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work which leadeth on to Christ. Yet we desire none to lay too much weight on these things, since God hath allowed clear differences between the precious and the vile.

OBJECT. I still fear I have not had so thorough a sight of my sin and misery as the Lord giveth to many whom he effectually calleth, especially to great transgressors, such as I am,

ANSWER. It is true, the Lord discovereth to some, great sights of their sin and misery, and they are thereby put under great legal terrors: but as all are not brought in by that sensible preparatory law-work, as we shewed before, so even those who are dealt with after that way are very differently and variously exercised in regard of the degrees of terror, and of the continuance of that work. The jailer hath a violent work of very short continuance; Paul hath a work continuing three days; some persons are "in bondage through fear of death all their days," Heb. ii. 15. So that we must not limit the Lord to one way of working here. The main thing we are to look unto in these legal wakenings and conviction of sin and misery is, if the Lord reach those ends in us for which usually these stirrings and convictions are sent into the soul, and if those ends be reached, it is well; we are not to vex ourselves about any preparatory work further. Now, those ends which God pursueth ordinarily with sinners by these legal terrors and awakenings of conscience are four.

FIRST. The Lord discovers sights of men's sin and misery to them, to chace them out of themselves, and to put them out of conceit of

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their own righteousness. Men naturally have great thoughts of themselves, and do incline much to the covenant of works; the Lord therefore doth discover to them so much of their sin and corruption, even in their best things, that they are made to loathe themselves, and to des pair of relief in themselves; and so they are forced to flee out of themselves, and from the covenant of works, to seek refuge elsewhere, Heb. vi. 18. "They become dead to themselves and the law," as to the point of justification, Rom. vii. 4. Then "have they no more confidence in the flesh," Philip. iii. 3. This is supposed in the offers of Christ "coming to seek and save that which is lost," Luke xix. 10. and to be a physician to those who are sick," Matth. ix. 12.

The second great end is, to commend Christ Jesus to men's hearts above all things, that so they may fall in love with him, and betake themselves to that treasure and jewel which only enricheth, Matth. xiii. 44, 46. and, by so doing, may serve the Lord's design in the contrivement of the gospel, which was the manifestation of his free grace through Christ Jesus in the salvation of men. The sight of a man's own misery and damnable estate by nature is a ready way to make him prize Christ highly, who alone can set such a wretch at liberty: yea, it not only leadeth a man to an high esteem of Christ, but also of all things that relate to that way of salyation, as grace, the new covenant, faith, &c. and maketh him carefully to gather and treasure up his Michtams or golden Scriptures, for the confirmation of his interest in these things.

The third great end is, to deter and frighten people from sin, and to make them cast out with it, and consent to put their neck under all his yoke. God kindleth some sparks of hell in men's bosoms by the discovery of their sin, as a ready mean to make them henceforth stand in awe, knowing "how bitter a thing it is to depart from the Lord," Jer. ii. 19: So we find rest offered to the weary, upon condition they will take on Christ's yoke; Matth. xi. 29. "Take my yoke upon you, and learn of me, for I am meek and lowly in heart; and ye shall find rest unto your souls." And God offereth to own men as their God and Father, upon condition they will allow no peaceable abode to Belial, 2 Cor. vi. 14, 15, 17, 18. "What fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty."

The fourth great end is, to work up men to a patient and thankful submission to all the Master's pleasure. This is a singular piece of work, Ezek. xvi. 63. "Then shalt thou remember, and be confounded, and never open thy mouth any more, because of thy shame, when I am pacified towards thee, for all that thou hast done, saith the Lord." The sight of a man's own vileness and deservings maketh him silent, and

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to lay his hand on his mouth whatsoever God doth unto him? Ps. xxxix. 9. "I was dumb, and opened not my mouth, because thou didst it." Ezra ix. 13. "God hath punished us less than our iniquities. Micah vii. 9. "I will bear the indignation of the Lord, because I have sinned." The man careth not what God doth to him, or how he deal with him, if he save him from the deserved wrath to come: also any mercy is a large mercy to him who hath seen such a sight of himself; he is "less than the least of mercies," Gen. xxxii. 10.; "any

crumb falling from the Master's table is welcome," Mat. xv. 27.: he thinks it rich "mercy that he is not consumed," Lam. iii. 22. This is the thing that marvellously maketh God's poor crossed people so silent under, and satisfied with their lot; nay, they think he deserveth hell who openeth his mouth at any thing God doth to him, since he hath pardoned his transgressions.

So then, for satisfying the objection, I say, if the Lord hath driven thee out of thyself, and commended Christ to thy heart above all things, and made thee resolve, in his strength, to wage war with every known transgression, and thou art in some measure as a weaned child, acquiescing in what he doth unto thee, desiring to lay thy hand on thy mouth thankfully; then thy convictions of sin and misery, and whatsoever thou dost plead as a preparatory work, is sufficient, and thou art to debate no more concerning it. Only be advised so to study new discoveries of the sense of thy lost condition every day, be

cause of thy old and new sins; and also to see fresh help in Christ, who is a priest for ever to make intercession; and to have the work of sanctification and patience with thankfulness renewed and quickened often: for somewhat of that work which abaseth thee, exalteth Christ, and conformeth to his will, must convey thee throughout all thy lifetime in this world.

CHAP. III.

SECT. 1. Of Faith.

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We come now to speak of some more clear and sure marks, by which men may gracious state and interest in Christ. The first thing whereby men may know it, is, their closing with Christ in the gospel, wherein he is held forth. This is believing, or faith, which is the condition of the covenant; Rom. iv. 16." It is of faith," &c. Acts xvi. 31. "Believe on the Lord Jesus Christ, and thou shalt be saved." Now, although in propriety of speech, it is hard to prove an interest by faith, it being our very interest in him; yet the heart's closing with Christ Jesus is so discernible in itself, that we may well place it amongst the marks of a gracious state and if a man can make out this, that he believeth on and in Christ Jesus, he thereby doth prove a very true interest in him. Many are frightened at this as a mark, upon one of these three grounds ordinarily.

(1.) Some conceive faith to be a difficult mysterious thing, hardly attainable. To these I say, do not mistake; faith is not so difficult as many do apprehend it to be. I grant true faith in the meanest degree is the gift of God, and above the

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