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Satan opened, and rules for the avoiding of the danger briefly prefcribed,

CHA P. XII.

Pag.

362

Sheweth, that a choice part of our preparation and readinefs for fufferings confifts in the improvement of our praying abilities, and keeping clofe with God in that heavenly and excellent duty, in days of fuffering; wherein alfo is opened the nature and means of its improvement, 368

CHA P. XIII.

Wherein is fhewed the neceffity of going out of ourselves, even when our habitual and actual preparations are at the greatest height; and depending as conftantly and entirely upon the Spirit, who is Lord of all gracious influences, as if we had done nothing Together with the means of working the heart to fuch a frame,

CHA P. XIV.

Containing the first use of the point by way of conviction, difcovering the unreadiness of multitudes of profeffors for fuffering-work,

CHA P. XV. Containing another use of the point, by way of exhortation, perfuading all the people of God, whilst the Lord refpites, and graciously delays their trials, to answer the end of God therein, and prepare themselves for greater trials: where feveral motives are propounded, to excite to the duty,

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CHA P. XVI. Containing the last use of the point, by way of fupport and comfort to poor trembling fouls, who do take pains to make themfelves ready for fufferings; but yet finding fuch strength in Satan's temptations, and their own corruptions, fear that all their labour is in vain, and that they fall faint, and utterly apostatize, when their troubles and trials come to an height,

The BALM of the COVENANT applied to the bleeding WOUNDS of afflicted SAINTS.

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The Epiftle Dedicatory,

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2 Sam. xxiii. 5. Although my house be not fo with God; yet he hath made with me an everlasting covenant, ordered in all things and fure, &c.

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SAINT INDEED.

O R

The great Work of a CHRISTIAN, opened and preffed, From Proverbs iv. 23.

THE EPISTLE DEDICATORY. To my dearly beloved and longed for, the Flock of Jefus Chrift in Dartmouth, over whom the Holy Ghoft hath made me an Overseer: Sound Judgment, true Zeal, and unftained Purity, are heartily wished.

My dear Friends,

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HERE are three fad fights with which our eyes fhould continually affect our hearts: The (1.) Is to behold in every place, so many profane and diffolute ones, who bear the very image of Satan; the face of whose conversation plainly difcovers what they are, and whither they are going, Philip. iii. 18, 19. These look like themselves, the children of wrath. The (2.) Is to fee so many curfed hypocrites artificially difguiling themselves, and with marvellous dexterity acting the parts of faints, fo that even a judicious eye may fometimes miftake the fimilar workings of the Spirit on them, for his faving workings on others: To hear fuch a perfon conferring, prays ing, bewailing his corruptions, and talking of his experiences; would easily perfuade a man to believe that he hath the heart, as well as the face, of a fincere Chriftian: For,

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Sic oculos, fic ille manus, fit ora ferebat.

So the people of God do fpeak, fo they pray, and even fo they open their conditions: Thefe look like faints, but are none. The (3) Is to fee fo many real faints, in whom the Spirit of truth is, who yet, through the impetuous workings of their corruptions, and neglecting of the watch over their hearts, VOL. VII. A

do often fall into fuch fcandalous practices, that they look like hypocrites, though they are not fo.

These are three fad fights indeed, and O that my head were waters, and mine eyes fountains of tears, that I might weep abundantly over them all!

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For the first, I would mourn heartily, confidering that they (fo continuing) must be damned eternally, 2 Theff. i. 8, 9. 1 Cor. vi. 9.

For the fecond, I would both weep and tremble, confidering that they (fo abiding) must be damned doubly, Matth. xxiv. 51.

And for the third, no less than any of the reft, because, though they themselves may, and fhall be faved, yet their examples make faft the bonds of death upon both the former, Matth. xviii. 7. 2 Sam. xii. 13, 14:

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Alas! that ever they fhould fhed the blood of others fouls, for whom Chrift fhed his own blood! That ever they fhould be cruel to others, who have found Christ fo kind to them! I know they dare not do it directly and intentionally, but so it *proves occafionally and eventually. Suffer me here to digrefs a little, and expoftulate with these prejudiced and hardened fouls, I will presently return to you again. O why do you mischieve your own fouls by other mens examples? Because they ftumble and break their fhins, will you fall and break your necks? I defire all fuch as harden themselves by these things, and take up a good opinion of their own deplorable condition, would foberly confider, and answer these three queries.

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Query 1. Doth religion any way countenance or patronize the finful practices of its profeffors? Or doth it not rather impartially and severely condemn them? It is the glory of the Chriftian religion, that it is pure and undefiled, Jam. i. 27. No doctrine fo holy, Pfalm xix. 8. Nor doth any make more provifion for an holy life, Tit. ii. 11, 12. Indeed there is a cafe wherein we may charge the evil practices of men upon their principles, but that is when their practices naturally flow from, and neceffarily follow their principles: As for example, if I fee a Papift fin boldly, I may charge it upon his principles, for they fet pardons to fale, and fo make way for loofenefs. If I fee an Arminian flight the grace of God, and proudly advance himself, I may cry fhame upon his principles, which directly lead to it: But can I do fo where fuch practices are condemned, and provided againft by their own avowed principles who commit them?

Query 2. Is it not a most irrational thing to let fly at religion

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