How we should improve this fear.

 

 III. And lastly, I am to show, How we should improve this holy fear. This fear will be of general use, and of great advantage for the more successful managing of the whole of religion, in all the parts and duties of it. I have a. large field before me, but I shall insist only upon these three general directions:-l. Fear and search. 2. Fear and beware. 3. Fear and follow after. 1. Fear and search. It will much help us to understand our work, if we could once understand our state. To the understanding of our state a search is necessary, and no such narrow search is like to be made, as when we search with fear; therefore let the first direction be, Fear and search.

 

 Let fear set you on searching, and let it assist you in your search; let it follow you into every corner, both of your heart and life. Fear is suspicious, and suspicion will be inquisitive; it will not take up with reports or appearances, but will inquire diligently whether matters be so or no.

 

 CHRISTIANs know that they must pass under the search of Gun; and their fear how they shall abide his trial, will put them upon the more narrow trial of themselves.

 

Besides the great trial that will be in the general judgment, which we use to have a special eye unto in all our trials of ourselves, there is a search which Go) makes into us even in this life: and lie searcheth us, (I.) By his eye. (2.) By his hand.

 

 (1.) By his eye.” His eyes behold, his eye-lids try, the children of men.” (Ps. 11: 4.)” I the LORD search the heart, I try the reins.” (Jer. 17: 1O.) GOD searcheth not as man searcheth, by inquiring into- that which before was hid from him: his searching is no more but his beholding; he seeth the heart, he beholdeth the reins: GOD's very sight is searching. “All things are naked and open to his eyes.” (Jeb. 4: 13.). Dissected or anatomized. He has at once as exact a view of the most hidden things, the very entrails of the soul, as if they had been with never so great curiosity anatomized before him.

 

(2.) By his hand; that is, by his judgments and chastisements, which he sends forth “to try them that dwell upon the earth.” (Rev. 3: 1O.)”1 will search Jerusalem with candles.” (Zeph. 1: 12.) Every arrow which GOD shoots is a candle to search out men's iniquities. When GOD sends a sword, or famine, or pestilence upon the earth, these are the LORD's searchers, which he has sent forth to try the children of men.

 

 A fearing CHRISTIAN will search himself, that he may approve himself to the search of GOD's eye, and that be may prevent the search of his hand. “GOD's eye is upon me every day, proving my heart and my reins; I doubt he may see what he will not like in me; search, O my soul, what there is that may offend, and whether there be not also wanting in thee something which the LORD loves. GOD's searchers are coming abroad, and who may abide the day of their coming Is not poverty to be feared Is not sickness to be feared Is not sword, or famine, or fire, to be feared O what sharp work may these searchers make upon me! Since it is so bard to endure, let me do what may be done to prevent this kind of trial of the LORD, by trying myself. But especially this fear will put us upon a search of ourselves, with respect to the severest trial, in the final judgment of GOD.

 

 But what must we search for Why, what is it that thou dost fear Tell me that, and that will tell thee for what thou must search. There are two things especially which thou hast to fear, [ 1.] Lest there should not be found in thee that good thing which may evidence thee to be approved of Go u. [2.] Lest there should be found evils in thee at which the LORD will be offended. Fear this fear, and it will set you upon searching accordingly.

 

 [1.] Fear lest there should not be, and search whether there be, truth and uprightness in thine heart towards GOD; whether the seed of GOD has taken root in thee. The ploughers have been ploughing, and the sowers have gone forth to sow; but what seed has there fallen upon thine heart, and what root has it taken there

 

 Such a search should not be made without fear. The Apostle, exhorting to this work,” Examine yourselves whether we be in the faith, prove your own selves,” (`2 Cor. 13: 5,) doth in the next words frighten them to it: “Know you not your own selves, how that JESUS CHRIST is in you, except you be reprobates” Why should we examine What if we be not in the faith You know what he says; then you are reprobates. You are reprobates, if you be not believers. Do you know what it is to be under a divine anathema-to be in a state of reprobation from. Go D Is there not a doubt that this may be your case. O how can you but search whether it be or no And how can you but fear, while you are making such a search Are you not afraid to let yourselves go unsearched Do you not tremble till you know how it is with you And how can you set upon so great a work without a trembling heart

 

 Beloved, it is a lamentable thing to observe, what stupendous security there is upon the hearts of men concerning the state of their souls. There is no need of searching, with the most; they are already satisfied! It is well with my soul, says one; I shall have peace, says another; I do not doubt of mercy, through the grace of GOD, says a third; and so go on through a whole crowd of sinners, and you may have the same account; every one at peace, every one already satisfied! But how came you to be satisfied in so great a case Have you ever searched whether matters be so well with you Or else„ how can you but fear that you may be mistaken

 

 And what if you should be mistaken How strongly so ever you are conceited of your uprightness, how impregnable so ever your confidence is at present, GOD Will not take you upon your word: trust yourselves if you will, yet he will not trust you; you must be tried what you are “Every one of us must give an account of ourselves to Gov.”' (Rom. 14: 12.) Yet be will not take the account we give, without trying whether it be a true account;” We must all appear before the judgment-seat of CHRIST,” (2 Cor. 5: 1O,) (*, we must be made manifest and laid open, (as the word imports,) that it may plainly be seen what we are. And this severe search that shall be made in the judgment, the Apostle calls, in the next verse, The terror of the LORD.” It would shake the securest hearts, to understand what a thorough search will be made of them in that day.

 

 GOD will bring all things to light, GOD will lay all in the balance.” Thou art weighed in the balance, and found wanting.” (Dan. 5: 27.) What if that should be your case at last If GOD's light should find you to be darkness, if GOD's balance should find you too light What, if whilst you count yourselves children, GOD should find you bastards; if whilst you count yourselves vines, lie should find you thorns; if while you count yourselves believers, beloved, and chosen of GOD, that day shall declare you to be infidels and reprobates

 

 What if it should be so You are stark fools, and worse than mad, if you think such a question as this may not be put, “What, if I should be mistaken” Is such a mistake, on which your eternal state depends, of so little consequence with you, as not to need such a question to be put about it Are you so little concerned how matters shall go with you in the judgment Are you so little concerned what your final sentence shall be Which of you for life, and which for death Who for blessedness, and who for burning What rocks are those hearts of yours, if they do not rend and quake for fear! And if you do fear to think, “What if I should be mistaken,” let that fear set you upon searching, whether you have hitherto been mistaken or no.

 

 Beloved, whether you fear or no, give me leave to tell you, I am afraid concerning you. 1. Some of you, I fear, there are, upon whom there has been no good wrought, no, nor any thing done towards it; not a clod broken, not a thorn rooted out; upon whom the LORD has been ploughing, as upon rocks, sowing as upon heaths, hammering as upon anvils, hewing as upon iron; who, with those rebels, have “brows of brass, and iron sinews;” (Is. xlviii. 4;) who have hitherto resisted the HOLY GHOST, and put from you the Word of Life; whom both the seed, and the showers that have fallen upon you, have left hard and barren, bringing forth nothing but briars and thorns; in whom lies, and drunkenness, and such like, are all the fruits that have been brought. forth; who are far from GOD, and yet far from fear; whom a very little search might be enough to convince, that you are in the gall of bitterness, and the bond of iniquity. If you would but cast an eye upon GOD's glass, your foul faces would quickly show you what you are. O sinners, if you yourselves yet fear not, let others' fears concerning you prevail with you to cast a serious eye upon yourselves. Make a little inquiry, “Is it not thus with me Is not my soul in this very case If I should ask, Where are my sins-behold, they compass me round about; they are in mine heart, and in my mouth; and my whole life is filled up with iniquity. But if I should ask, Where is my faith Where is my repentance Where is the knowledge, and love, and life, and fear of GOD -what could I say, what answer could I give”-Make a little inquiry thus; a very little, to a man in thy case, methinks, should be enough to convince and awake thee.2. Others of you, I fear, there may be, upon whom the LORD has been at work, but the work is not yet brought through; upon whom, though the plough has entered and made some sign, yet it hash not gone deep enough; though the thorns, some of them, are cut down, yet their root remaineth; though the seed of GOD has fallen upon you, and some blades have sprung up, yet it has taken no root; upon whom though there appear some dawning towards the day, yet you are not come to sunrising. As for you, it is a mercy that there is something done, especially if there be still more doing. It is a mercy that the LORD has made a motion of love to you, and that he is not totally rejected; that there is a treaty for peace, whereof you have so far accepted, as to yield to a cessation of arms, and a forbearance of those open acts of hostility against GOD which have been; that the drunkards are become sober; that the swearers now fear an oath; that the enemies of GOD, and of all righteousness, are now content to hear of reconciliation. This is a mercy. And it is much more so, that any of you are so far convinced of the misery of sin, and of the excellency and necessity of religion, that you are wrought to some good liking of the holy ways of GOD, and are wishing, and waiting, and making after the LORD. This is a mercy, because there is hope, that he who has brought you hitherto, will bring you on farther and farther, till he has brought you home. But yet there is matter of great fear too, lest presuming you have already attained, you should sit clown short of saving grace, and so perish at last.

 

 With a special respect to such as these, I shall show, First, How such persons may be wrought to this fear Secondly, How this fear will work to a farther search.

 

 First, ’To work this fear in such, let these following particulars be considered:-l. There are preparations to grace, that are not saving grace. 2. There are images of grace, that are not grace. 3. There are some properties of gracious persons, that are no certain evidences of grace. 4. No one grace, that is really so, will put us out of doubt. 5. Whatever we have, that is short of perfect love, may go back, and we may be reduced to a worse state than ever before.

 

 1. There are preparations to grace, that are not saving grace. GOD usually takes time, and leads men on to CHRIST by degrees. There may be awakenings of sleepy souls, there maybe enlightenings of dark souls, there may be kings of hardened souls, which, though they have a tendency to farther good, yet may be far short of it. There may be the pangs of travail, which may never bring to the birth.

 

 In particular, First, There may be conviction of sin, and yet no grace. Conviction is not conversion. AHAB was once a convinced person, and so was JUDAS also.

 

Secondly, There may be a good opinion of grace, where there is no grace. The way of CHRIST maybe right in your eyes, and yet your: hearts not be upright in his eyes. You may be persuaded in your hearts concerning the way of Godliness, that this is the right way, and an excellent way, and that the life of a CHRISTIAN, led according to the rules of the Gospel, is at, excellent life; “Thou knowest his will, and approvest the things that are more excellent: “ (Rom. 2: 18.) And to this good opinion men may be wrought, [1.] From the self-evidencing light of the CHRISTIAN doctrine. [2.] From the convincing lives of real CHRISTIANs. [3.] From the self-condemnation that is to be observed in all other ways.

