The judgments upon this land have been many and fearful. I doubt not, but we have seen with our eyes, even those which are very near forerunners of that great and terrible day of the Lord. Let us then examine our-selves in this point. Have we laid all these judgments to our heart? Have we been truly humbled by them? Have we by a diligent, search taken notice of our sins, and grieved for them, and abandoned them? Have we mourned and cried for all the abominations that are done amongst us? Why then blessed is our case; our state is the state of grace; we shall be sure to be marked and sealed in the foreheads, by the angel of GOD, for his ser­vants, before the vials of final desolation be poured upon this kingdom. But if otherwise, (which is rather to be feared,) if he has smitten us, and we have not sorrowed; if he has corrected us for amendment, and we are not bettered, but rather worse and worse; we may assure ourselves we yet want a gracious mark of the power of godliness. And mark what will be the end both of us, and our whole land. It can be no other, than that of his own people. And thus he dealt with them by his judg­ments, even as a physician with his patient. A physician, while there is any hope of recovery in his patient, uses the benefit of all the rules of art, all variety of means, prescribing diet, letting blood, ministering potions; but when he once perceives that his physic will work no more good upon him, he leaves him to the pangs of death. Even so God deals with his people. While there is any hope of repentance, he visits them by all manner of punishments. But when all sense of religion, all heat of zeal, and life of grace, have utterly forsaken the hearts of men, he gives them over to their own confusion. He leaves them finally, (never more to be entreated,) to la­mentations, mournings, and woe.

            As the judgments upon this land have been great and fearful; so many and wonderful have been his mercies upon us; and such, I am persuaded, as greater the sun never saw, nor sons of men enjoyed. Let us examine ourselves in this point. Have these blessings melted our hearts into tears of repentance and thankfulness? Have these cords of love drawn us nearer unto God in all knowledge, love, and obedience? Why then we may assure ourselves of a good testimony, that our souls are seasoned with grace. But if it be quite otherwise; if these great and undeserved mercies have bred in us more coldness in the service of GOD, a more presumptuous security, and a sounder sleep in sin; if, since our delive­rance from the impending storm, there has been amongst us no less profaning of God's name and sabbaths than before, no less pride and drunkenness, no less oppression and usury, no less uncleanness and unconscionableness in our callings, no less ignorance in the Word of GOD, and backwardness in the ways of holiness, no less contempt of godliness and godly men: nay, if all these gather head, more ripeness and readiness to receive the flame of God's fierce and last wrath; if there be rather a sensible decay of the fear of GOD, of zeal, of true sincerity amongst us; if profaneness, atheism, popery, and a lukewarm­ness in religion, like a mighty torrent, rush in violently upon us daily more and more: why then, (you are a people of understanding,) I leave it to your own con-sciences, to consider what must needs shortly befid us, except we " gather ourselves before the decree come forth;" unless by speedy humiliation and unfeigned repentance, we prevent so great and fearful judgments.

            I cannot follow distinctly at this time, any more differences between the state of saving grace and formal hypocrisy. For conclusion therefore, I will acquaint you more fully with the effects of saving grace, and follow in a few words the steps of the Spirit of God in the great work of regeneration; that thereby every man may examine his conscience, judge himself, and try what his state is.

            Saving grace vouchsafed to God's children, which does translate them from darkness to light, from the corrup­tion of nature to a state of supernatural blessedness, is like leaven; it is of a spreading nature. First, it seats itself in the heart; after, it is dispersed over all the powers both of the soul and body; over all the actions and duties of a man whatsoever. It softeneth and changeth the heart: it purgeth the inmost thoughts: it awakens the conscience, and makes it tender and sensible of the least sin: it sanctifies the affections: it confirms the will unto the will of God: it enlightens the understanding with saving knowledge: it stores the memory with many good lessons for comfort, instruction, and direction in a godly life: it seasons the speech with grace: it so guides all a man's actions, that they proceed from faith, they are warrantable out of God's Word, they are accom­plished by good means, and wholly directed to the glory of God. Nay, it spreads further, and kindles a desire and zeal for the salvation of the souls of others, especially of those that any way depend upon us. So that the child of God does ever embrace all means and opportunities for the communicating of his graces and comforts, and the bringing of others to the same state of happiness with himself.

Let then, I beseech you, every man's conscience go along with me, and faithfully answer to these few inter­rogatories, which I shall propose very briefly and plainly, that every man may easily understand. Have you felt by thine own experience this great work of regeneration wrought upon thy soul? Has the powerful Word of GOD, by the effectual working of his Spirit, broken thy stony heart? Has it pierced and purged the very closest and most unsearchable corners thereof? Has it humbled it with the sight of thy sins, and sense of God's judg­ments? Has it filled it with terrors, compunctions, remorse, and true sorrow for thy life past? Has it after quieted and refreshed it with a sure faith in CHRIST JESUS, and a delight in heavenly things? has it mortified thy inward corruptions, and broke the heart of thy sweet sin? has it planted a holy moderation in all thy affec­tions; so that, whereas heretofore they have been enraged with lust, with anger, with ambition, with insatiable desire for the enlargement of thy wealth, and with hatred of God's servants and their holiness; are they now in-flamed with zeal for God's honor, truth, and service; with a fervent love unto the Lord and his saints; with Christian courage, to oppose the sins of the time, to defend goodness, to contemn the lying slanders and pro­fane scoffs of worthless men? Has it begot in thy will an hunger and thirst after the spiritual food of thy soul, the Word and sacraments; so that you hadst rather part with any worldly good, than not to enjoy the incomparable benefit of a lively and constant ministry? Are thy thoughts, (of which heretofore you have made no great conscience, but let them wander up and down at random,) now bounded within a sacred compass, and employed on holy things, and the necessary affairs of thy lawful calling? Is thy understanding informed, and acquainted with the mystery of salvation, which the world, and the wise men thereof, account madness and folly? Is thy memory, heretofore stuffed with vanities and follies, now capable and greedy of Divine knowledge? Are thy words, which heretofore have been full of profaneness and worldliness, now directed to glorify GOD, and to give grace to the hearers?

            And besides this inward renovation of the faculties of thy soul; has the power of grace sanctified all thy out-ward actions? Dost you now order, in every particular, all the businesses of thy vocation by direction out of the Word of God? Art you inwardly affected and faithful in the performance of religious duties? As in hearing the Word of GOD, in sanctifying the sabbath, in prayer, and the rest? Dost you now hear the Word of GOD, not only of course and custom, but of zeal and conscience to reform thyself by it, and to live after it? Do the week-day's duties and worldly cares not drown thy mind on the sabbath; but that you dost the whole day entirely, freely, and cheerfully attend the worship of God? Dost you daily exercise prayer, that precious comfort of the faithful Christian with fruit and feeling? Being con­verted to the faith of CHRIST, dost you labor for the conversion of others, especially of those who are com­mitted any way to thy charge, and for whom you must give a more strict account? As, if you be a master of a family, dost you pray with them, and instruct them in the doctrine of salvation, and ways of godliness? Dost you not only forbear great and gross sins, but hate all appearance of evil? Does the tenderness of thy con­scierice check thee for the least sins, and make thee fear­ful to offend, though it be but in a wandering thought? After every fall into infirmities, art you careful to renew thy repentance, and learn wisdom and watchfulness to avoid them afterwards? Dost you feel thyself profit, grow, and increase in these fruits of grace? And hast, you such a gracious taste of the glory of GOD, and eternal life, that you art desirous to meet thy Savior in the clouds; not so much to be rid of the miseries of life, as to enjoy his presence for ever?

            In a word, as thy soul gives life, spirit, and motion to thy whole body, and every part thereof; does the Spirit of God so inspire thy soul and body, and all thy actions with the life of grace? Why then, you have passed the perfections of the formal hypocrite, and art possessed -of the state of true blessedness; you art then happy that you ever \vast born; thy way is certainly the way of life: and I dare pronounce, that you art out of the reach of all the powers of hell. You shall find no sting in death; no darkness in the grave; no amazement at that great and fearful day. For all the merits and sufferings of CHRIST are thine; all the comforts of God's children are thine; all the blessings in the book of God are thine; all the joys of heaven are thine. Even all things are thine, and you art CHRIST's, and CHRIST is God's. Only stand fast in the faith; quit thyself like a man, be strong. Gird thy sword upon thy thigh. Buckle fast unto thee the whole armor of God. Ride on, because of the Word of Truth; and the Lord thy God be with thee. Break through for a while with undaunted courage, the bitterness of the world's malice, the keen razors of imprisoned tongues, the tears and tediousness of a few days; for you art nearer the prize of thy high calling, than when you first believedst. Shine more and more in faith, in patience, in love, in knowledge, obedience, and all other Christian graces, until the perfect day, until you reach the height of heaven, and the full glory of the saints of God.

            I now proceed more distinctly to other marks of dif­ference between the state of grace and formal hypocrisy. Some notes of distinction may be raised out of those places of Scripture which I proposed, in order to acquaint you with the degrees of goodness, whereof a man as yet unregenerate is capable.

            In the 8th of Luke, the hearer resembled unto the stony ground, receives the Word of God with joy, as does the faithful Christian, though not in the same measure. But here is the point that differenceth the one from the other. The word and faith in the stony ground hearer have no roots. They are not deeply and soundly rooted in his understanding, conscience, thoughts, affections, and actions.

