise from some wrong Judgement, or apprehensions, that such persons have of themselves; They are notionally conceited of some large reach they have in the knowledge of those very things they care not to hear; and this defect in them is occasioned through want of humble dependence upon God, and sensible feeling the Spirit of that word; All my springs are in thee, Psal. 87. last. Let any that find the case thus with them, be entreated to be restless in themselves, (not quiet or content) but pray earnestly to God, that he would both heal them from this foul distemper, and also forgive them for this great evil, of entertaining, or giving way to burden at hearing again, that that grace hath taught them to know already. I shall end this Sign with what the wise man saith, Prov. 3. 5, 6. Trust in the Lord with all thine heart, and lean not to thy own understanding; but in all thy ways acknowledge him; and he shall direct thy path; or keep thy feet from running thus astray.    

CHAP. IU. Briefly showing, how want of Charity in hearers, causeth them dislike what is preached.  

SIGN IU. When few Sermons will please you, either you like not matter, or manner, or man.  
When Persons come to this decay, that they not only are weary to hear one matter often, but few Sermons pleases them; they are then ready to throw off all, and it is usually known by this very character in the Sign, viz. They will either find some fault with the matter; or else dislike the manner, or else the man; and wherever this is found in person or persons, without just occasion given them, such certainly cannot stand long in their profession, without penitent reformation.  
Let but hearers, when they come to Sermons, leave charity behind them; how easily may they disturb themselves and others in one of these cases; As for matter, will they not reply, it is such as I know already as well as the Minister can tell me; otherwise, it is but poor weak ordinary matter: and as to the manner, will they not reply, either he speaks too high or too loud, that they like not; or in their account not high enough, too low, that they like not; otherwise in their account, too fast or too slow, and all this they like not.  
Now as to the man, this being first premised, he is one that hath ordinary approbation and seal from heaven to his Ministry, in the working through grace sinners to conversion; why as to such a man, they dislike him, and manifest their dislike; yet being asked can give no reason; nay it is probable to say truly, they cannot tell why they dislike him, but yet they do, they are not free to hear such a man. Is not this a silly weakeness got among some professors, the good Lord undeceive and humble such: surely it's possible for some to show deslike in some, or all these cases, and as little cause for ●t, as Corah and his company, had to dislike as they did, Moses and Aaron, Numb. 16. 3. They gathered themselves together against Moses, and against Aaron, and said to them, ye take too much upon you, seeing all the congregation is holy, every one of them, and the Lord is among them; wherefore then lift ye up yourselves above the congregation of the Lord. How causeless this carriage was from Corab, Dathan, & Abiram, with two hundred and fifty Princes, the Lord from Heaven in a way not common discovers, they that die, die not the common death of all men, as that Chapter fully shows; so heinous was their sin in God's account, to murmur against his servants without a cause: And is it then a new thing, that such be in Churches now in this decaying Sign, of disliking matter, manner, or man? was not this very Spirit got into the Corinth Church, and bold even to show itself against that holy man St. Paul, that had begotten them to the faith, 2 Epist. 10 For his Letters, say they, are weighty and powerful, but his bodily presence weak, and his speech contemptible. Here they was not sparing to vent themselves; the small cause they had, yea the unreasonableness of that their dislike, let the considerate judge, whose conscience is not asleep. Again, in 1 Cor. 4. such a like Spirit discovers itself, after so ungracious a rate, as that Wiseman's reply will evidence, in vers. 3. But with me it is a very small thing, that I should be judged of you, or man's judgement; they account the Apostles fools, themselves wise, the Apostles weak, themselves strong; by all this, without adding what Scripaures more might be added, it is very evident, if we will take the holy Spirits testimony, that such persons under this very Sign were in the Apostles days; and doth not also the testimony of a good conscience say, there are such even now?  
Object. But how comes this to pass.  
Answ. This defect seems to arise from this, even selfe-conceitedness, tall thoughts in some of their own great abilities, comparing themselves with themselves, and so think what they ought not of themselves.  
But as a help against this disease, I would remind what the Apostle writes to such like people; or at least to prevent such a distemper, Rom. 10. 3. For I say through the grace given unto me, to every man which is among you, not to think of himself more highly than he ought to think. But to think Soberly, as God hath dealt to every man the measure of faith. Clearly implying, that God hath not dealt to every man the same measure, or knowledge, or reach in Gospel truths. And lest they be hasty to pass Judgement upon others, he would have them think soberly of themselves; And when they are ready to manifest dislike, rather to account it their weakness than strength, and so to be silent.    

CHAP. V Containing five Causes of deceit fully thinking we know enough; with four marks to know when we are under that deceit.  

SIGN V When you think you know enough.  
The greatness of this defect, and the danger of it may be seen, if something be premised and considered. When you think you know enough; that is, you are grown so tall in the knowledge of God, and the Ordinances of his House, the way to his Kingdom; the strength of your adversaries, the Flesh, World, and Devil, and the plague of your own heart; for all this must be premised, as being in such persons as think they know enough; if their thoughts be not gross deceit, and then what need of Hearing or Assembling, or crying after knowledge, or lifting up the voice for understanding? Is not this gross deceit grown somewhat common, but of dangerous tendency, to knock both heart and hand from off the means God hath ordained to increase and sanctify Knowledge? Is not such a conceit the road way to Atheism? Were it not gotten among some sleepy Christians in the Apostles time? Doth not that saying, 1 Cor. 8. 2, 3. directly aim at such? If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. But if any man love God, the same is known of him: As much as if the Apostle should say, you think you know much, truly if you know so much as that you love God, you are known of him; and if you know this, you know what you can know in this life; but if you know not this, you know nothing yet as ye ought to know, whatever you think of yourselves: and therefore look to it, that you love God, and dwell not about this or that tall conceit of your knowledge, but if you or any man love him, the same is known of him: And this I shall humbly add, if any man love God, the same hath learned to think soberly or meanly of himself.  
But the danger of this appears further, if we consider, that some for being under this Dying Sign, were about to be spewed out of God's mouth, Revel. 3. 17. Because thou sayest, I am rich, and increased with goods, and have need of Nothing; (yet art so ignorant) or knowest not that thou art wretched, miserable, poor, blind, and naked. How doth the Holy Spirit illustrate to us the miserable estate of this People, under this Dying Sign? Wretched, one would think that enough, yet he adds Miserable, and that is not enough to set it out, but they are Poor, Blind, and naked; in a word, they are quite the contrary to what they think of themselves, and what is in growing Christians.  
Now I shall with God's help, show some Causes of this Deceit; you may think you know enough:  
First, when you measure what you know, by your own eyes or light; you do think so, not measuring what you know by the Rule of Knowledge, the Word of God, 1 Cor. 10. 12. For we dare not make ourselves of the number, or compare ourselves with some that commend themselves; but they measuring themselves with themselves, by comparing themselves among themselves, are not wise. Prov. 30. 12. There is a generation that are pure in their own eyes, yet not washed from their filthiness.  
By these texts you may see, what miserable judgement men will make of things, when they walk by the light of their own eyes, contrary to God's express charge, Deut. 12. 8. You shall not do after all things ye hear this day, every man what is right in his own eyes.  
Secondly, Another Cause may be this, when you measure what you know, by what once you did know; not considering that further knowledge, forceth further light, and calls for proportionable practice: When I was a child I spoke as a child, I understood as a child; but when I became a man, I put away childish things.  
Thirdly, When you measure what you know, by seeing others that profess they know, do as they do, Tit. 1. 16. They profess they know God, but in works they deny him. Other men's actions must no further be a rule for us, notwithstanding their knowledge, then as their actions accord with God's Word, the rule of knowledge.  
Fourthly, When you measure what you know, by what you are disposed to practise, or do; men pick and choose what Commands they will observe, and how to observe them, in our days: Some Commands suit more with the nature and disposition of persons than other Commands do; they that cannot endure Drunkenness, can give way to passion; they that cannot endure uncleanness, can give way to Covetousness; but as the victory is glorious when gotten over, what was most difficult; so measuring what we know, not by what we are disposed to do; but what God commands us to do, is the truest way or rule to measure by; for the carnal man will make the Law of Nations his guide; the moral man the ten Commandments his guide; the Antichristian man the false Spirit his guide; and all measure themselves by their guide: but the undeceived Christian man, makes God's Word his guide, and measures what he knows, by his walking like that; To the Law and to the Testimony, if they speak not according to this Word, 'tis because there is no light in them, Isa. 8. 20.  
Fifthly, When you measure not what you know, by what God in his Word calls you personally to do; when those especial Commands that lieth upon you, as Husband to Wife, Wife to Husband, Father to Child, Child to Father, Master to Servant, Servant to Master, are left undone, or so lamely done, that they are full of cracks and flaws; the Religion of such is vain, and contrary comparisons to this, as vain and deceitful. This was the evil of the Scribes and Pharisees, they minded anise and Cummin, but neglected judgement, mercy, and faith, the weightier matters of the Law: all do are shows without substance, while the weightier matters are left undone, James 1. 26. If any man seem to be religious, and bridleth not his tongue, he deceives his own heart; this man's Religion is in vain: Consider this in the fear of God.  
Object. But how may we know we are deceived with this deceit.  
Answ. First, When you have a low value of that means, that under God first brought you to know: Is not Sermons a low thing with you? this and that Preacher, that once was high in your account, now weak and mean in your esteem? Now you are full, now you are rich, and have reigned as Kings without us: I would to God you did reign, that we also might reign with you, 1 Cor. 4. 8.  
Secondly, When you are mighty prodigal of what you know, thinking no matter well managed, that you have not most voice in, Prov. 15. 2. The tongue of the wise useth knowledge aright, but the mouth of fools poureth forth foolishness. So prov. 29. 11. The fool uttereth all his mind, but a wise man keepeth it in while afterwards.  
Thirdly, When you please yourself with the thoughts, that few or none in knowledge outstrip you, having a secret scorn to compare yourselves with any; that is, when you think none is able to say more to a text of Scripture, than you have done; or knows the holy Spirits mind more than yourselves, Jer. 8. 8. We are wise, (We by way of singularity,) and the Law of the Lord is with us: At the same time God saith, What wisdom is in them?  
Fouthly, When in all matters material, you are not careful to take counsel of God, before you bring them to action, Prov. 15. 28. The heart of the wise studieth to answer, but the mouth of fools poureth forth foolishness. And Chap. 3. 6. In all thy ways acknowledge him, and he shall direct thy paths.    

CHAP. VI Containing in it Christians aptness, through weakness, to neglect coming to Christ's Table; with a short description of offences, that seemingly may hinder; and three Causes of this Decay.  

SIGN VI. When a small offence will keep you from Christ's Table.  
By Christ's Table here, I would be understood Christ Jesus his own institution the night he was betrayed; which he set on foot to his Penitent, Believing, Baptised Disciples, 1 Cor. 11. 23, 24. For I have received of the Lord, that which I also delivered unto you, that the Lord Jesus, the same night in which he was betrayed, took bread, and when he had given thanks he broke it, and said; Take, eat, this is my body broken for you; this do in remembrance of me; And after the same manner he took the Cup, when he had supped, saying, This C●● is the New Testament in my blood; This do, as often as you drink it in remembrance of me. These Scriptures prove it to be Christ Jesus his own institution, and therefore a duty for his people to be found in often.  
But it being somewhat besides the business in hand, to treat in particular of all the uses and ends of this blessed institution, my work here is to be instrumental, if the Lord will, to deter believers upon some offences that they have taken, from the neglect of this duty that is weighty, and not to be omitted or abused, as they will answer Christ Jesus, who is ready to take an account; it being that Ordinance that doth in a most lively manner express the certainty of his suffering, in his body being broken, and his blood poured out, that he might finish the work of man's redemption, and remain at the Father's right Hand, Mediator between God and man, the man Christ Jesus; against all the opposition of that corrupt Spirit, that seeks in our days to disparage and extinguish this blessed Ordinance, thereby to root out of men's understandings the certainty of Christ Jesus being a personal fleshly substance; and so converting into a Spirit, contrary to this saying of his, after his resurrection; Behold my ●ands, and my feet, that it is myself, handle me and see, for a Spirit hath not flesh and bone as you see me have, Luke 24. 39 Acts 1. 9, 10, 11. The necessity of believing this is evidenced by the sad consequence of the contrary, for denying Christ Jesus to be a fleshly substance, and converting him into a Spirit, any Spirit, or every Spirit, and so in truth deny the Christ of God; And then blind, injudicious men, may form to themselves, and world, what they will fancy to call their Christ: This premised, I shall now speak of offences what they are, and what offences are not to hinder.  
There are three sorts of Offences.  

First, Offences given and taken.  
Secondly, Offences given and not taken.  
Thirdly, Offences taken and not given.   
First, Offences given and taken, are such, as when Nations, or Persons when not provoked by invasion to defend, yet by invadeing others will offend; now they that defend defending; here Offences are given and taken.  
Secondly, Offences given and not taken, when we bless them that curse us; do good to them that do hurt to us; pray for them that despitefully use us.  
thirdly, Offence taken and not given, are when at a seeming and not real cause, persons are moved and disquieted. Christ Jesus coming in the days of his humiliation not as he will come after the days of his exaltation, or at his second coming, proved a seeming cause, was no real cause for the Jews to stumble at him; his visage was marred more than any man's, when they looked for him to come, and presently restore Israel. Now such Offences taken and not given, is the intent of this sixth Sign, under the term Small; so that when persons give way to their passions, and are so moved at something which seems to be a just Offence to them, from brethren or any other, without or before they had duly weighed, not suspending all kind of dislike, till in the balance they have tried whether it be really an Offence, or but seemingly so; is a sign of great weakness, proving that such are under some spiritual decay, marked out, though upon another account, by Christ Jesus, Mat. 13. 20, 21. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it: but when tribulation, and persecution ariseth; because of the word, by and by be is offended. Now persecution and tribulation is no real cause of Offences, but rather an encouragement to hold fast the word, being one common mark such are in the truth; the Apostle Paul makes it an argument of this kind, 1 Thes. 3. 5. For this cause when I could no longer forbear, I sent to know your faith, least by some means the tempter have tempted you, and our labour be in vain. We would have no man moved by these afflictions, for yourselves know, we are appointed thereto; and instead of being offended we are commanded to glory in tribulation: this may teach us to bemoan such, and beg them be warned not to keep themselves from Christ's Table, because of this or that seeming, or real miscarriage in others, if in order to their reducement from it, we have done our duty.  
For any therefore to estrange themselves from Christ's Table, it being no less than a refusing the food he hath prepared; because things go not just as they would have them, doth greatly argue the stop to be in themselves though not by such heeded; they being great wanderers abroad into the ways of others; perhaps more busying themselves than they ought, and yet as great strangers at home to self-examination, and due personal preparation, which where ever it is, is that indeed that so warrantably calls persons to come to Christ Jesus Feast, of Bread and Wine, purchased with his blood; that negligence therein will prove no less than their great sin: What is it therefore that should keep us from that service, wherein by faith we are to feed, as it were upon the flesh of the Son of God? Whose flesh is meat indeed, and whose blood is drink indeed. Truly nothing but self-unworthiness or unpreparedness: Surely, surely, the spiritual growing Christian, whose hungrings and thirstings are after hourly communion with Jesus Christ, can better forgo his natural food a thousand times, than yield to a stop from this performance: Let us therefore examine ourselves, that we are meet subjects, discerning the Lord's Body, and so let us eat that Bread, and drink that Cup.  
Now the Causes of this decay, or yielding upon small Offences, to absent from Christ's Table; may be these three.  

First, Too great Ignorance who are the Subjects Christ calls to this Service.  
Secondly, Too too great aptness to be easily provoked.  
Thirdly, Want of Love to Jesus Christ, the Author of this Service.   
First, Too great Ignorance; who are the Subjects Christ calls to this Service; which consists in a misconstruing his general invitation to all penitent, believing, baptised Disciples, who have had an orderly admittance thus far, and by way of Precept, are enjoined both, to come to this Service, and continue in it; The same day were added to the Church three thousand souls, and they continued steadfast in the Apostles doctrine, fellowship, breaking of Bread and prayer: it is peculiarly unto such appointed and sanctified, that they may keep in remembrance their Lord and Saviour; So often as ye eat this Bread and drink this Cup, ye do show forth the Lords death till he come. But I would not be mistaken here, as that I mean, the outward badge of these only, makes right Subjects for Christ's Call; yet this outward must be, but woe to it when it is alone: The King's daughter is to be all glorious within, as well as her garment of pure gold: The hungerer and thirster after his supply, that sensibly sees all his springs to be in him; and as the Hart panteth after the brooks of water, hath his foul crying, Oh when shall I come and appear before him? negligence to be thus fitted, causeth ignorance of Christ's Call.  
But Secondly, Too too great aptness to be easily provoked: Some Christians are so weak, that they will be still forming discontent to themselves, ill interpreting others actions, and straining at every Gnat, which generally comes through weakness in judgement, and unaptness to be busying themselves with their high Calling, & the worth of God's gracious privileges afforded them; by which means the inward man is too much raked or made raw, and so apt to smart at every little touch; as special care therefore must be had in Churches, that none give just offence; so that none upon too light account take offence; for it doth but argue such Children or Babes in Christianity, and greatly robs themselves of that spiritual refreshing strength, that otherwise might be their present portion, and fills their heart with disquieting thoughts to the hindering their spiritual appetite from taking in that rich refreshment, Christ Jesus Table is furnished with for every prepared guest.  
But Thirdly, Want of love to Jesus Christ, the Author of this Service: All those motives that provokes the heart to love Jesus Christ, should be active now; viz. The greatness of his love to purchase this Service for us, with no less price than his precious blood; the smallness of our desert to procure this; together with the high privileges it signifies us heirs unto: Behold what manner of love the Father hath bestowed on as, that we should be called, (or accounted) the Sons of God, who was before without Christ, etc. But now made nigh through the blood of Christ. How should this provoke our fervent love to him, to be crying out with the Spouse in the Canticles; My beloved is fair and ruddy, the chiefest among ten thousand. Certainly my friends, were our hearts truly spiritual, we could not choose but see singular desert in Jesus Christ; calling for the greatest of our love, in a holy affection to the in joying of him, and making us prefer our communion with him, in this service, before all things that in this world may challenge our dearest respect: It must needs therefore follow, that want of love, makes way for small offences to keep us from Christ's Table; I shall leave this to consideration, and pass to the Seventh Sign of a dying Christian.    

CHAP. VII. Showing the great decay to Christianity, when mindless to Prayer; with a plain discovery of the Necessity, Excellency, Let's, and Helps to Prayer, in sixteen particulars.  

SIGN VII. When you have no great mind to Prayer.  
When a Christian is mindless of this bosom, blessed, intimate service of Prayer, which is a drawing nigh to, and talking with the great Lord God Almighty; here is then ground enough to conclude his state, and his decay very great. Now in Prayer there is considerable.  

First, The Necessity of Prayer.  
Secondly, The Excellency of Prayer.  
Thirdly, Let's to Prayer.  
Fourthly, Helps to Prayer.   
First, The necessity of Prayer, appears from the command of God, 1 Thes. 5. 7. Pray without ceasing; Col. 4. 21. Continue in prayer, and watch in the same with thanksgiving, 1 Phil. 4. 6. Be careful for nothing, but in every thing by prayer and supplication, with thanksgiving, let your requests be made known unto God.  
Secondly, It appears from example, 1 Sam. 12. 23. God forbidden that I should sin in ceasing to pray for you, Psal. 55. 27. Evening and morning, and at noon, will I pray, Dan. 6. 10. Now when Daniel knew that the writing was signed, he went into his house, and kneeled upon his knees, three times a day, and prayed, and gave thanks before his God, as he did at other times.  
Thirdly, The Necessity appears from the importunity that goeth along with prayer, Luke 22. 44. And being in an Agony, he prayed more earnestly, Luke 6. 12. And it came to pass in those days, that he went into a mountain to pray, and continued all night in prayer to God, Acts 12. 5. Peter therefore was kept in Prison, but prayer was made without ceasing of the Church to God for him, Luke 11. 8, 9 I say to you, though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth.  
Secondly, The Excellency of Prayer, appears in this.  

First, It engageth God's strength.  
Secondly, It holds with holy reverence God's hands.  
Thirdly, In no condition we can be barred from it.   
For the first, Exod. 17. 11. And it came to pass, when Moses held up his hands, Israel prevailed; and when he let down his hands, the Amalekites prevailed, Josh. 10. 12, 13, 14. Then spoke Joshua (or prayed to the Lord,) in the day when the Lord delivered up the Amorites, before the Children of Israel; and he said in the sight of Israel, Sun stand thou still upon Gibeon; and thou Moon upon the Valley of Jaalon; and the Sun stood still, and the Moon stayed until the people had avenged themselves upon their enemies; and there was no day like that before it, or after it, that the Lord harkened to the prayer of a man, for the Lord fought for Israel.  
Secondly, Prayers Excellency appears in this, it holds with holy reverence God's hands, Exod. 32. 9, 10, 11, 12. And the Lord said to Moses, I have seen this people, and behold it is a stiffnecked people; Now therefore let me alone that I may destroy them, and I will make of thee a great Nation. And Moses besought the Lord, saying, Lord why doth thy wrath wax hot, turn I pray thee and repent of this evil against them, Numb. 14. 11, 22. And the Lord said to Moses, how long will this people provoke me, and how long will it be ere they believe me? now therefore let me alone that I may destroy them.  
Thirdly, Prayers Excellency appears, in that in no condition we can be barred from it, Daniel, in the Lion's Den, Chap. 6. Jonah in the Whale's Belly, Chap. 1. 2. Then Jonah prayed to the Lord his God, out of the Fish's Belly, and said, I cried by reason of my affliction unto the Lord, and he heard me: out of the belly of Hell cried I, and thou heardest my voice: so Paul, and Silas in prison prayed, and sang praises to God, and the prisoners heard them.  
Now we come to Let's to prayer, i. e. what hinders Prayer from prevailing with God.  
First, presumption in an unreverent adventuring before the Lord, 2 Chron. 14. and 20. 33. etc. For as yet the people had not prepared their heart unto the God of their Fathers, therefore thus will I do unto thee O Israel, and because I will do this unto thee, prepare to meet thy God O Israel, Amos 4. 12.  
A second Let or hinderence to Prayer is, wandering thoughts, Jer. 4. 14. O Jerusalem wash thine heart from wickedness, that thou mayst be saved, how long shall thy vain thoughts lodge within thee? Therefore take no thought saying, what shall we eat, or what shall we drink; or wherewith shall we be clothed? but seek ye first the Kingdom of God, and his righteousness, and all these things shall be added unto you, Mat. 6. 32, 33.  
The third Let to Prayer is, bosom sin, or pleasant delight in some secret lust, Psal. 66. 8. If I regard iniquity in my heart, God will not hear me. Josh. 7. 8, 9, 10, 11. The Lord saith to Joshua, get thee up, wherefore liest thou thus upon thy face; Israel hath sinned, they have also transgressed my covenant, which I have commanded them; for they have taken of the accursed thing, and have also stolen and dissembled; and they have put it also among their own stuff, therefore they could not stand before their Enemies, but turned their backs. This good man Joshua in Chap. 10. 12. at another time is so prevalent at Prayer, that the Sun and Moon stands still; yet now in his seventh Chapter, because there is some bosom sin in the Camp, he cannot prevail till this is removed.  
A fourth Let is, want of reconciliation to brethren, Mat. 23. 23, 24. Therefore if thou bring thy gift to the Altar, and there remember'st that thy brother hath aught against thee; leave there thy gift before the Altar, and first go and be reconciled to thy brother. Mat. 6. 12. For give us our debts as we forgive our debtors; but if you forgive not men their trespasses, neither will your Father forgive ye your trespasses.  
A fifth Let, is despairing doubts of being answered, Jam. 1. 5, 6. If any man lack wisdom, let him ask it of God that giveth to all liberally, and upbraideth not; and it shall be given him; but let him ask in saith, nothing doubting, for he that wavereth, is like a wave of the Sea, driven with the wind, and tossed; let not that man think he shall receive any thing at the hand of the Lord: whatsoever ye shall ask in my name, believe that you shall receive it, and ye shall receive it, Mark. 11. 24.  
We shall now speak of Helps to prayer; or saith some, I would but I cannot pray, I want words, all that I can do is to sigh; for a Help to this.  
First, labour to get a feeling of the necessity and excellency of Prayer, so as that thy heart goeth under a grievous burden, because thou canst not pray, Jer. 5. 3. O Lord are not thine eyes upon the truth, thou hast stricken them but they are not grieved. Here the Prophet complains, that though Israel are stricken, smitten, and afflicted, yet they have not grieved; clearly implying, that a grieved, burdened state at the sense of want, is a fair step in the way to obtain supply, Psal. 38. 4, 6. For mine iniquities are gone over my head, as a heavy burden, they are too heavy for me; I am troubled, I am bowed down greatly; cast thy burden upon the Lord, and he shall sustain thee, Psal. 55. 22.  
Secondly, study much how to get deep sense of your great wants of Gods daily help; All my springs are in thee; without me you can do nothing: For in him we live, move, and have our being, Acts 17. 27. 28.  
Thirdly, Consider God hath provided no way for you to acquaint him with your wants, but prayer, and if you cannot pray, how will you make your complaints to God, Phil. 4. 6. In every thing by Prayer and supplication with thanksgiving, let your requests be made known unto God, 2 Chron. 26. Vzzia sought God in the days of Ezra, and as long as he sought the Lord, God made him to prosper: call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me, Psal. 50. 15. Hos. 5. 15.  
Fourthly, consider that all your outward mercies becomes blessings through Prayer, 1 Tim. 4. 5, 6. For every creature of God is good, if it be reeceived with thanksgiving, for it is sanctified by the word of God and Prayer: Give us this day our daily bread; When Jesus had made the multitude sit down upon the ground, he looked up to Heaven, and gave thanks; or said grace, as the old translations read it.  
Fifthly, Consider what a miserable condition will yours be, if cast into the Lion's Den, Whale's Belly, or stocks, if you cannot pray: They poured out their supplications when thy chastening was upon them.  
Sixthly, Entreat Jesus Christ to teach you to pray, Luke 11. 1. And it came to pass, as he was praying in a certain place, when he ceased, one of his Disciples said unto him, Lord, teach us to pray, as John also taught his Disciples: as the Lord commands us to do, so he must help us to Pray. Zech. 36. 37.    