 

 [1.] From the self-evidencing light of the CHRISTIAN doctrine. The doctrine of Christianity proves itself to be of GOD, by that divine light that shines forth in it; there is a stamp of divinity imprinted upon it. Is GOD a holy Got) So is this doctrine a holy doctrine. Is GOD a merciful and gracious GOD So is this doctrine a doctrine of mercy, a doctrine of grace: grace and mercy run through the whole body of it; nay, they are the very soul and life of it. Is GOD a GOD of wisdom The doctrine of Christianity is the wisdom of GOD in a mystery. Is GOD a GOD of truth and of righteousness Such is the doctrine of the Gospel; which not only is according to truth, and reveals the righteousness of Got), but requires truth, and imposes righteousness upon all that will embrace it. What is more contrary to this word of truth than a lie, or than hypocrisy and guile What is more contrary to this word of righteousness than unrighteousness Does the word of the Gospel allow any iniquity Is there any guile found in it, or any toleration thereof in its professors Doth it not command all righteousness, and condemn all unrighteousness Even while it justifies the sinner, it condemns the sin. This religion is” Pure religion, and undefiled before GOD.” (Japes 1:2b.)”Teaching us, that denying all unGODliness, and worldly lusts, we should live righteously, soberly, and GODly in this present world.” (Tit. 2: 13,14.) Now he that knows that GOD is a holy and wise GOD, a GOD of grace, of truth, and of righteousness, and does but understand the Scriptures, may, without any great difficulty, be led into a good opinion of that GODliness which is there required.

 

 [2.] From the convincing lives of real CHRISTIANs. I do not say, from the lives of all professors;-some professors of Christianity there are, who are not CHRISTIANs; whose ways are so contrary to their profession, as if the Devil had’led them into it on purpose to disgrace the Gospel; who are scrupulous about some small matters, and yet allow themselves in apparent evils; straining at a gnat, and swallowing a camel; insisting much on some circumstances, and neglecting the weightier matters of the law. GODliness is little beholden for the good opinion it has obtained, to such as these. But the sincere and single hearted professors, whose lives are a copy of wholesome doctrine, holding forth the Word of Life, exemplifying the holy rules laid down in Scripture, and showing forth the virtues of CHRIST before the world, who are in the world,, as he was in the world; who live by faith, and walk in love, being humble, meek, peaceable, merciful, temperate, true, righteous, and holy in all manner of conversation;-these are the persons whose lives commend GODliness to the world; and force their very hearts, many of them, to acknowledge, This is the way of GOD in which these men walk; it cannot be but GOD is in them of a truth; this is religion indeed; if there be any way of life, this is the way.

 

 It is true, this way is every where spoken against, but the more like to be of GOD for that: so it was in the Apostles' days;” As for this sect, we know it is every where spoken against.” (Acts 28: 22.)” But,” says the considering sinner, “Let them be called what men please,-sectaries; hypocrites,-yet’ these are not the words of him that has a Devil.' Call them what you will, these are not the lives of schismatics or hypocrites; these men are the servants of the Most High GOD, and their way is the way of life.”

 

 [3.] From the self. condemnation that all other ways carry in them. If this be not the way of life, there is none if these be not the servants of GOD, there are none such in the world; for where are they else to be found Are the carnal, and the formal, and the outside worshippers, the sincere worshippers of GOD This must be the good way, or which else can, with any tolerable probability, be imagined to be so There is no other that so much as looks like the path of life. The Atheist must say, 111 am not in the way to Go n;”-this ’Fool has said in his heart, there is no GOD.' Formality must say,”I am not the way, for `GOD is a SPIRIT, and they that worship him must worship him in spirit and in truth.”' (John 4: 24.) Profaneness must say, “I am not the way to GOD: I am the way of death, and my steps lead down to hell.” Drunkards, and sweaters, and revellers, and rioters, if their consciences may but have the privilege of their tongues, will tell you, “We are all out of the way; we must take another course, or else woe to us that ever we were born; we would be loth to die in the way we live in.” These do not so much as pretend to be in the way of life.

 

 Thus far a sinner may come, by beholding the selfevidencing light that is in the true doctrine, the convincing lives of sincere CHRISTIANs, and the self-condemnation, that is in all other ways. Yet this good opinion is but a little ground gotten towards it; it is not GODliness, to think well of it.

 

 Thirdly, A sinner's good opinion of GODliness may beget good inclinations towards it, and good wishes after it. “Happy are those that are in CHRIST, who walk not after the flesh, but after the SPIRIT; O that my soul were among them. I am in a strait between two, Fain I would be a CHRISTIAN in earnest; I see it would be best for me to be so! But, on the other side, how shall I bear the labors and sufferings of that way

 

 Fourthly, The good opinions and good inclinations of sinners bring forth some effectual endeavors; they may set out after CHRIST; their enlightened minds may cause them to reason thus with themselves; “If this be the good way, why should I not walk in it Can I approve it in others Can I pronounce them blessed who so live Come, my soul, put in for a part; resolve what thou wilt do; stay not in these uncertainties; hang no longer betwixt heaven and hell; venture for the blessedness to come; set to praying; set to hearing; give thyself to the study and practice of that blessed course which thou knowest will have its fruit unto holiness, and its end everlasting life.” And yet, after all this, little or nothing may be done.

 

 These now are fair preparations to grace, but yet conviction is not conversion; the approving, and liking, and wishing for, and making some attempts at GODliness, is not choosing and embracing it.

 

 2. There are images of grace, which are not grace. There is a form of GODliness, which is not GODliness. (2 Tim. 3: 5.) An image of a man is not a man; the image of a CHRISTIAN is not a CHRISTIAN. The image of CHRIST is a CHRISTIAN, but the image of a CHRISTIAN is no CHRISTIAN: as great a likeness as there is, yet there is as great a difference also as betwixt the living and dead.

 

 There is something like faith, which is not faith; something like repentance, which is not repentance; something like the new man, which is not it, but the old man new dressed up; and so like it may be, in complexion, in language, in carriage, that it is often taken to be the same. The pangs of travail may bring forth, but when all comes to all, it may be but a dead child; there may be all the parts, the head, the eyes, the hands, and every limb, but no life; and yet when it is but newly brought forth, it may be hard to discern whether it be alive or dead;-so many counterfeits have been found, which have both been deceivers and deceived, as is enough to make the hearts of CHRISTIANs indeed to shake.

 

 3. There are some properties of gracious persons, which are no certain evidences of grace. Nothing can evidence the truth of grace, but that which is so adequately proper to saints, that it cannot be found in any others. Assuring marks must be distinguishing marks, such as separate betwixt the precious, and the vile; and nothing can distinguish the sound from the unsound, but that which the unsound cannot attain.

 

But some properties there are of sincere CHRISTIANs, which may be found in others; which yet some divines have unwarily made use of, and proposed for people's trial of their states.

 

 Indeed it is much to be wished, that we were more exact and cautious in this matter, than many are. Though good rise may be made of probable evidences, yet should we declare which are but probable marks, and which are certainly concluding. Of those properties of CHRISTIANs, which some divines have given us as marks of sincerity, I shall mention three:-Prayer; Hearing the word; and Reforming the life.

 

 Prayer is a property of a sincere CHRISTIAN: he is a praying person. ”Behold, he prays,” was said of PAUL, when he was a young convert. (Acts 9: 11.) But are there no praying hypocrites, as well as praying believers

 

 Hearing the word also is the property of CHRISTIANs: they are “hearers of the Word.” But there are hearers who are not doers. Reforming the life is another property of a CHRISTIAN. Such were some of you,” that is, drunkards, revilers, covetous, fornicators, “but ye are washed.” (I Cor.vi. 11.) Ye are now reformed persons. But are there no reformed hypocrites Every reformation is not sanctification.

 

 It is a good sight to see men that once lived like heathens, and never called upon GOD, set upon a course of serious prayer. It is a good sight to behold others, that not only neglected the word, but mocked at it, now become constant hearers themselves. It is a good sight to behold those that were once loose livers, drunkards, swearers, become reformed persons. These things are a good sight, but they are no sure sign of sincerity. Men may pray, and hear, and be much reformed in their lives, and yet be short of

 

CHRIST.

 

 The neglect of prayer and hearing, and the going on in a course of sin, are certain signs of a wicked man: yet the performance of these duties, praying, hearing, and somewhat of reformation, are no certain signs that thou art of

 

GOD.

 

 A total reformation, a withdrawing from every evil way, a resigning ourselves to the government of CHRIST, and the conduct of the SPIRIT, and an actual care and endeavor to walk uprightly according to the truth of the Gospel, is the best proof of our sincerity. But much reformation there may be in the life, and yet the heart not right with GOD.

 

 Beloved, while we are comforted over you, and rejoice that there is so much done upon many of you as there is that there is such visible reformation among you, both of your persons and families; yet beware how you venture your souls upon this, I doubt, but partial reformation; and, all this notwithstanding, fear lest you should, and look diligently that you do not, fall short of the grace of GOD.

 

 4. There is no one even real grace, if it be alone, that will put us out of doubt concerning our state. There is no one mark by which we can give a certain judgment of ourselves, without the concurrent testimony of other marks. The graces of GOD in us must give testimony to each other, before any of them can give clear testimony to us. Our love must prove our faith to be sincere, our holy obedience must prove our love to be sincere, before either our faith or love will prove either themselves or us to be so. If I have the very faith of GOD's elect, and yet question whether I love or no; if I feel I love, -and cannot prove it is in sincerity by my obedience; neither the one nor the

 

other will give me confidence before GOD. One grace wanting, will be an objection against those that appear.

 

 5. Whatever you have short of perfect love, it may go back, and you may return to a worse estate than ever. The unclean spirit, that is at present gone out, may return, and thy latter end may be worse than thy beginning. Beloved, I hope and am persuaded, that there are divers among you, from whom, through the abundant grace of GOD, the unclean spirit is not only withdrawn, but cast out; that you are established in the grace of GOD. I hope and believe that there are many here in whom the HOLY SPIRIT has gotten such footing, that the Devil shall never come in again to set up his throne, or take up his rest in you: but yet I warn you, to maintain a GODLY jealousy of yourselves, and to fear how it may be with you.

 

 But is this (may some say) the work of a Minister of the Gospel, to fill poor CHRISTIAN hearts with fears The people of GOD have need to be comforted; the word' of CHRIST is the food of souls, and it is but poor feeding for CHRIST'S sheep to feed them with fear. I answer,

 

 (1.) All are not CHRIST'S sheep, that are found in sheep's clothing; the Devil has some goats in CHRIST'S fold. “All are not Israel, that are of Israel.” (Rom. 9: 6.) And whilst it is really a question, whether thou be not one of the Devil's goats, he does thee no harm, that puts thee in fear whether thou be or no. This fear is not to fright thee out of the fold, but to fright thee into a sheep. I shall do thee no harm, if I can fright thee to heaven.