First, they are not rooted and fastened in his under-standing, by those two sacred and gracious habits, which are called by the apostle, Col. 1: 9, Ionia and *: heavenly knowledge, or speculative wisdom in the mysteries of salvation, and spiritual prudence, or a sanctified understanding in the practical affairs of the soul. But heavenly wisdom and spiritual prudence, shed into the sanctified understanding by the fountain of grace, are exercised about supernatural truths, and matters of eternal life, By the first, the child of GOD, having the eyes of his mind opened and enlightened, does see the great mystery of salvation, the secrets of the kingdom, the whole counsel, and the wonders of the law of God. He does know what is the hope of his calling, and what the riches of his glorious inheritance in the saints. He comprehends what is the breadth, and length, and depth, and heighth. By the second he is enabled with a judicious sincerity to deliberate and determine in cases of con-science; in the perplexities of temptations; in all straits, ambiguities, and difficulties incident to the carriage of a Christian, and with spiritual discretion to conduct all the actions of grace and every particular, both in his general and special calling. This explication being premised, I come to tell you, that the Word of God does not take sure and lasting root; Both not dwell plentifully in the understanding of the formal hypocrite, by these two divine habits.

            First, there is a right noble branch of Divine. know-ledge and heavenly wisdom, springing out of the mystery of regeneration; in which, the formal hypocrite is, for the most part, utterly ignorant. He knows not that dark and fearful passage, which leads from the corruptions of nature, and out of the dominions of darkness and death, through strange terrors and torments of soul, into the glorious happiness of the kingdom of CHRIST. He knows not the variety and power of temptations; the causes, degrees, the consequents and recoveries of spiritual deser­tions, relapses, and decays of grace. He has no skill in the nature, symptoms, and remedies of afflicted con-sciences; in the secret workings and right uses of afflic­tions, infirmities, scandals, and disgraces. He is not acquainted with SATAN's transformations into the glory of an angel; with his depths, his profound plots and con­trivances, molded by malice and subtlety in his own large understanding; furnished with the experience of our corruptions, and the success of his many temptations for some thousands of years, managed with all the crafts and policies of the most dark and hidden corners of hell. He is not acquainted with his exquisite methods, in the wily conveyance of his stratagems, in ordering his assaults, and discharging his fiery darts.

            Concerning other parts of Divine knowledge, and other points of religion; he may be furnished with store of rare and excellent learning, in fathers, schoolmen, commen­taries, controversies; he may be endued with subtlety in disputing and defending the truth of God; yea, and in resolving cases of conscience too. Nay, beside this, the formal hypocrite may be made partaker of some degrees of the spirit of illumination, in understanding and inter­preting the Book of GOD, for the good. of his children: For I doubt not, but many have much light of judgment, that have little integrity of conscience; and are inspired with the spirit of illumination for the good of others, that have no part in the spirit of sanctification.

            I come now to the other habit, which the apostle calls spiritual prudence, by which the word and faith take no root in the understanding of the formal hypocrite. This habit is a sanctified understanding in the practical affairs of the soul; by which a regenerate man is enabled with a judicious sincerity, to deliberate and determine in cases of conscience, in the perplexities of temptations, in all straits, ambiguities, and difficulties incident to the car­riage of a Christian; and with spiritual discretion to conduct all the actions of grace, and every particular, both in his general and special calling. This wisdom is an attendant upon justifying faith, and inseparably an­nexed unto saving grace; and therefore the formal hypo­crite is utterly incapable of it. Hence it is that many a poor soul, illiterate and neglected, proudly passed by, and many times trampled upon with disgrace, by worldly-wise men, yet living under a constant and prudent ministry, is infinitely more wise than the greatest clerks and most learned doctors; both in giving counsel and advice in spiritual affairs, and in conducting their own souls through the strait way to heaven.

            Hence then you may see a clear difference. The formal hypocrite, so far as natural wit, education, civil honesty, moral discretion, and politic wisdom can enlighten and lead him, may manage his actions with exactness and reputation, and without exception in the sight of the world. Nay, besides, sometimes by an addition of some graces of God's Spirit, he may set upon them such an outward glistering, that they may dazzle the eyes of the best discerning mind, and deceive his own heart, with a false persuasion that they are the true actions of piety. But over and above all these, there is in the understanding of the child of GOD, a more excellent and superior vigor, that inspires his actions with a more heavenly nature; that breathes into them the life of grace; that guides them with truth and singleness of heart, and sincerity in all circumstances, to the glory of GOD, the comfort of his own conscience, and good of his brethren. There is a far clearer and brighter eye shining in the soul of every rege­nerate man, in respect whereof the fairest lights of all other knowledge and wisdom are Egyptian darkness; which does ever faithfully descry and discover unto him the strait, though unbeaten path to immortality, through all the passages and particulars of his life. It reveals unto him the wisest resolution in all spiritual debates; the best and fittest seasons of reproving sins and winning souls unto God; many obliquities of actions, iniquity of many circumstances; the right uses of his own afflictions, disgraces, and infirmities, which the formal hypocrite cannot possibly discern, because he is stark blind in this eye.

            To conclude the whole point. The knowledge and practical wisdom about heavenly matters in the formal hypocrite, are dull, cold, plodding, formal, serviceable and subordinate to his worldly happiness. His know-ledge is a form of knowledge; his practice is a form of godliness. All is form and outwardness: they are not deeply and soundly rooted in him by sanctifying grace, nor inwardly inspired with supernatural and spiritual life. But Divine knowledge in the child of God is called, the spirit of revelation. His practical wisdom is spiritual;

that is, quick, active, fervent, zealous, stirring, not into irregularities and exorbitancies, as worldly wisdom many times misconstrues, but against the corruptions of the times; and working out of all actions, occasions, and occurrencies, (even out of miseries, slanders, and infir­mities,) some glory unto GOD, some good unto his chil­dren, some comfort unto his own soul.

            I now proceed to tell you, in the second place, that the Word of God is not rooted in the conscience of the formal hypocrite.  The immediate office of conscience is to testify, in re­spect of things simply done, or not done: in respect of things to be done, either to excite and encourage, or to restrain and bridle: in respect of things done well, or wickedly, to excuse and comfort, or accuse and terrify.

            Now the formal hypocrite indeed, besides the direction of natural light in his conscience, does acquaint himself with practical principles out of the Word of God; but he puts them in practice with reservation, with his own ex­ceptions and, limitations: He is only so far guided by them, as they are compatible with his worldly happiness. And therefore, in the time of persecution, as it is in the parable, he falleth away. But by persecution you must understand, not only striving unto blood, but also inferior afflictions and temptations. When the honor of God is put in one scale, and his own contentment in the other, he suffers some worldly profit or pleasure, the gratification or satisfaction of some great man, the desire and pursuit of some office or honor, the pleasure of some sweet sin, to Weigh down the exceeding weight of heavenly bliss, the invaluable treasure of a good conscience, and the infinite glory of God. On the other hand, the child of God stores his conscience with sacred and saving rules out of God's holy Word; but so, that in his practice of them, he stands not upon terms of pleasures, profit, or prefer­ment; but does entirely resign up himself in obedience and humility, to be guided and governed by them, without restriction or evasion, in his thoughts, affections, an actions, through the whole course of his life.

            You may now clearly conceive, how the Word of God is not rooted in the conscience of the formal hypocrite. The ordinary intelligencers to his conscience are examples, custom, opinion, worldly wisdom, common prejudice against a strict course of sanctification, practice of greater men; but the sacred light of God's truth is incorporated into the conscience of God's child; and is the only and constant rule and square, by which, with all humility, uprightness of heart, a free, entire submission and obedience unto it, he frames all his thoughts, affections, and actions. And in this light, he walks with a settled constancy and grounded resolution, through poverty and oppression, contumelies and contempt, slanders and in-dignities, good report and ill report. For he has his eye still fastened upon eternity; he has the crown of glory already in sight; the inestimable preciousness and everlasting beauty whereof ravished' and possesseth his truly free and great heart, with such a longing and fer­vency, that he is at a point with all that is under the sun; that he does not only contemn, patiently endure, and vanquish all difficulties; but even with rejoicing embrace, (if the tyranny of the times so require,) the utmost that malice and cruelty can inflict upon him. There is no other consideration, or creature, either in heaven or earth, can separate him from the love of God in CHRIST JESUS, or from his glorious service in all good conscience.

            And as the Word of God is rooted in the conscience of God's child,; for his direction and constancy in the ways of godliness: so is it also there fastened for his forbearance of sins, by these three properties; which are not to be found in the formal hypocrite: 1. Remorse for sins past, by which he is saved from relapses and backslidings. 2. A present sensibility of all manner of sins, whereby his present integrity is preserved. 3. An habitual tenderness, by which he is armed against the corruptions of the time, and commission of sins to come.

            1. In remorse for sins past, I comprise a more full knowledge, an universal revelation of his sins, by the light of God's Word, and power of his Spirit; and that both in number and grievousness: a sense and feeling of them in their true weight, as they are able to sink him down into the bottom of hell. Much sorrow and anguish, for the stain and guiltiness they have left behind them; and for that they provoke to just wrath, so gracious a Cod. And'lastly, a loathing of them, so that he never casts his eye back upon them, but with an addition.of a new and particular detestation. 2. By sensibility I under-stand a quick and present apprehension and feeling of every sin; whether it be open or secret, in ourselves or others, as well in our thoughts and affections, as in our words and actions, more gross and infamous, or slips and stumblings, scandals, and appearances of evil. 3. Habi­tual tenderness is a gracious disposition of the conscience, whereby it is apt to be galled and smart, at the first inter-view, with the iniquities of the time, and at every occur­rence of corruptions. These properties of tenderness, aptness to smart, easiness to bleed, at the apprehension and approach to sin, are peculiar to a conscience enlight­ened, sanctified, and purged by the blood of CHRIST.

