edly against God, and not to depart from him, whatever becomes of you, and it is your longing desire to please him: when, I say, you stand thus resolved, and thus affected, then certainly God and you are joined together by an inseparable bond. When you hate what God hateth, and love what God lov eth, and will what God willeth, are not God and you at peace? Are you not nearly and firmly united one to another? What though this bond be somewhat secret and unseen to yourselves, yet it is certain God knoweth you to be actually his, and will own you, when you seem to doubt it; and will always hold you by your right hand, whether you feel it or not. But why should you think that you are without evidence, when you cannot but feel that in truth you cleave thus to God, and stand thus affected to him? hence, if you were not wanting to yourselves, you might gain a most peaceable and joyous assurance, that you are in God's favour, and shall be saved. Thus much of removing the impediments.

CHAPTER XVI.

Showing the means to attain this Peace of God.

Ir yet remaineth, that I should show the helps and means to attain and keep this true peace of God, which passeth all understanding.

I. Causes of Error in misjudging of a Person's State.

Men often err in judging of their own estates, and in like manner in concluding that they have true peace, or not. If you would judge rightly, you must know what is necessary to the very being of a Christian, what not; and this is to be learned only by the word of God. For many err herein, because they think that such and such things are necessary to the being in a state of grace, which are not; and such and such things are sufficient to the being of a Christian, which are not.

Now you shall find, that it is truth of faith and other saving graces, not the great degree and quantity of them, that maketh a Christian. And that it is not the most forward profession and form of godliness, without the power and truth thereof, that will do it.

Nothing is more common than for persons to be, in truth, otherwise than they judge. For every man's own spirit, so far as it is sinful, is apt to give a false testimony of itself. David said, he was "cut off from God," when he was not. The Laodiceans thought themselves in a good state, when Christ said they were wretched and miserable. Now, that you may not err in this great point, you must use all good means to have your judgment rightly informed, and then be willing to judge of yourself as you are, and of your peace with God as it is.

I told you that the holy scripture must be your guide, in judging what you should be, and what you are; I mean the scripture rightly understood. Now,

to attain a right understanding of the scripture, and ability to judge yourself by it, whether you be in a state of grace, from the knowledge whereof cometh peace, look back to Chap. VII. Sect. III. adding unto them these following directions.

II. Rules for a right Judgment of ourselves.

1. Observe a difference and distinction in true Christians, both in their different manner of calling, and estate after calling. Some are called in infancy,

as Samuel and John the Baptist; some are in middle and old age, as Abraham and Zaccheus. Some called without sensible terrors of conscience, as those before-mentioned. Some with violent heart

ache and anguish, as St. Paul and the jailor. In some these terrors abide longer, in some a shorter time. And after conversion, all are not of like growth and strength. Some are babes, weak in judgment and affections; some strong men, strong in grace generally, but strong also in corruption, in some particular. Some old men, so well grounded in knowledge, and confirmed in grace, that no lust getteth head to prevail in them: also, one and the same man may be sometimes in spiritual health and strong; sometimes under a temptation, weak and feeble; sometimes can pray, and enjoy comfort; sometimes not. Now, none must conclude he is no Christian, because he is not in every thing like others, nor at all times like himself.

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2. Trust not your own judgment or sense, in your own case. Whosoever would understand, and be wise according to the scripture, must deny himself,

and not lean to his own sense or wisdom, but must be " a fool that he may be wise;" you must bring your judgment to be ordered and framed by the scriptures. You must not presume to put a sense

And whence

of your own into the scripture, but always take the sense and meaning out of it. It is presumption of a man's own opinion, and obstinacy in his own conceits, which spoileth all in this case. is this, but from his folly and pride? who are troubled in conscience, could be every way nothing in yourselves; if you could be humbled, and not nourish this in you, you should soon know your state and comfort.

Oh, if you,

I know many of you will wonder that I should charge you with pride, you judging yourselves to be so base and vile as you do. Well, for all that, I will now prove to your faces, that it is humility you want, and that if you were not proud, you would judge of things otherwise than you do.

For you cannot believe in Christ, you say, because you cannot obey him, and be dutiful to him; if you could obey, then you could believe that he were yours, and you his; whereas, you must first believe in Christ, and take him for your Saviour and Lord, and believe he is yours, before you can obey him. Can a woman, or should a woman, obey a man, and carry herself towards him as to her husband, before she believes that he is her husband? If you could obey as you should, O, then you think Christ would love you. It were well if you could love Christ, and obey him, as it is your duty. But to think he will not save you, because you goodness or worth in you to cause him to love you,

have no

is not this because you would be something in yourself, for which Christ should bestow his love upon Christ marrieth you, not because you were good, but that he might make you good, and that you might know him.

you.

you

But you do not see his work of grace in you, that he hath made you good, therefore you doubt. I answer, Though it may be in you, yet Christ hideth it from because you, would not renounce your own righteousness, and believe his mercy, power, and faithfulness. Bring your heart to this, and you have reason for it, for the Father giveth him, and he giveth himself to you in the word and sacraments; then you will love him, and obey him abundantly. Is not she a proud and foolish woman, who may have a king's son, upon condition that she strip herself of all her own goods, and let him endow her at his pleasure, yet will be whining and discontented with herself, because she hath nothing of her own to bring to him, for which he should love her?

But you will still say, Christ hath not endowed you with so much grace, as to be able to do as you would.

Content yourselves; if you could but see that he hath married you to himself, you then would use the means which he hath appointed, whereby he giveth his graces; you would be thankful for what you have, you would pray and wait his pleasure for more, relying on his wisdom for how much, and when. If you do not thus, then you show your pride in preferring your own wisdom before his.

Let it be supposed that you are not proud, nor standing upon terms of having any goodness in you, for which Christ should love you; but you would with