 

 The Ministers of the Gospel must be good stewards, giving to every one their portion; (Luke 12: 42;) comfort to whom comfort belongeth, and fear to whom fear. ”On some have compassion, making a difference; others save with fear.” (Jude 22, 23.) And as Ministers must give, so people must take every one their own portion; as Ministers must divide, so people must apply the word of GOD aright. Let every man take his own portion, and not be catching at that which is another's.

 

 There is too great an aptness in the distressed, to lay hold on those words that are spoken to the secure; if there be ever an affrighting word in a whole sermon,” that is my portion,” says the distressed;”this word belongs to me.” And so the secure are too ready to lay hold on those healing and comforting words, which belong to the distressed. Both these evils must be heedfully avoided; but whether people will apply the word of GOD aright or no, there is no help for it; but Ministers must divide it aright, and give to every one their portion.

 

 (2.) There is an awakening fear, that quickens to our duty, and this will hurt nobody; and there is a discouraging fear, that disheartens to duty, and this will do nobody any good.

 

 (3.) This fear I am preaching to you will lead you to sure hope. These doubtings will be of great use to put us in the way of getting above our doubts. As there is a confidence which will end in terror, so there are fears and doubtings, the fruit whereof will be quietness and assurance for ever. This will more fully appear in the next particular, wherein I am to show,

 

 Secondly, How this fear will work towards a farther search. The fear lest our souls should be yet unsafe, will, 1. Put us hard to come to a certainty; and to this end will, 2. Put us close upon a more narrow search; and 3. Put in objections in order to the making all clear and plain.

 

 1. It will put us hard to come to a certainty; nothing short will satisfy it. The fearing CHRISTIAN is in pain till his doubts be resolved, and this pain will press him to make sure. He that fears, will not make nothing of. probabilities; nor yet will take up with them instead of certainties. The confident sinner will venture -hard upon conjecture; if his heart do but speak him fair, that shall satisfy him. But fear will make all sure. And there is some hope in that, that we are bent upon making sure he that will not rest in uncertainties, is in the way to come to a certainty.

 

 2. Fear will put us close upon the narrowest search. It will not take up with reports or opinions, but will search the records, whence it may get satisfaction. And there are two books of records that will be inquired after and looked into, the book of the Scriptures, and the book of conscience. In one, the book of the Scriptures, it will examine, what are the plainest and most certain marks of a CHRISTIAN. Then it inquires into conscience, and compares the two books together.

 

 The Word tells me, He, that is in CHRIST is anew creature. (2 Cor. 5: 17.) He that is born of GOD is a believer, (1 John 5: 1,) is a lover of GOD, (1 John 4: 7.) He that loves, doth keep the commandments of GOD, and his commandments are not grievous. (l. John 5: 3.) The children of GOD are children that will not lie, are meek, merciful, holy, harmless. The disciples of CHRIST are such as deny themselves, take up their cross daily, and follow him.

 

 These and the like are found in the Scriptures, to be the signs of the children of GOD. And what sayest thou, O my conscience Are these things found in me Where is my faith What love have I for GOD What witness to my love in my obedience What truth, mercy, meekness, humility, patience, is to be discerned in me Come forth, O my graces, where are you Show yourselves in the light of the sun. And what can you testify, O my ways, for me Speak, conscience; what is the life which I have lived Is it a life of faith, a life of love and holy obedience

 

 If conscience speaks in the affirmative, and gives in its answer, through the grace of GOD, I find it thus with me; then,

 

 3. Fear will make’objections, and put in farther questions. It is true, he that is a new creature is in CHRIST; lie that believeth, and loves, and obeyeth the LORD, is born of GOD; and I find that there is something in me that looks like faith and love. But may not' all these be but the images of grace Is my faith the very faith of GOD's elect Do I love the LORD JESUS in sincerity Do I obey from the heart that form of doctrine that is delivered to me And until the matter be brought to this issue, that there is found such a faith, such a love, such holy obedience, this fear (which will ever suspect the worst) will still come on, with question upon question.

 

 By this you may see, what an advantage there is in this fear, to help us to a right understanding of our states; it will never cease searching till we be clearly satisfied.

 

Well, but now you will say, Will you leave us here; shall our fear still follow us I answer, it need not; for such marks are laid down in Scripture, as may put a CHRISTIAN beyond all perplexing doubts and fears. Such are, 1. A resolved choice of GOD for, our portion and happiness. 2. An actual embracing of CHRIST, as he that shall bring us to GOD. 3. A giving up ourselves to the practice of a holy life.

 

 I. A resolved choice of GOD, for our portion and happiness. But how may I know that I have thus chosen GOD Here lies the main point to be resolved. To this I answer, you may know that you have sincerely chosen the LORD, (1.) If you have chosen him deliberately. (2.) If you have chosen him absolutely. (3.) If you carefully pursue your choice. (4.) If you measure your (present) happiness, by the communion you have with him, and the clearness of your title to him. (5.) If you be willing and resolved to forsake all things for his sake.

 

 (1.) If you have chosen GOD deliberately; if your choice be not in a sudden fit, but the result of the deepest consideration. Sudden bargains are' often as suddenly repented of. Alight, unadvised choice is not likely to hold. But when we choose understandingly and deliberately; when we have thoroughly considered the great reasons for our choosing GOD, his worthiness and excellency, and our own necessity; and have also weighed the inconveniences thereof, and the objections against it, and find, that the reasons for, infinitely over-balance all that can be said against it, and hereupon determine for. GOD; that is a sincere choice.

 

 (2.) If you have chosen him absolutely, as that which you will stand to, to the last, whatever inconveniences may follow: When there are no reserves in your heart, nor place left for repentance: When your choice runs not as JACOB'S conditional vow, ”If the LORD will be with me, and will keep me in the way that I go, and give me bread to eat, and raiment to put on, so that I return to my Father's house in peace, then the LORD shall be my GOD;” (Gen. 28: 2O;) but without any such ifs, whether he will feed me or no, let him do with me as he will for that, I am resolved, however, the LORD shall be my GOD:

 

And indeed, so was JACOB too, however the words sound. This was never intended by him as the condition. of his religion; (there is no other condition of that, but if, or since the LORD will be my GOD;) JACOB was in bond to GOD before, and here he enters into a new bond, and lays a new obligation upon himself: “Every one of these mercies shall be so many new cords to bind me fast to the LORD.” But whether these new cords were added or no, whether the LORD would keep, or feed, or clothe him, or no, it was never his intent but his old bond should stand, that the LORD should be his GOD.

 

 And as there are no reserves, nor conditions, in this our choice of GOD, so is there a resolution against repenting of our choice, whatever should happen. A CHRISTIAN chooses. once for all; chooses and changes not. His choice of GOD is like to GOD's choice; “I have sworn and will not repent,” (Ps. ex. 4,) says he, concerning CHRIST; where we choose GOD absolutely, we leave no place for repentance.

 

 (3.) If you carefully pursue your choice. Thus was it with PAUL, who had taken his aim at the right mark, “the prize of the high calling of GOD in CHRIST JESUS.” (Phil. 3: 12, 13.) He says, 111 follow after, I reach forward, I press to the mark.” Some vain men persuade themselves, that they have chosen GOD, and yet seldom or ever look after, nor. take any care to obtain, and make sure of him whom they have chosen: they choose GOD, but never follow GOD, nor take the way that leads to the blessedness to come.

 

 When the choice of our hearts doth govern the course of our lives, and doth effectually bend our course towards the obtaining of Him whom we have chosen; when this becomes our main scope,-This I pray for, this I wait for, this I labor for, this I live for; I have nothing else to do, but to serve and make sure of GOD; if I can but so live, as to please GOD here, and get to heaven when I die, whatever I miscarry in, it is all I look for;-this argues such a choice of GOD, as will certainly argue us to be of GOD. To choose GOD, and yet to live to ourselves; to choose heaven for our portion, and yet to have our conversation in the earth;-such an idle and inefficacious choice, which doth not command us after Him whom we have chosen, but lets us run our old course, is vanity and. delusion.

 

 (4.) If you measure your (present) happiness by the communications of GOD to you, and the clearness of your title to him. He that Math chosen GOD for his happiness, look how much he possesses and enjoys of GOD, and to what degree of clearness he is come concerning his evidence for heaven, to such a degree of happiness he is. arrived whilst he can love, and please, and serve the LORD, and maintain a confidence of his acceptance with him, so long he can rejoice: when he is estranged from GOD, he is a man undone.

 

 Hence are those breathings, and thirstings, and rejoicings of the saints, which we read of in Scripture.” As the hart panteth after the water-brooks, so panteth my soul after thee, O GOD; my soul thirsteth for GOD, for the living GOD.” (Ps. xlii. 1, 3.)”My soul thirsteth for thee, my flesh longeth for thee.-My soul shall be satisfied as with marrow and fatness, and my mouth shall praise thee with joyful lips.” (Ps. lxiii.)

 

 CHRISTIANs can never have good days, longer than they are walking with GOD, and beholding his face in righteousness - this is their heaven on earth. The reflection of the face of GOD, in his holy image, that appears unto them; the irradiations of his HOLY SPIRIT, and the light of his countenance, whilst they are walking in the law of the LORD; the prospering of their souls in the grace of GOD; and the comforts of the HOLY GHOST;-this is the sunshine of their lives. Their countenance is fallen, their heart is sick, they reckon themselves among the dead, when GOD and their souls are parted. He has no part in GOD, that can live comfortably without Him.

 

 It is true, the pleasure that they take in GOD is more or less, according to the different degrees of their love to Goo; and accordingly will the sense of his absence be more or less painful. The purer and stronger the love, the greater pleasure comes in from the object. of it and the more impatience follows from its distance and estrangement from it. Therefore weaker CHRISTIANs taste but little of the sweetness; but the more grown can sit down under his shadow with great delight: yet neither the one nor the other can be at ease or contented without him.

 

 Again, there is a difference in the natural temper of CHRISTIANs. Some are of lively and warm affections, and of a cheerful and serene spirit; others are of more fiat, and dull, and heavy spirits; and this will make a difference in their sense of things spiritual. Yea, and the same persons at several times may differ from themselves, by reason of bodily distempers, which may have such an influence upon their spirits, that they may at such seasons have lost the sweetness of divine communion; and those very duties, wherein they were wont to have delightful converse with GOD, may seem wearisome.