In the third place, the Word of God is not rooted in the thoughts of the formal hypocrite; and thence arises a very notable difference between him and the child of God.

            And I beseech you, mark me in this point. For the thoughts of a man do far more clearly distinguish the power of sanctification from the state of formality, than words, actions, and and all outward carriage. Thoughts are the free, immediate and invisible productions of the heart, never taken within the walk of human justice; by their natural secrecy exempted from man's most privy search. Their aberrations are only censurable by the Searcher of all hearts: no eye pries into these secrets, but that which is ten thousand times brighter than the sun.

            And therefore millions of thoughts spring continually out of the hearts of men, which without fear or mask, do undissemblingly represent the true state and disposition of the heart. So that from them we may be ever sure to take infallible notice, whether the heart as yet only works naturally, in framing them in its own sinful mould, and feeding them with consent and delight; or else be taught and guided by a supernatural power, to compose them according to the light of God's Word, and holy motions of

his sanctifying Spirit.

            Let us then consider what deep root the Word of God cdoes take in the thoughts of a sanctified man; whereby he is clearly differenced from all states of unregeneration; even that of formal hypocrisy, which I place in a degree above civil honesty, and in the highest perfection attainable by an unregenerate man. present purpose, conceive the differences between the child of God and the formal hypocrite, in this point of thoughts.

            First, in respect of their nature, forms, and manner of working. The thoughts of the formalist are more fair, sober, and moderate, than those of the notorious sinner, and gross hypocrite. His heart will rise, and be affrighted with suggestions of atheism, cruelty, drunkenness, adul­tery; but notwithstanding, because it is not softened and sanctified, without much scruple, it will let the imagina­tions loose to much idleness and vanity, to many fruitless conceits, impertinencies, and profane wanderings; but especially into the endless maze of worldly cares and earthly-mindedness. For he doth, in some sort, approve that wicked and pestilent proverb, Thoughts are free. They are free indeed, in respect of human justice, in respect of discovery and danger from any creature, but the eye and vengeance of heaven takes special notice of

them, and holds them punishable, as the chief plotters of all transgressions. Words and actions are, as it were, sins at second-hand, the very first life of all ill is inspired into the thoughts. Hence it is, that Peter advised Simon Magus " to pray GOD, if it were possible, that the thought of his heart might be forgiven him:" as though there lay the great guilt and deepest stain before God.

            But the thoughts of a true Christian are of a far more heavenly temper, than the heart of the best unregenerate man can comprehend. The formal hypocrite may have his mind busied in points of deep learning, in the mys­teries of state, and affairs of kingdoms; nay, he may sometimes entertain in his thoughts with joy the promises of grace, the happiness of the saints, the joys of heaven; but that the word of grace should so implant itself into the inner man, that the thoughts should never be so welcome to the heart as when they are wading in the great mystery of godliness, and, with an holy wisdom, plotting for the enlargement of CHRIST's glorious kingdom in himself and others; that it should make all other dis­courses of the mind subordinate to such heavenly medi­tations,—and to this end, set bounds to the millions of imaginations that daily arise,—this is the special prero­gative of a sanctified man. For he alone, because of his truth in the inner parts, makes conscience of idle, vain, and wandering thoughts, (of which the formal hypocrite either takes no notice at all, or not much.) He is as much cast down, and grieved with their disorder, as with the errors and infirmities of his words and actions; and therefore establisheth, as it were, a gracious government amongst them, to keep out confusion, idleness, and re­bellion. He confines. them to a reverent and feeling meditation upon God's Word and works, to a care of conscientious managing the affairs of his calling. What­sover thought is wandering without this compass is sinful. So that, if he take any straggling without these limits, any enticers to vanities and impertinencies, any obtruders and disturbers of so happy inward peace; he presently apprehends them by the watchful eye of his spiritual wisdom, examines them by the law of GOD, arraigns them in the consistory of an enlightened conscience, and so the glorious sun-shine of those joyful thoughts which immediately follow upon the storms of fear and terror ordinarily incident to a sound conversion!

            Thirdly, Thoughts of spiritual ravishment, and unutter­able rapture, flashes of eternal light, raised sometimes in the hearts of the saints, and occasionally inspired by the Spirit of all comfort, which, with inconceivable admira­tion, feed upon, and fill themselves with the joys of the second life. In this point, I appeal to the conscience of the true Christian, (for I know full well that my dis­course is a paradox to the profane,) whether he has not sometimes, as it were, a sea of comfort rained upon his heart, in a sweet shower from heaven; and such a sen­sible taste of the everlasting pleasures, by the glorious presence of inward joy and peace, as if he had one foot in heaven already, and with one hand had laid hold upon the crown of life; especially after a feeling fervency in prayer; after an entire sanctification of the Sabbath; at the time of some great and extraordinary humiliation, when he has freshly, with deepest groans and sighs, and new strugglings of spirit; renewed his repentance, upon occasion of a relapse into some old, or fall into some new sin; when the empoisoned arrows of cruel tongues pointed with malice, policy, and profaneness, come thickest upon him,—such-like joyful springings, and hea­venly elevations of heart as these, are the true Christian's peculiar; no stranger can meddle with them, no heart can conceive them, but that which is the temple of God's pure and blessed Spirit.

            Thus far of the difference of their thoughts in respect of the nature and manner of working. But farther, God's child is differenced from the formal hypocrite by the seasonableness of his thoughts. In a heart of true spi­ritual temper, seasoned and softened with the dew of grace, the thoughts are active, ready, and addressed with zeal, to apply themselves to the condition of the times, and variety of occasions offered for some holy use, to the bettering of the soul, and the enlarging of God's glory.

            In the time of fasts and sackcloth, if God's judgments be threatened out of the pulpit, or executed from heaven; when the church wears her mourning weed, and the godly hang down their heads; in such dismal days they are impatient of temporal comfort, they willingly put out

sadness. But they are clothed with joy, when mercy and salvation are proclaimed out of the book of life; when religion spreads, and Divine truth has free passage; in such joyful and happy times. Thus the thoughts of God's children have their changes, their several seasons and successions, as it pleases the Lord to offer or exe­cute mercy or judgment. But the thoughts of the formal hypocrites (though they suffer many alterations and dis­tractions about earthly objects,) ebb and flow with dis­content or comfort, as their outward state is favored or frowned upon; yet spiritual occurrences have no great power to work upon them. Sacred times, or days of affliction, are not wont to make any such impression, or to breed extraordinary motions in them. Let judgments blast, or mercies bless a kingdom; let God's Word find smooth and even way, or rubs and opposition; let pro­faneness be countenanced, or sincerity cherished, he takes no thought, so he may sleep in a whole skin, and keep entire his worldly comforts. He may conform to the times in his outward gestures, words, and actions; but ordinarily his thoughts admit no change; save only so far as his private temporal felicity is endangered by public judgments, or enlarged by showers of mercies and blessings from heaven. I cannot enlarge this point at this time; only I will give one instance in their differ­ence of thoughts upon the Sabbath-day.

            The Sabbath-day is, as it were, the fair-day of the soul, wherein it should not only furnish itself with new spiritual strength, with greater knowledge, grace, and comfort, but also feast with its heavenly friends, the blessed saints and angels, upon those glorious joys and happy rest which shall never have an end. Every child of GOD, therefore, who has a real interest in that eternal rest, makes not only conscience of " not doing his own ways, seeking his own will, speaking a vain word" on that day, but also, in some good measure, makes it the very delight of his heart; so that he may consecrate it as glorious to the Lord. He does not only give quiet to his body from worldly business, but also disburdens his thoughts of cares, that so they may wholly attend the holy motions of God's Spirit, and spend themselves in meditations fitting the feast-day of the soul. This is the desire, longing, and endeavor of his heart thus to sanctify the Sabbath; and if at any time he be turned from this by company, or his own corruptions, he is afterwards much grieved; repents, and prays for more zeal, conscience, and care for the time to come.

            But the formal hypocrite, howsoever he may on that day abstain from his ordinary sins, labors, sports, and idleness; however he may outwardly exercise all duties and services of religion; nay, he may have other thoughts of that day, but only so far as the bare solemnity of the time can alter them; yet I dare boldly say, he cannot make the Sabbath his delight, which is pre-supposed to make us capable of the blessings following in the same place. "Then shall you delight in the Lord, and I will make thee to mount upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord has spoken it." He cannot se­quester his thoughts at all, not even on that day, from worldliness and earthly pleasures to sacred meditations. Do what he can, he cannot keep them off from worldly objects; they will not leave their former haunts, or be restrained from plotting or pleasing themselves with week-day businesses.

            Lord, it is strange that the soul of a man, so nobly fur­nished with powers of highest contemplation; being so strongly possest with consciousness of its own immor­tality; and having the restless and unsatisfied desires of its wide capacity, never filled but with the majesty of God himself, and the glory of an immortal crown, should be such a stranger to heaven, the place of its birth and everlasting abode, that upon that day, whereon (as upon the golden spot and pearl of the week,) the Lord has stamped his own sacred seal of institution, and solemn consecration for his own particular service and special honor; yet, I say, upon that day it cannot settle its own thoughts and motions upon those unmixed and blessed joys, and the way unto them; without which it shall be everlastingly miserable, and burn hereafter in the fiery lake, whose flames are fed with infinite rivers of brimstone, and the endless wrath of GOD, for ever and ever!