CHAP. VIII. Showing the great Decay to Christianity, when mindless to Reading and Meditation in the holy Scriptures; with six Calamities very observable, which Scripture Ignorance brings.  

SIGN VIII. When Reading and Meditation in the holy Scriptures, is not delightful but burdensome unto you.  
When Israel was pleased to choose them a King, God is pleased to set him his work, lest they lose their end, and God lose his honour.  
And it shall come to pass, when he shall sit upon the Throne of his Kingdom, that he shall write him a Copy of God's Law in a book, and it shall be with him, and he shall read therain all the days of his life, that he may learn to fear the Lord his God, that his heart he not lifted up above his brethren. In like manner when Joshua enters upon the Government, he hath this charge from God, that the Book of the Law should not departed out of his mouth, but he must meditate therein day and night; that he might observe to do according to all that's written, then should he make his way prosperous, and have good success. And when King David declares who is the blessed man, He is one that delights in the Law of the Lord, making it his meditation day and night. This premised, discovers most precious worth attainable through Scripture reading, with meditation; and if need were might call for a multitude more witnesses, both from Scripture and Experience: But it being not so much my proper work to assert Scripture Excellency; as to show and prove that Christian to be dying to Christ, that is not delightfully taken up with Meditation, and Reading in his Word. I shall therefore proceed in a plain method.  
Thus where delight to Reading and Meditation grows low, there negligence to Reading and meditation must needs grow high, there decay grows great, & such must decline in their spiritual estate, this negligence bringing with it much ignorance, and so covers the eyes and hearts of such as with a vail, so as that they cannot so see as the spiritual growing man sees, God's Precepts how they command him, God's promises how they uphold him, God's threaten how awfully they persuade him, the Scripture being his Treasury or Storehouse, from whence he is made able through the spirits help, to withstand the fiery darts of the wicked one, saying after Christ Jesus his Captain, thus and thus it is written. It is evident to the meanest capacity, that doth but consider, how great incapacity all such must needs be in, to understand and resist the manifold temptations and wiles of the evil one, except they be well acquainted with God's holy Word, that hath in it Armour for the whole man, with directions how to put it on; and it becometh thus excellent, for that all Scripture is given by the inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished to all good works, 2 Tim. 3. 16, 17. Ignorance therefore here, must make sore desolation, and bring as I humbly conceive upon persons, these six Calamities.  
First, It makes you in a wilderness when sickness and affliction comes, because you will not know how and why they come. Sickness, and Affliction are of two sorts, inward and outward; Inward are such as seize upon the mind, as a judgement caused upon the person where they come, Isa. 6. 9, 10. And he said, go and tell this people, hear ye indeed but understand not; see ye indeed, but perceive not; make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert and be healed. So Rom. 1. 21, 28. Because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened: And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient. For this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness. Now such fore judgements as these, are come upon and procured by many, who turn the grace of God into wantonness, professing to be most spiritual, live as the almost most carnal, little minding (because greatly ignorant) of those spiritual causes they may run into, to the bringing upon themselves such spiritual judgements or sicknesses and afflictions as these. And indeed how comes it to pass, that such afflictions are not feared, before they come to the provoking such to walk so as may prevent their coming, but ignorance of the Scripture? they not conversing often with them, to the well informing themselves, what judgements may come on their minds, and what are the Causes God assigns of their coming, so as to be in trembling and dread continually, to the keeping themselves out of that channel, where such bitter waters runs.  
Again, there are outward sicknesses and afflictions, and they are such as these, Deut. 28. 58, 59, 60. If thou wilt not observe to do all the words of this Law, that are written in this Book; that thou mayst fear this glorious and fearful Name, the Lord thy God; Then the Lord will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance; sore sicknesses and of long continuance: Moreover, he will bring upon thee all the diseases of Egypt, which thou was afraid of, and they shall cleave unto thee. Levit. 26. 15, 16. If ye shall despise my Statutes, or if your soul shall abhor my judgements, that you will not do them, but that you break my Covenant; I also will do this to you, I will even appoint over you Terror, Consumption, and the burning Ague, that shall consume the eyes, and cause sorrow of heart; and ye shall sow your seed in vain, for your Enemies shall eat it. But I shall speak fully to the Causes of Affliction in the Twenty second Sign, and therefore proceed no further here, but come to the second Calamity, that Scripture Ignorance brings.  
Secondly, That your uneven walking with God, may bring upon yourselves death before its time. This Particular is proved thus; Long life promised to the obedient, Exod. 20. 12. Honour thy Father and thy Mother, that thy days may be long in the Land, which the Lord thy God giveth thee. Also Deut. 32. 46, 47. Set your hearts to all the words which I testify among you this day; & command them your Children, for it is not in vain, because that through this thing, (mark that) ye shall prolong your days in the Land, whither ye go over into Jordan to possess it. This is also proved by the contrary which comes upon the disobedient, Deut. 11. 16, 17. Take heed to yourselves, that your heart be not deceived, and ye turn aside and serve other Gods, and then the Lords wrath be kindled against you, and ye perish quickly from off the good Land, which the Lord giveth you. Eccles. 8. 13. But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow, because he feareth not before God. So Chap. 7. 17. Be not over much wicked, neither be thou foolish, why shouldst thou die before thy time?  
Thirdly, By means of Scripture Ignorance, you cannot know to ask in faith the things you want for soul or body; that is, you will not know where to be absolute or positive in your ask, and whereto be submissive and conditional in your ask: Now the Scripture gives directions as to the putting up Petitions to God, and men may easily err by not observing them, Gen. 32. 26. And he said, (to wit the Angel) Let me go for the day breaeth; and he answered, (to wit Jacob) I will not Let thee go, except thou bless me. So Exod. 32. 12. Wherefore should the Egyptians say, for mischief did he bring them out to slay them in the Mountains, and to consume them from the face of the earth; Turn from thy fierce wrath, and repent of this evil against thy people. So Acts 12. 5. Peter therefore was kept in prison, but prayer was made without ceasing unto God for him. By these Scriptures we may observe, that to be conditional or indifferent in our ask, when God may be dishonoured by denying, is not good; therefore in this case, may a man coming in God's way, be bold to ask pardon of his sins, peace to his conscience, power over his corruptions without condition: in such case, Gracious and humble resolutions to have no denial, greatly liketh God, and suits with his will, Isa. 62. 6, 7. I have set Watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night; you that make mention of the Lord, keep not silence till he establish and make Jerusalem a praise in the earth. But observe, in all cases Petitions putting up, must not thus be framed, Acts 21. 14. And when he would not be persuaded, we ceased saying, the will of the Lord be done. So Rom. 1. 9, 10 For God is my witness, whom I serve with my spirit in the Gospel of his Son, that without ceasing I make mention always of you in my prayers; making request, if by any means I might now at length have a prosperous journey, by the will of God, (mark that) to come to you. So Jam. 4, 15. For that ye ought to say, if the Lord will, we shall live and do this or that: I shall leave this to consideration, and proceed to the fourth Calamity.  
Fourthly, Negligence to Reading and Meditation, will make you ignorant wherein you may prevent the presence and comforts of Gods holy Spirit; that is, that God may either take away his spirit from striving with you, or you away from his spirit, My spirit shall not always strive, Gen. 6. 3. 1 Sam. 16. 14. But the spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him. Psal. 51. 7. Take not thy holy spirit from me. Neh. 9 30. Yet many years didst thou for bear them, and testifiedst against them by thy spirit in thy Prophets, yet would they not give ear; Therefore gavest thou them into the hands of the people of the Land: But they rebelled and vexed his holy spirit; therefore was he turned to be their enemy, and fought against them. By these Scriptures we may see, that the holy Spirits company may be put away from us through ungracious walking.  
Fifthly, Negligence in Scripture will make you ignorant, that there is a Legion of evil Angels waiting hourly to take advantage against you; no sooner in the Text but now mentioned, had the good Spirit left Saul, but a● evil Spirit comes upon him, 2 Chron. 18. 19 20, 21. And the Lord said who shall in 〈◊〉 Ahab? presently there came out a Spirit and said, I will entice him, and be a lying Spirit in the month of all his Prophets. Job. 1. 6. There was a day when the Sons of God came to present themselves before the Lord, and Satan came also among them; and so soon as Joshua is standing before the Angel of God, Satan is got at his right hand to resist him: now ignorance that there is a Legion, or very many evil Spirits waiting all advantages and opportunities to do us hurt, occasions many to be secure when and where they have no cause, and so their feet come to be ensnared in by-paths to their shame, and sorrow; let us therefore be so studious in Scripture, as to say in truth with the holy Apostle, 2 Cor. 2. 10. 11. To whom ye forgive any thing, I forgive also, lest Satan should get an advantage of us, for we are not ignorant of his devices: Clearly noting, how careful this good man was to keep the tempter at greatest distance; while persons are not sensible that they are continually attended with wicked Spirits, that seeks to ensnare them, by drawing them aside from God, they shall be the oftener captivated, and so in their spiritual estate in great danger to be spoiled; When the unclean Spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none; then he returns to his house, [or heart] from whence he came out, and finding it empty, swept, that is, destiture of the good Spirits company, then goeth he and takes with him seven more wicked Spirits than himself, and enters in and dwells there, Mat. 12. 43, 44. Hence it is clear that evil Spirits both wait advantages, and take them where they find suitable subjects to be gaining upon. But I pass this, and come to the last Calamity which negligence brings.  
Sixthly, It makes you ignorant that you may hinder Gods holy Spirit from working any effectual good upon you. This may possibly seem strange to some, that the good purposes of Gods good Spirit upon any, may be by them hindered; but if it be considered well it need not be strange, for if the workings of the holy Spirit were unresistable, than few if any could be ungodly; it strove much with the old World, and yet they was not worthy to be saved from the Deluge; and striving need not be where there can be no resisting. Again the holy Spirit was much grieved with Israel's stubbornness, testifying against them many years, Neh. 9 yet would they not give ear; how could it be said the Spirit grieved at their withstanding, if they could not withstand? Turn ye at my reproof, and I will pour out my Spirit upon you; and make known my words unto you, but ye have set at naught all my counsel, and would none of my reproof: In all their affliction, he was afflicted, and the Angel of his presence saved them, but they rebelled and vexed his holy Spirit; therefore (mark that) he was turned to be their enemy. Now if the workings and strive of the holy Spirit, were unresistable, certainly Israel with whom it so strove, being so bemoaned of God for their rebellion, neither could nor should have so withstood him. How shall I give thee up O Ephraim? how shall I deliver thee O Israel? how shall I make thee as Adma or Zeboim? my heart is hot within me, my repentings are kindled together: Would it not be blasphemy to say, that Gods thus bemoaning was not real? It is altogether certain, that the very heart of God is set out in these expressions.    

CHAP. IX. Showing that an itching ear in Christians after Novelties, bespeaks them decaying to godliness: with four Remedies against it.  

SIGN IX. When you are mighty inquisitive after Novelties, or new things, rather than wholesome Doctrine.  
This Sign is too too common amongst Professors, and commonly ariseth from some dislike that they take, because things go not just as they would have them, after the light of their own eyes; such may know themselves, or at least be known by their instability or running from one thing to another; as Solomon saith, given to change, no longer contented than while they are prosecuting some notion or other, that hath in it the face of new, and if with their notion they prove to be accepted, then perhaps quieted for a while, till some other new conceit take them; but if not accepted, than they swell so big, that the bounds of the Church is too straight to hold them. And sure from hence hath risen the multitude of dividings in opinion, that now are on foot in our Land, men growing confidently conceited that they are in the right, and no reason shall sway them; but if their offer be rejected, then presently they make a schism, and so striving to get a party, crying out of great injustice, as though truth were only in them, and withstood because their Notion is withstood. All this while the great end of Church-being, and Ordinances appointing (to wit edification) not so much as thought of, but forgetting that blessed rule of Christ Jesus best followers (who became all things to all men that they might gain the more) drive on furiously, and come what will come in the issue, all must presently be as they see, or else they will be gone; whereas God knows if they were narrowly looked into, they would be found of the simple that are apt to believe every word, while the prudent looks well to his go, not hasty to receive, nor hasty to forgo what he hath already received.  
By this I would not be understood to palliate men, who count others giddy headed for leaving an old Romish form, when by God they are otherwise persuaded, light breaking in, and truth being made manifest; but I rather indeed would by this give such to understand, that the drift of what is here pointed at, hath respect to such as in a right constituted Church cannot be contented; Not in the least encouraging any others to be contented with false settlement, ignorantly concluding, that if they change, it will be to something new and not true. Men may change but it must be for the better, yet how apt are persons to be affected with changes, that they will change though it be for the worst; At such a sort of people my drift is, it being an evil that the Scripture is not wanting to tell us of, Exod. 32. in the beginning, While Moses is but absent for a while from Israel, they cry to Aaron to make them new Gods, saying, these be thy Gods O Israel; in like manner as you may read, in Numb. 11. 6. compared with 21. 5. God's own appointment that once was welcome to them, now they loathe it, while it remans' the same from Gods own continued institution, yet they are a weary of it, calling it light bread: An unsettled people taken with new things because new, and a weary of this though true bread. The Author to the Hebrews, chap. 13. 8, 9 seems to rebuke such a Spirit as this, Jesus Christ, the same yesterday, to day, and for ever; Be not carried away with divers and strange Doctrines: clearly noting, that they were ready to hearken after something or other that would have tended to their subverting; That we henceforth be no more Children tossed too and fro, and carried about with every wind of Doctrine, (note that) by the slight of men, and cunning craftiness, whereby they lie in wait to deceive; but growing up into him in all things which is the head even Christ. All which premised bespeaks professors care to be how they may stand unmoveable, abiding, and abounding in the way of the Lord, and not to be soon moved in their minds from their standing, because of some new spirit that seems to proffer itself.  
As a help therefore against this disease, I would humbly offer three or four directions, & so conclude this Sign.  
1 That you would pray often for Gods leading, before ye take upon you his Religion.  
Secondly, As well hear, as duly consider what can be said, against what you are about to receive, as what can be said for it.  
Thirdly, That you be able to warrant every principle of your practice, at least by two or more texts of Scripture.  
Fourthly, That you labour as far as you are knowers, by striving to be doers; negligence here provokes God to suffer a Spirit of error and deep sleep to fall upon many.    

CHAP. X. Proving us dying to Christ, when others sinings are not our sorrowings; with two Remedies against this Decay.  

SIGN X. When you can hear of foul miscarriages in others, with little or no heart remorse.  
That is, When the knowledge of others sinning, proves not thy sorrowing; where the name and honour of God lies near a heart, a deep wound must needs come at the tidings of miscarriage, and by this most certainly may a growing or declining Christian be read, and read himself if heeded; for answerable to the spiritual sense or feeling of things, will their behaviour be. A man that is wounded in his body, is more or less astonished at it, and amazed by it, as he more or less retains his senses; want whereof lessens not the wound, it rather shows the danger of such to be the greater: Three or four things considered must needs declare, and prove such Christians not only dying but near dead, as can hear of others sinning, and by no means they themselves touched with sorrowing.  
First, the great dishonour that sin brings to God; the sin of no people dishonours God so much as the sin of professors, You have I known of all the Families of the earth, therefore I will punish you for all your iniquities, Amos 3. 2.  
Secondly, The great reproach it brings upon the Gospel; A man that never professed any thing better than making it his trade to sin, though his estate be miserable, yet he professes not better; but for such as take upon them the name or profession of Jesus Christ, and not departed from, or again turn to iniquity, provokes the enemies of God to blaspheme, 1 Sam. 1. 12.  
Thirdly, The lamentable misery that such bring upon themselves; There is more hope of one that never made any profession; the sin of this is next door to impossibility of redemption from final hardening, It had been better they had never known the way of truth, then after departed from the holy commandment, 2 Pet. 21. 4. The evil World by seeing such sin, are not only tempted to remain in their sinful state, but to glory in it, for they may think they do but sin, and serve, and please themselves; & if professors so do, why may not they? Thus the Devil secretly laughs at them, & openly gets advantage by them; Wherefore the sin of the young men was very great before the Lord, for men abhorred the offering of the Lord. Elies Sons that was in the Priesthood, is singled out with marks of God's displeasure, as sinners of a deep dye, insomuch that want of suitable indignation against them for their evil in their Father Eli, who in other things was a good man, brings upon him that, that makes the ears of all Israel that heard of it to tingle, 1 Sam. 2. 3, 4. What a plague was brought upon those that did evil before the Lord in Moses time? twenty four thousand slain till Phineas in his zeal to the Lord stood up and made an atonement, Numb. 25. It is without all question, that the Nations round about, were as to the act more wicked and abominable, as to the same and such like wickedness; yet we do not read of such severity in God towards them, as to those his own people that had seen his miracles, and his wonders; were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and say our hand is high, and the Lord hath not done this, I would scatter my people among the Nations, but for tempting the wicked to do more wickedly: God's severity should be set out against his own people in bitter characters; this must needs render such very much dying to Christ, that can hear of soul miscarriages in other professors, and not themselves taken with horror and astonishment; My bowels, my bowels, I am pained at my very heart, because thou hast heard, Oh my soul in Jerusalem, the sound of the Trumpet, the Alarm of War; Set a mark upon the foreheads of the men that sigh and weep for the abominations that are done in the midst thereof; Zekiel. 9 4. I will gather them that are sorrowful for the solemn assemblies, who are of thee, to whom the reprobate is a burden, Zeph. 3. 18. Doth not the Scrptures with one consent, describe the growing, & declining Christian by this very mark? one is sorrowful, the other mourns not; it is reported there is fornication amongst you, 1 Cor. 5. and you are puffed up and have not rather mourned: clearly noting, that this was none of their virtues, but indeed an evident token of spiritual loss in them, the contrary being so honourable in God's account, viz. a sorrowful spirit at others misdoings; plainly proving, that if a wanting, a certain character of great decay: I shall come now to offer briefly some Causes of this spiritual decay, and some Remedies to remove or prevent it, and so conclude this Sign.  
First, want of zeal, that burning shining Grace, which when accompanied with judgement, cannot bear to see or hear of Miscarriages in others, without personal horror; As soon as Moses came nigh the Camp, and saw the Calf, and dancing that was there, his anger waxed hot, and he took the Calf which they had made, and burned it with fire, ground it to powder, Exod. 32. So Phineas in his zeal to the Lord, when he saw the evils that were committed in the Camp, arose and slew both the man and the woman, and so the plague was stayed.  
But secondly, want of becoming love to others eternal welfare, is a Cause of our not sorrowing at their sinnings; that good man Jeremiah, chap. 13. 17. If they will not hear, (but persist in their evil way) his soul shall weep in secret places for their pride. See this also in Jesus Christ, that had such love to perishing Jerusalem, That when he was come near and be held the City, he wept over it, Luke 19 41.  
As Remedies against this decay; First, consider what a wide breach it makes in our spiritual state, and whither in a little time, it will bring us; Repent, or else I will come unto thee quickly, and will sight against them with the sword of my mouth, Revel. 2. 16.  
Secondly, In order to removing this, do as men do that have a desperate mortal disease growing upon them, if not speedily remedied; how will they go and run, pray and pay, leave no stone unturned, no means unattempted? Even in like sort, must spiritual diseases be looked at, and laboured with: Seest thou a man diligent, he shall stand before Kings and not mean men, Prov. 22. last. Wash me throughly from mine iniquity, and cleanse me from my sin, Psal 51. 2.    

CHAP. XI. Showing that unsavoury talking among Christians when they meet, proves them earthly minded: with three Causes of this Decay.  

SIGN XI. When in your come together, your talk is not savoury and heavenly.  
Upon various occasions Christians meet together; sometimes with those that are wring their hands for sorrow; sometimes with those clapping (as it were) their hands for joy; sometimes at the Assembly, sometimes at one another's dwellings: Now all come together, ministers occasion of Talking, and will greatly evidence where most is each others Treasure, it being natural for persons when they meet, by their voice to express what is the workings of their mind; And as the heart is more or less heaven-ward, so certainly will their talk bend more or less that way: Earthly minded men when they meet, will be carrying on their trade, counting it matter of duty, to promote what lieth nearest their hearts; so those that decay to spirituals, having begun to affect themselves with new Lovers, and so losing the sense they once had to the best things, may be discerned now to have changed for the worst, by their unsavoury & earthly talking; and how advantageous all meetings are to the promoting (whatsoever it designed) none is able to express, but such as experimentally make a view of it, well considering, That evil communications corrupt good manners, or lessens a man's hold to the best things; and when that precious time in Christians meetings together is so spent, that its rather spilt like water upon the ground▪ such leaving no savour of grace behind them, must needs argue, that they are falling, if not fallen from their first Love, besides the dishonour done to God: great hath been the wrong such have done both themselves and their adherents, in public or private assembling.  
What more unpreparing the heart, and indisposing the affection to the spiritual worshipping of God, then either before hand being in a carnal sleepy posture, or else in such unseasonable, if not worse? talking (some of their Farms, others of their Merchandise,) nay perhaps backbiting and whisperingly opening the infirmities of others, to the sowing prejudice in the hearts of those, that through ignorance & weakness incline to hear them; whereas on the contrary, such whose minds are always carrying about with them the contemplating of God's end, in giving opportunity after opportunity, puts themselves with trembling care into such employment (of still getting or doing good) as may obtain from their gracious God, the approbation of redeeming time: see that good Nehemiahs' practice for this, he no sooner meets Hananis, (but what?) I asked concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem; he is enquiring presently, how it fared with the people of God, and Jerusalem the City of David, and place of his Father's Sepulchre, and full near his heart their welfare lay, as appears by his hearty affection and affliction at the evil tidings, Chap. 1. 4. And it came to pass, when I heard these words, that I sat down and wept and mourned certain days, and fasted and prayed before the Lord God of heaven. I shall add another text, and then proceed to the Causes of this decay, Mal. 3. 16. Then they that feared the Lord, spoke often one to another; (but their talking was so savoury and so heavenly) that the Lord harkened and heard it, (yea) and a book of remembrance was written before him, for them that feared the Lord, and thought upon his Name.  
Now the Causoes of this Decay, which being avoided, may also serve as Remedies against it; and they are three.  