 

 But yet, whoever he be that can be satisfied, and at ease, and be merry, whilst he is a stranger from GOD, and neither finds pleasure in him, nor takes comfort in pleasing him; this man can never conclude that GOD is his portion. He that is least in the kingdom of GOD, will doubtless be able to say, “LORD, whom have I in heaven, yea, or in earth, besides thee”

 

 He that lath not chosen GOD for his happiness is both worlds, has chosen him for neither. Canst thou say that thou last chosen him for, by happiness in this world also, when thou canst count thyself happy without him Canst thou want communion with him, and yet be at ease Canst thou take the prosperities of this world to supply the want of GOD; the smiles of fortune, instead of smiles from heaven Will thy candle-light serve thee instead of sunlight Canst thou comfort thyself thus,-” GOD is none of my acquaintance, but I have good acquaintance enough in the world: I have none of the best hearts I confess but I have a good house, and a good estate:-canst thou comfort thyself thus Deceive not thyself; GOD is not the portion thine heart has chosen; thou wilt never find rest in any thing else, if thou hast pitched on him as thine only happiness; and till thou hast made him alone, thou hast not made him at all, the portion of thy soul.

 

 (5.) If you are willing and resolved to forsake all things for his sake. GOD and this world are proposed to our choice: and this is included in the very nature of choosing, that one be taken and the other left; it is not choosing, to take both; one of the two must be parted with, or neither can be said to be chosen; and so the Word tells us,” Whoever he be of you that forsaketh not all that he has, he cannot be my disciple.” (Luke 14: 33.)

 

 This seems to be a hard word; but is it so indeed Is it hard to part with all our brass, and to receive it in gold To exchange our rags for better clothing, our husks for better feeding What is earth to heaven Is all thou hast in the world too great a price for everlasting blessedness

 

 But farther consider, it is not so hard as it seems to be; for what is it to forsake all that we have GOD would not have us throw away our estates, and make ourselves beggars; to give away our houses, and take up our habitation in dens or caves; to give away all our bread, and our clothes, and leave ourselves to hunger and nakedness. GOD would not have us fall out with- all our friends, and become strangers to our own flesh; GOD would not, have us studiously to offend father and mother, to despise brethren and sisters, to be undutiful or unnatural, to be surly, and rude, and uncivil to any, and thereby create ourselves enemies; it is for the honor of CHRISTIANITY that we behave ourselves sweetly and courteously towards all; and it is the interest of CHRISTIANITY, that those who fear GOD should be good economists, and have estates to serve him with in their generations. This is not the meaning of our forsaking all, to cast ourselves into voluntary poverty, or studiously to make ourselves the objects and reproach of the world.

 

 That forsaking all, which is necessary to, and will prove, our choice of the LORD, must be,

 

 First, In Esteem and Affection; so as no longer to account or love any thing we have, as our portion and happiness. GOD will not allow us two portions, one for the flesh, another for the spirit; one for this world, another for the world to come; GOD will be all in both worlds. As we may not serve two- masters, (Luke 16:13,) so neither may we have two portions; we cannot serve, and we may not love, GOD and Mammon. GOD will be all or nothing to us; he will as soon allow us two GOD’s as two portions when we make the world our happiness, we make it our GOD; and then we make it our happiness when we prize, or seek, or love it, more than GOD, or otherwise than in: subordination to him.

 

 Secondly, In Resolution to let it go at the good pleasure of GOD. To forsake all is to get the heart loose from all; to stand with a mind prepared and ready to part. with all, whenever GOD will;-to be able heartily to say, “If GOD will have it so, I am willing to be poor, and every way as low as he pleases: now I live in credit; but GOD will have it so, I am ready for contempt and disgrace: now I have fiends; but if GOD see good to leave me no friend in the world,. I am content: now I live, and am in health, and prosper; but whenever the LORD Will, I am content to wither, and suffer, and die for his name.

 

 A willingness to be poor, whenever GOD will have it so, this is a forsaking of our riches; a willingness to be in disgrace, to lose our friends, or our lives at the pleasure of the LORD, this is our forsaking all these. He that will lose his life or estate when GOD calls him to it, in his account he doth lose it: there be more martyrs in the world than have suffered at a stake; if thine own heart has given thee to the flames, as a witness or sacrifice to GOD, it is accepted with him, as if thou hadst been actually offered up.

 

Thirdly, In Practice or Execution, so as actually to let all go, whenever GOD doth call for it. Particularly,

 

 [1.] To suffer the loss of all, whenever we must either suffer or sin. Whose has chosen GOD will choose affliction rather than iniquity. ELIHU would prove Jon to be a hypocrite, by this, that he had chosen” iniquity rather than affliction;” (Job xxxvi. 31;) and if he could have made good the antecedent, that Jon had made such a choice, the consequent would have been strong against him.

 

 [2.j To use all as GOD would have him. He that will not give alms, will much less give himself for a sacrifice he that cannot spare his bread to the LORD, how will he spare his life But he that bestows and employs all that ever he has, according as GOD by his ordinary providence calls and appoints him, that lays up, and lays out, only according to GOD's order, has herein done that thing which will give him great ground of confidence, that he hath a heart that will let go all whenever he is called to it.

 

 2. The second mark is, an actual embracing of CHRIST as he that shall bring us to GOD. It is CHRIST alone that must bring us to that GOD whom we have chosen.” CHRIST also has once suffered for sins, the just for the unjust, that he. might bring us to GOD.” (1 Pet. 3: 18.)” I am the way, the truth, and the life; no man cometh to the FATHER, but by me.” (John 14: 6.) And every one that cometh unto him, he will certainly bring to the FATHER.

 

 Now for the trial of our having sincerely embraced CHRIST, I shall put it upon this one thing, our hearty consent to CHRIST. CHRISTIANS are joined to CHRIST in”a marriage-union,” (11os. 2: 19,) and it is consent that makes the marriage. Consent to CHRIST is our will to have him, and our willing CHRIST is our taking and embracing him.

 

 Now our unfeigned consent to CHRIST includes in it, (1.) Our approving of CHRIST. (2.) Our accepting of CHRIST. (3.) Our yielding ourselves up to CHRIST.

 

Only I must tell you, there-is one thing that is necessarily pre-required to this consent; and that is, a distinct knowledge of CHRIST;-a knowledge of his person, who, and what manner of person he is; a knowledge of his proper place, in which he stands, and his proper work that he is to do, in order to bring us to GOD; as in general, that he is the Mediator betwixt GOD and man; in particular, that he is our Prophet and Teacher, sent to us from GOD, to show us the path of life, that he is our Priest and Sacrifice, that he is our King and Ruler;-a knowledge of the conditions that he imposes, and the laws he gives to them that expect salvation by him; as, to believe and obey the Gospel, to repent and be converted. These things must be first distinctly known: otherwise in consenting to CHRIST we do we know not what; we subscribe to a blank,

 

This being premised, I shall now show,

 

 (1.) That our consent to CHRIST denotes our approving of CHRIST. Therefore we read, that PETER in his preaching CHRIST to the Jews, that he might preach them to CHRIST, endeavors first to gain their approbation of him; and that he might be approved of them, he tells them, that” He was approved of GOD.” Wilt thou con sent unto CHRIST He must have thy approbation, or he can never have thy consent.

 

 There must be an approving of his person; of his personal excellencies, and worthiness to be embraced. Men must be well satisfied, both of his sufficiency, that he is able to save to the uttermost those that come to GOD by him; and of his faithfulness, that he will do it. He that is not satisfied that it is safe to venture upon CHRIST, will never be persuaded to it. There must be an approving of the whole way of salvation; of all that he has done, of all that he has suffered, of all that he requires in order hereto. And as they must be able to say,” He has done all things well;” so must they say also concerning what he requires,” Good is the word of the LORD.” What doth the LORD require Will he be trusted will he be loved will he be obeyed will lie have me for his servant My estate, my time, my strength, my body, my soul, to be all at his service “Good is the word of the LORD;”-it is but right it should be so; it is best thus to be his.

 

 (2.) Our consent to CHRIST denotes our accepting him. Approving is not all; he may be approved, and yet rejected; there are who approve the things that are excellent, and yet will not embrace them; there must be, an accepting of CHRIST, as well as an approving.

 

 CHRIST is not only declared in the Gospel to be the Savior of sinners, that Chosen One, that Mighty One, upon whom their help is laid; but there is an offer made of this JESUS unto sinners, who are all invited to look unto him, to” come unto him and be saved,” (Matt. 11:2S,) and also assured, that whosoever come unto him, and believe in him, shall not be confounded.

 

 In the preaching of the Gospel, the LORD not only gives us this record concerning his Son,” that in him is eternal life,” and that” he that Has the Son has life,” (1 John 5: 11, 12,) but withal makes this proposal to every sinner,” Wilt thou have this JESUS Shall this SAVIOR be thy Savior If thou wilt have him, thou slialt. Shall he be thine, and wilt thou be his” Does thine heart say,” I will, I accept, I henceforth take him for mine own, and will trust myself with him; I put my life into his hands; here, my soul shall fix; upon this stone which is laid in 81O11 will I adventure all” Does thine heart say to all this,” I will” This is thy. consent to CHRIST;-provided that there be,

 

 (3.) A giving up of the soul to CHRIST. The matter that is to be consented to, is, not only that CHRIST be ours, but that we be his. Our consent that he should be ours, is our taking him; and our consent that we should be his, is our giving ourselves to him. This giving ourselves to CHRIST has in it, the giving him, [1.] The right of us.. [2.] The possession of us.

 

 [1.] The giving him the right of us. He has indeed a right to us already, whether we give ourselves to him or no; he has bought us, and paid for us; we are his by purchase,” Ye are not your own, ye are bought with a price.” (I Cor. 16: 19, 2O.) And yet, though we are his already, he expects that we should give ourselves to him; he loves the claim by gift, above that which comes only by purchase; and therefore he requires,” My Son, give me thine heart.” (Prom. 23: 26.) Thou mayest say,” It is not mine to give; what have I to give to the LORD All is his already; I am his, with all that I have: The FATHER has given all to the SON, and he has paid dear enough to purchase the LORD ship of me.” Well, though thou be his own already, canst thou not say,” Take me then, LORD, take me as thine own” This is more than rebellious sinners will say. Though they be his by right, yet they will rob him of his right, and hold back his own from him. They give themselves away from CHRIST to the Devil and to the world. They might say to these, when they demand, Give me thine heart, “It is not mine to give;” but they will not say so here, but whether it be theirs or no, they give it.

 

 But CHRIST expects that thou who hast given away his right to another, to the world and thy flesh, shouldest fetch thyself back again from these, and restore thyself to him. And indeed our giving ourselves to the LORD is but our acknowledging his right to us, and our restoring to him his own goods. Go, carry home thine heart to him, and deliver it up; and when he says to thee,” It is not thine own,” take the word from his mouth, “True, LORD, it is not mine own, it is thine, and here it is for thee, take it to thee.” Till thou dost this, he will not save thee. He will be thy LORD and thy Judge, whether thou wilt or no; but he will not be thy Savior without thy self his disciple, till thou give thyself to him by thine own act and deed.