            The child of God is yet further differenced from the formal hypocrite by his skill in ruling, by his holy wis­dom, and godly jealousy in watching over his thoughts. The heart, in which God's Spirit is not resident, (howso­ever the words may be watched over, and the outward actions reformed,) lies commonly still naked and open, without special guard or settled government.---A natural man may have skill to suppress thoughts of heaviness and melancholy; although in this point he many times fearfully deceives himself, taking the holy motions of God's Spirit, inclining him to godly sorrow for his sins, to be melancholy thoughts; so grieving the good Spirit, and stopping against himself the very first passage to sal­vation. He may have sometimes, and in part, a slight, misguided, and general care and oversight of his thoughts; but because the depth of his deceitful heart, and the many corruptions that are daily and hourly hatched in it, were never ript up and revealed unto him by the power and light of saving grace, the cannot hold that hand over his heart as he ought; he does not keep a solemn, parti­cular, and continual watch and ward over his thoughts, which is little enough to keep a Christian in sound com­fort and inward peace; he does not so often and seriously think upon his thoughts; holding it the last and least of a thousand cares. But every child of God makes it his chief care to guard his heart, and guide his thoughts. A true Christian, by his own experimental knowledge, is acquainted with the many breaches and desolations made' in the soul, both by open enemies and secret rebels; and therefore furnisheth himself daily with wisdom and watchfulness; with experience and dexterity, in this great spiritual affair of guarding and guiding his heart. We may take a view of this his wisdom in governing his thoughts in these points.

            1. In a timely discovery and wise defeatment of SATAN's stratagems; whether the deal by suggestions raised from the occasions and advantages of the person's temper and natural constitution; of his temporal state; of his infancy or growth, weakness or strength, in Christianity; of the condition of his calling, company, place where he lives, or the like; or whether he come with his own more fearful immediate injections, which he sometimes pre­sents in his own likeness. As when he casts into the Christian's mind doubts about the truth of heaven, and of Divine and heavenly things; concerning the certainty and being of all the majesty and glory above. Mark here the carriage of God's child,—he cdoes not wrestle with these hell-bred thoughts, he sets not his natural reason upon them; but, at the very first approach, aban­dons them to the pit of hell, whence they came; he prays, repents, and is humbled by them, and thence clearly sees they arc none of his; and so, in despite of such devilish malice, walks on comfortably in the way to heaven. If SATAN speed not in this black shape, the at other times puts on the glory of an angel; and perhaps may bring into his remembrance even good things, but out of time, that he may hinder him of some greater good. As at the preaching of the Word, he may cast into his mind godly meditations, that so he may deprive him of the blessings of a profitable hearer. At the time of prayer, he may fill his head with holy instruc­tions, that so he may cool his fervency. With these, and. a thousand more such vexations in his thoughts, the child of God is exercised.

            2. Another special care the child of God has in guarding his heart, is to keep out idleness, vanity of mind, worldly sorrow, inward fretting, evil desires, wishes without deliberation. He holds a waking and jealous eye over those many baits which spring from the fountain of original corruption. He knows full well, if these young cockatrices be not crushed, if wandering thoughts be not stifled when they begin to stir, they will first en-venom the understanding, the understanding the will, the will the affections; the affections once enraged, and having the reins, (like wild horses,) will carry a man headlong into a world of wickedness. Above all, he makes sure ever to have at hand counter-poisons against those three grand empoisoners, " the lust of the flesh, the lust of the eyes, and the pride of life." If he once let his thoughts clasp about any of these, he is gone. Deeply then does it concern every true Christian with jealousy and trembling, narrowly to watch the first motions of the heart, lest he should unawares be caught, and en-snared in the black and accursed chain: the first link of which grows out of natural corruption, and the last reacheth the heighth of sin, and depth of hell.

            About the breeding of sin, we may see four links, James 1:14, 15. First, an idle thought begins to draw the heart aside from the presence of GOD, to a survey of the pleasures of sin. Secondly, it puts on a bait, allures and entices, holding a conference with the will about the sweetness of pleasures, riches, and honors. Thirdly, the will accepts of the motions, consents, and fore-casts for the accomplishment; the affections add heat and strength, the heart travails with iniquity; and so at length, fourthly, by the help of opportunity, sin is brought forth. Again, about the growth and perfection of sin, we may see other four links, Heb. 3: 12. First, by often itera­tion of the act of sinning, the heart is hardened; so that no terror of judgment, nor promise of mercy, will enter. Secondly, it becomes an evil heart, and is wholly turned into sin; it drinks up iniquity like water. Thirdly, it grows an unbelieving heart, and then a man begins to say within himself, "There is no God;" at least in respect of providence and care over the world. He bids him "depart from him;" and says to him, " I desire not the knowledge of thy ways: who is the Almighty, that I should serve him? or what profit should I have, if I should pray unto him?" Fourthly follows an utter falling away from GOD, and all goodness, without all sense, check, or remorse; and so immediately from this height of sin, into the fiercest flames and lowest pit of hell. You see in what danger he is that gives way unto his first sinful motions.

            Lastly, a principal employment of holy wisdom in guarding the thoughts, is in giving entertainment unto the good motions of God's Spirit, and in furnishing and supplying the mind with store of profitable meditations. For as unregenerate men give easy passage to worldly thoughts, but suppress stirrings and inclinations to godly sorrow, repentance and sincerity, (as though they were temptations to preciseness;) so, contrarily, God's child labors by all means to stop the way to the first sinful thoughts, and embraces all the motions of God's Spirit, warranted and grounded in his Word. He highly esteems them, cherishes them with spiritual joy and thankfulness of heart, with prayer, meditation, and practice. And besides this care of entertaining and nourishing good motions, he is provident to treasure up store of good matter for the continual exercise of his mind, lest his soul should be taken up with trifles and vanity. He is much grieved, if he find at any time his heart carried away with transitory delights, and unprofitable thoughts, or musing impertinently, and gazing upon the painted and vanishing glory of the world. Especially since there is such plentiful and precious choice of meditations, obvious to every Christian, able to fill, with endless con­tentment, all the understandings of men and angels for ever. Thus far of the care of the true Christian, in watching over and guiding his thoughts; which is a special mark of difference from all states of unregeneration: for the regenerate only keep the tenth commandment, which rectifies the inward motions of the heart.

            Lastly, God's child is distinguished from the formal hypocrite, in respect of the issue of his thoughts. Not the hypocrite only is discontented and uneasy, but the most comfortable soul is never in such perpetual serenity but that it is sometimes over-clouded, heavy, and in­wardly disquieted with its own motions, or the sugges­tions of SATAN. But _mark the difference: Discontent in the mind of the formal hypocrite is either appeased by some worldly comfort, by outward mirth, diverted by company and pleasures, or composed by worldly wisdom. But heavy thoughts in God's child, at length being mingled with faith, and managed with spiritual wisdom, by the grace. of GOD, break out into fairer lightenings of comfort, greater heat of zeal, more lively exercises of faith, gracious speeches, and many blessed resolutions.

            In the fourth place, the Word of God is not seated with a saving power in the affections of the formal hypocrite. Some good affections, even in relation to spiritual things, may be found in the state of formal hypocrisy; but they are not deeply implanted in the heart; neither seasoned with that vigor of saving grace which should guide their purposes with cheerfulness and true-heartedness, to the advancement of God's glory. Such as a respectful observation of God's messengers; of which there are two sorts. 1. Some are like those false prophets, Ezek. 12: there you shall have their character; who cry, Peace, peace, unto the consciences of unholy men, when there is no peace: who, instead of striking home unto the heart of profaneness; with a particular application of that two-edged sword, sow pillows under men's elbows, with the unpiercing smoothness of their general heartless discourses; who enlarge the strait gate, and strew the way to life with violets and roses, delicacies and pleasures; feed many hollow hearts with false hopes, fill the ears of fools with spiritual flatteries; and many times fearfully besmear over, with their un-tempered mortar of all mercy, the crying sins of the time; make sad the hearts of the righteous and sincere, whom the Lord has not made sad; and many times proclaim those to be hypocrites, precise, or the like, whom God and his Word acquit and justify. They bereave the sword of the Spirit of its edge, sin of its sting, and God of his justice: by blessing where he curses, and promising a crown of life to carnal livers. They " strengthen (says the prophet,) the hands of the wicked, that he should not return from his way, by pro­mising him life." For want of experimental skill in the mysteries of godliness, they many times speak peace to those hearts which are so far from being enkindled with the fire of GOD, that they lie drowned in bitterness against grace and godly men. For the common conceit of these men is, that civil honest men are in the state of grace, and without exception; but true Christians they either conceit to be hypocrites, and so the only objects for their ministerial severity; or else (though the Lord may pardon perhaps their singularities, and excesses of zeal; yet in the mean time) they take away the comforts of life, with much unnecessary strictness.

            Now of all others, such prophets as these are the only men with the formal hypocrite. For howsoever they may sometimes declaim boisterously against gross abominations, (and that is well,) yet they are no searchers into, or censurers of formality; and therefore encourage him to sit faster upon that sandy foundation. So he blesses himself in his heart, and hopes to be saved as well as the precisest. Hence it is that he heartily loves the ministry of these men, because it heals the wounds of his conscience, and suffers him to walk on merrily towards the plagues of hell, and be damned without any contra-diction. Especially if it be set out with gallantness of action, pomp of words, and variety of reading. A proper use of which helps, (so far as they may seasonably con-tribute to that greatest business under the sun, the work of the ministry, with the best exactness which can possibly be had,) I require, and reverence in the messengers of God. For I would have the work of the Lord honored with all sufficiencies attainable by the wit and art of man, or grace of God; so that they be sacrificed and subordinate to his glory; sanctified to the soul of the owner, and salvation of those that hear him; and not in a base manner made serviceable to the now reigning, soul-murdering sin of self-preaching.