First, Long custom to Christian Meetings.  
Secondly, Uunskilfulness in Gospel Self-denial.  
Thirdly, Negligence to a plain duty.   
First, Long custom to Christian Meetings; though this be not in itself a Cause, yet it may be easily so converted; for without a godly jealousy over the heart in often meeting with Christians, the very custom of it, will by little and little, steal away that spiritual vigour that ought to run in the veins of every one, where ever they are, to the making their being as much as possible, to God's honour and their souls edifying; for custom begets such an aptness to any service, that except the heart be still examined, persons will be in meetings together, very destitute both of suitable preparation, and answerable expectation, and all through long custom; for as in sinning, it will take away in time the conscience of sin; so in the best performances it will rob a man of that forehand care, that should attend him, unless he be much upon his watch.  
Secondly, A second Cause is, Unskilfulness in one great point of Christianity; viz. Gospel self-denial, which stands in a conforming the whole man to be always pleasing and serving the Lord; such knowing themselves not to be their own but bought with a price, and therefore whether eating, drinking, talking, walking, to be doing all to the glory of God, whose they are: Now unskilfulness herein, will be still carrying on all affairs with much mixture; partly in designing the Lord, partly designing self; having not so learned to live upon another's bottom, as the Gospel grace of self-denial teacheth, Mat. 16. 24, 25. Mark 6. 34, 35. by which means many are at a great stand how to spend this and that opportunity, and so instead of ask their fellow Christian how he grows or stands affected to the best things, what temptations are upon him? when, at what times he finds himself most weak and unable to resist? And whether often in closet prayer, watch, fastings? and what assurance he hath from some solid marks, whether he grows yea or nay? and what value he puts on fellowship with God, and enjoying the light of his countenance? what all this is, and what its worth, when it shines, when it's clouded? but if instead of such Communing as these, time be vainly spent in hearing and telling some new thing, complaining rather of hard times, than hard hearts, this and the other outward loss, instead of true losing; if the case be thus it must needs proclaim you dying Christians; for that in your come together, your talk is not savoury and heavenly.  
Thirdly, A third Cause may be this, Negligence to a plain duty, Heb. 10. 24, 25. And let us consider one another, to provoke to love, and to good works; not forsaking the assembling of ourselves together, as the manner of some is, but exhort one another daily, while it is called to day; that is certainly, to be upon doing the work of the day) and so much the more, as you see the day appreaching. Clearly impying, that we should be so far from neglect to spiritual and profitable talking when we meet, that it should be our care so to consider one another, wherein they begin to grow faint, weary, flow, remiss, and wanting, as to be provoking or seeking occasion to persuade and put forward such to that, th●t they ought not to be backward in: This was the trade of God's Children as you may read, Acts 15 36. And some days after, Paul said to Barnabas, Let us go again and visit our Brethren, in every City where we have preached the word of the Lord, and see how they do. Acts 18. 27. Who when he was come helped them much, which had believed through grace. This certainly is as true in Paul and Barnabas; as in Apollo: let than I pray you, what hath been said in this Sign, serve for caution thus far, that you will all be careful when you feast, when you fast, when you sit by your fire, walk by the way, lie down, rise up, for the avoiding precious times mispending, to be talking of the Lord and his Laws: consider what you read, and pass to the next.    

CHAP. XII. Proving Vnpreparedness to hear the Word of God, a Sign of Dying to Christ; with three sorts of Hindrances, which must be laid aside; and what must be our work; before Hearing, in Hearing, and after Hearing.  

SIGN. XII. When you are so little prepared for the solemn Assemblies, that they come before you think of them, or long for them.  
When Persons suffers themselves, to be so taken up with common or worldly business, as that they leave no room for solemn Prayer, and Preparation, to meet in God's Ordinances at days appointed; it's an evident token, of little reverence besetting the heart, and as little consideration who they are to meet: Now to come before the Lord in his Assembly, where he is wont to be, and hath promised to be, there doubtless remains a work upon us, to be done by us, by way of Preparation, and that because of God's presence being there, as in the Temple, the Type of God's Assembly or Gospel Church, Kings 1. 3, 9 I will put my Name there, and my heart, and my eyes, shall be there perpetually; his power, presence, and goodness shall be there, and he ever was and is wont to meet his People there. Tell me O thou whom my soul loveth, where thou feedest and makest thy flocks to rest at even; if thou knowest not, go thy way and feed thy Kids by the shepherd's tents, Cant. 1. Now that great preparation as to this and that by way of duty ought to be, will appear by what may follow; want to prepare therefore must needs be a character of spiritual decay; and the rather if we consider, how strict the Lord was as to them that drew nigh him when he gave out the Law, Exod. 19, 10. And the Lord said unto Moses, go and sanctify the people to day and to morrow, and let them wash their ; and let the Priests also which come near to the Lord, sanctify themselves, lest the Lord break forth upon them. Nadab and Abihu, for not sanctifying the Lord when they drew nigh him, there went out a fire from the Lord, and devoured them, and they died before the Lord, Levit. 10. 2. Most remarkable is that passage in good Joseph, Gen. 41. 14. Before he will come into the King's presence, he shaves himself, & changeth his raiment; layeth aside his prison garments: How much rather should those prepare and lay aside, that come into the presence of the King of Kings: Hear the word of the Lord, ye that tremble at his word, Isa. 66. 5. Persons may hear from day to day, and remain much like the same, rather worse than better; which must needs argue some defect in themselves by unduly approaching near so solemn a Service: I shall therefore in humility offer some Directions, what we may do in order to our profit, before hearing, in hearing, and after hearing.  
First, Before Hearing, pray God bless his Word unto you, and lead you in his way, Psa. 25. 4, 5. Show me thy way O Lord, teach me thy path, lead me in thy truth; Teach me for thou art the God of my salvation, on thee do I wait all the day, Exod. 33. 15. If thy presence go not with me, carry us not up hence. This is as true in one case as another.  
Secondly, Go to the Assembly with reverend considerations, that you are to meet God, Amos 4. 12. Therefore thus will I do unto thee, O Israel, and because I will do this unto thee, prepare to meet thy God O Israel. King Rehoboam did evil, because he prepared not his heart to seek the Lord, 2 Chron. 12. 14. compared with Chap. 19 3. There are good things found in thee, in that thou preparest thy heart to seek God.  
Thirdly, Before you go to hear, you must lay aside all superfluity, 1 Pet. 2. 1. Wherefore laying aside all filthiness and superfluity of naughtiness, receive with meekness the engrafted Word.  
There are three sorts of Superfluities to be laid aside, which else will hinder you from profiting.  
First, All those doubtful carping cares for the things of this life, you are incident to, Mat. 13. 22. Mark 4. 19  
Secondly, You must lay aside all those vexatious frets of this life you are incident to, Judges 16. 16. compared with 1 Sam. 1. 6, 7.  
Thirdly, You must lay aside all those pleasant pleasing pleasures of this life you are incident to, Psal. 45. 10; 11. All or any of these being carried with us, and heeded by us, will so load us, that there will be no room for the Word to profit.  
Fourthly, When you come to hear, come with hungering and thirsting, Mat. 5. 6. Psal. 42. 1, 2.  
The second Direction as to Hearing is, what you must do in the time of Hearing.  
First, You must hear with reverence as God's Embassage, Psal. 2. 11. compared with 89. 7. God is greatly to be feared in the Assembly of the Saints, and to be had in reverence by all that are about him.  
Secondly, You must hear as God's Word, Isa 66, 2. 1 Thes. 2. 11.  
Thirdly, You must hear with attention and godly fear, Isa. 55. 2. Nehem. 8. 3. Luke 29. 48. And all the people were very attentive to hear him.  
Fourthly, In Hearing, you must mix what you hear with faith, Heb. 4. 1, 2. But the word preached did not profit, it being not mixed with faith in them that heard it, 2 Chron. 20. 26.  
Fifthly, You must receive what you hear in the love of God, 2 Thes. 2. 10. Psal. 119, 97.  
Sixthly, and lastly, You must hear with resolution to obey, Deut 5. 27. Josh. 1. 16.  
Now what must you do after Hearing?  
First, You must remember what ye have heard, 2 Pet. 3. 1, 2. Secondly, That you may remember, you must meditate upon it, Josh. 1. 8. Psal. 1. 2. Thirdly, of all the Sermons you hear, pick out something most profitable, and confer about it, Mark 4. 10. Fourthly, You must put into practice what you hear, Eccles. 9 10. Jam. 2. 25. Luke 11. 2.  
I shall now hint three Reasons of this great Care thus to Assemble and hear God's word, and then proceed to the Thirteenth Sign.  
First, Because it is the great Ordinance of Conversion. Secondly, The means of a Christians growth, and Sanctification. Thirdly, Negligence in it, a great aggravation of Condemnaton.    

CHAP. XIII. Proving the state of such to be sad, who assemble together more for fear of man's eye than Gods: with four Descriptions, how such may be known, (or know themselves) with two Causes of this decay.  

SIGN. XIII. When you come to the Assembly, more for fear of brethren's eye, than Christ's eye.  
That is, you are so indifferent as to coming, that would none miss you nor question you for it, you could well dispense with absence, and that without any material hindrance; 'tis much to be feared that this decay prevails strongly with many professors, who have neither hungering, or thirstingat least, at that early rate they once had, and still doubtless aught to have, were they not losing their relish to Ordinances, and the fellowship that they have had with God through them; for now they begin to cease looking at things with an eye of faith, and have all or most of their recourse to things after an eye of carnal sense; and so no fear holds them to the outward order of God's House; but what is taught by the precept of men; and were they not liable to censures both from the assembly and others, (who have taken notice of their being professors) could as to the eye & censure of Jesus Christ quit all; wherefore the Lord said, Isa. 39 4, 13. For as much as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me; [note that] it is far to many degrees alienated, and their fear towards me is taught by the precept of men; it is from hence very evident, that they though they did come together, yet it was not from aright principle, their person, and their heart was asunder, and God is pleased to note them out as people fearing him only with an outside fear; therefore he will proceed to do a marvellous work upon them; the Prophet, Ezek. 33. 30, 31. meets with such a people, as are still a quarrelling with the Prophet's words, and talking against him in the doors of their houses; yet would say, Come I pray and hear, what is the word that cometh forth from the Lord, coming as his people come, sit before him as his people do, hear his word, and with their mouth show much love; but their heart runs after covetousness. So in the time of the Prophet, Mal. 4. 3. there you have a description of a decaying, and growing professor; one is so weary, that they are ready to throw all profession off, crying, It is in vain to serve the Lord, and what profit is it that we keep his Ordinances? at the same time those truly spiritual, that feared God's eye more than man's, they spoke the oftener one to another, fearing him and thinking upon his name.  
I shall give two or three descriptions, how such may know themselves, or be known; and so pass to the next Sign.  
First, Such when by more or less weighty occasions, they are hindered from the assembly, you will not find them troubled; whereas a truly growing Christian, though hindered even by God, yet he is thirsting, hungering, and thinks it long, saying with David, O when shall I come and appear before thee, Psal. 42. 1, 2.  
Secondly, Such may be known, and know themselves by this, they are of all others most apt to be discontented, it is seldom but one thing, or other troubles them, and goes not as they would have it; whereas the more spiritual, dwells so much in charity with every one, that they are ready to construe every thing to the best; so neither much troubling, nor much troubled.  
Thirdly, If any Schism or faction rise, you 〈…〉 these more apt than any other to close with it, and so zealous for a while as passes, but it holds not long.  
Fourthly, you shall find such very forward at propagating some lesser matters of God's Law, while the more weighty they themselves live strangers to; a chief cause of all this is.  
First, large zeal, but shallow judgement.  
Secondly, a too much prying into the ways of others, and too little into their own.    

CHAP. XIV. Showing our state dying, when we are more troubled at the decays in our House, than in Christ's House; with four marks to know when we are so dying.  

SIGN XIV. When the decay in Christ's House, less troubles you than the decay in your own House.  
This decay wherever found, notes a man very far gone on the dying hand; If trade decays, than nothing but complaining, if loss by fire or sickness, or death, than all is out of order, it breaketh their rest, they cannot sleep by night, disturbs their worships, they cannot pray, read, or meditate by day; It is evident with such, the affairs of their own house lieth nearer their heart, than the affairs of Christ's House, far from a truly growing Chrian, who is all out of order when it goeth not well with the Church of God.  
Now by decay here in the Sign, I would be understood of persons in Christ Jesus profession, who die in their zeal, love, and fear, etc. that begin to walk faintly after Christ Jesus, flat to prayer, to reading, to hearing, cold and careless to spiritual visit one another, seldom and little in spiritual talk, when they meet together, not now as once, make it their trade & business to be making the name of Christ great wherever they come; but either say nothing, or that that comes to nothing, having no spirit or savour in it; yet once was early at the Ordinances, quickly troubled if things went amiss, much joyed when all werein a holy Harmony; but now being discovered to have lost most of their spiritual relish to those good things they once flourished in, and this not working trouble of heart on fellow brethren, and beholders, must needs argue great decay.  
That such decay in Christ's House, even among those in his spiritual profession, hath been, and too too much is very evident both from Scripture and experience.  
First, from Scripture, 1 Cor. 3. beginning. And I Brethren could not speak to you as to spiritual, but as to carnal, even babes in Christ, whereas there is among you envy, division, and strife, are ye not carnal and walk as men.  
First, this same people as the first Chapter makes appear, had such grace from God given by Christ Jesus, that they were enriched in all utterance, and in all knowledge; so that they came behind other churches in no gift, waiting for the coming of our Lord Jesus Christ.  
Again this holy Apostle, in Ephes. 2. 12. Complains greatly of their decay; many had sinned, and had not repent of the fornication, and uncleanness they had committed. From whence it is very obseveable, that their decay was such, that their Senses or Feeling were well nigh departed from them, they were guilty of high crimes, among which were debates, envyings, wrath, strife, backbiting, whispering, swelling tumults; yet not humbled among themselves for all this: In like manner the Galathian Church, Chap. 4. That once if it had been possible, they would have plucked out their own eyes and given them to the Apostle St. Paul, now counts him their enemy for telling them the truth; so Revel. 3. 17. Thou sayest I am rich, and increased with goods, and have need of nothing; but knowest not that thou art poor and miserable, and blind and naked.  
It would be tedious to tell what experience cound speak of the same thing in our days; are there not many that at their first entrance into Christ's Vineyard, never thought that they loved Enough, Herd, Prayed, Laboured enough, that had mighty Parts, Gifts, and Graces, and did mightily improve them to the best services; yet now is grown huskish, dry and barren, and rare to hear any spiritual expressions from them; Now count meetings burdensome, duties tedious, sit as dull under the use of Christ's Ordinances, as though their stomach did loath now, what was once as the morning dew to them; who can withhold being grieved and afflicted at this, unless his eyes be out, and his spiritual feeling gone? It therefore may concern all those that read this, to make inquiry with themselves what impression such tidings as these of decays in Christ's House, make upon their hearts; for answerable to one's esteem of things, and making any thing their treasure, will their sorrow and trouble be to see it wasting, whether husband, wife, children, houses or lands, or the prosperity and well-faring of God's House lie nearer the heart, may easily be discerned by the effects that will follow; O Lord what shall I say, when Israel turns their backs upon their enemies! for the Canaanites & the inhabitants of the Land shall hear oft it, & environ us round, and what wilt thou do for thy great name? Josh. 7. 8, 9 Joshua in the fight or flight might have been taken or slain, yet that is not highest in his thought, nor lieth nearest to his heart; his great fear is what to do for the Great Name, fearing the Canaanite should have occasion to speak lightly of it: I would not by what hath been said, be thought to prohibit persons being troubled at outward decay, that would be a way to hold them from such diligence as aught to be, to remove or prevent it; but we may know whether we are less troubled at decay in Christ's House, than in our own, by these marks following.  
First, by observing which way the drift of our praying to God bends most.  
Secondly, In which channel our complaints to men runs most.  
Thirdly, whether the thoughts of it are so prevalent, that they molest us in the highest of our spiritual performances.  
Fourthly, whether in compassion, our choice answers the lesser call, and rejects the greater; that is, we will rather put our helping hand, to the removing the decays of our house, than of Christ's House. Read and consider, and then pass to the next Sgin.    

CHAP. XV. Showing that want of weeping in some, when others of Christ's Children with grief are stooping, declares such to him a dying: showing also in four respects how we are to pity; with four Remedies against this Decay.  

SIGN XV. WHen you can see Christ's Children stoop with trouble, and you not, or little Sympathise with them.  
Although affliction cometh not forth out of the dust, neither doth trouble spring out of the ground; yet man is born unto trouble, as the sparks fly upward, Job 5. 6, 7. And though in general, it be a portion common to all, yet in especial, & most of all to God's dearest people, the worst of men commonly being in the least of troubles here. They are not in trouble as other men, neither are they plagued like other men, Psal. 73. Now this portion from the Lord, for blessed ends to his people, though deserved by them, and as needful as their food to them, yet it being that that bows their soul down greatly, aught to be attended with suitable compassion, from their fellow brethren, as a help provided of God, that they may bear it the better.  
When trouble or afflictions of any kind from the Lord, are great upon some, it is an evident token of decay in such, as have not a fellow-feeling towards them. Woe to them that are at ease in Zion, and lie upon beds of Ivory, stretching themselves upon their coutches, drink their wine in bowls, and anoint themselves with chief oyitments, but are not grieved for the afflictions of Joseph, in Amos 6. from the 1. to the 7. Some we may see there lived a careless life, feeding to the full, had even what heart could wish, felt not the trouble in person, that at the same time was their brethren's portion; yet are not grieved for the afflictions of Joseph, but lived at the height of Joy, under their own fullness, and were not compassionately affected with others penury: This hath been found among the people of God, but ill taken from them, Numb. 20. We shall find that Israel was in great distress, and begs their brother Edom (who knew all travail that had befallen them) to let them pass by his high way; but he shown them no pity, was fallen from that sympathising Spirit that ought to be in him. God will not forget to take notice of this, and reckon for it; which proves that pity in his people one to another, is God's expectation from them, Amos 1. 11. Thus saith the Lord, for three transgressions of Edom, and for four, I will not turn away the punishment thereof, because he pursued his brother with the sword, and cast off all pity.  
But some may Object and say, shall we pity those, (though Gods own people) that have brought by their sinning, what misery is come upon them?  
Answ. Yes, God expects this from his people's enemies, how much rather from their friends, Isa. 47. 5, 6. Sat thou silent and get thee into darkness, O Daughter of the Chaldeans, for thou shalt no more be called the Lady of Kingdoms; I was wroth with my people, and gave them into thy hands, but thou didst show them no pity, upon the ancient hast thou very heavily laid thy yoke; For this cause they must get them into darkness, clearly noting, that though God for his people's evils do afflict & trouble them, yet it is not at all either to warrant his people, or his people's enemies, to add to the burden he layeth upon them; but on the contrary calls for pity, yet not pity with their sins, but such pity as may reduce them from their sins.  
First, in taking notice that they are in misery, Remember O Lord what is become upon us, consider and bebold our reproach. The Church counts it of tendency to her healing, by having her affliction taken notice of.  
Secondly, you must pity them in helping them to understand the cause why it is come; Lam. 3. 36. Wherefore doth the living man complain, a man for the punishment of his sin.  
Thirdly, Pity in provoking them to search and try their ways, and turn to the Lord their God.  
Fourthly, Pity in helping them down; that is, laying the displeasure of God before them to humble them; and when duly humbled, to comfort them; lest such should be swallowed up with over much sorrow; We may conclude this evil to be very commonamong professors, and it may call upon them to a self-examining, whether, and wherein they are under this spiritual decay; for the removing, or preventing of which, I shall offer three or four things briefly, & so conclude this Sign.  
First, to consider the precepts of this duty, and from whom they come, Rom. 12. 10, 14. Be kindly affectionate one to another, with brotherly love, in honour preferring one another; Weep with them that weep; put on as the elect of God, bowels of mercy, kindness, humbleness of mind, meekness, long suffering; who is afflicted, and I burn not?  
Secondly, Consider the danger of being wanting here.  
First, it makes us most unlike God; in all their afflictions he was afflicted.  
Secondly, It opens a door to let in upon us equal misery, Amos 6. 7. Therefore shall they go into captivity, with the first that go captive; and the banquet of them that stretch themselves, shall be removed.  
Thirdly, It leads the way to heart-hardning Zech. 7. 10. Oppress not the widow, fatherless, stranger, nor poor; but they refused to hearken, and made their heart as an Adamant stone.  
A Third help against this decay, is to be considering or laying to heart the condition of such, thinking it might now be, and yet may be our own; you that are spiritual, restore such an one in the spirit of meekness, Considering thyself, lest thou also be tempted; bear ye one another's burdens, and so fulfil the Law of Christ, Gal. 6. beginning.  
A Fourth help against this decay is, humbly and constantly to beg of God, a heart according to the new Covenant, Psal. 86. 11. compared with Ezek. 36. 26. and so, Teach me thy way O Lord, I will walk in thy truth, unite my heart to fear thy name: I will give you a heart of flesh; or a tender heart, 2 Chron. 34. 27.    

CHAP. XVI. Showing that when the name of Christ, and credit to his Gospel; is not so dear to us as personal sufferings, we are then surely on the dying hand: and that in estate, body and life, we ought to submit if called to suffering: with four Causes of Decay here.  

SIGN XVI. When you will rather betray the Name of Christ Jesus, and the credit of his Gospel by your silence; then appear for it, to your own suffering and disparagement.  
Three things may be observable as to the opening of this Sign.  
First, what is meant by the Name of Jesus.  
Name refers to his person, and properties, as his power, wisdom, judgement, mercy, justice, goodness; dishonour done to all or any of these, is done to him, because this is the matter or substance he is made known by, and understood to be; 'tis clear that Name in Scripture, when referred to the person of God and Christ, notes all this, Exod. 20. 7. Thou shalt not take the Name of the Lord thy God in vain, Chap. 33. 19 Chap. 34. 6, 7. Josh. 7. 10. John 17. and Acts 9  
Secondly, how far if called, ought we to suffer for this Name.  
Suffering is a word reduceable to three heads; all centring in man.  
First, in estate, there he must suffer, by having his goods spoiled, his bodily substance wasted, Heb. 10. 35.  
Secondly, in body, by persecutions, and reproaches, bonds, and imprsonments, Heb. 10. 32, 33. chap. 11. 36.  
Thirdly, In life, Luke 14. 26. Acts 21. 15. Revel. 12. 12. Now in what cases may we be proved guilty of this dying Sign, as falling under any or all these three heads.  
First, If because of our estate we comply with, or countenance any evil, or refuse to confess any good, John 12. 42. 2 Tim. 4. 10. Nevertheless among the chief Rulers also, many believed on him, but did not confess him, lest they should be put out of the Synagogue.  
Secondly, If because of our bodies, to free them from sufferings, we will comply with, or countenance any evil, or refuse to confess any good, Mat. 13. 21. But when tribulation or persecution riseth, because of the word, by and by they are offended.  
Thirdly, If because of our lives to free them, we will comply with any evil, or refuse to confess any good, contrary to Dan. 3. 17, 18. chap. 16. 16. Under all or any of these considerations, when professors can hear the great Name dishonoured, and by their silence suffer it to be betrayed, it is very evident they are dying to the things of God. No man or woman in a Christian profession, but one time or another, are liable to temptations of this kind; that is, to have the Name and credit of Christ and his Gospel, come in competition with their sufferings and disparagements. And answerable to their weakness, or strength, so ordinarily is their behaviour to suffer, or to sin; there may be considered three or four Causes of this, which being heeded and avoided, may prove as Remedies against this decay.  
First, A slavish fear of men, and things pertaining to this life; Fear ye not the reproach of men, neither be afraid of their revile; up●n this score, either fearing men, or fearing losing the things pertaining to this life, as John ●2. many believed but did not confess him, for fear of losing their place in the Synagogue. It is much to be feared that with regard to this, many hear and bear to hear, see and bear to see, know and bear to know, that dishonour contracted to the name of Christ, and his Gospel, that otherwise they would not, and certainly ought not; Have no fellowship with unfruitful works of darkness, but rather reprove them; that is, come not in company with them, yet if you must, then rebuke them; for any among their great friends, kindred, or any other, by whom perhaps they have great gain, to bear with swearing, blaspheming, deriding at religion, or other vain communications, plainly argues a great slavish fear to have possessed them.  
Secondly, another Cause of this, may be an impotent love; that is, your love to God proves weak or lame; There is no fear in love, but perfect love casts out fear; because fear hath torment.  
Thirdly, Unskilfulness in the Doctrine of self-denial, may prove a great Cause of this decay; Whosoever doth not take up his Cross and follow me, cannot be my Disciple; behold I go bound in the spirit to Jerusalem, not knowing the things that shall befall me there, save that the holy Ghost witnesseth in every City, saying, bonds and afflictions abide me, but none of these things move me, neither count I my life dear to myself, so I may finish my course with joy.  
Fourthly, A doubtful mind of God's All-sufficiency, and certainty, to make up what damage may come through our care to his name and credit, both in this life, and that to come; Gods All sufficiency is never so seen, as in the time of greatest scarcity, or under the highest straits; Then stand still and see the salvation of the Lord; and as God's sufficiency is never so seen as then, in like manner he is never so obliged as then; When persons are suffering (through his grace) for his namesake: They shall lay their hands on you, and persecute you, and bring you before Rulers for my names-sake; but I will give you a mouth, and wisdom, which all your adversaries shall not be able to gainsay, Luke 21. 12. 13.    

CHAP. XVII. Showing, that sinning through impatience, under Offences; is a certain mark of deep decay; with Objections, and Answers, proving the degrees of anger; and three Causes why Christians are impatient unto sin.  