 

 [2.] The giving him the possession and the use of us. CHRISTIANS are called the possession of CHRIST,” the purchased possession;” (Eph. 1: 14,) and it is we ourselves that must put him into possession. Therefore are we required” to yield up ourselves to him;” (Rom. 6: 13;) to yield up ourselves to the Spirit of CHRIST, that lie may sanctify us, and fit us for the Master's use; to yield up ourselves to the authority and government of CHRIST, to be used and employed in his service, to be actually employed and used by the LORD in all that he has for us to do.

 

 CHRIST, thou sayest, has the right of thee; but who has the possession of thee Thou hast given thyself to CHRIST; but least thou given thyself to CHRISTIANITY Thou tallest thyself his servant; but dost thou obey him as his servant Art thou given to the works of CHRIST, given to praying, given to hearing, given to holiness He has thy name, but who has the use of thee To him thou hast devoted thyself; but by whom- art thou employed Thou hast parts, thou hast strength, thou hast an estate, thou hast time; but upon whom, or upon what, are all these actually bestowed Wilt thou say that thou hast given thyself to CHRIST, when the Devil has still the possession, or the world and thy flesh have still the use of thee, and of all that thou hast.

 

 Brethren, there may be a damnable mistake here; and look to it, that none of you be thus mistaken to your everlasting ruin. It may be thou hast sometimes gone into thy closet, and hast said with some affection, 11 LORD, I am thine; I here give myself to thee, body and soul, and all that I have, to be thine for ever: “ and when thou hast thus done, away thou goest, rejoicing and comforted. But shortly after, the sense of this is worn off; and thou goest as aforetime, walking as, thou wert used to do. What dost thou think of such a dedication Hast thou sincerely sent: thou shalt be his vassal; but canst never count thyself dedicated thyself to CHRIST, when thou sufferest sin and the world still to have the possession and the use of thee Art thou sincerely given to CHRIST, when thou art not given to Christianity Art thou given to Christianity, who art still given to thy will, given to thine appetite, given to pleasure, and ease, and idleness Trust not to any closet-transactions, how solemn or affectionate soever, that have not so much power as to bring thee in, and deliver thee up, and actually engage thee in the service of Him, to whom thou hast thus passed thyself over. But more of this in the next mark.

 

 3. The third mark is, A giving up ourselves to the practice of a holy life.

 

That a holy life is necessary to prove our choice of GOD, and our closing with CHRIST, is evident from what has been said in the two former marks: it remains that I add something for farther trial, whether the life which we live be indeed a holy life. I have spoken to this elsewhere; and shall now only add, that he who lives a holy life has such a standing care to please GOD in all things, that lie takes care, (l.) Not to allow himself in any known sin. (2.) Not to allow himself in the neglect of any known duty.

 

 (l.) He that lives a holy life, does not allow himself in any known sin. Now there may be a double allowance of sin: l. Positive, when we have such a desire after any sin, that our hearts, not being able to bear restraint, give themselves a toleration for it: 2. Interpretative, when we live in any known sin, and connive at ourselves in it; and though we do not resolve to continue this liberty for it; yet neither do we fully resolve. against it. Non-resolution against sin is the door left open to it,-when we do not hate or resist it, when we pray not, watch not strive not against it. It may be, we wish that we could overcome every iniquity, and that GOD would restrain us by his grace, so it be without putting us to the trouble of laying any painful restraint upon ourselves; yet when any particular sins come, they find the door left open to theist: now even this must be interpreted an allowance of them. If thou wilt not resist, thou dost thereby invite the tempter and his temptations.

 

 Men's allowing themselves in any sin, is an argument that they are in a league with sin; and he that is in a league with any sin, his heart is not right with GOD. Our engaging ourselves to the LORD, doth necessarily include our breaking with sin; and our walking in friendship with GOD, is our living in defiance of sin. Mast thou friendship with sin Where is then thy friendship with GOD 2 Dost thou say thou past not friendship with sin, nor art in league with it How is it then that it has such free access to thee Consider it well; didst thou maintain in thine heart an enmity against sin, thou wouldest take more heed how thou gayest it entertainment. Wilt thou open thy bosom to a viper Wouldest thou spread forth thine arms to a serpent Sure thou art of kin to these venomous beasts, or thou wouldest never allow them such freedom with thee. The case is plain, thou art in such a league with sin, as will conclude thee out of covenant with GOD.

 

 (2.) He that lives a holy life, does not allow himself in the neglect of any known duty. By duties, I mean, not only such special acts of worship as prayer, hearing, &c., but all acts of obedience to the will of GOD; both those more general duties of working out our salvation, and of walking as becometh the Gospel, and every particular duty comprehended under these; those which have a more immediate respect to GOD, our living in the faith, fear, and love of the LORD; those which have an immediate respect to ourselves, our living soberly, temperately, and in patience; and those which respect others, doing good to all men, admonishing, reproving, and comforting, and showing mercy, as we have opportunity. As we are CHRISTIANS, we are indebted to others, to our families, to our neighbors, to our friends, and to our enemies. I instance in all these, in special in second-table duties, both because there can be no proof made of the uprightness of our conversations, without looking into particulars, and because there are many who pretend to great heights in the matters of the first table, who in second-table duties are sadly remiss and negligent. Even these latter are so essential to true GODliness, that whatever proofs we seem to have of our sincerity, our neglects of these, especially our allowed neglects, will call all into question.

 

 Those that will live GODLY in CHRIST JESUS, must live in all good conscience towards GOD, and towards men also. GOD will have his people to stand complete in his whole will; that they may herein both approve themselves in his sight, and also show forth his virtues before men, so that the world may see that the spirit of CHRISTIANITY is not a fanatic or feeble thing, but has a power in it to make a visible and universal change in the manners of those that are possessed with it; that CHRISTIANS may appear to be the mercy, and the blessings, and the beauty of the world; that countries may see, that families may see, that it is a mercy that there are some GODLY ones among them; that the unbelieving wife may see that it is a mercy to have a believing husband, that grace has made him betternatured, more loving, more gentle, more tender of her good; that the unbelieving husband may see what a blessing it is to have a believing wife, that grace has made her both a better woman and a better wife, more meek, more patient, more careful to please her husband; that the unbelieving families or persons may find that it is a comfort and advantage to them to have so good a master, or to live by so good a neighbor, who pities them, prays for them, and even preaches to them by his holy life and good example.

 

 All these particulars, and every other thing required in the word of GOD, I understand by duties. Now this is a man of a holy life;-he who, having chosen GOD, and embraced CHRIST, doth set his heart in all things to walk uprightly according to the truth of the Gospel, without allowing himself in the neglect of any thing that lie knows, pro hic et nunc, to be his duty; whose prayer it is, “Hide not thy commandments from me;” whose study it is to know the will of GOD, and whose endeavor it is to walk in all the commandments of GOD blameless. This is according to the plain intent and meaning of his covenant with GOD, and this is his faithfulness in the covenant.” Then shall I not be ashamed, when I have respect unto all thy commandments.”“' Then shall I not be ashamed,” that is, then shall I be upright in the way, and have boldness both before GOD and men” when I shall have respect,” that is, when it is in mine heart to do thy whole will, without giving myself leave to turn aside, either to the right hand or the left.

 

He that lives in the neglect of the acts of worship, that prays not, and hears not; he that neglects the general duties, that sets not himself to seek the kingdom of GOD, to work out his own salvation, to walk as becometh the Gospel, but takes up with a careless, worldly life; the very neglect of, or not engaging in, these great and necessary duties, proves him an unholy man.

 

 Yea, and those that do something in those great and general duties, yet if they allow themselves in the neglect of any particular duties, in the neglect of righteousness, in the neglect of mercy, in the neglect of their families, and the duties they owe to them, in the neglect of neighbors or strangers, and the duties they owe to them, and can wink at, and dispense with themselves therein,-such men can never prove that their religion is not vain.

 

 Art thou a holy man, who art an unrighteous and unmerciful man Art thou a good CHRISTIAN, who art no good husband Art thou a good woman, who art an evil wife Art thou a good man, who art a bad neighbor Art thou a holy man, whom halting after the LORD must serve instead of walking with GOD Art thou a follower of CHRIST, who wilt have him abate thee some of his demands, abate thee truth, abate thee mercy, abate thee self-denial; or, if he will not abate it to thee, thou wilt abate it from him Is this to be undefiled, or entire, in the way of the LORD.

 

 But now he who gives himself to prayer, hearing, and praising the LORD; who makes it the scope and business of his life to please GOD, and make sure for eternity, studying and endeavoring to approve himself in every thing to him who searcheth the heart and trieth the reins, and to keep himself unspotted from the world; this is a holy man: this is religion indeed.

 

 Now, Brethren, to gather up all that has been said, (for I would not have you try by one, but by all three marks laid down,) and so to bring this trial to an issue That man who has deliberately and absolutely chosen the LORD for his portion, resolving to stand to his choice, and counts it the only happiness of his life to serve and enjoy that GOD whom he has chosen, and for his sake is willing to suffer the loss of all things; who so heartily approves of CHRIST and his Gospel, that he accepts, and adventures his soul and his hopes upon him alone; who has so dedicated himself, and given up both the right and the possession of himself to Him, that he accounts himself no longer his own, but is a servant and follower of CHRIST in holiness, never allowing himself in any known sin, nor in the neglect of any known duty; though his weakness be great, and his failings be many, this man is beyond all question a holy man.

 

 Dost thou yet fear, whether thou be the man Let that fear set thee upon searching once and once again; let it follow thee into thine heart, and through all thy ways; let it lay thee in the balance, and compare thee with this portraiture which is now set before thee; and if this will not quiet thee, I know no more to say to thee, but that thou diligently set thyself, by increasing in the grace of GOD, and out-growing thy weaknesses and failings, to out-grow thy fears and thy doubts.

 

 ' The judicious Reader, who has learned to follow the Scriptures ”whithersoever they go,” will probably be of opinion that, however correct were the views of the admirable Author of this Treatise on that branch of a CHRISTIAN's evidence, as to the safety of his spirited state, which arises from the” witness of his own spirit,” 

 

And when this is thy case, then,” Son, be of good comfort, thy sins are forgiven thee: “ if GOD have ever a child, if there be ever an heir of the Kingdom of Heaven, in the world, thou art one. Thou hast chosen the LORD, and that is a sure sign that he has chosen thee: thou art come unto CHRIST, and therefore lie will in no wise cast thee out: thou orderest thy conversation aright, and therefore to thee will he show the salvation of GOD: thou shalt see the good of his chosen, and rejoice with the joy of his people, and glory with his inheritance.

 

 And now, methinks, there should be a party-coloured face upon this mixed company. Some of you should have the joy of the LORD in your countenances, and his praises in your lips.” What, has the ALMIGHTY indeed taken me for his own Has he given me a heart to accept of his SON, and thereby witnessed that I am accepted of him Is this his very image which is to be seen upon mine heart and life; and may I say with boldness,’ I am my Beloved's, and my Beloved is mine'‘ Bless the Lo it D, O my soul; and all that is within me, bless his holy Name.”