            But ask the sense of the Christian in the present point, and though we be bound to reverence the graces of God's Spirit, and to honor commendable parts in whomsoever they are found; yet assuredly he feels himself more com­forted by one sermon wrought out of a feeling soul by the strength of meditation, spiritually schooled in the ways of GOD, the secrets of sanctification, and methods of SATAN,—supported and sinewed by the true, natural sense of the Word of life, and enforced with the evidence and power of the Spirit,—than with a world of declamatory discourses; though they be stuffed with the flower of all arts and philosophies, and conveyed unto the ear with the tongue of the highest angel in heaven. So dearly does he prefer one soul-searching sermon before the glo­rious pomp of all human eloquence.

            2. Some other messengers God has, of a more noble temper, who with faithfulness and conscience seek the glory of him that sent them; who heartily consecrate all the powers of their souls, with their several acquisitions and endowments, to the saving of men's souls, and setting them forward in the way of life; who, not without a continual godly jealousy over their own infirmities and deceitful hearts,—nay, many times, with much fear and trembling, under the dreadful importance of their minis­terial charge, labor to preserve themselves pure, so far as it is possible, from the blood of all men. Those, by the grace of GOD, (if need be,) tell even kings to their faces, and all their courtiers, with four hundred false prophets, that they are all fearfully and foully deluded with a lying spirit. In a word, being sensible of thepreciousness of God's truth, and of the horrible guilt of spiritual bloodshed, if they should be negligent or non-resident; they gird their swords upon their thighs; ride on, and quit themselves like the men of God; and, having their hearts taught experimentally in the great mystery of grace, they deliver their embassies with authority and power.

            For, besides more general ministerial sufficiencies, there is a kind of heavenly wisdom of winding a man's self, with a practical insinuation, into the consciences of men; of working remorse upon misled and sensual souls, by a seasonable application of the law; of winning disaffected passions unto the love of God's ways; of drawing bruised hearts with a compassionate hand unto the well of life; of training up babes in CHRIST, in the paths of Christianity; unto which, if the man of God do not address his heart with uprightness, prayer, and resolution, he shall never be able to purchase that comfort unto his own soul or happiness to his auditory, and that measure of glory unto his great Master, which one employed in his most imme­diate service should desire.

            Give me a minister, admirable for profoundness and variety of knowledge, for all kinds of learning, both ancient and modern; yet, except he be sanctified with an experi­mental insight into the great mystery of godliness, and into the particularities of that heavenly science of saving souls; (which gives life and soul unto our ministerial function) except he zealously endeavor to apply himself to the various exigencies of men's spiritual states; well may he carry away the credit of a great scholar, but I do not see how he shall ever be able to purchase in the hearts and consciences of discerning Christians, the honor and reverence of a good pastor.

            The opinion which unregenerate men generally enter­tain of this second sort of God's messengers, is the very same which was in the heart of Ahab against Elias and Michaiah: that they are troublers of Israel, unfit to pro­phesy at the court, or in the king's-chapel; pestilent fellows, born only to disquiet the world, and vex men's; consciences. Here, however, by the way, let me support the weak resolutions of faithful ministers, by assuring them of the truth of this principle, in the school of CHRIST, confirmed by infinite experiences, that, in what man soever the power of grace, undaunted zeal, resolute sincerity, are more eminent; the more implacable, out­rageous, and inflamed opposers shall that man find, wheresoever he lives. But, let him depend upon it, were there charged upon him volumes of invectives, devised by the exquisitest malice; yet he is bound to bind them all as a crown unto his head, and joyfully to seal them with prayer and patience upon his heart, as so many glorious testimonies, not only of his courage in God's cause, and zeal-against the corruptions of the time upon earth, but also of a richer reward in heaven, a brighter crown of immortality.

            And yet, the formal hypocrite may sometimes, in some sort, reverence the Jeremiahs, Michaiahs, and John Baptists of the time. I mean those men of GOD, who deliver his message with power and demonstration of the Spirit; who, lifting up their voice like a trumpet, tell the people their transgressions, and the house of Jacob their sins. And that, for such causes as these: 1. All truth is amiable to ingenuous apprehensions, and if it be mingled with visible marks of majesty, (as God's truth is) no. marvel if it draw some reverence from generous minds, though not yet spiritual. So that, the man who does soundly unfold the truth, may even in that regard grow sometimes into a reverent estimation with unsanctified men; who, though as yet they want all real interest in those blessed tidings which he brings from heaven, yet reverence him for the majesty of that message which he delivers with integrity and power.

            2. Again, as choleric dispositions many times, in a barbarous manner, discharge the utmost of their gall against all sincere professors of grace, especially, the powerful planters thereof: so others there are, who out of a common humanity, commisserate the oppressions of

innocency, wheresoever they see it, groaning under the insolencies of cruelty and malice. And therefore, since the true minister is an eminent object, whereon hell and the world execute the extremity of their rage, these milder-tempered men, though they do not favor his for­wardness, yet cannot but look upon him with pitying eyes. Nay, when they further consider, that he is so despitefully laden with wrongs and indignities, for no other cause, but that he labors to pull souls out of the devil's snare, they are forced to reverence those resolu­tions of his as venerable impressions of divinity; though they cannot away with the strictness of his ways, or heartily love his singularity.

            3. If a man be greedy of applause, he may show respect to these faithful messengers of GOD, out of ambition to wind himself into the affections of that kind of people, who are nick-named Puritans; especially, if he live where -godly men, (if any place be so blest) bear the greatest sway. There, because otherwise he cannot hold corres­pondence with the good opinions of the best, he concurs with them (for his credit sake) in outward estimation, and countenancing of the ministry. Yea, and besides there may be, (which may be a further means to draw on this reverence,) even a true secret desire in unsanctified hearts, to purchase the good opinion of a gracious man, although they will by no means join with him in sincerity, either in judgment or practice.

            4. This reverence towards the best ministers, that may for a season possess the heart of the formal hypocrite, may also spring from that command which the word of GOD, imprest with power, does exercise over men's consciences. From the piercing light of Divine truth, which sometimes rushes like a flash of lightning from the mouth of a minister into the very inmost closets of his heart: or from a superficial sense of those refreshments, which by their ministry are shed into troubled souls; and are conveyed, (through CHRIST's bloody wounds,) into the gasping agonies of bleeding hearts: though that precious blood never melted his marble heart; yet he has a kind of glimmering hope (but from false grounds,) that a passion of such invaluable price, will not be restrained, before he have his part in the purchase.

            But, whencesoever it springs, this reverence to God's faithful messengers, in the formal hypocrite, is ordinarily turned into heart-rising against them, in these three cases: First, when, by the guidance of an holy wisdom, they first begin to lay about them with the hammer of the law, amongst a number of stony hearts, and to lay it on with full weight upon the hairy scalp of every one that hates to be reformed; when he feels they wield that two-edged sword with power, and send it home with a fearless and faithful hand, even into the very centre of a seared con-science and to the heart of profaneness and rebellion; when he-finds, by experience, that men can have no ease nor rest under their ministry, but that they are still grating upon their guilty consciences, and tormenting them before their time; then he begins to cool the heat, and rebate the edge of his estimation. A distaste for such poisonous proceeding, as he calls it, begins to justle out that former reverence. And hereupon you shall hear him sometimes break out against them in this manner, (especially when himself has been lately galled upon this sore I take such and such to be well-meaning and honest men, and can be content to hear them now and then; yet, methinks, they marr all with two much threatening, and pressing the law with that peremptoriness and rigor. I do not like that they should assume and exercise such severity and imperiousness over men's consciences. This doctrine how far a man may go, and yet be damned, is calculated to drive men to despair. They so straiten the way to heaven, as though none should be saved but the brethren, (as now they call one another.) By such affrighting sentences they make such wounds in weak consciences, as they will never after bind up and close."

            I would not, for a world, give any shadow of justifi­cation to the unseasonably terrifying of any trembling conscience: God forbid. It were prodigious cruelty to pour the wine of wrath into the mournful groanings of a bruised spirit. And that hand was hewn out of the hardest rock, which can apply a corrosive to a bleeding soul. As I dare not, upon penalty of answerableness for the blood of their souls, cry peace, peace, to unholy men: so, I infinitely desire to convey the warmest blood that ever heated the heart of CHRIST; the sweetest balm that ever dropt from the pen of the blessed Spirit upon the sacred leaves of the book of life; the dearest mercies that ever rolled together the bowels of God's tenderest compassions, into every broken and wounded heart. For as promises of salvation to a worldling, are like honor to a fool; so terrors of the law to a truly humbled penitent, are as snow in summer, and rain in harvest. And, I hope, all the wise ambassadors of GOD, make conscience of a seasonable revealing unto the sons of men, that highest and transcendent excellency of their Master's mercy. Many glorious expressions whereof, stamped by his own hand, shine most visibly to every understanding eye, both in this and the other world, infinitely beyond all created comprehensions; in all the passages of his Book; in those joyful palaces of heaven; in the many capital characters of his goodness, which we may run and read in every leaf, and page, and line of this great volume of nature; in his hourly compassions to his creatures; in those angelical guards about his chosen; but, princi­pally, in the passion of his Son. And these three occasions especially exact from them a discovery of this bottomless

depth.