SIGN XVII. When at a small offence, you are so impatient that you commit great sin.  
It is not possible to live without offences giving, or taking, real or seeming; and such is man's frailty in common, that even under small provocations, they are apt to yield to too deep an impression. But for better understanding, it may be necessary to make some Observation upon this Sign.  
First, As to the meaning of small Offences.  
Secondly, As to the kind of impatience here intended.  
First, By small Offences is meant, either small with respect to the little occasion that is given, perhaps but seemingly; or if real, yet so slender, as it would be wisdom to wink at it, and but folly to be moved by it.  
Secondly, Small as coming from the smallest occasions, viz. earthly; an error of life, as to the things of heaven, though small, being that that is greater by many degrees, than some error that may arise from the things of this life, which by God are called the smallest matters. A Christian may be easily read more or less, strong, or spiritual, as he is more or less affected with the offences that this life minister to him; Whereas there is envyings, debate, and strife among you, are ye not carnal and walk as men? 1 Cor. 3. 2.  
Now the kind of impatience here intended is, for offences to be so moved or enraged as to run beyond the bounds of God's allowance, Be angry but sin not; let not the Sun go down upon your wrath; Intimating a great aptness in persons, when provoked to be so enraged as to continue and boil in wrath, seeking for revenge, contrary to God's counsel, Be in malice as Children.  
Object. But it may be Objected, whether an allowance of anger, or impatience under provocation may not be.  
Answ. There is anger in good part, and in bad part; so to take offence or be angry, or impatient, as to thirst after personal revenge, or requital; surely is not good: He that is so angry with his brother, shall be in danger of Judgement; for in their anger they slew a man, and in their wrath they digged down a Wall; cursed be their anger for it was fierce, Gen. 49. 6, 7. Here Impatience is taken in ill part, and by Christians to be abhorred and avoided, it being not of that kind, Exod. 32. 19 And Moses anger waxed hot; full of zealous and sore displeasure; not simply against their person, but against their sin. Thus God is said to be angry with his people when by their sins they provoke him, Numb. 11. 10.  
But Impatience and anger in ill part, is such as runs out to the breaking the hedge of Government, running into cursing, swearing, tumults, fight or brawling.  
Object. 2. But it may be again Objected, that the Sign itself seems to give an allowance of great anger, or impatience, under great Offences; for it saith, When at a small offence you are so impatient, that you commit great sin.  
Answ. Doubtless under great Offences, greater displeasure may be manifested; but let the growing heavenborn Christian, set up his standard here, that at no offence small or great, he may dare at any hand to break down the wall; in a word, Be angry and sin not, Ephes. 4. 26. By this means we make our quarrel Gods, whose vengeance is, and he will righteously repay; otherwise, that is, when impatience carries us into the path of sinning, we make the quarrel our own, and take Gods work from him, and so incur his displeasure upon us: The good Lord give in wisdom and strength to Christians here, under all provocations, whether great or small, in Church or Family, from friend or enemy, that they let patience have its perfect work; rather to the suffering any wrong, than committing the least sin; how like our Head the Lord Jesus would this declare us to be? Who did no sin, neither was guile found in his mouth; yet when he was reviled, reviled not again; when he suffered, threatened not, (took it most meekly) and committed himself to him that judgeth righteously.  
Object. 3. But it may be objected again, whether by this Superiors, as Governors, Parents, or Masters, may or not be angry with their Inferiors?  
Answ. Yes, and correct them to, but it must be as their drinking was in esther's time, according to the Law of God's allowance; Read for our rule in this case, (and let us live and die by it) Nehem. 5. 6, 7, 9 And I was very angry when I heard their cry, and these words; then I rebuked the Nobles and Rulers saying, It is not good that you do, ought ye not to walk in the fear of our God, because of the reproach of the Heathen our enemies. O let Christians make this their rule under all provocations, to keep within the fear of God, because of the reproach of the Adversary; yea, let your provocation be what it will, or from whom it will, friend or enemy, child or servant, them that have most cause or least cause, still remember and keep to this, it is better ten thousand times ten thousand, patiently to suffer, than impatiently to sin and suffer too; by the one, others do us wrong; by the other we do ourselves wrong: St. Paul meets with some Christians in the Corinth Church under this Dying Sign, 1 Cor. 7. 6. Brother goeth to Law with Brother, and that before the unjust too: He prescribes the Remedy, that they rather take wrong (though from Brethren) and suffer themselves to be defrauded. The Proverb is worth our heeding in this kind, (it will not countervail our cost) better patiently take the wrong, than with sinning seek our right.  
I shall now come to two or three Causes of this Decay, which being observed and avoided, may also serve as Remedies against this decay or dying Sign.  

First, the first Cause is, want of Government over our own spirits.  
Secondly, Too high esteem of worldly Enjoyments.  
Thirdly, cumbering ourselves with any business.   
For the first, viz. Want of government over our own spirit; that is, not being Lords over our own passions, having them at our Christian beck, when to be angry, and to what degree; Ignorance of our bounds here, makes us Beastlike; I were envious at the foolish, when I saw the prosperity of the wicked; saying, I have washed my heart in vain, and cleansed my hands in innocency, Psal. 73. So foolish and ignorant was I, even as a Beast before thee. He that hath no Rule over his own Spirit, is like a City without walls and broken down. Want of government over our own spirit, makes us as naked or desolate, as an unfortified City, whose walls are broken down, Prov. 25. 28.  
Secondly, Too high esteem of worldly Enjoyments; He that will hardly be moved at a bigger thing, will not easily be moved for a pin; All offences are a kind of loss, being something that crosseth the grain of our spirit; now answerable to the estimation we have more or less of our loss, will our offence taking be; It is putting too high a value of earthly Enjoyments, as Husband, Wife, Children, House or Land, Gold or Silver, that makes us so impatient at their loss or leaving; Set your affection, saith St. Paul, on things above, not on things below; The time is short, it remaineth that they that have Wives, be as though they had none; and they that weep, as though they wept not; and they that buy, as though they possessed not, 1 Cor. 7. 29. The Apostle would have them to carry about with them their outward Enjoyments, as a Traveller carries his old Coat about with him, every day thinking to throw it of; and if he lose it, or be rob of it, doth not much trouble himself, for he sets little value upon it: Would Christian Travellers seek to soar high in their affections, how little would this little little worldly pelf, seem to us in our getting or losing.  
Thirdly, A third Cause of our Impatience, and a third Remedy against it is, to avoid much cumbring ourselves with any business; that is, a filling our hands too full, overcharging ourselves, taking more upon us than we are able to manage with submission to better things, and so hinder meditation and contemplation about those lasting things of heaven; which occasions a freezing of the spirits, and so we sin and fall at every little trouble that comes in our way; whereas a joyful spirit, that is enlarged and at liberty, Bears all things, believes all things, endures all things, is not easily prouked, as 2 Cor. 13. at large shows: All this while a spirit cumbered is in bondage, and quickly fretted, like a scald head soon broken; Take heed lest at any time your heart be overcharged, Luke 21. 34. I would have you be without carefulness, 1 Cor. 7. 32. Martha, Martha, thou art troubled, and cumbrest thyself about many things; but Mary hath made choice, or busied herself about that good part that shall never be taken from her, Luke 10. last. Consider what you read, and the good Lord give you understanding, Amen.    

CHAP. XVIII. Proving those Christians to be almost dead, that make it more their business, to get the Form than the Power of Religion; with its Causes and Remedies.  

SIGN XVIII. When you are more careful to get the words of Christ's People, than the spirit of Christ's People; the Form than the Power.  
That is, the name and outside of Reformation, rather than the spirit and power of Reformation; when the strength and bent of all thy care, lies in trimming thyself to appear before men righteous or religious. Persons may go very far in this with great self-security, resting barely upon outside performances, getting fine words, and painted expressions, making a great show of their worship, Pharasaical like, and at the same time live under the dominion of some base lust, Isa. 1. 11, 12, 13, 14. To what purpose is the multitude of your Sacrifices to me, saith the Lord? I am full of the  Offerings of Rams, and fat of fed Beasts; I delight not in the blood of Bullocks, or Lambs, or Hee-goats: When you come to appear before me, who hath required this at your hands, to tread my Courts? Your new Moons and appointed Feasts, they are a trouble to me, I am weary to bear them, for your hands are full of blood. They were then under the guilt of sin, or dominion, or both, and yet at the same time full of outward Services, and mighty busy in their Worship, Hear ye this ye men of Judah, that enter in at these gates to worship the Lord; Do not trust in lying words, saying, The Temple of the Lord, the Temple of the Lord; for the Temple of the Lord is this, If ye throughly amend your ways and do; if you throughly execute judgement between a man and his neighbour, and oppress not the poor, fatherless, or widow; in This I Delight, Jer. 7. It is clear here also, these rested merely in outwards, and lived under the dominion of very base lusts, at the very time they seemed so zealous for the Lord.  
And it is very much to be feared many now adays run in the same channel, Ezek. 33. 31, 32. Come I pray you and hear what is the word that cometh forth from the Lord; and they come before thee as my people come, and sit before thee as my people do; and with their mouth show much love; (but mark that at the same time) their heart runs after Covetousness. These were Hypocrites in Zion, that shelter themselves in the outside of Religion, Covering God's Altar with tears, Mal. 2. 8, 13. Yet he regards them not, seeing such to be but nominal Christians, and therefore abhors them exceedingly: The Scripture seems to intimate this as a very common overspreading weed, not rare to be found, but rather rare to be avoided in professors. Let us therefore all look to ourselves, prove our own work so shall we have rejoicing in ourselves alone, Mat. 23. 14, 15. for a pretence make long prayers, Rom. 2. 18, 19, 20. Behold thou art called a Jew, restest in the Law, makest thy boast of God, being confident that thou thyself art a guide of the blind, a light to them in darkness; at the same time under the dominion of Sin.  
But what may be the Causes of this, that persons should take such pains in Religion, and at the same time be but mere painted Sepulchers?  
Answ. First, gross ignorance.  
Secondly, Carnal security.  
First, Gross ignorance, that God did never institute Laws for Laws sake, but for his Name sake, and sinners saving; never placing happiness in them, but in him that is the Author of them. O then what ignorance and madness is it, for people to content themselves with flesh-circumcision? God will punish such with the uncircumcised, Jer. 9 last. Behold the days come, saith the Lord, that I will punish the circumcised with, or as truly as, the uncircumcised; for the one hath it not in the flesh, and the other not in the heart.  
Secondly, Carnal security; That is, dream they shall be accepted because great Prayers, great Preachers, great goers to Church, (though this be good in itself) yet this is filthy and bad, when either it is alone or rested in; When they shall say, peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape, 1 Thes. 5. 3.    

CHAP. XIX. Containing in it a description of a decaying Christian, by his light trouble at Miscarriages, though known to God's eye, while kept from man's eye; with two special Causes of this Decay.  

SIGN XIX. When you are not much troubled at your own Miscarriages, while they are kept from public view.  
By Miscarriages here, I would be understood, the failings and fall of God's Children, not wilfully nor altogether willingly, but through infirmity, being overtaken, or as it were ensnared before they are ware, yet truly privy to what they have done, and not ignorant they have gone out of the way: Nevertheless if their going thus far in sight and sense of uneven walking, be found without much trouble, it is most evident than their case is very sad; Now who is he that lives and sins not? 1 King. 8. 46. And who is he that can hid what he doth from an Allseeing eye, Psal. 139. 7. And what is it that puts distinction between a good man's sinning, and a bad man's sinning? but that the one sins with all his will, the other, with scarce any of his will; to the one what he doth is matter of delight; to the other what he doth is his sickness; though it is true he doth it, yet his heart is grieved for it: now the more or less a good man is troubled upon this score, the more or less is his decay; where the awful fight of God's eye is much reverenced, there all Miscarriages are soon discerned and much avoided; but the lesser any man is beset with this grace, lessens his fear to the greater, and heightens his fear to the lesser: that is, God's eye is not so much run from as man's eye: one of the highest temptations to sin being secrecy; and one of the greatest seasons to try whether a man hath good will to do amiss or no; it having in it no kind of let to touch his sensitive part, with care or fear to eschew it, because that visible shame that sin brings, in all probability cannot come; then Satan is at work mightily, having the highest opportunity, unless the Conscience be found very tender, to strike the heart into a trembling sense of that piercing eye of the Almighty; saying with Job, Doth not he see my ways and count all my steps? chap. 31. 42. What else can hinder closing with temptation to a high degree? now such misdoing as this, of secret sinning, found in any, and they not much troubled because it is not made known; let the sin they have committed be never so small in account, yet a sin, doth prove such very desolate of the grace of God.  
Amnon one of David's Sons, being evil disposed towards Tamar his Sister, is not thoughtful at all of God's secret eye, but careful how to avoid man's eye; as this saying proves, Have all men out from me, 2 Sam 13. 9 none but Tamar must stay with him; towards home he is wickedly designed, running into God's eye without all fear, so he may run from man's eye: It was not thus with good Joseph jacob's son, when he had as much if not more secrecy, and the temptation without very strong, to have drawn him into high miscarriages; at such a time in a resisting way, gives this reply, How can I do this great wickedness and sin against God? Gen. 39 9 In like manner Annanias and Saphira, that sold their possessions, under pretence of giving the price as a  Offering to the Lords use; but when required to speak the truth, whether or no they kept any thing back, in fear to man's eye rather than God's eye, sins at a high rate, Lying, as the Scripture gives it, to the Holy Ghost, Acts 5. 1, 2, 3, 4. But as it is the practice of decaying Christians, to be most careful to keep their miscarriages from man's eye: in like manner their sorrow at the sight of sin, is distinguishable to be different from the sorrow of the growing Christian; though his miscarriage may be only known to God, saying with David, Against thee, thee only have I sinned, and done this wickedness in thy sight, that thou mightest be justified when thou speakest, & clear when thou judgest: On the contrary as Jeremiah complains, I harkened and heard, but they spoke not aright, no man repent him of his evil, saying what have I done; every one turneth to his course, as the Horse rusheth into the battle. But I shall proceed to the Causes of this Decay.  
Now the Causes of this, which being avoided, may serve also as Remedies against this Dying Sign, and they may be these two.  
First, want of fear to God,  
Secondly, want of love to God.  
First, want of fear to God; he whose heart is possessed with the fear of God, as knowing his greatness, and his goodness, his mighty power and arm, to save or destroy, though such a one wants no power, or secrecy to offend this God, by committing actual evil against this God, yet dare not, cannot, will not do it; But were it not for the fear of God, could, and would do, what they cannot, nor dare not; this held good Joseph, Gen. 29. 7. How can I do this great wickedness, and sin against God, Nehem. 9 15. But so did not I, because of the fear of God; these persons wanted neither power, nor secrecy, to have complied with the temptations before them; yet they are held by this precious grace, the fear of God.  
Secondly, want of love to God, is a Cause of this decay; did we so love him as we ought, we would not so wound him by our sinning as we do, Had they known him (indeed it may be said) had they loved him, they would not have crucified the Lord of glory, 2 Cor. 2. 10. If any man love me he will keep my say, and my father will love him, and we will make our abode with him, John. 14. 23.    

CHAP. XX. Showing the heart very bad, when under faults it cannot bear plain dealing; with three Causes of this badness.  

SIGN XX. When you love least those Brethren, that deal most faithfully with you, in the opening your soars, and tendering your Remedies.  
It is a strong evidence of a bad Spirit, when persons come to this pass, either they must be unsensible of their bad state, or else willing to continue in it through a hardened heart; but may be easily discerned in a Church, either by their itching at most plain soulsearching Doctrine; or their estrangedness to the most zealous spiritual Brethren; and if there be a lukewarm Christian in the Church, a thousand to one but he is most of their society; they may also be known by this, they are greatest strangers to the difficultest duties; 'tis hard to bring them to early duties, and as hard to hold them at late services; in a word, you may have their company, but it must be at services most easy, when some outward credit may accrue to them by their profession; then none shall seem more apt and active than themselves, and God that best knows this, greatly abhors this; and will chastise such churches as are not careful to remove, and will also in due time, make such persons by one means or other, so manifest, that he that runs may read them; but as there are such that will not like them that deal faithfully with them; even so, there are some that out of personal respect to such, and for fear to lose their favour; will not tell them so nakedly of their sores; but in love to their persons speak faintly of their sins, and so hate their souls. In show these are a man's greatest friends, but in truth his greatest enemies, witness the false Prophets, 1 Kings 22. 6. Shall I go against Ramoth Gilead to battle, or shall I forbear? and they said go up, for the Lord hath delivered it to thy hand. And when a Prophet of the Lord one Micaiah is called for, vers. 13. They would fain have seduced him to speak good words, as they called it, that is, pleasant promises, though they were lies; Thus we may see the property of false Prophets, that for an angel will cry up a person as if he were almost an Angel, it was even so in Jeremiahs' time, chap. 8. They have healed the hurt of the Daughter of my people slightly, crying, peace, peace, when there was no peace. When God would not, nor righteously could not, speak peace but war, because of their misdoings; yet these false Prophets make promises of peace to them; though in their sins, that as God by the Prophet Ezekiel complains, Chap. 13. Sow pillows under armholes, for pieces of bread, & handfuls of barley. Sparing what he would have destroyed, and destroying what he would have spared: it is a very great Judgement upon a Church or people, to have such amongst them, as will speak peace to any out of the way of peace; it is as bad a judgement upon those persons, that love not those that speak war to them, when their impenitency speaks the same; yet of such the Apostle St. Paul complains, Gal. 4. 15, 16. Am I therefore become your enemy, because I tell you the truth? Doubtless these Galathians speaks in their hearts as much, as others speak of the Prophet Amos, Chap. 10. who say, The land is not able to bear his words; once this same Church, could have pulled out their eyes (if it had been possible) to have done this same Apostle good; Now counts him their enemy for telling them the truth; But I shall briefly speak of two or three Causes of this Decay, which being avoided, may serve as so many Remedies against this dying Sign.  
First, A first Cause is, shaking hands again with our old sins, falling in love with what once we loathed: very burdensome to Israel was Moses, when once they began to grow affected with the Fish, the Cucumbers, and the Melons, that they had in Egypt; not only then good, plain dealing Moses comes out of request, but even God's Manna, though Angel's food, Numb. 11. 5, 6. We remember the Fish which we did eat in Egypt freely, the Cucumbers and the Melons, and the Leeks, and the Onions, and Garlic, but now our soul is dried away, and there is nothing at all besides this Manna before our eyes, and this we loath as light bread, chap. 21.  
But Secondly, a second Cause may be this, a losing the relish we once had to heavenly things, Jer. 2. 23. Iremember thee, the kindness of thy youth, the love of thine espousals: when thou goest after me in the Wilderness, in a Land that was not sown; then thou wast holiness to the Lord, and the first fruits of his increase; but now be astonished Oh heavens at this, and be horribly afraid, yea very desolate, saith the Lord; for my people have forsaken the Fountain of living waters, and hewn out to themselves broken Cisterns, that can hold no water. But I have a few things against thee, because thou hast left thy first love; Remember therefore from whence thou art fallen, or else I will come and remove thy Candlestick except thou repent, Revel. 2. 11.  
Thirdly. A third Cause may be this, a too too much complying with the friendship of this World: which in its latitude is enmity with God, Gal. 5. 7. Ye did run well, who did hinder you, (or as the margin reads, drive you back) that you should not obey the truth: (or hold on your way) This persuasion comes not of him that calleth you: If any come to me and hate not his Father, and his Mother, Wife, Children, Brothers, Sisters, yea, and his own life also, he cannot be my Disciple, Luke 14. 26. Demas hath forsaken me, and hath embraced this present World: Read and consider.    

CHAP. XXI. Proving the condition of the rich as well as the poor, to be a condition of trouble; and that whether it be common or more than ordinary, to be answerable in prayer; with a description of the different kinds of trouble; with profitable Objections answered.  

SIGN XXI. When under more than ordinary trouble, afflictions, or straits, you are not more than ordinary in Prayer.  
For the opening of this Sign.  
First, what is meant by troubles; it is something that in itself is not, nor cannot be pleasant; But something that opposeth and withstandeth the desire and delight of the mind; and therefore in Scripture called a burden; Cast thy burden upon the Lord and he shall sustain thee; were trouble a matter of pleasure, and profit in itself, there would not be that proper need of prayer, and calling for help from one that is stronger; So that as the word is universal in an ordinary case, it takes in those cares, fears, and sorrows in common, that we are daily incident to, Job. 5. 6, 7. Man is born to trouble, as the sparks fly upward; That is, it is as natural for man to meet with trouble, as it is for the sparks to fly upward; because there is not that ordinary common condition, but it hath its proper temptation; as I shall instance in this following; for saith the poor man, were I a rich man, how glad, how thankful, how contented should I be? But Solomon saith of the rich, Eccles. 2. Who can come after the King? I got me this, and this, yet all vanity and vexation of Spirit; and there is no profit under the Sun.  
Object. Why no profit?  
For these reasons; first, he is very apt to be high minded, and that will dog him, and trouble him; and as it is very hard for the poor to keep the wolf from his door, that is hunger and rags, even so the rich he is in danger of, and involved with trouble, 1 Tim. 6. 17. Charge them that are rich in this World, that they be not high minded; when a high mind in a stately Coach, & a meek Christ on a poor Ass' colt meet together, Herod's Palace, and Christ's Manger; It is well now if the high mind do not rather die than stoop, Ezod. 5. 2. compared with Dan. 3. 15. Who is the Lord that I should obey him? what God is able to deliver you out of my hand? Here in their greatness, they challange God, James 5. Do not rich men oppress you, and bring you before Rulers? Is it not their common practice to use their power to oppress you, and as Solomon saith, Prov. 18. 23. While the poor useth entreaty, the rich answereth roughly; Now God is pleased to establish a statute in Israel to prevent the evil of high mindedness, which the rich was incident to, Deut. 17. 18, 19  
But Secondly, The rich hath the trouble of care, as well as the poor, differing only in this, it runneth in another Channel; For the abundance of the rich, will not suffer him to sleep; he is so beset with fears of the robber, and cares how to secure, as holds his eyes, is as a disease upon him, Eccles. 5. 12. It is clear from experience also, for some rich are so beset with troubles, that they wish as hope of deliverance, they had been poor; Thus much for the rich. Now the poor hath his troubles also, though of a contrary kind, for as the rich are apt to be too high, so the poor too low; Job 5. 15. But he saveth the poor from the mighty, that is, from being crushed by him, Psal. 113. 7. He raiseth the poor out of the dust; they are so low, that God stands for them to uphold them, and keep them, lest they sink.  
Secondly, as the rich, his abundance will not suffer him to sleep; Prov. 10. 15. So the destruction of the poor is his poverty; that is, it leads him to do that, that will destroy, Prov. 30. 7. Lest I be poor and steal, and take the name of my God in vain; Hunger, Cold, Fears, Cares, Poverty, and Oppression, that is their portion.  
Now all these are common troubles, that are incident to every man, but more than ordnaty are such as are not so common, that do not come every day, but are of such a kind as this, Psal. 50. 15. Call upon me in the day of trouble; This day of trouble notes something of singularity, as elsewhere the hour of temptation, notes something not ordinary and common, for every man is subject to be tempted daily, but this is called hour of trial, because it is some temptation of a strange kind, not ordinary & common, as is evidenced by these Scriptures following, Nehem. 49. Nevertheless we made our prayer unto our God, Isa. 37. 11, 12, 13. Luke 6. 12. Acts 12. 5. All these Texts plainly show, that the practice of holy men, in more than ordinary troubles, was to be more than ordinary in prayer.  
But it may be Objected, what is meant by ordinary prayer; whether once or twice a day, men ought in ordinary cases to pray.  
In Answer to which I shall first premise, that men ought to pray daily, in, or under ordinary or common troubles, from these Texts of Scripture, Mat. 6. 7, 11. Give us this day our daily bread; this day, either intends some particular day, in a man's life time, or else every day; that day that we have need of daily bread, or God's strength and help, is the day here intended; but every body will grant, that every day we have need of daily bread; therefore doubtless, the intent of Jesus Christ here is, that we should pray every day, Luke 18. 1, 5. Men ought always to pray and not to faint, but cry day and night, Luke 21. 36. Psal. 86. 3. comp. with 88 9 Hear me O Lord for I cry to thee daily; By this I hope all good men will conclude, that its their duty to pray every day.  
Objection, 2. How often every day in ordinary cases, ought we to pray?  
Answ Where it hath not pleased God by way of precept, to direct to times by way of number, example doubtless may teach us something; Psal. 55. 17. Morning, noon, and evening will I pray and cry to God, and he will hear me; as if David should say, my often importuning will be a means of prevailing, Daniel 6. 10. Kneeled down upon his knees, three times a day, and prayed, and praised God as he did afore time: clearly proving, it was daniel's practise to be in that heavenly service, three times a day; these Scriptures compared with, 1 Thes. 5. 17. (pray without ceasing) teaching surely, either that Christians ought in ordinary troubles, to be found in prayer three times a day, or at least to be all the day in a praying frame.  
Objection 3. But some may say, what if we do not pray at all some days, shall we far the worse?  
Answ. First, if you pray not at all, you go out of God's people's road; as both precept and example seems to point out; Give us day by day our daily bread: seeming to note as well a continuance in the duty of ask, as in the need of receiving; also: Thes. 5. pray cotninually: Nehemiah, David, Daniel, and Jes●s Christ, by their daily practice seems to construe this precept, to intent daily prayer.  
Secondly, not to pray at all, seems to put us out of God's gracious protection, and so we prove self-betrayers, Zek. 36. 37. I will yet for all this, be inquired of, by the house of Israel, Luke 22. 40. Pray that you enter not into temptation; if you seek him he will be found of you, but if you forsake him, he will forsake you, Chr. 15. 2.  
Thirdly, Not to pray at all, seems to put us out of the way of promise of being helped in troubles; Call upon me in the day of trouble, and I will hear thee, and thou shalt glorify me, Psal. 50. Seek and you shall find, knock and it shall be opened to you.  
Fourthly, Neglect to prayer, tempts God to suffer us to be led into temptation; Pour out your hearts before him at all times; God is a refuge for us; but it is to such as wait upon him, by pouring out their wants before him, Led us not into temptation but deliver us from evil, Mat. 6.  
What hath been said, may teach two things; First, the lamentable condition of such as neither can nor will pray, that are as unaccustomed to it, as the Heifer to the yoke; living absolute Atheists in the World; saying in their heart, if not in their actions too, there is no God: Pour out thy wrath upon the heathen, and families that call not upon thy name.  
Secondly, This teacheth to strengthen the hearts and hands of such as fear God, to this service of prayer, it being part of their defence or Armour, Ephes. 6. Praying always with all prayer, and suppliaction, in the spirit, watching thereunto with all perseverance, etc. When thou saidst seek my face, my heart said, thy face Lord will I seek: thou wilt hid me in thy Pavilion, Psal. 27. 4, 5, 6, 7, 8, 9 Read and consider, so pass to the next Sign.    

