peculiar snares and temptations, we shall assuredly at one time or other fail in the course of our obedience.

(3.) It is so to heed them as to endeavor to avoid and oppose them; and that in all their occasions and advantages; in their whole work and efficacy. We are not only to consider them when they assault us, but to watch against all ways whereby they may do so; in being always ready, armed, and standing on our guard; in calling in help and assistance; and in improving the supplies granted us with faithful diligence. The negligence and sloth of many professors can never be enough bewailed; they walk at all adventure, as if there were no devil to tempt them; no world to seduce, ensnare, or oppose them; no treachery in their own hearts to deceive them. And hence it is that many are sick, and many are weak, and some are fallen asleep in sin; but what our Savior said toall of old, he says still to us; watch. Mark xiii, 37.

$10. Obs. 2. Godly jealousy concerning, and watchfulness over the whole body, that no beginnings of backsliding from Christ and the gospel be found amongst them, is the duty of all churches of believers. Mutual watchfulness over one another, by each person in any society, is a prime dictate of the law of our creation; and every neglect of it implies something of murder, 1 John iii, 11-15. In a church relation the obligation is ratified by institution. Upon the officers of the church it is incumbent by way of office; on all believers, as members of the church by way of love, Levit. xix, 17, "Thou shalt not hate thy brother in thine heart; thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him." He that doth not watch over his brother to prevent his sin, or recover him from it, as much as lies in him, he hates him, and is so far "a murderer." And as for that jealousy which ought

to accompany this watchfulness, our apostle gives us a striking example in himself, 2 Cor. xi, 2, 3, "I am jealous over you with a godly jealousy, for I fear (μÃws, as here, μиτole) lest by any means your minds be corrupted from the simplicity of the gospel." But doth an apostolic, or ministerial concern excuse other believers; members of churches, from a share and interest in this duty? no, doubtless, unless it renders them Cains, that is, transgressors against the light of nature; and as to the institutions of Christ, they too much manifest themselves not to be members of the same mystical body with them that really believe. For in the observation of this and the like duties of their common interest doth the preservation of that body consist. Christ is the head "from whom the whole body fitly joined together and compacted, by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body to the edifying of itself in love," Ephes. iv, 16. Every joint, every part in this mystical body that receives influence of life from Christ the head, and so holds of him, is to work effectually, and to give out the supplies which it receives from Christ to the preservation, increase, and edification of the whole. There is indeed a causeless suspicion that some are apt to indulge instead of this watchful jealousy; which former is the bane of churches and of love, as the latter is the preservation of them both. The apostle placeth "evil surmises," or suspicions, among the works of men of corrupt minds, 1 Tim. vi, 4, and that deservedly; but this godly watchful jealousy he commends to others in the example of himself. And whatever appearance they may have one of another, they may be easily distinguished. Holy jealousy is a solicitous care proceeding from love; sinful suspicion is a vain conjecturing, proceeding from curiosity, van

ity, or envy. The heart of the former is ruled by love towards the persons concerned; from thence he is afraid lest they should miscarry, lest any evil should befall them; for love is the willing of all good to others, that they may prosper universally; but the suspicious is actuated by curiosity and vanity of mind; whence commonly there is somewhat of envy and secret self-pleasing in the miscarriages of others mixed with it; a fault too often found amongst professors! And this vice puts forth itself in vain babbling, and unheedful defamations; whereas the other works by love, tenderness, prayer, and mutual exhortation. Are we not concerned that an eye doth not go out, that an arm doth not wither, that a leg be not broken, yea that a finger be not cut? (Principiis obsta.) "Suppress the rising evil," is the great rule in these cases. And the duty we speak of is one signal means of preventing this evil. And it is the defect which is in this and the like kind of duties, which manifests and makes naked that miserable degeneracy which Christians in general, in these latter evil days, are fallen into. Who almost hath any regard to them? Instead of these fruits of spiritual love, men for the most part follow divers lusts and pleasures, living in envy and malice, hateful and hating one another. The practical duties of Christianity are amongst many derided. To watch over one another, to warn, to exhort one another, are looked on as things, if possible, beneath contempt. And it is a shame to mention the ways and means of dealing about the sins of men, which by some are instituted in the room of those appointed in the gospel.

§11. Obs. 3. The root of all backslidings, of all apostasies whether it be notional or practical, gradual or total, lies in unbelief. When, therefore, any heart

is said to be (Tovepa) evil, a wicked flagitious frame is intended. Our present inquiry is only how the heart is gradually brought under this denomination by the power and efficacy of unbelief; and that with special respect to that particular sin of departing from God. And this is done several ways.

(1.) Unbelief renders the heart "evil," as it sets all the corrupt lusts and affections of the heart at liberty to act according to their own perverse nature and inclination. The heart of man is by nature evil; "All the thoughts and imaginations of it are only evil continually," Gen. vi, 5. It is full of all corrupt affections. The gospel cometh in a direct opposition to those lusts and corrupt affections, both in the root and fruit of them. For this "grace of God, which bringeth salvation, hath appeared, teaching us that denying all ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world,” 2 Tit. ii, 13. It is the work of faith to purify the heart, being the great means or instrument whereby God is pleased to effect it; "purifying our hearts by faith," Acts xv, 9. For receiving the promises, it teacheth, persuadeth, and enableth us to cleanse ourselves from all uncleannesses of flesh and spirit, perfecting holiness in the fear of God, 2 Cor. vii, 1. Now these two, faith and the gospel, make up our profession; and they both concur in the design of purifying the heart. "For they that are Christ's have crucified the flesh with the affections and lusts," Gal. v, 24. But now wherever unbelief beginneth to influence the heart towards the frame described, it sets in the first place these corrupt lusts and affections at liberty to act themselves according to their own nature. The way and means whereby the gospel of itself worketh towards the mortification of the lusts of the heart is by the proposal of its promises

consideration of them induceth men to set themselves against whatever may cause them to come short of the one, or make them obnoxious to the other, 2 Cor. vii, 1. Now all such gracious influence upon the soul is intercepted by unbelief; but especially it impedes and hinders faith in the work before described, by depriving it of the means and instruments whereby it works, which are care and watchfulness in opposing sin. Where this is attained the whole work of faith is defeated, and lust is set at liberty: this renders the heart "evil," and disposeth it to an utter departure from the living God.

(2.) It renders the heart "evil" by debasing it, and casting all good, honest, ingenuous, and noble principles out of it. The gospel furnisheth the mind of man with the best and highest principles towards God and man that, in this world, it is susceptible of. Whatever there is of faith, love, or submission; whatever innocency, righteousness, truth, patience, or forbearance; whatever is pure, comely, peaceable, or praiseworthy, is all taught and exhibited by the gospel. Now principles of this nature ennoble the soul, and render it good and honorable; but the work of unbelief is to cast them all out, which renders the heart base and "evil," and gives it an utter dislike of communion or intercourse with God.

(3.) It accumulates upon the heart a dreadful guilt of ingratitude against God, which before profession it was incapable of. When a person hath been brought to the knowledge of the gospel, and thereby emancipated out of darkness, and delivered from the sensuality of the world, and hath, moreover, it may be, tasted of the good word of God, and of the powers of the world to come; for such a one to draw back, to forsake the Lord and his ways, through the power of