we unjustly question all that is past, and will never rest in any judgment, but are still calling over all again, as if the cause had never been tried. And then the judgment passeth according to our present temper and disposition, when many of the circumstances are forgotten, and many of the witnesses are out of the way, that last assisted us.

2. Perhaps we judge (as I said before) in the fit of a passion of fear or grief, which imperiously overruleth or disturbeth reason: and then no wonder, if in our haste we say, that all men that would comfort us are liars. And if, with David, in the "day of our trouble, our souls do even refuse to be comforted;" and if we remember God, and we are troubled more, and if "our spirit be overwhelmed in us: when he holdeth our eyes waking, and we are so troubled that we cannot speak." And if we question whether" the Lord will cast off for ever, and will be favourable no more." Whether "his mercy be clean gone for ever, and his promise fail for evermore:" whether he hath forgotten to be gracious, and hath shut up his tender mercies in displeasure:" till a calm deliver us from the mistake, and make us say,This is our infirmity,' we think that God doth cast off our souls, and "hideth his face from us," when "our soul is full of troubles, and our life draweth nigh unto the grave: when we are afflicted and ready to die from our youth up, and are distracted, while we suffer the terrors of the Lord;" as he complaineth. Passion judgeth according to its nature, and not according to truth.

3. Or perhaps we judge, when our friends, our memory, and other helps are out of the way, and we are destitute of due assistance.

4. Or when our bodies are weak or distempered with melancholy, which representeth all this in black and terrible colours to the soul, and will hear no language but forsaken, miserable, and undone. You may as well take the judgment of a man half drunk, or half asleep, about the greatest matters of your lives, as to take the judgment of conscience in such a state of disadvantage, about the condition of your souls.

As

5. Another hinderance to us, is, that we cannot take comfort from the former sight of grace that we have had, unless we have a continued present sight. And so all our labour in trying, and all our experiences, and all God's former manifestations of himself to the soul are lost, as to our present comfort, when our grace is out of sight: like foolish travellers, that think they are out of the way, and are ready to turn back, when ever any hill doth interpose, and hinder them from seeing the place they go to. if it were no matter of comfort to us, to say, I did find the evidences of grace; I once recorded a judgment of my sincerity: but the former is still questioned rather than the latter. When, with David, we should consider the days of old, the years of ancient times, and call to remembrance our songs in the night, and commune with our hearts in such a diligent search," and remembrance of the mercies formerly received.

6. Lastly, The operations of man's soul are naturally so various, and, from corruption, are so confused and so dark, that we are ofttimes in a maze and at a loss, when we are most desirous to judge aright; and scarcely know where, in so great disorder, to find

any thing that we seek; and know it not when we find it so that our hearts are almost as strange to themselves as to one another; and sometimes more confident of other men's sincerity than our own, where there is no more matter for our confidence.

CHAPTER IX.

Motives to labour to Know our Sanctification.

HAVING thus showed you the causes of our ignorance of our sanctification, I shall briefly tell you some reasons that should move you to seek to be acquainted with it, where it is.

1. The knowledge of God is the most excellent knowledge and therefore the best sort of creatureknowledge is, that which hath the most of God in

it.

And undoubtedly there is more of God in holiness, which is his image, than in common things. Sins and wants have nothing of God in them; they must be fathered on the devil and yourselves, and therefore the knowledge of them is good but by accident, because the knowledge even of evil hath a tendency to good: and therefore it is commanded and made our duty, for the good which it tendeth to. It is the Divine nature and image within you, which hath the most of God; and therefore to know this, is the high and noble knowledge. To know Christ within us, is our happiness on earth, in order to the knowledge of him in glory "face to face," which is the happiness of heaven. To "know God,

though darkly through a glass," and but in part, is far above all creature-knowledge. The knowledge of him raiseth, quickeneth, sanctifieth, enlargeth, and advanceth all our faculties. It is "life eternal to know God in Christ." Therefore, where God appeareth most, there should our understandings be most diligently exercised in study and observation.

2. It is a most delightful felicitating knowledge, to know that Christ is in you. If it be delightful to the rich to see their wealth, their houses, and lands, and goods, and money: and if it be delightful to the honourable to see their attendance, and hear their own commendations and applause; how delightful must it be to a true believer to find Christ within him, and to know his title to eternal life? If the knowledge of "full barns," and "much goods laid up for many years," can make a sensual worldling say, "Soul, take thy ease, eat, drink and be merry,' methinks the knowledge of our interest in Christ and heaven, should make us say, "Thou hast put gladness in my heart, more than in the time that their corn and wine increased." "Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee." If we say, with David, "Blessed are they that dwell in thy house; they will be still praising thee," much more may we say, Blessed are they in whom Christ dwelleth, and the Holy Ghost hath made his temple, they should be still praising thee. "Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple." But this is upon supposition, that he be first blessed by Christ's approach to him, and dwelling in him.

If you ask, How is it that Christ dwelleth in us;' I answer, 1. Objectively, as he is apprehended by our faith and love: as the things or persons that we think of, and love and delight in, are said to dwell in our minds or hearts. 2. By the Holy Ghost, who, as a principle of new and heavenly life, is given by Christ the head, unto his members; and as the agent of Christ doth illuminate, sanctify, and guide the soul. "He that keepeth his commandments, dwelleth in him, and he in him and hereby we know that he abideth in us, by the Spirit which he hath given us." That of Ephes. iii. 17. may be taken in either, or both senses comprehensively, "That Christ may dwell in your hearts by faith."

3. Did you know that Christ is in you by his Spirit, it might make every place and condition comfortable to you! If you are alone, it may rejoice you to think what company dwelleth continually with you in your hearts. If you are wearied with evil company without, it may comfort you to think that you have better within: when you have communion with the saints, it is your joy to think that you have nearer communion with the Lord of saints. You may well say with David, "When I awake, I am still with thee." "I have set the Lord always before me: because he is at my right hand, I shall not be moved.”

4. Did you know Christ within you, it would much help you in believing what is written of him in the gospel. Though to the ungodly the mysteries of the kingdom of God do seem incredible, yet when you have experience of the power of it on your souls, and find the image of it on your hearts,