CHAP. XXII. Containing in it an Assertion of the Causes of Affliction; and that without great provocation God is not wont to afflict his people; and though provoked, very unwilling to extremity: With four Objections that seem to complain against this Doctrine, Answered.  

SIGN. XXII. When you are mighty careless to Inquire after the spiritual cause of Affliction, and mighty careful to Inquire after the natural cure.  
The more or less spiritual any man is, may be easily discovered under this Trial; Affliction being of that piercing kind, that other trials are not, because of the great influence it hath upon the sensitive part of man, where ever it comes, while sense remains, it makes the person restless, either to find out cause, or cure, or both. We may therefore first inquire after the word Affliction, what that meaneth; to afflict, is to lay some burden upon a person, that is not ordinary, Gen. 15. 13. There they shall afflict you four hundred years: this is opened in, Exod. 1. Israel is made to serve with rigour, Lam. 1. 4. 5. The ways of Zion do mourn, because none come to the solemn feasts: all her gates are desolate, her Priests sigh, her virgins are afflicted, and she is in bitterness. I have seen, I have seen the affliction of my people, which are in Egypt, by reason of his taskmaster, Acts 3. 34. By these Texts it appears, that affliction meaneth any grief or trouble, that cometh upon soul or body, name or estate, for the punishment of sin, or the trial of faith; so that sickness, and diseases, as favour, and ague, consumption, inflammation, & the like, are all comprised under this word affliction; it will therefore be necessary to open the word Spiritual cause, it being in the Sign oposed to natural cure: by spiritual cause, is to be understood, some provoking God in the subject afflicted, to the procuring this affliction, nothing some cause or other, why the Spirit suffers it to come upon us.  
Now every body will be ready to grant, that these things before promised, may be truly called affliction, but not grant that there can be such a spiritual cause in themselves, and so make the Sign of no force.  
Now to clear up this doubt, let us make this inquiry, whether any affliction, or death itself, come upon any man, but for some cause or other from the man, (active or imputive) that is, he either so acted in his particular person, or some body else in his general relation, and on him it is righteously come: For the resolution of this question, let us inquire what causes in Scripture the righteous God assigns afflictions or death unto, Gen. 3. 9, 10, 11, 12, 13. Who told thee thou wert naked, hast thou eaten of the Tree I commanded thee not to eat: the things in this Chapter considerable are these, vers. 14. the Serpent must go upon his belly, eat dust, and be cursed above every beast of the field, vers. 16. to the woman he saith, I will greatly multiply thy sorrow, and thy conception; in sorrow thou shalt bring forth children: and to Adam he saith, Cursed is the Ground for thy sake, Thorns and Thisles it shall bring forth to thee; dust thou art, and to dust thou shalt return; you see in these verses, misery both upon the woman and the man, is brought, & the reason by God assigned, vers. 17. Because thou hast done this, in harkening to thy wife, cursed is the ground for thy sake: so also Josh. 7. 7. Israel, God's prevailing people, that by day had a pillar of a cloud, and by night a pillar of fire ministering unto them; now cannot stand before their enemies; Joshua that at another time commands the Sun, and Moon, and they obey him; now by prayer cannot prevail, for Israel God's people, against the cursed Nation; But what is the matter? vers. 11, 12. Israel hath sinned and cannot stand, neither will I be with them any more, except they put the accursed thing from among them, Lam. 3. 1, 13. I am the man that have seen affliction, vers. 39 Wherefore doth a living man complain, a man for the punishment of his sin? 1 Cor. 11. 3. For this Cause many are sick, and weak, and many sleep, 1 Thes. 2. 11. For this Cause God shall send them strong delusion, that they all might be damned that believed not the truth, but had pleasure in unrighteousness: and let all the House of Israel know, that without a Cause, I have not done all that I have done, saith the Lord, Ezek. 14. 23. Much more might be said, as to afflictions, that attend both the body and mind, together with the Causes; and this left to consideration, whether if Hell, condemnation, the highest of affliction, be the fruit or reward of sin and unbelief; much rather sickness, and diseases with death itself, which are the least afflictions, must come from Creature Causes: now if any man can assign any other Cause than God doth here assign, let him do it; if not by all this comparing of it with the eighth Sign of dying to Christ, in which I have been more large upon affliction, inward and outward, with their Causes; I shall therefore proceed to some Objections, that seem to complain against this Doctrine.  
Object. 1. The first Objection is grounded upon, 2 Sam. 12. 14. The Child that is born to thee shall surely die: David is threatened with death in the child that hath not offended, contrary to this Doctrine.  
Answ. This act of God to take away David's Child, if considered, will be found mercy mixed with justice, David by the Law was to die for the matter of Vriah; now God in respect he bore to David for what good he had done, and further were like to do, being a man so after Gods own heart, goes out of the ordinary way, spares the person of David, and imputes it upon the relation of David, viz. his Child; so in David's seed he punished David's person; this is God's usual way in Scripture, and sets his Majesty out, to be full of mercy in the midst of Justice, he will take away the first born in Egypt, that had not sinned, and therein plagued Pharaoh and their Fathers that had sinned; That this is mercy, consider if David the sinner be cut off for his sin; there was then no room left to manifest repentance either in David or the Egyptians, yet death must come that God may be just; and though nothing but Justice must take place, yet in that he will be as merciful as possible to stand with Justice; Therefore there is truly a Cause, for God to impute death to David's Child, for David's sin.  
Object. 2. The second Objection is grounded upon Job 2. 3. which seems also to complain against this Doctrine in these words; Thou hast moved me against Job without a Cause, he is a perfect and upright man, one that feareth God, and hateth evil.  
Answ. God goeth in this out of his ordinary way, as in the case of St. Paul's conversion, Acts 9 It will not be safe to imagine, that others are unconverted because God meets not others so, sometime God doth things to show his Power, and Majesty, and greatness over all, and his using instruments in an extraordinary case, as his raising Lazarus from the grave, and from death the widow's Son, and others, is no warrant for us to allude to cases ordinary.  
Secondly, here was a cause if not in Job, and indeed necessity that this should come upon him, if we consider, Chap. 1. 9 There is none like Job, saith God; doth he serve thee for naught? saith Satan, put but forth thy hand & he will curse thee to thy face. Now that Job did not serve God just because God had dealt so well with him, but would do it if God dealt other ways with him, shall now appear, and the accuser of the brethren be put to the worst, who complains against Job, as envying his prosperity.  
Thirdly, in the strictest sense this carriage of God to Job, can hardly be termed affliction, but rather some gracious condition by God made with Job to this purpose; Job thou art an upright man, thou fearest me, and hatest evil, and Satan is still complaining on thee, because he envies thy prosperity, and tells me thou wouldst prove another man, than I take thee to be, if I should try thee by adversity, and take from thee thy prosperity; Now let's stop the mouth of this great adversary, and lend me thy Oxen, and thy Asses, thy servants and thy Camels, thy Children and all thy substance, and thy body for my service, I will pay thee with great advantage, as appears by this following; So the Lord blessed the latter end of Job more than his beginning, for he had fourteen thousand sheep, & six thousand Camels, and a thousand yoke of Oxen, and a thousand she Asses, and had also seven sons and three daughters; so that the Lord gave Job twice as much as he had before, Job 42. 10, 11, 12.  
Object. 3. The third Objection is grounded upon Isa. 57 1. The Righteous perisheth, and no man layeth it to heart: Good men here are taken away by death, and no cause showed; they have the testimony of good men, and yet taken away: It will be granted, they might have lived much longer for age, the text implies it, and the Objection is the stronger by it; for it would be no matter of complaint, had they lived till very age had took them away, for than we know all must die.  
Answ. The time these good men lived in, was a very evil time, and God takes them away:  

First, in judgement to the People.  
Secondly, in mercy to themselves.   
First, in judgement, Isa. 5. 6, 7, 10. 11, 12. He hath called upon them by the Righteous, and warned them, but it would do them no good; now he will take away the Righteous from them, to see if they will lay it to heart.  
Secondly, in mercy to themselves, they are taken away.  
First, Because by long living with such, they must needs be a weary even of their lives, and their souls vexed from day to day, Psal. 120. 5. Woe is me that I dwell in the Tennis of Kedar. So Jer. 4. 14. My bowels, my bowels, I am pained at my very heart, my heart maketh a noise within me, because thou hast heard in Jerusalem the sound of the Trumpet, the Alarm of war.  
Secondly, in mercy to them, because the continuance of this temptation upon them, may at last so weary them out, as they may give up all as Solomon did, 1 Kings 11. 4. When he was old, his Wives turned away his heart after other gods. So Mat. 24. 21, 22. Then shall be great tribulation, such as was not since the beginning of the world, nor ever shall be; except those days shall be shortened there could no flesh be saved; but for the elects sake, it shall be shortened: Even as our Proverb is, A continual dropping will wear a hole in the stone: so a continual oppression may turn the wise man out of all; see for this, Jer. 20. 14, etc. He curseth the day of his birth, and the man that brought tidings to his Father; wisheth his Mother had been always great with him, saying, Wherefore came I forth out of the womb to see labour and sorrow, and that my days should be consumed with shame? Clearly noting, that any zealous heart, is sorely touched, when all he can do will not keep God from dishonour; O blot me (saith Moses) out of thy book. By this it may appear, that Gods afflicting men, is for some cause or other in them.  
Object. 4. Fourthly, another Scripture that seems to complain by way of Objection is, John 9 1, 2, 3. in these words; Who did sin this man or his Father, that he is born blind?  
For answer to which Christ saith, Neither this man nor his Father, but that the power of God might appear; yet it is clear, the Disciples understood this affliction in common must come for sin; and Jesus Christ in his reply notes the case more than common, saying, He was born for this purpose, that the work of God should be manifested in him; It was mercy he was born, and he was born that a wonder of heaven might be showed upon him; therefore we must distinguish between a case that is extraordinary, and one that is common.  
Again, from the unwillingness that is in God to afflict; as a confirming Answer to all the Objections, it appears, that high provocations in us, procure Afflictions to us; for till Justice calls so loud, that God cannot be just except he doth afflict, though in compassion he mixeth all with abundance of mercy, 2 Chron. 36. 15, 16. The Lord God of their Fathers sent to them by his Prophets, rising up betimes and sending them, because he had compassion on his people, and on his dwelling place: That is, he was very pitiful, loath to grieve or afflict them, till there was no remedy, Justice called so long and loud for vengeance upon them, as Psal. 106. 54. They did not destroy the Nations, but were mingled among them, and learned their works, and served their Idols; therefore was God's wrath kindled, in so much that he abhorred his Inheritance: Nevertheless he regarded their affliction, when he heard their cry, and did pity them. Hosea 6. 4. compared with Chap. 11. 7, 8. How shall I give the up? what shall I do to thee? What less doth all this signify than thus much? that though God be so provoked, that nothing but Judgement must come, yet like a tender Father to an unruly Child, mourns over him, while he corrects him. We shall leave what hath been said to consideration, and pass to the Twenty third Sign of dying to Christ.    

CHAP. XXIII. Proving those Christians under great Decay, that pray more in Affliction to have it removed, than sanctified; with three Causes of this Decay.  

SIGN XXIII. When you pray more for Afflictions being removed, than sanctified.  
That is, not only mindless of Afflictions Cause, but indeed mindless of Afflictions end; it is easy and ordinary for persons under Affliction to be brought to their knees to prayer; not only good men, but bad men in affliction will be ready to cry for help, In their affliction they will seek me early, Hos. 5. 15. That is one of their first works, than they will mind to be doing, till than God is forgotten, they having lost much their spiritual feeling, but now being touched in their outward senses, they will cry for relief. Then wicked Pharaoh, that in Exod. 5. 2. could say, Who is the Lord that I should obey his voice, to let Israel go? I know not the Lord, neither will I let Israel go; in Chap. 8. 8. When his Land was full of Frogs, cries to Moses to pray to this God for him, he had but little before disdained: See that known text for this, Jonah 1. 5. Then every man, (that is, when they was in affliction) cries to his God; the tempest being great, and they all like to perish, not only cries to their God, but with a high hand saith to jonah, What meanest thou O sleeper? arise and call upon thy God, that we perish not. So 2 Chr. 33. 12. Manasseh when he was in affliction, sought the Lord his God: By all which compared, it is very usual both with good and bad men in affliction, to be early at prayer to God.  
Now Affliction you know, we have in the last Sign proved, is God's Furnance to try the Nature of every Metal by; so that you may truly pass judgement upon yourselves, whether or no you are of the dying hand; not by your praying, here you may deceive yourselves, though you pray mightily, for it is easy to do so in Affliction; but if you pray more for Afflictions being removed, than sanctified; that is, put up strong cries to be eased of the trouble, but scarce possessed with faint wishes to answer God's design in the trouble; never enquiring, What have I done? or saying, I must be more humble, more thankful, more pitiful, more fearful, more careful all my days. What shall I do, saith the zealous man, to get good by this Affliction? his voice cries louder for spiritual advantage, than his pain for natural freedom. Let us think of this and deal plainly with our own hearts, and see what way the pulse beats most; for as the staff you set up, will fall one way or other; so persons being more or less spiritual, will easily discover it in Affliction. Israel of old might be read in this, and you know how God dealt with them, of six hundred thousand, there was but two, namely, Joshua and Galeb, that entered the good Land of promise; they early begun to show how carnal they was, Exod. 12. 13, 14. When they enjoyed their great deliverance from Egypt's bondage, Chap. 15. than sang they God's praise; but being put into some strait, they murmur presently, and wish to God they had died in the Land of Egypt, as Psal. 106. shows at large, where we may read of God's deal with them at large, and their deal with God: while they had what they wanted, they were pleased and liked the Lord should be their God; but when (though for their own good) they were straitened, and did miss their wont fullness, than they lusted exceedingly in the wilderness, and tempted God in the desert, vers. 14. We do not read it was upon their hearts to make any spiritual use or advantage of God's different deal with them; when they had not what they would have, instead of learning to cease to murmur, they strengthened themselves in murmuring against the Lord, who was graciously careful for them, and suffered not any more straits to befall them, than what was in order to their truest good; although they were, as many now are, full of complaints, yet their greatest want was slackness to those strong cries that ought to be found in Christians, for a sanctified use of whatsoever doth befall them, taking care to the one thing needful, without which all Order, is Disorder, all Mercies, Miseries, all Blessings, but Curse; What shall it profit a man, whatsoever he hath of fullness or scarcity, health or sickness, desire, or want of desire, if God's end in all, and our happiness in all▪ be not gotten? to wit, that eternal Salvation that freeth from everlasting Damnation, that being the great work that all other works ought and must give way unto: But I shall proceed to the Causes, why persons pray more to have Afflictions removed, than sanctified.  

First, Ignorance of the Cause of Affliction.  
Secondly, Ignorance of the Necessity of Affliction.  
Thirdly, Ignorance of the End of Affliction   
First, Ignorance of the Cause of Affliction; No chastening for the present is joyous, but grievous, bitter and sharp, having with it an unpleasant taste to whomsoever it comes; therefore in itself certainly not welcome to any, although they bring it upon themselves; who is it that runs not from pain naturally, and will part with what is outwardly dear to them, rather than expose themselves to that torturing that attends some kind of Affliction? Now if as plainly and as certainly it appear. there is unwillingness as well in God to Afflict, as there is in the creature to choose Affliction, than it will naturally follow, that there is a Cause, Ignorance of which is a main reason, why we pray more to have it removed, then sanctified.  
For the proof of this, that there is as great unwillingness in God, from whom Affliction comes, to give it, as we to receive it: mind a little some texts of Scripture, 1 Pet. 3. 8. And who is he that will harm you, if ye be followers of that which is good? in the words going before you have it thus written, But the face of the Lord is against them that do evil: That is, his favourable countenance is set against such, and their portion is bitterness, Levit. 26. 17. But if ye be followers of that which is good, who will harm you? Here seems to be a holy challenge, to whatsoever may harm us; as if the Spirit should have said, What indeed can harm you, if God be for you? and God will not be against you if you are followers of that which is good, For he doth not afflict willingly, nor grieve the children of men, to crush under his feet the prisoners of the earth, Lam. 3. 33, 34. Wherefore then may it be said, Doth the living man complain? the holy Spirit gives the answer; For the punishment of his sin. The joy of our heart is ceased, our dance is turned into mourning; the Crown is fallen from off our head, Woe unto us for we have sinned, Lam. 15. 16. A multitude of Scriptures might be urged further to prove both unwillingness in God to afflict, and that the very Cause of all our Woe both temporal and eternal, is our misdoing; O that my people had harkened to my voice, and walked in my ways, I should soon have subdued their enemies, and turned my hand against their adversaries, Psal. 81. 13, 14. Now in reason were the Cause of Affliction, considered to be only from ourselves, procured by our misdoing, and sent with tendency to our mending, we should surely pray more to have it sanctified than removed.  
Secondly, Ignorance of the Necessity of Affliction, is a Cause of this Decay; the very unwillingness of God to bring it, and the creature to endure it, fully proves, that there is Necessity for it; there cannot be more undelightfulness in the creature to undergo languishing, than there is in God to put him under languishing, How shall I give thee up O Ephraim? How shall I deliver thee Israel? How shall I make thee as Idma? How shall I set thee as Zeboim? My heart is turned within me, my repentings are kindled together, Hos. 11. 8. When he was come near, and beheld the City, he wept over it: Luke 19 41. Now God's unwillingness, proves the creature cannot live at any spiritual rate without it; and indeed Experience proves the same, Before I was afflicted I went astray, but now I have kept thy word, Psal. 119. 67. David wandered from the Fould, and were like to continue till Affliction spoke to him, he forgot himself and what he was a doing, The wicked, saith the Psalmist, are not in trouble as other men, neither are they plagued like other men; therefore pride compasseth them about as a Chain, violence covereth them as a garment; and what use do they make of it? they say, how doth God know, and is there knowledge in the most High. This clearly notes, that a condition freest from trouble or affliction, generally is attended with carnallest behaviour God-ward, When I had fed them to the full, they then committed Adultery, and assembled by troops into Harlot's houses, Jer. 5. 7. By all this it appears, that it is from ignorance of Afflictions necessity, if we pray more to have it removed than sanctified.  
Thirdly, Ignorance of the End of Affliction, is a Cause of this Decay; now the Cause being Sin, and the Necessity being to humble; the End is to save: Now all Gods deal are mercy, whatsoever he doth to the creature, is like himself, and in itself is mercy, if he give us all we desire and would have, it is Mercy; if he keep us without it, it is Mercy; Health from him is Mercy, so is Sickness; Plenty from him is Mercy, so is Poverty; Health, Life, Strength, and such like Favours temporal, every body will acknowledge to be Mercy; but their contrary few or none will account Mercy, yet this is Mercy also; for this Checquer work the World is made of, some at the same time are wring their hands for sorrow, while others are clapping their hands for joy; some with straits, through Sickness and Poverty are Weeping, others through Health and Plenty, rejoicing: Now the great difficulty is, how to bring the heart to look upon the state of Weeping as truly Mercy, as the state of Rejoicing: For which end consider, why we do account Health, Plenty, and such like Enjoyments Mercy, but because they have in them an esteeming and desirable good, a seasonable and suitable good; it is the same with the contrary, they are as seasonable and as suitable, could our frail hearts so receive them, for they are as truly from the Lord as the other, and as truly have the same end in them. There are two great Ends in all God doth; one is his Honour; the other is our Salvation; now if God give us what we would have, his End is the same; and if he give us the contrary, his End is the same; and Christians certainly misconstruing his End to be Mercy, is the Cause they misconstrue his Actions to be Mercy: That both are Mercy, read Exod. 13 17. There God led them through the wilderness, an unbeaten way, where they wanted both bread and water, and yet both End and Action Mercy, to bring them to Canaan, and deliver them from harm by the Philistines: Remember all the way which the Lord thy God led thee these forty years, through that great and terrible wilderness, wherein was fiery Serpents, and Scorpions, and Drought and no Water; that he might humble thee, and prove thee to the good at thy latter end. It is too evident, that Israel construed this hard dealing from God, but it was great Mercy, as the text fully proves. Ignorance therefore of the End of Affliction, is a Cause why we pray more to have it Removed than Sanctified.    

CHAP. XXIV. Containing in it six Seasons, in which Christians ought to humble themselves by fasting; proving those under great decay, that in times of calamity can find no necessity for fasting.  

SIGN XIV. WHen under God's Calamity, you can neither find necessity, nor excellency, to humble yourselves by fasting.  
As prayer rightly put up to God, is a way and means by which he many times is prevailed with, both to remove judgements and sanctify them; even so fasting is Gods way, in which he hath often been found, and it is the more prevailing with him, in so much as it hath in it a gracious tendency to abase and humble the soul, and make it more fit to receive the kind impression of his precepts, in opening of his promises, together with the reverencing him because of his threaten, it being a season not only of laying the soul low in its own eyes, at the sensible sight of his own vileness, but a marvellous exalting the gracious and long-forbearance of God, forcing the heart to cry out, what manner of love is this that we should be called the Children of God? who was before wallowers in the works of darkness, that leads to the Chambers of death, but now by his grace, though once far off, made nigh, of an Alien made a home dweller; All these things are brought to remembrance, very fresh in fasting Seasons, that being a time of calling to mind things past; and though calamity be as truly God's mercy, as the contrary, having in it the same design of Salvation good, yet it is more properly sent in order to reducing from those straings it finds such persons in, as it comes upon, and because of the smart, & unpleasant taste it brings with it, calls them with a louder voice to make inquiry, why am I thus? which prosperity in all probability could never have so done, being not so much of that piercing kind, to the external senses, as adversity or calamity is; and this the Prophet, Isa. ●6. 16. seems to make his great observation in these, words, Lord in trouble have they visited thee, they poured out a prayer when thy chastening was upon them: For I will be unto Ephraim as a Lion, and as a young Lion unto the House of Judah: I even I, will tear and go away, and return to my place till they acknowledge their offences, and seek my face; in their affliction, they will seek me early, Hos. 5. 14, 15. Plainly implying, that it is not only the design of God to send calamity upon persons for this end, but that also they are most aptly provoked to it at this Season; see that remarkable text, for this, 2 Chron. 33. 10, 11, 12. And the Lord spoke to Manasseh, and his people, but they would not hearken; wherefore that he might speak by his rod, as well as his word, the Lord brought upon him the Captain of the Host, the King of Assyria, which took Manasseh among the Thorns, & bound him with fetters, and carried him to Babylon; and when he was in affliction he besought the Lord his God, and humbled himself greatly. While the rod was but shaken as it were, Manasseh remained refractory, but when he was bound in chains he humbled himself greatly; must it not then from hence needs follow, that calamity calls for fasting, and humbling where ever it comes, being designed to th●t reducing end: and may not the decay of some grow to that pass, even so ripe for reaping, that except they should from a deep sense of their state, be mightily brought down to humble their souls with fasting, as the last remedy left or prepared by God, for such conditions to betake themselves unto; and that if they here should fail, then to be given up to the mouth of ruin. Here this ye old men, give ear all ye inhabitants of the Land, hath this been in your days or even in the days of your Fathers; tell ye your Children of it, and let your Children tell their Children, and their Children another generation: that which the Palmer worm hath left, hath the locust eaten, and that which the locust hath left, hath the canker worm eaten; & that which the canker worm hath left, hath the caterpillar eaten; sanctify ye a fast, call a solemn assembly, gather the Elders, and all the inhabitants of the Land, into the House of the Lord their God; and cry, ah 'las, ah 'las, for the day of the Lord is at hand; and as destruction from the Almighty shall it come. How evident is it that this was this people's last remedy, and except they now find mercy, nothing but destruction will be their portion?  
But some may Object and say, how shall we know when danger is such, that without humbling ourselves, with fasting, we are like to meet with ruin.  
Answ. There are six seasons that of necessity calls for Fasting.  