 

 Others, methinks, should be sighing and shaking for fear.” These are the blessed of the LORD; but what am I If none be the LORD's, but those that have thus chosen Him for theirs; if none be the redeemed ones of CHRIST, but those that are his followers in holiness, whose am I Have I chosen the LORD Am I a”follower of CHRIST Woe is me, it is too evident that I have chosen earth and vanity, and am a follower after lies. Ah, wretch that I am! are all my hopes, is all my confidence, come

 

to this”

 

 Sinner, how is it that thy soul is not yet in sackcloth and ashes; that trembling and astonishment have not taken means sufficiently taken into the account the direct evidence of adoption into the family of GOD, which arises from the witness of the DIVINE SPIRIT,” in the hearts of Believers.-What the word of GOD has joined together, ought not thus to be put asunder, hold of thee Art thou yet at ease Is it nothing to thee to see thyself without CHRIST, and without GOD in the world Or canst thou not yet see that this is thy case Surely thou hast lost either thine eyes or thine heart, if thy fears are not yet fallen upon thee.

 

 As for you, O Beloved, who bear these marks, “Rejoice in the LORD always, and again I say, Rejoice;” and study to confirm and establish your hearts in the joy of the LORD, by walking worthy of that grace wherein you stand.

 

 And thus I have dispatched the first branch of the first Direction. Search what good there is in you, or whether there be the grace of GOD in your hearts.

 

 2. Search what evils there are found in you. You that have made proof of the grace of GOD in you, this part of the direction is intended to humble you under, and make you more watchful against, those evils which yet remain. But it is chiefly intended to those, who, having but slightly searched themselves, have a confidence that they are the children of GOD.

 

 In order to your making a further discovery of yourselves, let me advise you to search yet deeper. You hope there is the good seed sown, but what tares are there to be found in you Search if there be no rank weeds, such as are not to be found in the garden of the LORD: If any such be, is your hand upon them to pluck them up, or your foot upon them to tread them down Deal faithfully, and pass through all your fields; mark your ways, and see what you can find.

 

 Or, if your life be clear, and you find not much above ground, dig down to the roots; descend into your hearts, and when you go down into those deeps, go down trembling, to think what you may find there; though you have washed your face, and cleansed your hands, yet fear what you may find below. Tremble as you go down in search after the evils of your hearts. If there be no oaths nor lies, no murders or adulteries in your lives, there may be whole nests of them in your hearts. See if there be no images of jealousy set up there, before which all within you fall down and worship; if there be not another GOD within, besides Him that has gotten the name without. Search narrowly, from room to room, from corner to corner. It may be you may find such evils as may astonish you.

 

 If the LORD should lead you through your hearts, as once he led the Prophet, (Ezek. viii. 5,) and first showed him the image of jealousy, and, then, by a hole through a wall, and a door, led him further, where he saw every form of creeping things, and abominable beasts, and all the idols of the house of Israel portrayed upon the wall and leading him yet further, he saw more and more, and greater abominations than these; if you should thus go in search through your hearts, GOD knows what abominations you might find, which yet you have not discovered nor suspected. It may be, you find the world sitting upon the throne within you; and if there be not the form of every creeping thing, yet all the beasts of the field, your horses, and your oxen, and your sheep, may be pourtrayed upon your hearts; these temples of the LORD may be made stables, and stalls, and folds, and barns, where your cattle and your corn may be lodged and laid up; nay, possibly you may find them dunghills, full of toads and adders, lies and adulteries, and unclean lusts. Or if you find nothing else, see if that image of jealousy, Self, be not found behind the curtain, sitting upon the throne of GOD, with a crown of pride upon its head, and all within you, even your very religion, doing homage to it.

 

 Friends, you little think what an inside you may have, whatever your outside be. Dig through the wall, look through the hole, and enter by the door, and search with trembling, lest, where you hope to find CHRIST and the Spirit of Grace, you should find the unclean spirit with his abominations.

 

 There have been many who have been taken for sincere converts, yea, and eminent CHRISTIANS, in whom the Devil has seemed to be slain at the first shot; the Old Man has seemed to be knocked down at the first blow; and all on a sudden there has appeared a spring-tide of holy joys and heavenly affections, and their souls have been, as it were, caught up into the third heaven: and yet, after a while, those lusts which had been laid asleep for the time, have risen and gotten head again; and that filthy fountain, which was thought to have been quite drained and dammed up, has broken its bay, and cast out as great a flood of iniquities as ever.

 

 O fear, lest it should be thus with thee; lest, whatever there be at the top, there be that lying at the bottom which may undo thee for ever; lest sin only be laid asleep, but not slain; lest, though the enemy be beaten out of the field, he be but only beaten into his hold, where he still fortifies himself. And be sure, though he should have lost hiss outworks, yet whilst he makes good the stronghold,-though the channels be swept and cleansed, yet if the sink be choked up with filth,-though thou hast quite another face, and seemest quite another man, though every one that sees thee rejoices in the change made upon thee, yet is there that within which will break down all thy hopes, and make thy friends ashamed of the joys they had over thee. Fear lest this should be, thy case, and get thee down into thine heart, and search yet again, whether it be or no.

 

 Brethren, I would not check the least buds of the spring; I would not nip the first blossomings towards true grace; I would cherish the least of the creatures of GOD: O that every soul among you were come so far as the little ones among you! GOD forbid that any of you should be frighted back, by your being put in fear that you are not yet come home. But, however, he that is confident the work is done, that he has the life of GOD within him, let- him search' if there be not wickednesses within him, which he never thought of, and which may give him just ground to fear, and in fear to put it again to the question, whether his estate be so good and so sure as he concluded it.

 

 Direction 2. Fear and beware. That is a special use of fear, to make to beware. Fear sin, and beware of it; fear the wrath of GOD, and beware that it fall not on thee.

 

Particularly, Fear and hide. Fear and flee.

 

 First, Fear and hide.” A prudent man foreseeth the evil, and hideth himself.” (Prov. 22: 3.) If you ask, what, or when, or how shall we hide I answer, 1. Get your sins hid. There is a covering of sin, which proves a curse, by not confessing it, or, which is worse, by denying it: there is also a covering of sin, by justifying ourselves in it: these are evil coverings; he that thus covereth his sin shall not prosper. But there is a blessed

 

covering of sin: “ Blessed is he whose transgression is forgiven, and whose sin is covered: “ forgiveness of sin is the hiding it out of sight, and that is the blessedness.

 

 Beloved, get your sins thus hidden; see that they do not lie open to the revenger; confess them, repent of them, and get you to CHRIST for a pardon. Do not deny or extenuate them; it is sad covering sin with sin; that will be as the dipping the wool in the furnace a second time,-the dye will be the deeper. Get the blood of the covenant for a covering. Carry your ulcers open before the LORD, for his covering. Say to him, ”LORD, it is a vain thing for me to deny it, or to excuse what I have done: I have done foolishly, I have done wickedly, and mine iniquity is marked before thee. I am an unclean thing, all wounds,' and bruises, and putrefying sores. A covering, LORD, a covering to hide this unclean thing out of sight! A garment, LORD, a garment rolled in blood, to hide the shame of my nakedness!”

 

 2. Get your souls hid; hid with CHRIST in GOD.” I flee unto thee to hide me.” (Ps. clxiii. 9.) CHRIST Will be no hiding-place for your sins, unless- your souls also take sanctuary in him.- Get thee into CHRIST; if thou be found in him, thy sin shall not be found. Hide thee in the blood and bowels of CHRIST a Savior, from the wrath of CHRIST a Judge. Great is the wrath of that day; there will be no enduring, and there can be no escaping that wrath, but by himself. Woe be to those that shall then be found out of CHRIST, in whatever else they be found.

 

 The Kings of the earth, and the great men, the rich men and the captains, and the mighty men, shall hide themselves in dens, and the rocks of the mountains, and shall say to the mountains, Fall out upon, and to the rocks, Cover us, and hide us from him that sitteth on the throne, and from the wrath of the LACAE; for the great day of his wrath is come, and who shall be able to stand” (Rev. 6: 15-17.)

 

 O sinners, you that have ventured to stand out from CHRIST hitherto, look before you to that great day! You that neglect the mercy, think how you can possibly escape the wrath of the LAMB. Trust not to the secrecy of dens, to the mercy of mountains, to the might of rocks; these will be as deaf, to your cry, as you are to the cry of the LORD. Now you have a Rock before you, which will then be a refuge; put yourselves into the clefts of this Rock, and the indignation shall pass over you; stay out at your utmost peril.

 

Sinner, how canst thou think, without a trembling heart, of being found out of CHRIST, in that great day of his wrath O fear, fear and beware, fear and hide; hide thyself in CHRIST, and then thy great fear will be over.” There is no condemnation to them that are in CHRIST.” (Rom. viii. 1.)

 

 Dedicate and give yourselves to him, as his right and property; and be sure lie will hide his own. Speak unto him this hour,” Here I aui,, LORD; I here make over myself unto thee for ever; take me as thine own, for thine I am resolved to be; take me for thine own, and take care of me as thine own; I am thine, save me.”-Give him the present possession of you; rise up this day, ye servants of the LORD, and go and serve him. Say, “What wilt thou have me to do, LORD How wilt thou have me to live Speak, LORD, I will henceforth know no other voice but thin,; this world shall be no longer heard, this flesh shall be no longer heard, against the voice of CHRIST. Depart, Usurpers! I am neither mine own nor yours. What have I any longer to do with you I am CHRIST'S, and him only will I serve; and through the help of the LORD I will go from this place, bound in the spirit, and resolved in mine heart, to be governed, guided, and employed by him alone. This is the full and settled purpose of my heart, and O that this my resolution may be attended with an effectual power, that they make a present actual change upon my whole course of life! Well, I will go in the strength of the LORD, and let me find the presence and the power of the ALMIGHTY with me! O that I might not go out of this house, nor be seen in the streets, but the tongues of those that see me might say, Where has this man, or this woman, been this day What has been done to them Whence is this strange change

 

 Is not this the man that was born blind Is not this the cripple that sat for alms at the beautiful gate of the temple’ said they once. Is not this the man that lived in blindness, and in ignorance of GOD Is not this lie, that was such a lame, halting, trifling walker How do we see him to have his eyes open, and living in the grace and power of GOD What a change is here How comes this to pass - Surely this man has been with JESUS; surely he is become the LORD'S, and the SPIRIT of the living GOD is in him.”