            1. When they open unto their people his Divine attri­butes, mercy then is to march foremost, and to take up her seat in the highest throne; as the fairest flower in his garland of majesty, the brightest ray that issues out of that unapproachable light, the lovliest gem that crowns all his boundless glory;

            2. In their ordinary discoveries of the damnableness of men's states, they must wisely mingle some lightnings of the Gospel with the thunderings of the law. When they are driving obstinate sinners towards the brink of despair, they must shed into their sinking souls some glimpses of mercy upon condition of amendment, and hopes of pardon in case of penitency. Hopeless hearts afflict themselves with much horror; which, if SATAN once see, he plies the advantage. He strongly suggests, that though the gates of grace stand wide open till the sun of the natural life be set; yet with the person in question the case is altered. For his gracious day is expired, and already past, that though the blood of the unspotted Lamb, upon repentance, saved even the souls of those that spilt it, yet it belongs not to him: though the promises of life be without limitation, yet he has no part in them; his name is not written in the Book of Life; he is a reprobate.

            Ministers, then, must oppose SATAN, and labor, by all means, to preserve the hope of pardon in heavy hearts. If there be no hope of being received to grace, there will be no desire of grace. They must be taught, that there are two ways out of the dreadful visitations of conscience. They may either follow Judas, and so hasten out of the hell of a despairing conscience, to the hell of fire and brimstone; (which God forbid) or else they may track CHRIST JESUS, blessed for ever, by his bloody drops unto the cross, which is the right path, and as God would have it. If they take the first way, it would have been better a thousand times if they had never had any being. But if they take the second, they are happy that ever they were born. Never did a tender-hearted mother so sweetly lull her dearest infant in her bosom, as the Son of God cdoes in such a case bend his bruised body, even to the expression of bloody drops, with loveliest embracements and corn-passions, to heal and bind up such broken hearts. Nay, (but this is only a pearl for true penitents, let no swine trample upon it, or stranger take it up) his precious blood is made (as it were) more precious, by covering crimson sins; if a ground be first soundly laid with tearsof true repentance. And God himself then longs the most to show mercy, when it is nearest to be utterly despaired of. Oh! he holds himself honored, when a poor soul miserably mangled by SATAN's malice and wounds of sin, comes bleeding and weeping to the throne of grace for pardon and comfort. He cannot possibly be better pleased. He thinks nothing too dear for such an one; were it a draught of the heart's blood of his own Son; be it the delicious manna of his dearest mercies, or the most ravishing comforts of that blessed Spirit.

            3. The most proper object of God's commisseration, is a broken and contrite spirit. And, therefore, the season for the ministers of God to rain down refreshing showers of mercy from the throne of grace, is, when men's hearts are scorch'd with that devouring wrath which is a con­suming fire, and eagerly gasp for grace, as the thirsty land for rain. Let the power of the law first break and bruise, which is a necessary preparative for the planta­tion of grace; and then pour in (and spare not) the pre­cious oil of evangelical comfort. But many marr all, with missing this method, either for want of sanctifica­tion in themselves, or skill to manage their Master's business. They bless, where God himself does curse. Our dear Redeemer, that great minister of the Gospel, teacheth another lesson, and told us, when he was upon earth, that the Lord had anointed him to preach good tidings. But to whom? Unto the poor; to bind up the brokenhearted; to preach deliverance to the captives; to comfort all that mourned; to set at liberty them that were bruised; to put a fairer flame into the smoking flax, and more strength into the bruised reed; to take off with his own hand, the burden from those that groaned under the weight of their sins, and to cool their fainting souls with his saving and sacred blood.

            Bruised spirits and mournful souls only are capable of the comforts of Divine compassion. The wise ambas­sadors of GOD, then, may be bold in this point. They have their warrant under the broad seal of heaven. If they find the ministry of the word has wrought true remorse, and that the hammer of the law has stricken through the iron sinews of pride; if they meet with hearts touched to the quick, let them lull such weary souls in the softest arms of tenderness. Let such mourners in Sion know, that if they wait but a little with patience, and unutterable groans, they shall have ease, and drink their fills out of the river of the pleasures of God. " Yet a very little -while, and he that shall come will come, and will not tarry;" and when he comes, he will bring with him a pardon written by God's own hand with the blood of CHRIST.

            These things are so. God's messengers are ministers of mercy, in such points as I have mentioned. But not to formalists. Who, therefore, exclaim against them, as though they were doctors of despair, and unmerciful dispensers of damnation. Nay, ordinarily these men exclaim more against the preaching of judgments for sin, than notorious sinners. For these many times, (out of a sense of their guiltiness) confess them to be just; but put them off with a flattering conceit, that God is merciful; or that they will repent hereafter. But the other justify themselves, and would gladly persuade their hearts, that apprehensions of terror in such cases, arise rather from the terrifying zeal of the preacher, and unseasonable pressing of judgment, than from the sting of their guilty consciences, and the invisible finger of an angry God.

            A second case, wherein this reverence, which may sometimes be found in the formal hypocrite to God's faithful messengers, changeth into heart-rising against them, is; when, by the searching power of the word, they have singled out his bosom sin, and have it in pursuit with all those fearful armies of devouring plagues. He can approve and applaud general discourses; yea, his heart may sometimes even dance within him, to hear the in-finiteness of God's mercy; the preciousness of the pro­mises of life; and such other points of comfort, with a passionate and powerful eloquence expressed something to the life; nay, he may tolerate the discovery of any other corruption, so that only his darling pleasure be let alone. Let us suppose the sin of his bosom to be the brutish pleasures of uncleanness; and that he delights in speculative wantonness and adulteries of the heart. Now in this case, if the ministers of God only take heed that they touch not this sore, they maybe bold, at their pleasure, to pursue other sins, with as great zeal and detestation as they will. They may tell the drunkard, that he is the common shame of nature, the great reproach and disgrace of mankind: that if he go on, his day is coining, when he shall be drunk, but not with wine; he shall stagger, but not by strong drink; he shall be drunk even with the wrath and vengeance of God. They may tell the swearer, that he already speaks the language of hell, and therefore his natural place is that infernal pit. That the oath is no sooner out of his mouth but sentence of endless death is past upon him, by that highest Judge, which will hold no man guiltless that taketh his name in vain. They may terrify the covetous rich ones of the world with those flaming words of the apostle, "Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupt, and your garments are moth-eaten: your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire: ye have heaped up treasure for the last days. And with that other dreadful doom, 1 Cor. 6:1O, " No covetous man shall ever come into the kingdom of God." They may tell the persecutors of the ways of GOD, that though in the mean time they domineer, with unappeasable insolencies, over the sin­cerity of the saints; and prosper for awhile in the passages of blood; yet their damnation sleeps not; the Lord will shortly pay them home with the blood of wrath and of jealousy. But come once to that which we suppose to be his beloved and bosom sin, and he begins to start: then he is quite lost for any longer love that way; all is utterly marred for any more respect to ministers of that strain.

            The cold comfort he conceives by such plain dealing, cdoes quickly quench the heat of his former affection. The zeal of the godly minister, laboring to cleave his beloved sin from his bosom by the sword of the Spirit, cdoes easily dissolve his reverence into hatred, malice, and contempt.

            Thirdly, that reverence to godly ministers which may sometimes be found in the formal hypocrite, does grow into distaste when- they press him by the piercing application of some quickening Scriptures, to a fervency in spirit, purity of heart, singularity above ordinary and moral perfections, and a sacred violence in pursuit of the crown of life; to an holy strictness, extraordinary striving to enter in at the strait gate, and transcendent eminency over the formal righteousness of the scribes and pharisees; to a nearer familiarity with GOD, by prayer, daily examin­ations of the conscience, private humiliations; to a narrow watch over the stirrings and imaginations of the heart, and expression of holiness in all the passages of both his callings, zealousness, as a counter-poison to the loathsome portion of lukewarmness, and to other set and solemn exercises of mortification. Points of this nature, are ordinarily unto him so many secret seeds of indignation and discontent; and many times breed in his heart exasperation and estrangement; if not meditations of persecution and revenge. Sanctification, preciseness, purity, strictness, power of godliness, spiritual men, holy brethren, saints in CHRIST, fasting, mortifying humilia­tions, and such like, are commonly to men of this temper, terms of secret terror, and open taunting. Hereupon it is, that if they take the child of God tripping in the least infirmity (against which too he strives and prays with many tears) slipping only in some unadvised passage, and that, (perhaps) not for want of conscience, but acquaintance with the world; I say, if they take him tardy but in some such lesser point; they then cry out, " Oh! these are your men of the Spirit!    These are the holy brethren! You see now what they are, when matters come out, and their dealings are discovered!"  I am persuaded there was never poor persecuted word, since malice against God first seized upon the condemned angels, that passed through the mouths of all sorts of unregenerate men, with more distaste than the name of Puritan cdoes at this day; which notwithstanding, as it is commonly meant, is an honorable nick-name of Christianity. And yet for all this, I dare say there is none of them all, but, when they shall come unto their beds of death, (except the Lord suffers them to fall into the fiery lake with senseless hearts, and seared consciences) would give ten thousand worlds to change their former courses of vanity, into the holy preciseness of a Puritan. Oh! when the heavens shall shrivel together like a scroll, and the whole frame of nature flame about their ears; when the mighty hills shall start out of their places, and the wicked call upon this mountain, and that rock, to fall upon them; when no dromedary of Egypt, nor wings of the morning shall be able to carry them out of the reach of God's avenging hand; no top of Cannel, no depth of sea, or bottom of hell, to hide them from the presence of him who sits upon the throne; no arms of flesh, or - armies of angels to protect them from these infinite rivers of brimstone, which shall be kept in everlasting flame by the anger of God: when their poor souls shall infinitely desire rather to hide for ever in the most abhorred state of annihilation, than to become the ever-living objects of that unquenchable wrath, which they shall never be able either to avoid or abide; I say, at that dreadful day, (and that day will come!) what would they give for that purity, which they now persecute. Nay, I verily think, there are no desperate despisers of godliness, who now hold holiness to be hypocrisy, but, when the pit of destruction has once shut her mouth upon them, and they are sunk down into that dungeon of fire, would be content with all their hearts to live a million of years, as precisely as ever saint did upon earth to redeem but one moment of that intolerable hellish torture; the extremity of which they must endure without remedy, ease, or end.