First, when long patience is abused.  
Secondly, when just judgements are threatened.  
Thirdly, when Just Judgements are executed.  
Fourthly, when iniquity in Churches gets a head.  
Fifthly, when Churches grows secure.  
Sixthly, when some great thing is by them to be obtained.   
First, when long patience is abused; patience or forbearance in God, is long exercised to both Churches and people, before with judgement he sweeps them away, the rod is shaken again and again, while they are under visible decay, and though God wait long upon such as grows lukewarm in all their active graces, yet will he at last speak home to them; it was thus with Israel after they had rested from their troubles, they did evil again, and again, for which God did gently whip them; then they turned for a while, and cried, but presently after, went to their old course, Yet many years did he forbear them, and testified against them, by his Spirit in his Prophets, yet would they not hear, therefore gave he them up into the hand of the people of the Land, Nehem 9 30. So in Jeremiahs' time, they provoked God's patience long, So that the Lord could no longer bear because of the evil of their do; clearly noting, that they had long abused his long forbearance, therefore was their land made desolate.  
Secondly, just judgements threatened; when judgements by God are threatened upon Churches in order to their preventing, this is the way they are to take, as the Text but now named in Joel fully proves; see also, Rev. 2, 3. chapters, where you have several Churches, found in a decaying state, and called upon to speedy repentance, else they must be unchurched.  
Thirdly, when just judgements are executed, is a season for fasting that they may be again removed; Then Hanany said, the remnant which are left of the captivity there in the province are in great affliction and reproach, the wall of Jerusalem is broken down, and the gates thereof burnt with fire: and it came to pass when I heard these words, I sat down and wept, and mourned certain days, and Fasted and prayed before the God of Heaven, Nehem. 1. 4. This way good Nehemiah took, and it was prosperous with the Lord.  
Fourthly, when iniquity gets head, that is, when sin and sinners in Churches, grows so numerous and heady, that they are like to out-voyce the better party, it is high time then to be, night & day with the Lord in fasting & prayer, that iniquities head may be broken, by the sword of his mouth; there was a few names, and it was but a few in Sardis Church, that had not defiled their garments, the greatest part were ready to die, and the Lord threatens to unchurch them except they repent, Revel. 3. And now you call the proud happy, yea, they that work wickedness are set up, and they that tempt God are even delivered: then they that feared the Lord, spoke often one to another, Mat. 3. 15, 16.  
Fifthly, when Churches grow secure; that is, as safely sheltered in their account from judgement, though a dying to every duty, as if they were in a growing, flourishing state, contenting themselves to be told it is not well with them, but sit still from using either means of information or recovery, as though they were minded to suffer their distemper to grow mortal; Thou sayest I am rich, and increased with goods, and hath need of nothing, and knowest not that thou art wretched, and miserable, and blind, and naked. As many as I love I rebuke and chasten: Be zealous therefore and repent, Revel. 3. 17, 19  
Sixthly, when some great thing is by them to be obtained, Dan. 9 3. And I set my face unto the Lord God, to seek by prayer and supplications, with Fasting, and Sackcloth and Ashes, Mat. 17. 21. This kind goeth not out but by prayer and fasting, Acts 14. 23. And when they had Ordained them Elders in every Church, and had prayed with fasting, they commended them to the Lord, on whom they believed.    

CHAP. XXV. Containing in it the evil of Ignorance, in not knowing wherefore God's Rod is come, nor what good it hath done: with three Directions how to know when persons are under this Decay; and three Remedies against it.  

SIGN XXV. When Gods Rod worketh so little upon you, that you can neither tell wherefore it is come, nor what good it hath done.  
People under this Sign are very miserable, for they are not only miserable in general, but miserable under the means of reducement; The Sun, of such is setting, and the Lamp agoing out. It is a misery to be in need of the Physician, but to remain in misery (after their best appication as to healing) must needs be miserable, for then there remains no visible hope of remedy; when correction by the Rod will not do, (that is, will not reclaim,) then is giving up the next work.  
It may be necessary to open the meaning of God's Rod, it signifies his stripes, or chastisements; and saith the decaying Christian, it is true, these and these miseries lie upon me, and have for some time, but I know not the cause, nor what is a miss, or how to have it removed, nor wherein to be bettered; the Scripture gives us many sad instances of such a people as these, Jer. 2. 30. In vain have I smitten your Children, they have received no correction; though I do correct them, yet they do not receive it; that is, they remain the same under it, as Jer. 5. 3. Thou hast stricken them, but they have not grieved, thou hast consumed them, but they have refused to receive correction; for the people turneth not to him that smiteth them; strangers have devoured their strength, yet they know it not; though grey hairs are here and there upon them: Such as these have lost their spiritual hold, and feels not the force of Gospel-arguments, and now the Devil may take their Religion from them, if he brings but something by way of exchange, that serves and suits their external senses. It is easy for such to sell their Master for thirty pieces of Silver, just like Israel of old, Exod. 32. When they saw that Moses delayed his coming, (though he is gone up to the Mount with God) yet they make themselves new Gods: mere shows, and forsake the true God; this is a most miserable state, but how shall we know we are under this dying Sign, and get help against it.  
First, When no affliction or Rod that comes upon you, doth so much trouble you, as to provoke to a diligent search what is the cause of what is come, Jer. 8. 6, 7. I harkened and heard, but they spoke not aright, no man repent him of his evil, saying, what have I done? The Stork, Turtle, and Swallow, observe their time, but my people know not the Judgements of the Lord; They know not wherefore my Rod is come, but if I afflict them, they get it off as soon as they can, not considering, that if it do not mend them, I shall bring seven times worse Judgements upon them; As it is with some, and our experience can speak to the truth of it: Let God visit their family with sickness, they will send to the physician, & if he goeth further & bring death, they will bury their dead, as fashionably as they can, but hardly inquire, saying, what have I done? or what ought I to learn?  
Secondly, When if you are wrought upon to inquire after the Cause, you centre in generals; that is, some sin or other, not descending to particulars; for this and this evil, it is thus and thus with me.  
Thirdly, When though you may confess in general, and descend into particulars. Yet if there be not right sorrow for, and turning from, you are still under this dying Sign.  
Now as Remedies against this dying Sign.  
First, Keep your Judgements under continual information, from those Texts of Scripture, that declares what the Rod is sent for, Deut. 17. may well be alluded to, the King must have the Law by him continually, that he may read therein, and why? that his heart be not lifted up above his brethren; and that he might learn to fear the Lord his God continually. So that you see he was daily to be informing his Judgement in the Law, as the proper way to fear the Lord his God, and to avoid sinning against him: once informing the Judgement will not do, so as to carry force to the keeping from doing evil, except there be a daily tutor the mind in the same things again and again; as often rubbing the hands causeth heat, and often whetting the instrument keepeth from rust, and maketh sharp; even so, often informing the understanding and Judgement with some such Texts as these, bears such a stroke upon the heart, as to deliver it from going in that path, attended with such woes from Heaven, Levit. 26. 14, 15, 16, 17. If you will not hearken to me and do all my commandments, I will appoint over you terror; yea, and set my face against you, and plague you for your sins. Job. 36. 18. Because there is wrath, beware, lest he take thee away with his stroke, than a great ransom cannot deliver thee. The Prophet Isaiah in Chap. 5. from the 8. to the 23. verse, pronounceth woe upon woe six times over, clothing transgressors with woes, as a man is clothed with his garment.  
Secondly, content not yourselves on this side a heart so tender, as to be under continual feeling fear of God and his Judgements. Christian's should be restless and not cease by prayer to cry night and day, that God would make them large sharers in the promises of the new Covenant, Exck. 33. I will take away thy stony heart, and give thee a heart of flesh; thy hard heart, and give the a soft heart; Man's heart is like metal, and metal you know that is hard and unwieldy, that will not receive an impression, is put to the fire to soften, to make it receive the stroke, in 2 Chron. 34. 27. you have a lively instance of a soft heart; because thy heart was tender, and thou didst humble thyself before me; my flesh trembleth for fear of thee, I am afraid of thy Judgements, Psal. 119. 120.  
Thirdly, When at any time a Rod from God comes upon you; pass Judgement still that there is some cause, and cease not praying and searching till you find it out: This will certainly preserve you from being under the possession of this dying Sign, Josh. 7. Israel comes to loss, what doth he then do? Cry, alas O Lord God, wherefore hast thou at all brought these people over, to deliver us into the hands of the Amorites to destroy us.    

CHAP. XXVI. Showing where sin takes its beginning, and how by degrees if harkened to, it works ruin; with six special Marks, how persons (though pardoned) may know when God will suffer them to fall into sin anew.  

SIGN XXVI. When the thoughts of thy dearest Lust, or any other sin, is pleasing to thee.  
Thought is the first door of the mind inwardly, as the eye and ear are of the body outwardly; here sin takes first place, and if here it be not first slain, it will increase to conception, and from thence to action: the eye and ear carry things to the thought, and the thought carries things to the conception, and conception to affection, and affection to consent, and consent to action; and thus you may behold how great a fire a little spark kindles: Now every good man hath had a dearest lust, and every wicked man hath a dearest lust, that he most hugs, loves, and serves; though evil men do obey fance to any sin that suits with their liking, yet there is some particular sin to which they have most single regard; and the best of God's people are under more particular inclination, to some one particular sin than other, and in danger to fall and be overcome thereby, 1 King. 8. 38. there the Scripture notes this, under the name of heart-plague; also Psal. 18. 23. Ah mine iniquity; Now this comes to the thoughts for entertainment, and there is greatest possibility of finding entertainment; for which cause God's word so much inveighs against thoughts, when they are about evil exercises, Gen. 6. 5. Every imagination of the thought of his heart was evil, and only evil, Jer. 4. 14. How long shall thy vain thoughts lodge within thee? Prov. 24. 9 The thoughts of foolishness is sin. Thought is the least motion of the mind, and whether it be wicked or good, is not hid from God, nor from God's Vicegerent, even Conscience; No thought can be withheld from thee, Job 42. 2. No secret design, though in the very heart of man, can be so carried on as that God cannot be privy to it, Amos 4. 13. That declareth to man what is his thought: Now thought, though the least motion of the mind, yet being employed with continual good objects, as the Resurrection, and Judgement to come, thinking still what shall be the estate of the saved and damned; hath blessed force both upon the heart and conversation, to regulate things there; and by all possible means labours to work such up to God's likeness, that they may have boldness in judgement; even so, (and let conscience how speak) letting the thoughts have to do, (so as to like of) those vain shady delights, that the hearts of men are apt to set up to themselves; as Uncleanness, Covetousness, etc. hath as great force on the conversation, to carry it Hellward. It highly concerns Christians therefore, to be upon the examination of their state, as to thriving or decaying, and to see to the Thought what branch it bears; the beginnings of sin inwardly being there, and be certain to pass this judgement upon yourselves, that if to your thoughts, your former dearest lust in any branch of it, or any other sin be pleasant to you; that is, tall, lovely, comely, or desirable, and not rather hateful, frightful, burdensome, black and hellish; you are a dying or decaying to heaven, and heavenly things; and very seasonable to such may the counsel of Peter be, Repent of this thy wickedness, and pray God the thought of thy heart may be forgiven thee. I shall from hence take occasion to give you six Marks, by which you may know when God will suffer your Return back to your old dearest lust, or some other sin; and they may by God's blessing and your ca●e, slay iniquity in its first motion.  
First, The first Mark may be this, when after God hath pardoned the sins you once lived in, you are not so abased in your own eyes, so as to walk humbler with God all your days: Now this is God's great end in forgiving all sin, Ezek. 16. 62, 63. I will establish my Covenant with thee, and thou shalt know that I am the Lord, that thou mayst remember, (mark that) and be confounded, and never open thy mouth more, because of thy shame, when I am pacified towards thee. So Ezek. 36. 29, 30, 31. I also will save you from all your uncleannesses, both guilt and filth, then shall you remember your own evil ways, and shall loathe yourselves in your own sight, for your iniquities, and for your abominations. So that you see, God expects to receive fruit from the pardoned.  
But Secondly, When because of your graces, you are in any measure lifted up, to admire grace more than giver: By grace here, I mean the Graces of Gifts, as ability to pray, or preach, etc. distinct from the Graces of Humility, Meekness and Charity, for a man may be rich in the one, and yet poor in the other; Now Gods usual measure of bestowing the Graces of Gifts, at such times, and to such persons as have been very rebellious, yet are returned to the Shepherd of their souls: Now again you must distinguish between Graces and Gifts, with what allowance the Scripture gives, otherwise ye will confound both by mixing them together; for though Graces be Gifts, and Gifts be Graces, yet are they not such as prove, that of necessity where the Gifts or Graces of Preaching, or Praying, or Knowledge, or Tongues are, there will be the Graces of Humility and Thankfulness; though it will prove there should be such Graces; the reason I conceive lieth here, and it may be worthy our noting, (thus) The Graces of Gifts in the sense we distinguish, are more properly given of God for the benefit of others; as he gave his Spirit to Saul, for the benefit of Israel: Now other Graces are most properly given for the profit of ourselves, because with the one we may perish, without the other we cannot be saved: Now both this dying Sign, and the distinction may be of use, if considered among Churches, for experience tells us, while the humble in heart have stood with their low and mean parts, in the mean time those tall in Gifts have fallen, like Dagon before the Ark, and it is good none here be secure, for though Gifts be Graces, and that from God the giver, yet may a person fall in love with the Gift, and himself for the Gift, as to be lifted up to the forgetting God the Giver, 2 Chron. 26. 15, 16. compared with Chap. 32. 25.  
Thirdly, A third sign of Gods suffering persons to fall into sin, may be this; When signal favours from God given you are not minded, but forgotten: There is none that lives but are more or less tried by God in this very kind, some time or other of their life, for they are not only sharers in Gods common favours, that he daily bestows upon all, as Rain, fruitful seasons, food, raiment, health, strength, and the like; but also signal and special favours, as Redemption from the Grave, when at the very brinck to visible view, even favours of such like kind as Israel had, when the firstborn in Egypt died, not a Dog barks against Israel; when Plague or Sword sweeps away by hundreds, on our right hand, and on our left, and we remain untouched; this certainly is never to be forgotten: so the red Sea deliverance, the pillar of Cloud by day, and of Fire by night, together with the dividing of the Waters of Jordan, are Parables doubtless in Gospel days, and we under as gracious Obligations to remember with thankfulness God's loving kindness: David that good man, makes observation in this case of old Israel, and hath left their stain for Generations to come, to read and take warning by, Psal. 106. 9, 10, 11, 12, 13. God rebuked the red Sea, and it was dried up, and redeemed them from the hand of their enemies; yet they soon forgot his works, and waited not for his counsel; so 2 Chron. 32. 24. Hezekiah was sick to death, and he prayed to God, and he gave him a sign; but Hezekiah rendered not again according to the benefit done him; (mark that) his return was not as signal as his favour, therefore God suffers wrath to come upon him; by all which it is clear, that more than ordinary favours, calls for more than ordinary returns; and where it's a wanting, God is provoked to suffer such to fall: I pray God make this hint as acceptable, as it is seasonable, to those that shall meet with it.  
Fourthly, A fourth Mark how persons may know when God will suffer them to fall into Sin; When under great straits, you are not much with God for wisdom and counsel; Neglect here must needs be dangerous, for it is a kind of tempting God, a daring as it were the holy One of Israel: When under great straits that for good ends he brings upon them, they are careless to request his help for their escaping, and answerable gaining. No man that trades in the way to heaven, but at times is exercised with great straits of one kind or another, the very entrance into it promiseth nothing less, Mark 8. 34. Whosoever will come after me, let him take up his Cross daily and follow me: So that Jesus Christ would have persons count upon meeting with hard things, that will be his Disciples; For man is born to trouble as the sparks fly upward, Job 5. 7. Now that none may sink under them, Jesus Christ hath made provision, which if they neglect they are like to perish, Mat. 26 4. The Shepherd shall be smitten, and the Sheep all scattered; now the best preservative against such a danger, is, Watch and pray that ye enter not into temptation, Luke 21. 26. men's hearts failing them for fear, and for looking after what shall come to pass; for the Powers of heaven shall be shaken: Therefore watch ye and pray always, that ye may be accounted worthy to escape. By these Texts, together with Phil. 4. 6. Be careful for nothing, but in every thing by prayer and supplication, let your requests be made known unto God. Clearly noting, that persons under straits, are not in God's security out of the way of prayer; well therefore may this prove an acceptable caution to every Christian, when he undergoeth his share in the Cross of Jesus, to make his complaint and earnest cries to him by prayer, with supplication; No doubt but such will find Christ seasonably helping him: but if you find a secure drowsiness attend the heart, then conclude your misery is not yet at the height: The Disciples are found asleep three times together, and cannot watch with their Lord one hour, before their misery will be greater by his being taken from them: but I shall end this Mark, leaving for our gracious pattern the example of Jesus Christ, Who being in an Agony and sweat, as it were great drops of blood, he at that time, prayed the more earnestly, Luke 22. 44.  
Fifthly, When you readily close with occasions to sin; this tempts the Devil to tempt you, and tempts God to leave you; Sampson in Judges 14. seeks to take a Wife among the Uncircumcised, that he might seek an occasion against them: Even so, doth not the Devil make his attempts, whereby he may give an occasion to God's People to sin; The ready closing wherewith, tempteth him further to tempt them; and indeed tempteth God to leave them: Now occasions to sin comes many ways, and from different objects, that may have but little beginning, and yet tall conclusions; sometimes the ear heareth that which sets the heart on fire; sometimes the eye seethe, that which brings woe to the mind; witness David, who at the top of his roof, as he was walking, seethe Bathsheba washing herself, and her beauty passing through the casement of his eyes; this small occasion took possession, and made him a prisoner to his great overthrow: so Joshua 7. 21. Achan saw among the spoils, a goodly Babylonish Garment, and a Wedge of Gold; his eye looked, and his heart lusted till he was ruined. Now every man that knoweth any thing of sins way, knows, that it seeks and takes occasion from very small beginnings; Behold how great a fire a little spark kindleth; it gins by little, taking its degrees, and is carried through the eyes to the thoughts, then to conception, then to affection, then to consent, then to action: Now the provision the holy Scripture makes in this kind, is positively engaged by way of Precept, To astain from all appear ances of evil, 1 Thes. 5. 22. Clearly noting, that in order to persons certain security from the commission of all evil, they must abstain from its Appearance: Very observable is God's care to Israel of old, no sooner were they out of Egypt, but he seeks to take all occasions of sin out of their way, Exod. 13. 17. And it came to pass, that when Pharaoh had let the People go, that God led them not through the Land of the Philistines, although it was near, (note that) lest peradventure the people see War, and return to Egypt again. So Exod. 23. 13, 33. Also Deut. 7. 25. Prov. 22. 24, 25. They must cut down their graven Images, and burn them with fire, and desire none of the silver that's on them, lest they be a snare unto them. So the Wiseman, counsels to make no friendship with an angry man, and with a furious man; no not to go, lest we learn his ways, and get a snare to our souls.  
Sixthly, When you are not pitiful to the tempted, but in your prosperity forget their calamity; God is pleased many times to suffer Satan to be let lose upon some Christians, and to try them sorely, yea, to engage them deep in actual War, whilst other Christians as it were, are lookers on; to let the one see how weak he is in the hands of this spiritual Adversary, if left to himself; and to try the other, what frame of heart he carries towards his brother in distress, and this if wisely improved turns to the great advantage of both: The personal sufferer, if he endure, becomes heir to the promise, annexed to the condition of the tempted, Jam. 1. 12. And the looker on, if he by beholding is so inflamed with zealous love and pity to his suffering brother, that he greatly suffers also: The one is offended, the other burns, 2 Cor. 11. 29. When all the strength a poor tempted soul hath, is engaged in hot fight with the Devil, flesh, and world, then pity from lookers on, proves like a fresh recruit to a shattered Army, it so suits with Gods will, and with the tempteds want; whereas on the contrary, want of pity in lookers on, as it strengthens the hands of the Adversary, and tempts the courage of the troubled to grow flat: Now this sixth Mark is framed to that end, if the Lord will, that lookers on may not only know what frame of heart they are to be of in such a season; but to provoke them to make haste to it; in Amos 6. 4. there was neglect to this duty, and it meets with a sad salute; Woe to them that are at ease in Zion, that lie upon beds of Ivory, that drink Wine in Bowls, but are not grieved for the Afflictions of Joseph: No iniquity) mark that) so provokes God as to be preferred in punishment before this; They must go into captivity, with the first that go Captive, Amos 1. 11. Numb. 20. from the 14. to the 22. God will not bear such a pitiless heart in his very Enemies. Isa. 47. 6. I was wrath with my People, and gave them into thy hands; and upon the ancient very heavily hast thou laid thy yoke; Therefore in one day shall come upon thee loss of Children, and Widowhood. Remember therefore those that are in Bonds, as bound with them, and them that suffer Adversity, as being also of the same Body, Heb. 13. Read and consider, and the good Lord give you understanding; Amen.    

CHAP. XXVII. Showing Satan's way, by which he Gets in our day most advantage upon Churches; and a plain discovery of the first rise of the Quakers; showing also the great Law of Edification, to be preferred in all Doctrine; with Cautions to such as live out of all Church way.  