 

What say you, friends Come and give yourselves to the LORD, and then fear not to commit yourselves to his custody; trust him for your pardon, trust him for protection, leave the care of your souls upon him for ever. Faithful is he that has called you, and he will take care of you. Now that you have a sure title to him, and are hid in his blood, this blood of the LAMB shall be to you as the blood of the Paschal Lamb, sprinkled on the lintels and door-posts of Israel, (Exod. 12:,)-your certain security that the indignation shall pass over you, and the destroyer shall not hurt you for ever.

 

 Secondly, Fear and flee:-Sinner, flee away from thy sins, and live. What day thou hidest thee in CHRIST, thou must leave thy sins behind thee; or, if thou carriest them to CHRIST with thee, (which comes all to one,) it must be only to be crucified. Particularly, 1. Flee out of thy state of sin. 2. Flee from the practice of sin.

 

 1. Flee out of thy state of sin. Now thou art a mere bond-slave to the Devil and thy lusts. Dost thou not feel the chains on thy neck, and the fetters on thy feet Art thou not made to serve under thine enemies Thou art not left at liberty to act as a CHRISTIAN, according to the Gospel; no, nor as a man, according to thine own reason; but art made a mere brute, to serve the pleasure of the Devil and thy lusts. Art thou content to live and die such a slave Behold, the whole world is for liberty What groanings are there under oppression; what outcries against impositions, and invasions upon rights and privileges; and what impatience of vassalage and servitude! And canst thou be so patient of all the impositions of lust, and of thy vassalage under the Devil Arise, thou slave! -shake off thy fetters, and get thee up out of thine house of bondage.

 

 It is not barely a cessation from the acts of sin, that I am now pressing you to; but get you free from your state of sin; get you up out of prison; cease not only from doing the work, but continue not under the dominion of the Devil; be no longer the practiser, no, nor the prisoner of sin.

 

 CHRIST came not to make your prison more clean or more easy, to cast out some of your filth, or to get you an abatement of some of your work, but to” bring forth the prisoners out of prison.” (Isa. xlii. 7.) CHRIST calls not to the prisoners to take their rest, or to do their Master's work by half, no, nor barely to let it all alone; but he” says to the prisoners, Go forth.” (Isa. xlix. 9.)

 

 Sinners are not only employed by sin and the Devil, but they are sold under sin. They are prisoners, not only by constraint, but by consent also; they have made a league with sin, and are its covenant-servants; they are not only prisoners to Satan, but to their own hearts; the heart of man is become so very a devil, that it is its own gaoler; the Devil cannot commit a sinner into safer custody, than by making his own heart his keeper.

 

 Art thou not afraid, sinner, to stay any longer in such a state Surely thou dost not know where thou art, or thou couldest not but fear. When CHRIST intends to fetch sinners out, he first makes them see where they are.” He openeth the blind eyes, and bringeth forth the prisoners from the prison.” (Isa. xlii. 7.) He opens their eyes, not barely that they may see their way out, but that they may see what a prison it is they are in, what a vile prison, what a strong prison, what irons there are upon them, and what a dismal dungeon there is in the bottom of it, into which they are dropping, and unto which they are reserved in these chains and fetters. There is little hope of persuading sinners out, till, upon the sight of their misery, they are afraid to continue longer there.

 

 (1.) Flee, as LOT out of Sodom, though you must leave all behind you, all your substance, all your kindred and acquaintance. The fire and the brimstone are coming; get you gone, and leave all behind you.

 

 (2.) Flee, as Israel out of Egypt,-whatever difficulties he in the way. The mountains, the Red Sea, the wilderness, could not keep Israel to the brick-kilns. GOD will make a way through the sea, through the most astonishing difficulties, if you will venture to follow him out. Say not that it is hard, say not that it is impossible to escape; the Mountains shall be made a plain, the sea shall become dry land, the wilderness shall become a fruitful land, to the followers of the LORD.

 

 (3.) Flee as men out of a house on fire, or a sinking ship, -in haste. Say not it will be time enough to-morrow - the house burns, the beam is falling, the ship is sinking;away, away, ere it be too late! It is no time to stand delaying, it is no time to stand deliberating,”Shall I, shall I” To-day if you will hear his voice! It is high time to awaken out of sleep. Rise up, every man and woman, shake off your fetters, slay your keeper, get this old heart slain, and get you a new heart: when that is once done, then you have broken prison„acrd your souls &re escaped.

 

 2. Flee the practice of sin. Say not I am now in CHRIST, and my sin shall never separate me from him. CHRIST do not separate thee from thy sins, thy going on in them will separate thee from CHRIST. “Put away the evil of your doings from before mine eyes; cease to do evil.” (Istr. i, 16.) An evil life argues an evil state; thou hast no part in CHRIST, who art still going on in thy wickedness; the practice of sin cloth both evidence and uphold the power of sin; what clearer evidence that sin is LORD still, than when its laws are obeyed Who can think that the root is dead, whilst the branches bear and flourish How is a tree known but by its fruits

 

 “Let every man that names the name of CHRIST depart from iniquity. Art thou in CHRIST, who art not turned from thy sins Do not say, I hope I may be turned from them hereafter; and so indulge thyself in sin, till CHRIST come and set thee free: but whether thou be in CHRIST, or yet short of him, put away iniquity from thee. Let there be a present forbearance of the acts of sin, and that will be a means to destroy its habits; as it is with some plants,-by cutting them off above ground, you may kill the roots. Do not only lament for sin, but fight against it; and the best fighting is by fleeing. When the soldiers of this world once flee, the fight is lost; but CHRIST'S soldiers never fight well but when they flee; when you flee from sin, you have won the field. When the Devil flees, he is overcome; when you flee, you have overcome.

 

 Flee from all sin, but especially your beloved sins, Say,” I dare not touch you for my life; therefore come, my soul, put on thine armor, stand upon thy guard, and resist them. And especially call up fear to thine help, and set that for thy sentinel against them.”

 

 Fear will quickly espy, and will give the alarm to the soul. “Rise, SAMSON, the Philistines are upon thee: “ Rise, soul, the Devil is at thy back, sin lies at the door. Fear will espy, and will not slight the danger. The flesh counts sin a friend: or, if it be apprehended as an enemy, presumption will tell you that the mischief may not be

 

great; that it is but repenting afterwards, and that will make it up; that whatever wound it makes upon thy heart, it may soon be healed; that the best men may be drawn aside, and yet do well enough. But fear will hold sin in constant suspicion, and will ever suspect the worst. Look to thyself; lie is at hand that betrays thee; sin is watching for entrance, and if it once get in, GOD knows what mischief it may do thee ere thou get clear of it. Behold the Devil leading on the van, and death and hell bringing up the rear!

 

 Oh, how is it, that there should be yet any pleading for, or excusing sin in the world! Such fools there are every where found, who are only afraid of their friends; who are watching and fighting against their remedy; who fall foul with a faithful reprover, and are so far from taking heed of sin, that they can hardly take it well to be bid to take heed of it. Let any one come and say to them, “Friend, dost thou well to be angry: Dost thou well to be thus heady and willful in thy way” And it maybe, instead of, “I thank you,” this shall be all, “What is that to you Look to yourself.” Shame upon this folly and madness r Fear sinus you ought, and you will never fly in the face of a faithful reprover.

 

 To conclude this Direction: if you will but so fear as to flee sin, you will at once escape all that can hurt you. If you flee from the sword, the famine may meet you; if you flee from the famine, the pestilence may devour you; if you flee from the wrath of man, the wrath of GOD may fall on you; but only flee sin, and you are out of danger for ever.

 

 Direction 3. Fear and follow after. This direction will concern both unbelievers and believers.

 

 First: As to unbelievers, my word to them shall be this: Follow after true and saving grace, in fear of falling short of it-,”looking diligently, lest any man fail of the grace of GOD.” (Heb. 12: 15.) This direction has been in part anticipated: our seeking to get into CHRIST, and to get out of a. state of sin, is the same in effect as to seek after grace. I shall add only two or three words.

 

 Let your aim be at sincerity, and be sure you take not up with any thing that is short of it. Buy the truth. Buy truth or sincerity; get an upright heart, whatever it cost you. It may cost you much ere you can get it. It must be bought, though not by a price; a price you have not to give; all that you have is not of such value as to be a price for grace. But though you have nothing to buy it with as a price, yet you have something to part with as a condition, without which you cannot obtain: all that you have must go for it. (Luke 14: 33.)

 

 If thine estate must go for it, let it go; better be poor than wicked: if thou must lose thy friends, bid farewell to theist all; better be an abject than a sinner: if thy reputation must go, let it go; better be a reproach than a reprobate: if thy sloth and beloved ease must go, set to thy work; better labor than eternally perish. Stick at no terms; whatever the LORD imposes, submit to it. “Let me have grace, LORD; and let it cost me whatever thou pleasest. Take from me what thou wilt, impose on me what thou wilt; only help me to bear and perform, and I am content, so that I may be partaker of that grace which accompanies salvation.

 

 Secondly: As to Believers, who have already obtained grace, my word to them is, Follow on towards perfection, in fear of falling back from, or walking unworthy of, that grace wherein you stand. Hast thou obtained grace Thine heart will be ready to say to thee, Fear not, thou art now out of danger, thou art passed from death to life, and shalt not come into condemnation. But yet take heed, for, 1. If thou be so secure from condemnation as thou thinkest, yet thy fear is one of those necessary means by which thou must be preserved from it. As the Apostle says concerning faith, (I Pet. 1: 5,) so may we say concerning fear,” We are kept by the mighty power of GOD “through” fear” unto salvation.” Consider that Scripture,” I will put my fear into their hearts, and they shall not depart from me.” (Jer. xxxii. 4O.) 2. If thou art secured from wrath, art thou secured from sin also Is there no fear that sin may hurt thee, though, thou shouldest not die for it Is there nothing to be feared but hell Is there no fear but that of a slave If thou be a child of GOD, is there no fear of disingenuity and unworthiness If thou be his servant, is there no fear of ill husbandry If thou be his disciple, is there no fear of non-proficiency He has nothing of CHRIST, that thinks nothing is to be feared but wrath and damnation. Fear sin; fear to be unworthy, unthankful, unfruitful; fear sinful decays and negligences; and in that fear follow on towards perfection. 

 

 Particularly, (1.) Follow on in the work of Mortification, in fear lest, whatsoever wound sin has received, it should recover and get head again. Hast thou gotten it a little under Make it sure, though thou halt gotten over Jordan, and hast set thy foot on the banks of Canaan, yet, the Canaanite is still in the land. Thou wilt never have peace, thou wilt never prosper in the grace of GOD, but according as thou prosperest in thy war against sin.