            Thus far I have discovered some gtounds"whereupon the formal hypocrite may reverence God's faithful messen­gers; and some cases wherein he ordinarity grows by little and little into disaffection, if not persecution. Now take notice of some reasons, more peculiar to the Christian, of that hearty reverence towards godly ministers, which is deeply rooted in his heart-. Only for fear of mistaking, let me propose this premonition by the way. In this reverence to the sincerest pastors, I consider God's child in his ordinary course of sanctified carriage, and kindly temper of his spiritual constitution; the current of Christianity running clear between them. For some-times the purer streams of their Christian love may for a time be troubled with some overflowing passions, or the mutual respects one unto another, dammed up by the devil's malice.

It is clear by too many experiences, that differences may arise between God's dearest children, especially about things indifferent; which breed many times, (except there be a great deal of humble charity on both sides,) some aversion and coldness in the affections. Sometimes also alienation is wrought upon their affections, without dissension in opinion. SATAN gains very much by the disunion of Christian's hearts, and therefore he leaves no way unattempted, to set such at variance. And all sorts of profane men cannot be better pleased, or the blessed spirit of good men more grieved, than to see and hear God's children, who so plead for love and peace, to be at variance, and to censure one another. It infinitely therefore concerns all those, which have given their names to CHRIST, to labor every way to keep the "unity of the Spirit in the bond of peace." I never read, without amazement, the falling out of that glorious pair of workmen in the Lord's harvest, Paul and Barnabas, Acts 15: 39. The matter of dispute between them was not great; and yet it grew to that head, that it parted, them. If two strong and tall cedars were shaken so shrewdly, how much need have lower shrubs, weaker Christians, to stand upon their guard against the inbred stubbornness of their nature, and malicious incursions of SATAN in this kind?

            This premised, I proceed to the discovery of some motives of reverence to godly ministers, more peculiar to God's children. 1. Every faithful minister is to every Christian under his charge, and within the exercise and enjoyment of his ministry, either a spiritual father, or a spiritual tutor; a blessed instrument, either of planta­tion, or preservation of grace; either of the first happy inspiration, or the comfortable continuance of spiritual life; either he has begot him unto GOD, by the immortal Seed, or brings him up in godliness, by the sincere milk of the word if he be a babe in CHRIST; or stronger meat if he be a confirmed Christian. Now what reverence and inflamed affection, the consideration of such invalu­able benefits enkindle in the tender heart of a Christian, none can conceive, but that man, who knows by happy experience, what a blessed change it is to be rescued out of the devil's bondage; from the curse of sin and horror of conscience, into the liberty of the saints; and what a happy thing it is afterward to have his longing soul con­tinually fed, and filled with the good food of immortality. A joyful sense then of these precious privileges, in which no unregenerate man has either part or fellowship, is a most powerful motive to the Christian, to observe with an hearty reverence those men of GOD, whom he ac­knowledgeth to be the instruments, divinely qualified for the conveyance and continuance of them to his soul.

            2. Christians feelingly receive into their hearts, and grasp in the hand of faith, all those comforts, which the man of GOD, by his ministerial commission, reaches unto them out of the book of life. Those glorious pro­mises of immortality, which spring out of the bottomless and boundless fountain of God's infinite compassions, and stream through the bloody wounds of our blessed Redeemer, are directly conveyed by the hands of such an holy man, CHRIST's angel, into their sanctified hearts; vessels purged and prepared by the power of grace, for such infusions of heavenly glory. Whereby, under many sermons, they hase their drooping and thirsty souls in the well of life, and sweetly drink out of the rivers of the pleasures of God. Hence the feet of God's faithful messengers are so beautiful in the eyes of discerning Christians, that they entertain them in their affections as angels of God; nay, in an holy sense, even as CHRIST JESUS himself. Whereas to worldlings they appear to be the very " filth of the world, and offseouring of all things;" because they have no messages unto them from Almighty GOD, but of lamentations, mournings, and woe."

            But now in this point of particular application and fruition; while the minister of God is dealing unto hum-bled hearts, out of the rich treasury of God's mercies, the sacred streams of CHRIST's precious blood, forgiveness of sins, comforts of godliness, earnests of immortality, not the best of unregenerate men have any part, or ac­quaintance. Only some confused glimmerings of light may sometimes suddenly glance upon their souls; but it does not rest in their hearts, like the Sun of Righte­ousness in sanctified souls, to the heating of them with that strong and victorious love, which neither the whole sea of the world's bitterness, nor all the floods of per­secution, can quench; with that lasting comfort, which shines brightest amidst the greatest darkness of outward miseries; and that inflamed zeal, which gathers resolu­tion and vigor from disgraces and oppositions. And therefore their reverence, and thankful respect unto God's spiritual almoners, cannot possibly be so kindly: for they are but by-standers. Whereas God's children sweetly fill their souls with that immortal food, and from every such feast carry away as much as they can possibly grasp in the hand of faith. A second special motive then, to draw a thankful reverence from Christians towards godly ministers is, their special interest in all those a glad tidings of good things," which are at any time revealed unto them, by the powerful discoveries of the gospel of peace, and in those glorious graces, that shine unto us in the face of CHRIST JESUS.

            3. Every commandment from God's blessed Spirit is right dear and precious to all sanctified souls; to which they yield an hearty and unreserved obedience and love, though not infulness of perfection; and that, though it directly cross their carnal affections, and many times interrupt their worldly comforts. But all sorts of un­regenerate men submit their affections to the laws of GOD, with their own sensual reservations, and ever with a secret subordination to their bosom sin. Now we have a precept from the Holy Spirit, to honor faithful

ministers, with a singular reverence and love, 1 Tires& 5: 12, 13, " And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work's sake." If there were no other motive to a regenerate heart, this one consideration, that it is an injunction of heaven, would be able to produce in it a truly loving acknowledgment, and awful obser­vation of them. Which, because it springs from the love of GOD, and affection to his word, must needs be sincere, rooted, and lasting. But the best unregenerate hearts cannot possibly conceive any such flame of dear affection to godly ministers, from a mere commandment of Al-mighty God. And had they no other ground, but a bare charge from God':I Spirit, they would be, in their best temper, but heartless and cold this way.

            Before I pass on, take notice of the qualifications of those ministers, to whom this loving reverence is due. They are such as are described by Paul, in the forecited places, where he enjoins such special love, " Hold such in reputation," (says he,) Phil. 2: 29, he means such as Epaphroditus was: and he honors him, in that chapter, with many worthy epithets, and a testimony of much worth. 1. That he was a brother in the Lord, that is, a true Christian. 2. His companion in labor, a laborious workman in the Lord's harvest. 3. His;fellow soldier; courageous and resolute, against the adversaries of God's truth, and all opposition, ver. 25. 4. That he longed after, and loved his flock, with a compassionate tender­heartedness, ver. 26. 5. That the work of CHRIST was more dear unto him than his life. In 1 Thess. 5: 13, the ministerial work is the load-stone, mentioned by the apostle, which should draw such honorable regard from our hearers. " Esteem them very highly in love, (says he,) for their work's sake" And chap. 5: 12, he be­seeches the Thessalonians to take special acknowledgement of those that labored amongst them, and ad­monished them. Working ministers then, in some Measure thus qualified, are the proper objects of rover love.

            Blessed Paul includes not within the compass holy injunction, 1. Any ignorant unlearned ministers. For the Lord himself will refuse that priest, which refuses knowledge, Has. 4: 6. 2. No idle and unteach­ing ministers, who feed themselves with the milk, and clothe themselves with the fleece; but suffer their flock to starve, and wallow in their own blood. 3. No un­skilful ministers, who would needs teach and cannot; but are so far from " dividing the Word of God aright," that they hack and mangle it in a fearful manner. 4. No corrupt teachers, who mingle with the sincere milk of the word, popish poison, or positions of carnal liberty. 5. No daubers with untempered mortar, or pillow-sewers under men's elbows, who walk politickly, fearfully, and reservedly in the ministry. 6. No sons of Belial, good fellows, as they call them, a kind of vile contemptible creatures; the hatefullest objects to an honest eye, of any that walk upon the earth. A dissolute preacher is a thousand times more hurtful than an hundred private men.

            4. To conclude this point: God's charge is another peculiar motive to a good man, to reverence heartily an holy minister of God. The very presence of an holy man is wont to produce in sanctified hearts impressions of affection, honor, and love; because he is one that stands on the Lord's side, and for the cause of CHRIST. If then to the particular graces of an humble and honest heart, there be an addition of ministerial endowments for the salvation of many; what reverence and love is it able to draw from those, who know the ways of GOD, and love his majesty? Hence it was, that the hearts of the Galatians, having tasted the mystery of grace, were carried towards Paul with that inexpressible love, " that if it had been possible, they would have plucked out their own eyes, and have given them unto him." Nay, " they received him as an angel of GOD, yea, as CHRIST Jesus." Thus, though carnal men sec no extraordinary matter in holy ministers; yet Christians look upon and reverence their persons, as men upon whom the Lord has impressed some remarkable characters of divinity, and as it were some sparkles and degrees of majesty: that so with greater authority they may publish to the sons of men the secrets of heaven, and with more glory execute that highest office of the Lord's ambassadors.