SIGN XXVII. When you are mighty curious about the lesser matters of God's Law, and mighty careless about the weightier.  
When Satan the grand Engine of beginning and perfecting a Christians ruin, cannot at once knock his heart and hands from off the Ordinances of God's House, thereby to make him destitute of the very means to good: He usually works this way, where he finds meet subjects to be working upon, viz. make some more curious by far than God would have them; and so wholly taken up with the lesser matters of God's Law, that he may have the fairer opportunity to make them as careless in the weightier; by this manner of dress he deceives far more, than by his common known dress of visible profaneness; this being so far from the road of the rude ranting way, that it shows, yea, and pretends to exceed even Christians in their right Saintlike way, carrying with it profession of, and contention for commands of God. Which spirit meeting with ignorant and inconsiderate people, makes a noise as though it would drive the World before it, while the fairer, surer Christian, that carries on his matters temperately, giving due respect to every command, yet seems in their eye to burn so dim, that they are ready to bid him stand further off, they are holier than he.  
This deceit is a wonderful mysterious one, and without all doubt worketh mightily, not only among the Churches, but in, and among the people called Quakers, whose spirit is yet kept under by the wise God, till a riper season, from showing itself in that Atheists dress, that certainly it did rise from, and certainly will end in. They being of all people Pharasaical like, out of all cry, contenders fo● that that comparatively is but the shell of Christianity, and are so far from contending for, that they set themselves even against the kernel or substance of Religion; and the Church of God, can truly witness this, for from among themselves are some gone out, with as fair pretences as can be, of living more to God in the Spirit and power of holiness, and yet quickly showing themselves in the mystery of carrying on most abominable Atheistical principles, of denying both the Resurrection of the body from the grave of the earth, and Judgement day to come; And so bend their bow at the overthrowing the very foundation of godliness, in the mystery of Egyptian darkness, and yet under the highest pretences of Angel light. It is clearly evident, that the first rise of that spirit laid its beginning upon these very materials, of being curious in the lesser, and careless in the weightier, making nothing secretly to act gross abomination (as some can witness) yet to public view, where they might have the fairer advantage to deceive the simple, did make great show of tender respect to some lesser matters of God's Law; and indeed out-talk every body, while God knows they did not thus plead out of true love to God's Law that they had, but because no bait would so fit their hook, and carry on the business they designed like this.  
Now Satan himself full well knows, that it is in vain for him to expect the accomplishing any great design among the separated Churches, any other way, for filthiness of flesh is so manifest, that every body among them that knows but any thing, knows they are redeemed from that, but filthiness of the spirit which works secretly, and yet ends carnally, and mortally, is his grand working way; which doubtless the Apostle well knew, when he gave this exhortation to the Corinth Church, with this description, which I pray observe, Chap. 7. 1. where he beseecheth them not only, to cleansethemselves from all filthiness of the flesh; but by way of distinction, filthiness of Spirit also; and that in order to their perfecting holiness in the fear of God. Read also, Isa. 30. 21. And by this mysterious means he takes in some place, and among some people by companies, that most of them in their true Church standing were the carnallest, mean, & ignorantest Christians, having in them as little experience as could be of the power of Godliness; so little, that if they had any less, would have had too little to be born by the Church; yet entangling themselves with this spirit of deceit, (or filthiness of spirit) have grown mighty confident, bold, and lifted up, too wise for their teachers, despising those far before them in grace, yet far behind them in their account; and very justly may and doth the Lord let such fall into spiritual deceit, notwithstanding they plead for some of his own law, they being most careless, where he would have them most careful; so renders their care in the lesser, while careless in the greater, of no account with him at all, he taking no pleasure in such, but greatly disdaining them, Mat. 23. 23. Woe unto you Scribes and Pharisees, for you pay tithe of mint, anise, and Cummin, and have omitted the weightier matters of the Law. They are under God's woe, though they do what they ought to do, yet in leaving undone something weightier, that aught to be done also. Multitudes as the Scripture witnesseth have been, and God knows in our days are, deceived in this matter; who content themselves, some in being mighty just between man, and man, which in itself is good, yet lose in other matters; others great Churchmen, yet abominable proud, covetous, or both, much like those, Isa. 58. 2. That seek God daily, and delight to know his ways, (mark that) as a Nation that did righteousness, and delight in approaching to God; yea, they fast and and afflict their Souls. How excellent are all these things mentioned, and worthy our noting? that though found in this practice, yet sent to, by God to be told of their sins; all which noted together proves, that faithfulness in some truths, while unfaithful in other truths, more, or as material; renders the services of such to be of no account: all which I have briefly noted for caution to two sorts of people in special.  
First, Such as live out of most way of Gospel separation, and yet keeping themselves under the observation of some truths, that conscience & the light of nature dictates to them, though under apparent neglect, and in disobedience to many known Gospel truths; that they know or easily may know, following the Counsel of God, to cry after knowledge, and lift up their voice for understanding; searching as they search for their silver; digging as they dig for their hid treasure: That is, taking as great pains for the knowledge of the true treasure, as they take to possess themselves with worldly treasure; for the getting whereof they rise up early, go to bed late, and eat the bread of painfulness; but all this while content themselves with lazy desires, and saint wishes after the true treasure, and will not close with any thing, that proves costly in getting or keeping, James 2. 19 Thou believest there is one God, thou dost well, the Devils also believe and tremble; but wilt thou know O vain man, that faith without work 〈◊〉 dead, being alone; therefore faith must be of a Gospel kind, and proved to be so by Gospel works: Though a man should beg pardon of his sin, of lying, cheating, covetousness, or uncleanness, or such like works of the flesh all his days, and yet continue in any, or all of these; yea, though he could cry for it, till his heartstrings break, he must miss of it, ask out of the way of the promise, in which pardon is decreed by the God of Heaven to be given; so that every repentance supposed to be right, may be wrong, and that faith not of a Gospel kind, 〈◊〉 of a Gospel show; If a man would hav●●●●vation with his sins, or Christ and his 〈◊〉, he goes out of the channel of the penitent, who are wont to meet God in sorrow f●● sin, and turning from sin, Prov. 18. 13. H● 〈◊〉 covereth his sins, shall not prosper, but w●●●●● confesseth and Forsaketh them, shall have ●e●cy.  
Now deceitful hearts, through the D●●●● wiles, misconstrue promises of Glory, 〈◊〉 part for the whole, having confident dependence upon the promises of life; and can 〈◊〉 many Scriptures wherein are gracious promises made by God to sinners; but never consider what Kind's of sinner's the● be, to whom the promises are made, neither take any due care to perform the condition the promis● is made upon; so please themselves in the hope of Heaven, not diligently weighing the foundation their hope is built upon. It is like to prove with such, as with a hungry man, he dreameth, and behold he eateth, but he awaketh and his soul is empty, Isa 29. 8. Many will say to Christ in the great day, we have eaten and drunk in thy presence, and thou hast taught in our streets, therefore Lord, Lord, open to us; depart from me ye workers of iniquity; whose hope must perish in being not of that purifying kind, that renews the soul God-ward, but still allows the flesh a commanding power, forgetting that great mark, which proves the hope of Gods Elect to be of the right kind, John 1. 3. 1. And every one that hath This Hope in him, purifieth him-himself even as he is pure.  
Secondly, Let this serve for caution to such in Churches, as are, or are like to be curious in the lesser, whiles careless in the greater. Great hath been the trouble of such Churches as can witness this decay to have been amongst them; it still took the most inconsiderate, that lived too much below comparison in God's Law, where or when to be more or less in condescension in order to the best maintaining edification; which is the great end of all institution: they forgetting, or not knowing this, have gone so unseasonable about setting up the lesser, that they have debased the weightier; making the remedy prove far worse than the disease; carrying on this work with such manner of management, that an indifferent slander by could not but imagine, that sure the whole will of God, lay in the one, two, or three lesser things, that they so pleaded for; especially, seeing it carried on with that heat of Spirit, & resolution of taking place, that the bonds of love, and Church Communion could not hold them.  
Whence hath the divisions among the baptised Churches, both in affection and practice risen, if not from this very root? Cannot hundreds witness, yea and mourn for what they know in this matter? hath not the great law of love, and the great design of all Ordinances, to wit, Edification, been sacrificed for the will of some novelties? I know what I speak to be truth, and that I have many witnesses. The honour of God, the credit of his Religion, when it hath come in competition, hath been less preferred than some new apprehension, if not some old error newly espoused; doth not this preach persons wonderfully carnal, and wise in their own conceits? How far have such gone from Christ's good example? I have yet many things to say to you, but ye cannot bear them now; Let us mind a little, their best season of receiving was Christ's best season of declaring: Doth not Christ, by this teach every Disciple of his, to digest well themselves?  
First, What they have to offer before they offer it; and the best season too; may not, nay have not some by seeking before due season, to set up some one lesser law, thrown down several greater laws; nay hath not some unseasonably bringing in the truth, together with the ill management thereof; brought into the Church by head and shoulders, envying, strife, and division, and cast out humbleness of mind, long-suffering, gentleness, and bowels? doth not the holy Apostle set a copy for all, how to walk in this respect? 1 Cor. 3. 1. And I Brethren, could not speak unto you, as unto spiritual, but as unto carnal; even babes in Christ: I have fed you with milk, and not with meat, for hitherto ye have not been able to bear it, neither yet are ye able. Doth not he here consider their inward constitution, and prepare his dish to their stomach? and is not this Heaven's roadway to bring in the greater? by an orderly first bringing in the lesser; witness this holy Apostles carriage, 1 Cor. 12. 17, 18, 19 Did I make a gain of you, by any of them I sent to you; I desired Titus, and with him I sent a brother; did Titus make a gain of you? We speak before God in Christ, we do all things dearly beloved for your edifying: he had respect to the great design, Edification; and when requiring their performance of a lesser duty, to wit, giving their temporals to them from whom they received spirituals, even as the Lord hath ordained; that they that preach the Gospel should live of the Gospel: yet as I said but now, if the calling for the performance of this duty, will not stand with their edification in the main, he will rather preach the Gospel of God freely, 2 Cor. 11. 9 But when I was present with you, (And Wanted) I was chargeable to no man, and in all things I have kept myself from being burdensome to you; and so I will keep myself: you see, though he wants necessaries, he will take nothing of them, but rather overburthen other Churches that are better spirited to bear it, then among this people labour in vain; may not all mourn for Gospel loss, through the want of such walking one towards another in our days? How prosperous in probability, may not I say in certainty, had the truth been over it is, through our Nation, had it not been for those divisions that now are among the Churches? whose beginnings came in this way; I do secretly rejoice, to think what a blessed issue would have been reaped of general harmony amongst God's Children, while all persons, in all places, and among all people spoke the same things. Doth not the adversary hinder the building greatly, while he can truly say, do you not see how they are divided among themselves, and lay low one another? doth not also the conscious seeker stumble greatly at this, and say, what shall I do? where to settle I cannot tell? Doth not the carnal Christian because of this please himself, that he is got into the world of liberty from all Church way? O that the Lord would be entreated to awaken the upright! yet to make it their prayer, and care night and day, how they may in places, times, things, especially in the main, both to speak and do the same thing; this will be blessed with better success to God, and Gospel, in one year, than the best endeavours of another kind, for time past hath been in some years.  
I have done, and the good Lord begin to set this my humble caution to Church's home, that they all may take the good Apostles rule, 1 Cor. 14. 26. How is it then brethren, when you come together, every one hath a Psalm, hath a Doctrine, hath a tongue, hath a revelation, hath an interpretation; Let all things be done to Edifying.    

CHAP. XXVIII. Showing the necessity of humble waiting, and confident depending upon the holy Spirit, to help in the great work of mortification; the necessity whereof is showed in seven particulars, with six directions how to get and keep this holy Spirit.  

SIGN XXVIII. When the holy Spirits help to the great work of mortification, seems not of absolute need to you.  
That is, its working, help, and way is not taken heed to: necessity of the holy Spirits help in this matter of great concernment, cannot be known, so as to be to this great end worthily improved, without knowledge to a good degree, how in this great work the holy Spirits help is concerned, and whether so concerned, that without its help, mortification of sin in its right order, cannot be brought about; Now where the holy Spirit is sought unto, and humbly waited upon for help, he doth show himself helpful in these particulars.  
First, in fortifying the mind of a Christian with spiritual materials, meet to wage war with the spiritual adversaries, flesh, world, and Devil, all which are strongly engaged against a poor convert, Gal. 5. 7. The flesh lusteth against the Spirit; desiring and striving to do what is directly contrary to the Spirit, like a perfect opposite, aiming and striving to set up all impurity, contrary to, or against the Spirits purity. Now the mind being the most noble part in man, that the flesh is most engaged against; so that Peter in his 1 Epist. 2. 4, 12. cautions to abstain from fleshly lusts, which war against the soul, or mind; therefore saith the holy Apostle St. Paul, Rom. 7. 23. I see a Law in my members, warring against the Law of my mind, to lead me captive to the Law of sin, in my members; And saith Jesus Christ, Mat. 22. 37. Thou shalt love the Lord thy God with all thy soul, and with all thy mind. All which together, proving the mind to be the most noble part, at which the holy Spirit to possess with good, & the adversary to possess with bad, hath a chief & only aim, knowing right well, that conquest there carries away the whole man; and therefore the actions of good men, and wicked men, are more or less reputed good or bad, as they are more or less managed with the Mind; Nehem. 4. 6, 17. The bvilders that wrought upon the wall, with one hand, held a weapon, and with the other hand wrought in the work; for the people had a Mind to work: which notes how mightily a willing mind doth contribute to a successful work; & that this is greatly esteemed of by God, read Isa. 26. 3. Thou wilt keep him in perfect peace whose mind is stayed on thee; thou wilt keep them, such are the proper subjects of Gods great care, whose minds on God is stayed, and they shall have peace, peace, that is, peace in its best performances, and in all its degrees, peace at home, abroad, in storms, in calms, within, without, equivolent with that blessing annexed to commandment keepers, Deut. 28. beginning. But on the contrary, Prov. 21. 29. The sacrifice of the wicked is abomination to the Lord; how much more, when he brings it with a wicked Mind; So that at the best the wickeds sacrifices are abominable, but how, much more, when they come with a mind set on wickedness? Phil. 3. 18, 19 For many walk of whom I have told you often, and now tell you even weeping, they are enemies of the Cross of Christ, who mind earthly things: now all this premised, be speaks the necessity of the holy Spirits help to fortify the mind with spiritual materials, meet to wage war with the spiritual adversary; for the fruit of the Spirit is in all goodness, righteousness, and truth, proving what is acceptable to God; and is therefore put in opposition to the works of the flesh, Ephes. 5. 9, 10. Gal. 5. 22. But the fruits of the Spirit is love, joy, peace, meekness, long-suffering, gentleness, goodness, faith; now a mind destitute of this holy Spirits fruit, is no way able to withstand the motions of the flesh; but is carried captive with every lustful bait at the tempters will; for they that are after the flesh, do mind the things of the flesh; and as it is the care of the evil one, to have the mind of sinners in his possession; even so the first work the holy Spirit doth upon the converted, is to put God's law into their mind, by demolishing those dark works, in those that turn to God, both in debasing what was, and in exalting what was not, Ephes. 4. 17. This I say therefore, and testify in the Lord, that you walk not as other Gentiles, walk in the vanities of their mind, vers. 22. But that you put off concerning the former conversation, the old man with his deeds; and then is a necessity of putting on the new man with his deeds; for if the house, or heart be empty, swept, and garnished from all bad, and yet not possessed with like good, the evil one enters again, and makes the case worse than before; All which notes the necessity of having dependence upon the holy Spirit, Ephes. 3. 16, 17. To fortify the mind with spiritual materials: and thus I have done with the first mark, and come to the second.  
Secondly, It is the Spirits work, to discover to the Christian man, wherein his danger most lies; that is, by what bait, and to what evil the tempter is most like to draw him; Ignorance here causeth people go into the tempters way, and without defilement more or less they can hardly return, and surely Solomon alludes to this in one of his petitions to God for Israel, 1 Kings 8. 38. What prayer and supplication soever be made by any man, or by all thy people Israel, which shall know every man the Plague of his own Heart: clearly implying, that among Israel there might be, that did not know their own Heart's Plague, or wherein their danger most lay; now the holy Spirit was given to instruct them, and so witnesseth, Nehem. 9 20. Thou gavest thy good Spirit to instruct them; the manner how is set out in, Exod. 13. 17. And it came to pass when pharaoh had let the people go, that God led them not through the way of the Philistines; although that was near, for God said, lest they repent when they see war, and return to Egypt again. It is very questionable, if not out of doubt; that this danger was not in their eye at all, but God led them (saith Moses,) by his Spirit saith Nehemiah; clearly noting, that persons harkening, find the holy Spirit not wanting to lead them in the best way, and set before them the greatest danger; one text more and so I have done with this, Isa. 29. 24. They also that erred in Spirit, shall come to understanding, and they that murmured shall learn Doctrine. They that through ignorance went astray shall come to understanding, or know their best way; and they that did repine shall learn Doctrine, or be better taught.  
Thirdly, The Spirits work is to discover both the strength of the tempter, and temptation, showing to the Christian man these two things.  

First, that the tempter can but entice, not enforce.  
Secondly, that the strength of his temptations lies in present things.   
First, he can and doth prepare suitable baits and snares, but all he doth do, and can do, amounts but to thus much; Therefore greater is he that is in you, than he that is against you; which consideration tends greatly to a believers support, while he is able to say, I know it must be my fault if I sin against my God, for the tempter cannot force me, neither did he ever force any, he can and doth proffer his ware, putting the best face upon it, as you may see, Gen. 3. 4, 5. And the Serpent saith to the Woman, ye shall not surely die; for God doth know in the day you eat thereof, your eyes shall be opened, and shall be as Gods, knowing good, and evil; here he makes his bait pleasant, and to promise greater privilege than yet they had; with which the woman is taken; And when the Woman saw that the fruit was good, and that it was pleasant to the eye, she took thereof and did eat; contrary to the Law: so Josh 7. 20, 21. When Achan saw among the spoils a goodly Babylonish Garment, and a wedge of Gold, he coveted them; which notes, that the Devil's power to take, centres in preparing fair outsides, which carries some after destruction, as the Ox goeth to the slaughter, not knowing that it is for his life; and indeed as his trade lies in shows, so the people he tradeth among, (without which he could not trade at all to any advantage) are silly people; and though silly people, yet he tradeth altogether in the dark, and therefore is called the Ruler of darkness, Eph. 6. 12: And his Kingdom a Kingdom of darkness, Col. 1. 3. & dare not come to the light for fear his deeds should be made manifest.  
Secondly, as he thus trades, and these are the people he tradeth with; so the strength of his temptations centres in present things; It is all he can make snares and temptations of, as is evident by these Texts, Rom. 8. 18. The sufferings of this Present world are not worthy to be compared with the glory that shall be revealed in us: so Gal. 1. 4. who gave himself for us, that he might redeem us from this Present evil World. 2 Tim. 4. 10. Demas hath forsaken me, having embraced the Present World; Now all these Scriptures speak the tempters strength to lie in present things, which made the holy Apostle have light account of his suffering, 2 Cor. 4. 17. For our light Affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; he compareth it with the state to come, gives it the next count to a cipher, calling it momentary; and the utmost we can make, or any sinner that lives at greatest height of worldly pleasure, must confess all present things will amount to but these three.  
First, Such as goeth but shin deep.  
Secondly, Such as may properly be called minute joy, that that is ours this minute, but either it taken from us, or we from it next minute, it lasts not.  
Thirdly, At the longest worldly pleasure serveth us but till we come to the grave, and there it leaves us.  
Having now done with the third Discovery of the holy Spirits help, I shall briefly add two or three more, and pass to the Twenty ninth Sign of a dying Christian.  
Fourthly, The holy Spirit discovers what unprofitableness is found in sin after committed, working strong convictions upon the heart of the sinner, and forceth him to confess that his eager pursuit after his sin, now he hath had his hearts desire granted, contracts but woe and sorrow, though sweet in the mouth while eating, yet bitter in the belly when eaten, Mark 8. 36, 37. What shall it profit a man to gain the whole world, and lose his soul? Or what shall a man give in Exchange for his soul? When such Texts as this is brought home to the conscience, it doth so awaken where not willingly withstood, that sins hold must needs fall.  
Fifthly, The Spirit furnisheth the Christian with spiritual Arguments, bearing such force upon his heart, as makes him able to break out with such replies as these.  
First, All the Devil hath to make an argument of, is but present things, and they suit not with my person, for my person is made up of soul and body, and all he offereth, doth but respect and serve that body, that shortly must be wormsmeat; and therefore it will not profit me to lose my soul for present things.  
Secondly, As all he hath to make an Argument of, suits not with my person; in like manner, it suits not with my condition, for if I have all that heart can wish, it carries me but to the grave, and there leaves me, and woe be to me if such works follow me; for alas I must be raised again, and he that soweth to the flesh, shall of the flesh reap corruption.  
Sixthly, The holy Spirit helps in lending the immediate supplies of new strength proportionable to our straits, and will not suffer those that wait on him, to be tempted above what they are able to bear, but will with the temptation make way to escape, that they may be able, 1 Cor. 10. 13.  
Seventhly, The holy Spirit helps by striving with the heart, to draw it after holy performances, following the soul up and down with sweet visits, and secret whispers, prompting and inclining it God-ward, preparing a season for the heart to draw nigh God, and then preparing the heart for that season: The Spirit helpeth our infirmities, for we know not what to pray for as we ought; but the Spirit itself maketh intercession for us, with groan which cannot be uttered, Rom. 8. 26. May not all this teach us, to put a high value upon the holy Spirits Help, to the great work of Mortification, by all means striving to please and not grieve this holy Spirit, by which we are sealed to the day of Redemption.  
Having now spoken of the holy Spirits help, may not some from hence inquire, what may be done to the obtaining, not only its visits now and then, as a wafaring man that tarrieth for a night; but its constant company to abide with the soul?  
Answ. There may be three Directions laid down briefly, for its obtaining; with three Directions for its keeping.  

First, for its obtaining; Get a deep sense of its want and worth.  
Secondly, Get long of heart after its supply.  
Thirdly, Make humble supplications to the Father for it.   
First, Get a deep sense of its want and worth; it's Jesus Christ's own argument, that the world cannot receive this Spirit, because it seethe him not, neither knoweth him, John 14. 17. Now by personal examination of that souls barrenness, where the holy Spirit either comes but seldom, or stays not long, may some considerable sense of its want be discerned, and consequently of its worth; all those black, sinful works acted by the sons of men, are the effects of the holy Spirits absence; and indeed to what degree, a good man is a stranger here, to that degree he is weak an unable, either to make right judgement of the best things, or to withstand the temptations and vexatious assaults of the evil one; and although a man be thus destitute where the holy Spirit is wanting, yet can there be no expectation of his company, till a deep sense both of its want and worth affect the heart, to the rendering the soul capable of setting a valuable estimation of its company.  
Secondly, for its obtaining, Get long of heart after its supply; breathe and pant from a sense of its want, bastens its coming; a foul that goeth sadly up and down all the day long, sick as it were of love, for its frequent visits, to revive comfort and strength; and to discover its own wants, and the tempters wiles; making the soul taller by head and shoulders, than those temptations that frequently attend it, saying with David, As the Hart panteth after the water brooks; so panteth my soul after thee O God: My soul thirsteth for the living God, when shall I come and appear before thee? Or be filled with supplies from thee, Psal. 42. 1, 2.  
Thirdly, for its obtaining, Make humble supplications to the Father for it; not only sick of love, with the Spouse; but also panting and thirsting with David, yet rests not here, but is again and again upon its knees, with humble hearty supplications to God, even the Father; like the thirsty traveller, that going from Fountain to Fountain, from means to means, till he get what his soul traveleth after: when Jesus Christ were about to leave the Disciples, this was one of the last Legacies he gave them; And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever, John 14. 16. If ye being evil, know how to give good gifts to your children; how much more shall your heavenly Father, give the holy Spirit to them that ask him? Luke 11. 13.  
In the second place, we may offer three Directions, in order to the sure keeping the holy Spirits company, or holding constant fellowship, and dear inward intimate familiarity with so happy a companion.  

First, A constant withstanding the beginnings of all evil.  
Secondly, A ready compliance with new motions to all good.  
Thirdly, A retaining in the heart, a high value of its company.   
First, A constant withstanding the beginnings of all evil; is that which will wonderfully engage the Spirits company; when you crush sin in its least and first motion: Now the dearest of God's Children are liable to temptation, and it is not their sin to be tempted to sin, Jesus Christ was tempted to sin; their sin lieth in closing with the temptation; but if instead of closing with it, you do in the Spirits strength constantly oppose it: mistake me not here, I pray you, a constant opposing sin, doth not intent less than these three things.  
First, A firm withstanding the very first lest motion, even a glance as it were, at the eye ear or thought to sin; Abstain from all appearance of evil, 1 Thes. 5. 22.  
Secondly, As the first lest motion, so in all cases and conditions, whether the temptation set upon you when ye are full, or hungry, sick or well, strong or weak, rich or poor, in affliction or out of affliction, it will be coming with new assaults in all conditions, waiting to kill you by a Goliath or Bathshebah, temptations more piercing, or more pleasing; [Constant] intends a withstanding here.  
Thirdly, Constant intends continual; Blessed is the man that endureth temptation: Be thou faithful unto death, and I will give thee a Crown of life, James 1. 12. Revel. 2. 10.  
Secondly, A second Help to retain the holy Spirit, may be this; A ready compliance with new motions to all good; it is as proper for the holy Spirit to be prompting the heart to good if harkened to, as for the fire to give heat, waiting upon the soul in every season, whether of rejoicings or weep, whether of doing Gods will or suffering for his name; still to be putting such as wait upon it into some such action as tends to their enlargement heaven-ward; but it must be quietly and silently heeded, that when it saith, Seek my face; the answer may be, Thy face will I seek. Great care and fe●r therefore must be had, that we neither grieve it, by not hearing what it saith, or not doing what it bids; nor yet quench or lightly esteem those gracious services it prompts us to.  
Thirdly, A third Help may be this; A retaining in the heart a high value of its company; this is the way to keep, and to be richly increased with the company of the holy Spirit; it cannot dwell where it is not valued at the highest rate; and that because ignorance of its worth and work, incapacitates the soul, to high expectations, being ignorant both of the ability and delight, that essentially abides in the holy Spirit, to be greatning in the heart things to come, and lessening in the heart things present. Christ Jesus could not in one place, do many mighty works, because of their unbelief; the low and mean esteem of him, lessened their expectation from him: Now the Spirit searcheth all things, yea, the deep things of God; We are therefore called upon to be filled with the Spirit; and if we live in it, to walk after it, being strengthened with its might in the inward man, to a full understanding the deep things of God: Labour therefore, praying over this, to retain in your hearts an high value of its company.    

CHAP. XXIX. Treating of Spiritual Ignorance of our everlasting condition; and five Scriptures tending to reducement from carnal security; and three special Causes of such a damning Decay.  

SIGN. XXIX. When your are so Ignorant of your Spiritual standing, that you know not whether you grow or decay.  
This is not only a Sign of great Decay, but a prediction of a speedy fall, or total throwing off those holy badges by which a Christian is known from other men, such being of a Laodicean spirit, neither hot nor cold, yet say they are rich and increased with goods, and have need of nothing; Being in a besotted, careless state, not minding when they do well or ill; when Professors come to this pass, they grow useless and fit for nothing but to be laid aside; for were such hot, that is, zealous, active, and lively, they were fit for encouragement; and were they cold, that is, quite dead, they were to be plucked up by the roots, and cast into the fire: now this sort of People's ignorance is a very high crime, it being premised, that their ignorance of their standing, growing or declining in heavenly things, doth not come upon them for want of Gospel means, allowed on God's part in order to their being fruitful; but that under sufficient allowance in order to their growth, they prove empty, dry, and huskish; yea and such, that were otherwise in the days of their first Espousal: but length of time in Gospel standing, for want of due care to observe Gospel ends, they have by little & little entertained Spiritual slumber, & so lose their stomach to, and relish of the true use and powerful end; Means from God to them hath been so long continued, and so by long custom in his service, come as his people come, sit before him as his people do, and hear his word day by day, but do it not, or live not like it, having a form of godliness, but denying the power thereof, viz. the spiritual end designed by God in giving the form, being not listed up to, provokes God to complain against such of old, The Ox knoweth his owner, and the Ass his Master's crib, but Israel doth not know, my people doth not consider; though I have nourished and brought them up, yet they understand not that I taught Ephraim to go, taking him by the arms; but he knew not that I had healed him, though strangers devoured his strength yet he knew it not, and though grey hairs were here and there upon him, yet he knew not: Hos. 7. 9 Nay some were grown to that pass in spiritual slumbers, that even under judgements they knew not how it was with them, Isa. 42. 25. He hath poured upon Jacob the fury of his anger, and strength of battle; and it hath set them on fire round about, yet he knew it not; and it burned him, yet he laid it not to heart. By all this we may see, that some were so ignorant of their spiritual standing under plentiful means, that they knew not whether they grew or decayed, though it is apparent, the decay was great; they knew not how it went with them: At such a loss may Professors be in their heavenborn state, that while they are objects of pity and sorrow of heart to growing Christians, that behold their decay; yet all makes not for their awakening, but still they think it well with them, and that they have need of nothing, though blind and naked.  
Now the Causes why persons under Gospel means, grow to this senseless pass in their spiritual estate; may be these three.  

First, Carnal security in an evil time.  
Secondly, Contentment with outside Christianity.  
Thirdly, Not being conversant about things to come.   
First, Carnal security of hereafter Glory; which consists in a kind of confidence of Glory to come, without certain care of being in that way through which Glory is promised; It is such a state as promiseth safety to itself, and yet lives a careless life; when the children of Dan went to seek them an inheritance, they come to Laish, and found the people that were therein, how they dwelled careless after the manner of the Zidonians, quiet and secure; this proves such an advantage to them, that they take their City, burn it with fire, and upon the ruins thereof, build themselves an Inheritance, Judg. 7. 8. Clearly noting, how dangerous a state some manner of security is; When they shall say, peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape, 1 Thes. 5. 3. It seems in that good man's time, there was some that had high thoughts of hereafter Glory, yet should meet with disappointment, and their expectations come to nothing, though they might cry, as in Jeremiahs' time, Peace, peace, yet peace there was none; like the old world in Noah's time; Sodom and Gomorrah in Lot's time; They eat, they drank, they builded, they planted until the day that Noah entered into the Ark; and Let left Sodom, being under such kind of security, as no awakening word would warn them, till at last Destruction ruins them. We have the like instance from Jesus Christ, speaking of the last days, I say to you, many shall come from the East, and West, and sit down with Abraham, Isaac, and Jacob, in the Kingdom of Heaven, but the Children of the Kingdom shall be cast out into utter darkness. May we not tremble to read this text, with selfreflection, that from the East and West, such as in all probability never had the Tithe of that means we have had, neither heard nor seen what we have heard and seen; yet to their measure had walked so like what they had heard, and what they had seen, that they shall be counted worthy by the Lord to sit with Abraham and Isaac, in the Kingdom, and the Children of the Kingdom cast out; namely, such as had his Name and Ordinances among them, making visible show of his Religion, and promised themselves lack of nothing, because they would cry Lord, Lord, and were great nominal Christians, pleasing themselves in giving Christ good words, and thinks none shall be saved so soon as they, they being beset with such salvation privileges, Mat. 7. 22, 23. Many will say to me in that day, Lord, Lord, have we not prophesied in thy Name, and cast out Devils? Then will I say, Depart from me ye workers of iniquity, I never knew you: Let none therefore trust in lying words, which cannot profit, saying, the Temple of the Lord, the Temple of the Lord; the Temple of the Lord are these, that ye throughly amend your ways and your do; then will I cause you to dwell safely, Jer. 7. beginning.  
But alas how few lay to heart, the great good Salvation, and deliverance from the great hurt Damnation, eyeing with all trembling the road way in which God will both give the one, and withhold the other; surely, surely, this carnal security, the souls damning sin, would never so possess persons, rocking them asleep, did they but with all diligence consider, that security of all kinds about hereafter Glory, without these marks of hearty designing, and actual endeavouring the new creatures life, in the measure called for, as attainable and to be attained in the Scripture of truth, nothing being more evident, then that such make it their whole business, to be conversant about those soulsearching texts, that speak out salvation by Christ Jesus, upon no less terms, than hearty designing, with actual endeavouring to live like Christ Jesus, in Scripture conformity to his will; I shall beg of God there may be by them that read this, these five following Scriptures duly weighed, which with the help of his grace, may serve as a deliverance, or tend to the rousing up of the soul from this damning sin of carnal security.  
The first is, Rom. 8. 10. And if Christ be in you, the body is dead because of sin, but the spirit is life, or alive, because of, or unto righteousness. 2 Cor. 5. 17. Therefore if any man be in Christ, he is a new creature, old things are passed away, behold all things are become new. Gal. 5. 24. And they that are Christ's, have crucified the flesh, with the affections and lusts. 1 John 2. 6. He that saith he abideth in him, ought himself so to walk, even as he walked. Chap. 3. 3. And every man that hath this hope in him, purifieth himself, even as he is pure. Doth not these great Scriptures with one mouth, tell you the high road way to hereafter Glory, and prohibit any man from daring to promise himself the same upon any other terms, or in any or her way; wherefore my brethren, seeing that ye, or if you look for such things, be diligent that ye may be found of him in peace, without spot and blameless, 2 Pet. 3. 14.  
Secondly, A second Cause of persons being so senseless, is, Contentment with outside Christianity; that is, frequent in the performance of those Services that relate to the Worship of God, but the thing designed by God to be reached after and obtained, is not pursuied. It is evident both from Scripture and Experience, that persons have been and are frequent in hearing Sermons, in Prayer, in Reading, in Fasting, and such like performances, yet they remain very carnal and unmortified: Now Gods gracious End in giving such spiritual privileges to persons, being by him designed to beget them to his spiritual likeness, and his End not brought about, must needs argue such, not, or little further than outside performances, contenting themselves with their Services so done, that leaves three parts of four yet to do; for what pleasure can God take in those, that after long standing under the opportunities of getting both inward and outward excellency, in that that makes Christianity honourable, while they still remain as fruitless as the Figtree, having a great show at distance, and nothing but leaves at hand: Doth not Jesus Christ in so many words except against such, as not rightly qualified for his Kingdom, Mat. 5. 20. But I say to you, except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven: Their righteousness will not do, and yet they are known to be a People much in prayer, Fasting and giving Alms, which are in themselves good things, and yet they not accepted of God, but for all this his Woes goeth out against them? May it not be feared, that hundreds in our days, content themselves with scarce going thus far in outward acts, yet retain a strong opinion that all shall be well with them hereafter; as though such confidence of being saved, as they that act it are content with, would content God; but let not such deceive themselves: and they may find that confidence about hereafter safety, not being acted by penitent subjects, whose hearts can witness a through change, will return to themselves back again, charged with presumption, notwithstanding all their outward performances: And it is most sure, as hath been premised in the last Sign, that the holy Spirit bears not witness with such spirits, that they are Gods Children, & that because while they remain thus content with outside Christianity, Reformation reacheth not the heart; and then is a wanting that awful reverence of God and of Christ within, that commands without, the tongue so to talk, the eyes so to look, the hands so to act, the feet so to walk in the likeness of God, as to be truly deemed his workmanship; Ye are our Epistle written in our hearts, known and read of all men, forasmuch as ye are manifestly declared to be the Epistle of Christ. But we shall leave this to consideration, and pass to the third and last Head.  
Thirdly, Persons are so senseless of their spiritual estate, by not being conversant about things to come: Now things to come are reduceable in special to these four heads; Death, Judgement, Salvation, Damnation: all which are matters (not of show) but of certainty, and may be called the four last things, which every man ought to make his four first things, that he furnisheth his heart withal, because indeed they are Religions great cause, and bounds; Heavens great Argument to call us to duty, our great Argument to submit to Heavens call. And as these hath more or less force upon the heart, they may be more or less read in the life; the worst of men whose consciences are not seared, will be found under some awakenings, by but reflecting here, now, and then, so forceable are they, where in the lowest sense but believed; Now that persons, not being conversant about these mighty matters, prepares way to spiritual senselesness, is very evident; and therefore when God complains of his people's unequal walking, he either assigns it to their negligence here, as the cause they so walk, or seeks to possess them with remembrance here, as a most quickening remedy; Deut. 8. 5. Thou shalt also consider in thine heart, that as a man chasteneth his Son, so the Lord thy God chasteneth thee; and the reason of this is given by God himself, as an argument most strong, vers. 26. I fed thee with Manna in the Wilderness, which thy Fathers knew not, that I might humble thee, and prove thee, to do thee good at thy latter end; (mark that) at thy latter end, Chap. 32. 15. But Jesurun waxed fat, and kicked, than he forsook God which made him, and lightly esteemed the Rock of his Salvation; you see here Israel, set not a value on making God his safety, but waxed wanton, and forgot who had form him; now the most reduceable means we find urged is, vers. 29. thus, O that they were wise, that they understand this, and would consider their latter end: God bemoaneth them with desire they would look before them, intimating that would they but look upon hereafter, they would live after another rate here; pertinent to this is, that Prov. 5. 11, 12, 13. And thou mourn at last, when thy flesh and thy body are consumed; and thou say, how have I hated instruction, and my heart despised reproof, and obeyed not the voice of my teachers, nor incline my ear to them, that instructed me; because there is wrath, beware lest he take thee away with the stroke, and then a great ransom cannot deliver thee. Job 36, 18. Doth not all these Scriptures show the miserable state of such, as are not conversant about things to come; and how impossible it is to be reform while they remain strangers to these great considerations: now on the contrary what more contributes to a spiritual growth, than hourly Communion about these mighty matters? no considerations being of a more mortifying force than Grave considerations; 2 Cor. 5. 10. For we must all appear before the Judgement Seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether good or bad: knowing therefore the Terror of the Lord, we persuade men. This holy Apostle no sooner treats of Judgement, as his Doctrine, but to awaken and persuade from its terror, is his Application: also Jesus Christ to deter men from evil, and to compose them to good, gives such awakening Items as these, If thy right hand offend, part with it, rather than be cast into Hell fire; where the worm never dies, and the fire is never quenched: Three times together doth he in that 9 Chapter of Mark, labour to rivet upon the hearers what misery is to come, and by the worm and fires being, notes certainty; and by the worms gnawing, and fires burning, notes its misery; and by the worms not dying, and the fires not being quenched, notes its eternity. Who would not at this, cry out with David; Oh God my flesh trembleth because of thee, for I am afraid of thy Judgements: Christ Jesus three fold repetition seems plainly to show us what great aptness there is in every body to lose the Spiritual force of such mighty matters; they being the proper object only of a lively faith, that looks at things to come, with such estimation as procures an inward trembling before God, to take one step aside from God.  
But alas, alas, how many be there that stop the mouth of conscience all they can from speaking of this State to come, and will not endure to hear of the Grave, or Judgement, Salvation, or Damnation, though such as will not endure the bitter of these things here, cannot enjoy the best of them hereafter; It is living now in a holy awe of them here, that will make us live above the fear of them hereafter: content not yourselves then for a thousand Worlds, at any distance from daily communion with the things to come; talk with them face to face, as a man talks with his friend, and go aside often from all other business, into your closet, or garden, field, or wilderness, nay, into any solitary place on purpose to talk with the Grave, how shortly you must put off your  (or outward garments) and never more put them on, saying with Job, My foundation is in the dust; if I wait, the graves my house, I have made my bed in the darkness; and said to corruption thou art my Father, and to the worm thou art my Mother, and my Sister, Job 17. 13. 14.    

CHAP. XXX. Showing the miserable estate, of such as after longer acquaintance with Christ, are less in love to him; with six Causes of this Decay.  

SIGN XXX. WHen increase of time in Christ's acquaintance, worketh decrease of Affection to Christ's Company.  
Is this the case of any, or rather is it not the case of many, that began well, and promised fair for holding on well, as though all the world with its allurements should not hinder them from ending well, that in their early or first love were so pleasantly affected with Christ's acquaintance, that their meat and their drink was to be with him at his feet hearing his word; and if he walked in the Garden they must be there, if in the Mount of Olives they must be there, if in a solitary place they must be with him, in no condition disliked with his company, content with him in fullness, and in scarcity, content with him in favours and in frowns, still happy while leaning on Jesus breast, some leaving father & mother to come to him, others leaving house and land to come to him, their trade of Tentmaking, fishing, nay having found such a pearl, sell all to buy this field, and what shall we have, or how be filled with enjoyment of thee? We have forsaken all to follow thee, Mat. 19 27. But what things were gain to me, those I counted loss, for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, etc. Phil. 3. 7, 8, 9 Now I go away to him that sent me, and because I tell ye these things sorrow hath filled your hearts: They were so dearly affected with Christ's company, they could not bear to hear of his personal withdrawing, though he tells them it is best for them, they should be for a little time without him, yet at this, sorrow fills their heart, John 16. By this giving any to understand, that they could joyfully cry with David, whom have I in Heaven but thee? And whom have I on earth in comparison of thee?  
Tell me Christians, you that can experience the new birth, and know full well how it was with you in the days of your espousal, were you not then ravished with Christ's love? even sick of love, filled with content to be about him, wondering every day at this grace, counting no pains much, no cost enough, to serve such a lover, under the shadow of whose wings you took sweet delight; but how is it now? you did run well, did any hinder you, that ye should not still obey the truth? or with the righteous hold on your way; and having clean hands grow stronger and stronger. Job 17. 9  
Is any of these forementioned decays come upon you, what mind have you to assembling, are ye indifferent or no? tell the truth, search your hearts, and speak your hearts: Do you love to hear Sermons now or no? Is it, or is it not like the morning dew to you? are you weary or no in your purest worship? Is your delight still to be with God in closet services? Have you good will and great long, to be often at Christ's Table, through faith eating with him and drinking with him, of his body which is meat indeed, and of his blood which is drink indeed? What mind have you to prayer? Do ye with delight pour forth your souls before him at all times, as your refuge? What is your delight to reading the holy Scriptures? Are they your meditation day and night? Can ye say, I had fainted for thy Salvation had I not hoped in thy word? Search into your state, and let your condition be what it will, pass right judgement upon it, whether ye die more or less, or grow more or less; to have true knowledge of your state, is the way to better it, if decayed this may remedy it, if growing this may increase it; Oh then stand not still in a conceit, it is well or ill with you, but be at certainty, how it is with you, examine yourselves, prove yourselves, know you not that Christ Jesus is in ye except ye be reprobates, 1 Cor. 13. 5.  
Come dear friends and let us walk on to Emmaus, and talk together by the way, of all things that have happened of late, namely since we did believe; have ye a hankering after new things, would you now be gadding up and down, after divers and strange Doctrines? how is your heart affected with, or Afflicted to hear of others Misdoing? Doth horror take hold of you; because any leave Christ's law? Doth your souls weep in secret places for others pride? Are you astonished to hear that such a one is turned again to his farm, another to his merchandise? One gone back to Egypt again, another willing to stay in the Wilderness, and many most unwilling if it prove costly, either to pass over Jordan, or by Jericho, though it be Gods great road way to Canaan: Remember how it was once with you, inquire how it is with you now; when ye meet one another, is your talk heavenly or earthly? what do ye Savour most? what design seek ye most to carry on? in all company who are ye for, the world that is, or the world to come? Do ye ask one another when you meet, what trade goeth forward with you most? Are ye telling meekly and frequently each other, what God hath done for your souls? What yearnings of heart is in you after these solemn assemblies? Do you count it worthy your time to be often there? Do you go and pray, and pray before you go, that you may dutifully meet God, and he profitably meet you? doth Christ's eye constrain you to come thither or the Church's eye? when you are hindered what is your fear? How is your care? Can you be well content to be lightly absent, if the Church will be content with your absence? Doth the Decay in Christ's House, or in your house trouble you most? Can you quietly bear Decay in Christ's Spiritual House, while you keep from Decay in your temporal House? Can you see afflictions pierce the sides of some bitterly, and you not weep with them? Was it thus with you once, were not others sorrows your tears? Did you not delight to mourn with the mourner, and rejoice with the singer? Are you now less able than formerly to withstand temptations? Will a small offence make you so impatient as to commit great sin? Is Satan almost at every little turn too hard for you? Are you baffled quickly now with every little blow? Are you so dry and barren of the Spirits waterings, that now every touch takes you? How is it with you when troubles are upon you? Are you more or less than you were wont to be in prayer? Whether is your care now most to know afflictions cause or cure? What way tends the strive of your heart most, when God's stroke is upon you? Would you part with the Rod upon any terms, or undergo it longer, to have it sanctified the surer? doth affliction mend you or make you worse? How are you when the Rod is gone? Can you truly say with David, Before I was afflicted I went astray, and as truly say, But now I have learned to keep thy word; What are your thoughts of Egypt, the Land you were redeemed from? Would you go thither again? Is your old sin, or sins in any measure pleasant to you again? Are you taken with the thoughts of your basest Lovers, whose paths led you to the gates of Hell? Doth the great work of Mortification go forward or backward? Doth sin get head or lose head in you? Are you not indeed wholly ignorant as to your spiritual estate, whether you grow or decay.  
But last of all, and most of all; Doth increase of time in Christ's acquaintance, work decrease of affection to Christ's company? Ah Lord God, is it come to this, have you suffered so many things in vain! What? Love Christ Jesus less! whom you can never love enough, and once thought so? Doth long acquaintance with such a Friend, procure desires of his absence? God forbidden: Would you not walk with him now, and talk with him now? yea take sweet counsel together, as you were wont to do? Do you savour the things of the earth so much, and the things of Heaven so little, that now your Lord's company is burdensome? Can you not go with him, run with him, Fast with him, Pray with him, weep with him, yea and bleed with him? Hath he not done all this for you? He was made sin for us, that knew no sin; wounded for our transgressions; pierced for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed, 2 Cor. 5. 21. Isa. 53. 5. But I shall proceed briefly to six Causes of this great Decay.  
First, Forgetfulness of that perishing condition Christ found us in at first acquaintante: And when I passed by thee, and saw thee polluted in thy own blood; I said unto thee when thou wast in thy blood, live; then washed I thee with water, yea, I throughly washed away thy blood, and anointed thee with oil, Eccles. 16. 6, 9 compared with Chap. 36. 11. Then shall ye remember your own evil ways, and your do that were not good, and shall loathe yourselves in your own sight, for your iniquities and abominations. Here by comparing our estate with Israel's estate, we may read our danger with Israel's danger, who being apt to forget the condition God found them in, and redeemed them from, are charged to remember their own evil ways: This Remembrance was that, that wrought such high admiration in St. Paul, 1 Tim. 1. 12, 13. And I thank Christ Jesus our Lord, who hath enabled me, that he counted me faithful, putting me into the Ministry, who was before a blasphemer, and a persecutor, and injurious. Clearly noting, that Paul's remembrance of Christ's goodness to him in misery, increased his esteem of Christ's mercy.  
Secondly, A second Cause may be this; Actual withdrawing from that wont familiarity we use to have with Christ; once if it were well with us, he must know it, and be praised for it; if it were evil with us, he must be told of it; and at the least absence, you could cry with the Spouse, Tell me O thou whom my soul loveth, where thou feedest and causest thy flock to rest at noon; for why should I be as one that turneth aside, from the flocks of thy companions, Cant. 1. 17. Thus in a holy friendly intimacy claims his company; if now such discover strangeness to him in being strangers to his Fould; in a word, at every Christians service, now seldom, though once often; thus neglecting the means of increase, must needs cause decrease.  
Thirdly, The third Cause may be this; Deep declinings to heart acquaintance; The watch now over the heart is not so strict as once; it was so tender in times past, that every comer in and goer out, must be under strict examination, who they were for, whether or no they went Christ Jesus earand; but now the door of the heart is set open too too often, at hours too unseasonable, for reasons too slender, to the entertaining many a strange face that never was wont to come there, since the King of Glory had taken his possession; for this Jeremiah complains against Jerusalem, How long shall thy vain thoughts lodge within thee? They kept not their heart with all diligence, knowing that out of it are the issues of life; But trusting it too much were deceived and turned aside thereby.  
Fourthly, A fourth Cause may be this; Decaying in love to Christ's Children; once your chief delight was with the Saints, and especially those that excelled in virtue; now daily decaying in your love to them▪ and acquaintance with them: This Christ Jesus maketh an unerring reason, He that loveth his Brother abideth in the light, and there is no occasion of stumbling in him, 1 John 2. 10. If any man say, I love God, and hates his Brother, he is a liar; for he that loveth not his Brother whom he hath seen, how can be love God whom he hath not seen? Chap. 4. 20. Plainly asserting, the impossibility of loving the greater, if we love not the lesser; so that to what degree there is decay in one, there is the same in the other.  
Fifthly, The fifth Cause may be this; Increase of affection to perishing things; At your first acquaintance with Christ, the world and its offers was contemned by you, now it is esteemed; you had once a holy carelessness for the things of this life, now an unholy carefulness for them; than you sat at Jesus feet, hearing his word, but now cumbered with much serving; Love not the world, nor the things of the world; if any man love the world, the love of the Father is not in him: Meaning whosoever loves the world at such a rate as to be more thoughtful after its vanities than Heavens excellencies; For the love of Money is the root of all evil; which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows, 1 Tim. 6. 10.  
Lastly, A sixth Cause may be this; The withdrawings of the holy Spirit, that was once pleased, and did then visit you often; but now is grieved, and visits you seldom; that once helped you much against temptations, laying for dead the deeds of the body, now lets you alone to be beaten and baffled with every evil motion, and this as the effect of the Spirits withdrawing, whose work where ever it is, being to greaten the esteem of Jesus Christ, and foil temptations of every kind, if not discouraged, grieved and hindered, for fear of which are those high Christian Precepts given, not to vex it, quench it, or grieve it; and that because, as our natural body without life is void of action, so without the holy Spirit is a Christian man dry and barren, at best but like the Figtree, something only in show, yet cursed by Jesus Christ for want of fruit: When the Apostle Judas comes to speak of some, that in the last days should turn Mockers, walking after their own ungodly lusts, mark how they are charactrized out; These be they who separate themselves, sensual, Having not the Spirit; Judas reckons them among the Sodomites for filthiness, calls them Raging Waves, Wand'ring Stars, Murmurers, Complainers, worse than natural Bruit-beasts, and the sum of all, As being destitute of the Spirit. In the midst of all David's languish for fear of so high a loss, is not this one of his most bitter cries? Cast me not away from thy presence; and Take not thy holy Spirit from me, Psal. 51. 11.  
I have now done, having cast my poor Mite into God's public Treasury, as one Lift if God will, to encourage the growing Christian, and reduce the decaying Christian; if any be bettered by it, I have my end, let God have the Honour; To whom, through Jesus Christ, by the help of the Holy Spirit, be all due Praises ascribed, in Heart, with Tongue and Conversation, for ever and ever; Amen.     

ERRATA.  
EPistle Dedicatory, Page 6. Line 25. read your heart, p. 9 l 1. r. Isa. 55, p. 25. l. 23. for a Sign r. assigned, p. 34. l. 4. f. ye, r. we, p. 72. l. 15. f. Reprobate, r. Reproach p. 48. r. Aj●lon, p. 51. r. Mat. 5, p. 53. r. Zech. p. 58 middle, r thou wast, p. 61. l. 3. 71. l 8. f. was, is, r. were, are, p. 82 l 5. f. even, r noon, p 92. l. 1●. f. now is, r. now are, p ●1. l. 14. r. observe, and f E●hes. 2. 12. r. 2 Cor. 12. 21. p. 93. l. 6. r. of it, p. 94. l 5. r. Sign, p. 1,6. l. 27. f. shin, r. skin.