            5. Many more are the peculiar motives, which add strength to that reverence which a good man bears to godly ministers; such as these,

            1. By their own experi­mental skill, they are able to speak seasonably and comfortably to his heart, perplexed with crosses and hinderances in his way to heaven, as with spiritual deser­tions, uncouth, importunate temptations, horror for some relapse, want of present feeling of God's favor; with doubts about the soundness of his spiritual state, blas­phemous injections of SATAN, uncheerfulness at godly exercises, dullness in prayer, fearfulness of a trembling and tender conscience, and other such distressful agonies, ordinarily incident to sanctified souls, with which unre­generate men are unexercised, and unholy ministers un­acquainted. Help and comfort in which cases, cdoes infinitely endear the panting and perplexed soul to that one of a thousand, who happily has refreshing balm for such spiritual bruises, and can seasonably " declare unto man his righteousness." 2. By the powerful execution of their charge, they mightily contradict the profaneness, ignorance, and popish­ness of that people and place where they are employed; beat down the devil's kingdom about his ears, and put scoffing Ishmael's and SATAN's revellers out of his heart and humor. Which cdoes please that humble soul, who is truly vexed with the domineering impieties of those sinful wretches amongst whom he lives. 3. By the blessing of God upon their painful labors, they many times increase the number, inflame the zeal, and inspire with' fresh life the communion of godly Christians about them: whereby, for the glory of GOD, good causes and godly exercises, are kept on foot and flourish. Which glorious visible effects of their faithfulness, create in a true-hearted Nathanael, incomparably more love, and sound content, than the dearest earthly delight; especially, since, where such unprcaching and unfaithful ministers are, he sees all holy services run to ruin and disgrace; and instead thereof an accursed dominion of ignorance and profaneness, and a persecution of sincerity and grace set up.

4. Nay, I am persuaded, were there no other motive at all, this very one consideration, that the withdrawing of his prayers and respect, might be a means of lessening the power and profitableness of his ministry, would be sufficient to make a good man reverence and love a godly minister with all his heart. Where, (by the way,) take notice, that a man's prayerful reverence, or profane neglect of God's messengers, may justly towards him, either enlarge or straiten their gifts, utterance, and other ministerial blessings.

            In the last place: consider the confirmation of reve­rence in a Christian heart to God's faithful messengers in those cases; wherein the respect of the formal hypocrite is ordinarily turned into heart-rising.

            First, for the point of pressing the law, and preaching judgment:

            1. God's child feeling himself freed, and pro­tected by the blood and mediation of the Lamb of GOD, from the terror of God's tribunal, and from the curse of all the judgments in his book; can hear and digest from a son of thunder, the most terrible denunciations of damnation against impiety and impenitency, with an humble and holy triumph. His thoughts of dissolution, lying in the grave, God's judgment-seat, that last and dreadful day, of hell, damnation, and those endless flames, are not mingled with such slavish horror, as is wont to keep the sons of pleasure in a perpetual slavery, and to plunge them into many fits of impatiency, for being so tormented before their time.

            2. The denunciation of God's just indignation against sin, is wont to beget, in sanctified hearts, an increase of humbleness, bruisedness, brokenness, springing from a consideration of the misery of their natural state, and days of vanity: and also of thankfulness arising out of a sense of their glorious deliverance. The former whereof makes way for more familiarity with GOD, further reve­lation of heavenly secrets, and a comfortable growth of all graces. For the lowest mind is ever highest in God's book. The humblest heart takes the most sweetness in the comforts of godliness. The other does powerfully draw on the continuance and addition of God's blessings in great abundance. For a reverend acknowledgment and hearty thankfulness for grace received, (as with nobly minded men, so infinitely more with the most merciful GOD,) is a strong motive to keep him gracious still; and both to enlarge and sweeten his compassions and bounty towards us. A consciousness of which effects makes the sharpest edge of the sword of the Spirit, seasonably applied, welcome to a spiritually tem­pered soul.

            3. It is the property of true Christians, not to live in any known sin, but to carry in their hearts an habitual, settled, and cheerful resolution to please God in all things. Therefore, if any searching sermon disclose unto them some new depth or snare of SATAN, unacknowledged corruption, or crooked by-path; the omission of some duty, or some intermission of the exercise of grace, whereof they did not formerly take notice, they are so far from returning malice, for so holy a message, that they depart home more joyfully and contentedly, blessing that happy hand, which came so home to their hearts; and heartily praising God for that man of GOD, by whose ministry he has enlarged their knowledge of some new needful duty; or some lurking close infirmity; that by performing the one, or mortifying the other, they may procure more comfort to their hearts, more boldness in their ways, more cheerfulness in religion, more familiarity with God.

            4. Christians desire to preserve their souls in purity and peace; and therefore are well pleased to have the clear chrystal of the moral law presented to the eye of their understandings, by a powerful teacher; that they may labor to have their spots, pollutions, and spiritual deformities washed away by the blood of CHRIST; and so be both more amiable to the eye of God and more com­fortable in their own consciences.

            5. Seasonable and serious meditations upon the purity and exactness of God's commandments, put into them by preaching the law, and the application of the straight line of God's righteous judgments, to the irregularities of their crooked lives, are powerful means to cast Christians with lowliest prostration of heart, into an holy detesta­tion of themselves, which is their highest happiness upon earth; for it draws the glorious Majesty of heaven with a nearer residence into their humbled souls, and makes them partakers of that thrice precious promise, Isaiah lvii. 15, " Thus, says He, that is high and excellent, He that inhabiteth eternity, whose name is the Holy One: I dwell in the high and holy place: with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to give life to them that are of a contrite

heart."

            6. God's children come unto the ministry of the Word with Cornelius's resolution, ready to listen with reve­rence; and to submit with sincerity unto all things com­manded them from God by his messengers. They are willing to have the whole counsel of God revealed, whether in the revelation of his just wrath against sin; whereby they may be kept in awe and tenderness of con-science, in an holy fear and obedience unto him; or in the comfortable dispensation of grace and pardon; whereby they possess their souls in peace and patience. They are as well content to have their hearts ripped up by the " sword of the Spirit," as to have their consciences refreshed with the blood of the Lamb.

            But it is not so with the wicked: there is ever one commandment or other, which they would not willingly have expounded. There is some sin or other, against which they would gladly find no curse in the book of God. They arc pleased with discourses of mercies, pardons, and compassions; and still cry out for the cordials of the gospel; but they will not endure the corrosives of the law to consume and mortify their corrupt flesh; or suffer the severity of the judgments end Divine vengeance for sin, to be charged upon their guilty consciences. Had Paul addressed himself to Felix and DrUsilla, and (as they expected,) pleased their ears with a general dis­course of the rich purchase of CHRIST, by his late invaluable bloodshed; they had heard him (no doubt,) with delight, and been ravished with the sweetness of his sacred elo­quence. But when he went so precisely to work, and with such resolution struck home into the very heart of their darling pleasures, by a piercing, terrifying sermon, "of righteousness, temperance, and the judgment to come," he was presently sent away.

            For such causes, preaching the law, and pressing God's judgments against sin, is ever welcome to sanctified men, And increases in them, reverence and love towards godly ministers for their faithfulness. Whereas ordinarily it begets in unregenerate hearts much unhallowed heat, and passionate distempers; which too often break out into thunder and lightnings, storms and tempests against the preacher.

            In the other case, ordinarily, the formal hypocrite's reverence to ministers is turned into heart-rising, upon the particular discovery of his bosom-sin. The case is quite different with a Christian. The sin of his bosom, before he was converted, made the deepest gash in his conscience; in the travail of his new-birth it cost him the most tears, sorest pangs, and heaviest groans; sinceit has come upon him, to the great grief of his heart, with the most powerful assaults; and he well knows, that upon a relapse into some old, or surprize with some new sin, it would return into his remembrance with horror; therefore he embraceth greedily that ministry of the word, which may any way help to mortify such an accursed enemy. And besides, he having, by the power of CHRIST's blood, escaped the vengeance, and broke the heart of it, can hear it pursued with denunciations of those just plagues, which are proper thereunto, even with humble, thankful exultations.

            Secondly, concerning points that press most to an holy preciseness, excellency of zeal, and best improvement of their graces, God's children are sweetly covetous in such cases. The best men carry in their hearts the highest measure of an holy indignation against them-selves, and deepest detestation of their own corruptions, imperfections, and aberrations, from the will of God. And their affections are most inflamed with unwearied desires, and restless aspirations after fresh additions of grace; after a stronger faith, more zeal, greater comfort, sincerer services, nearer familiarity with God. Hence it is, that Christians complain most of their unworthiness and spiritual insufficiencies, of their dullness in prayer, naughtiness of heart, scantiness of godly sorrow, want of cheerfulness in religious exercises, unprofitableness by the ministry, unheavenliness of their thoughts, and failing in their obedience, which are ever soonest discovered, and most bewailed by the most tender consciences: and that they seldom meet God in private, but their hearts burn within them with unutterable longings and pantings for supplies and abilities, to do unto their clear Redeemer the best and utmost service they can; that they may look him in the face with more comfort, when they shall come to his tribunal.

            The performances of God's children, by the grace of GOD, are many, their endeavors more; but their desires endless. It follows, that upon the opening of any fresh fountain, by a searching ministry, of diviner doctrines, and more holy exactness in Christianity, their hearts are wont to be co