 

"But how shall I do to get my sins mortified"

 

 Let me first ask thee, art thou so sensible of the evil of them, that thou darest not let them live Art thou so heartily afraid of them, that nothing less than their death will give thee quiet Art thou more afraid of thy living lusts, than of the labor and the smart that their death will cost thee Who would bear the cutting off a limb, that is not sensible his life is concerned in it This mortifying work is one of the most painful works of a CHRISTIAN; it is not so difficult to tell you how you should do it, as to make you willing to do it. Art thou in such a fear of thy disease, that this swallows up thy fear of the remedy Art thou for the death of sin, how painful soever it may be to thee If so, then take these directions:

 

 [1.] Lay the axe to the root of sin. The tree must come down, when it is cut up at the root. There are sometimes hopeful assaults made against sin, which yet prosper not, because the blow goes not to the root: the branches may be lopped, the acts of sin may be cut off, but soon after all these sprout forth and grow again; for the root was not touched. The adulterous, the lying and oppressing heart, the root of all, remained untouched. Let that corruption of nature, which is the root of actual sin, be first and most effectually attacked.

 

 The root of sin is to be destroyed, 1. By the word of CHRIST. “The word of GOD is quick._ and powerful, sharper than any two-edged sword.” (Heb. 4: 12.) It reaches to the inwards, and pierces the entrails. Friends, do not open the ear only, but open the breast to the word; set the point of this sword to the very heart of your sins; and count not that it has done its work, till the soul of them, the inward pravity of your natures, and your inward lusts, have received their mortal wound. 2. By the blood or death of CHRIST.” Our old man is crucified with him.” (Rom. 6: 6.) His death must do it; it is CHRIST crucified, that must crucify sin. Friends, would you be healed of your plagues Go to CHRIST for a cure. Put forth the hand of faith, and touch: touch, not the hem of his garment, but his side and his heart, his hands and his feet; touch this JESUS as a crucified JESUS CHRIST can heal you with a touch; but he will not touch your diseased soul, unless your faith first touch him. Go to CHRIST, sinner! Say within thyself, If I can but touch him, I shall be made whole. Look to the Brazen Serpent, and both thou shalt be healed, and the fiery serpent slain. Believe that there is such virtue in CHRIST as will do the cure, and lay hold on him for it. Bring thy unclean fountain to that fountain which is opened for sin and for uncleanness; and thou shalt certainly find that this blood of CHRIST shall cleanse thee from all sin.

 

 [2.] Put a knife to the throat of sin. My meaning is, Cut it short of provision. The Old Man is given to appetite, and you know what the counsel is in that case, a Put a knife to thy throat, if thou be a man given to appetite.” (Prom. 22: 2.) Look how many lusts there are; so many sorts of feedings there are to keep them in heart. Pride must have ornaments, or honor, applause, respect, and observances; and for want of other feeding 5 it will feed upon thoughts, upon our own reflections,-any vain conceit of some worth or excellency we find in us. Covetousness must have money, houses and lands, the hopes of getting, and the content of possessing them. Sensuality must have pleasure and mirth, wine and strong drink, dainties and varieties: and whilst the flesh may have its lust, it grows headstrong and imperious; there is no way to keep it tame, but by keeping it short of what it craves. It may be thou complainest sometimes of thy corruption, or of the unruliness of thy spirit, and prayest against it: but thou canst not find in thine heart to make thy lust fast; it must have its provision still allowed it. It may be even when thou art praying against thy pride, thou lettest it feed upon thy very prayer,-thy eloquence, or affectionate enlargement, or any thing thou apprehendest to be praiseworthy. It may be thou grayest against thy covetousness or sensuality; but as soon as thou art off thy knees, away thou goest to indulge it. This is but mocking GOD, and deluding thyself. If thou wouldest prosper against this enemy, whilst thou stormest it by seeking GOD, starve it by denying thyself.

 

 [3.] Put a bridle on its jaws. My meaning is, Restrain it from its actings. If thou canst not prevent its conception, strangle it in the birth; if the fire be kindled within, yet give it no vent; if thou canst not so easily rule thy spirit, yet bridle thy tongue: the fire of passion doth not waste by spending, but rather increases; and restraining the acts of sin will weaken its habits. I have heard some persons say, ~~ When we have anger in our hearts, out it must; and then we are friends;” and so they take it for their virtue rather than their sin, that they cast out all their mire and dirt in a storm, because then a calm follows. Thou fool, hast thou conquered thine unruly spirit, by suffering thyself to be thus conquered by it What dost thou think of him that conquers his lust by going to a harlot When thou Mast eased thy stomach by thy bedlam language, then there is a calm; but thou neither considerest the sin of thine angry words, nor that the fire will kindle the sooner, for that it finds so easy a vent. Dam up the furnace, and that is the best way to quench the coals.

 

 [4.] Set thy foot on the neck of sin. Have any of thy lusts fallen before thee Tread them under thee, that they rise not up again: do not slight them as conquered enemies;-those which are now under thy foot, if thou look not well to them, may be LORDs over thee again. Has the LORD humbled thy proud heart, thy unruly spirit, and seemed to turn a lion into a lamb Whilst thou sayest, I hope I shall never be proud or peevish again,” yet still fear lest thou shouldest. Whilst sin has any life in it, thou art still in danger. As we use to say of dying men, that whilst there is life there is hope; so may it be said of these dying beasts, while there is life there is fear. Let that fear he as the foot upon their necks, to prevent their rising and return upon thee.

 

 (2.) Follow on towards perfection by seeking after Maturity and Fruitfulness. CHRISTIANS, do you not wish it were better with you Can you bear your own barrenness When shall we bear the voice of joy, and praise, and thanksgivings to the LORD, for blessing our fields with increase When shall we be able to say,” See, O LORD, thy Blood has not been shed in vain! Thy SPIRIT has not been poured out upon me in vain! Behold, the winter is past, and the spring comes on; the flowers appear, the fig-tree putteth forth; behold the fruits of that blessed Blood and SPIRIT in reviving this dead and barren heart. My soul, make thy boast of GOD; something of his fruits I have brought forth; yet not I, but the grace of GOD which was with me, and his grace has not been bestowed on me in vain.”

 

 Come on, thou withering soul; cry out with the Spouse, “Awake, thou north wind, and come, thou south, blow upon my garden;”-let the SPIRIT of the LORD breathe upon me;’1 that my spices may flow forth,” and my fruits may appear: and then thou mayest go on, Now “let my Beloved come into his garden, and eat his pleasant fruits.”

 

 I cannot enumerate the particular fruits that you should bring forth: they are all the fruits of righteousness: I shall only lay before you several things, which ”if they be in you and abound, will make yogi that ye shall neither be barren nor unfruitful in the knowledge of our LORD JESUS CHRIST.” Follow after, [I.] Power. [2.] Activity. [3.] Severity. [4.] Simplicity. [5.] Pleasure.

 

 [l.] Power., Grace, in the very being of it, includes power. “The kingdom,” or grace “of GOD, is not in word but in power.” (1 Cor. 4: 2O.) Natural men have natural power, but there is nothing of a spiritual power in them. Wishes they may have, after that which is really and spiritually good. “O that I could forsake this world, and crucify this flesh, and follow GOD, and walk worthy of the Gospel in all things.” Thus they may wish and desire, but they cannot come to it; they cannot bring forth into performance. The least child of GOD has more of the power of GOD in him, than the very best of natural men all the virtues of a natural man fall as much short (as to his vital power) of the least of saints, as a dead man does of a living child.-But yet what weakly souls are many amongst the living souls! How ordinary is this complaint,” To will is present with me, but how to perform I find not.” O how many ineffectual offers do we make at a holy life! We wish for more care, more diligence, more usefulness; but still we fall short: we are reaching towards, but cannot reach to it. But art thou not afraid to continue thus What if death should overtake thee How wouldest thou die, when thy sin is so much alive Yea, how canst thou live in any peace, whilst thou livest to so little purpose Therefore my brethren, let me exhort you, “Be ye strong in the LORD, and in the power of his might.” Put forth the power that you have received, and trust on GOD for more. Put forth that power which you have; and that is the way to increase your strength. Do not make yourselves to be weaker than you are; say not, it is for want of power, that it is no better with you, when it is for want of care and industry; more certainly might be done, if we were better stewards of what we have. Let there not be a pretence of weakness to excuse our laziness; do what thou canst,-for thou canst do more than thou dost; and if indeed thy strength be but small, thou knowest whither to go for more. Let it not suffice you, that you are men of understanding and good desires. Get a spirit of power, as well as of love and of a sound mind.

 

 [2.] Activity. An inactive spirit is next to impotence. Away with thy lifeless temper! Put away sloth, thou sluggard: wilt thou still be a drone This drone has a sting; thine own soul will feel it; sooner or later, thy sloth will sting thee to the heart. CHRISTIANS, let it appear that the SPIRIT of the living GOD is in you, by your sprightliness and vivacity. Be bent for holy action; be prepared and ready for every good work. CHRISTIANS are created unto good works: we are new-made for this very end and purpose; we are adopted and prepared for an active and useful life,-for these good works which GOD has ordained that we should walk in them.

 

 Hast thou grace indeed Blow off the ashes from that living coal, that it may burn and shine. Fire is the most active of all the elements; it will not be enclosed, but will find a vent for its flames: surely thou hast little of that divine fire in thy heart, who canst so easily keep it within.

 

 CHRISTIANS, be impatient with these your slothful hearts; let there be no sleep in your eyes, till your sleepy soul4 be awakened. Be ashamed that you, who talk what GOD has done for you, should have no more to say of what you have done fol. him. Set all the wheels in motion, and thereby fit them for more easy motion; let them stand no longer still: fear, lest your rust should eat out all your strength. Be henceforth for an active life: now awaken, and begin to- live in good earnest.

 

 [3.] Severity, or strict and painful holding ourselves to our rule. CHRISTIANS must be men of action: but they must not act wildly or loosely; their actions must be punctual and strict to their rule. CHRIST'S commands, some of them, are hard sayings; but whatever they be, they must be submitted to.

 

 CHRISTIANS must be rigid. To be rigid in the way of a party is an evil. A rigid Presbyterian, a rigid Independent or Anabaptist, wrong their brethren. But it is a duty and an excellency to be a rigid CHRISTIAN; provided that our rigor be more to ourselves and to our own flesh, than to all the world besides.

 

 Now to bring you to this Severity, let me exhort you to these two things:-First, Fear to be offended at the seventies of religion. Secondly, Fear to baulk any thing of the severities of religion. First, Fear to be offended at the severities of religion. The fear of CHRISTIAN strictness is that which keeps back many a soul from CHRIST. They reason thus:-”A CHRISTIAN! Who that understands what it is to be a CHRISTIAN, will ever be able to bear it It is too hard service for me to yield myself to. To put myself under such a law, as ties me up so short from what mine heart desires, and holds me so close to things so contrary to me, how can I endure it The forsaking my friends and companions, the abandoning my pleasures, the bridling mine appetite and passions, the laying a law upon my senses, the watching every word of my mouth, and every thought of mine heart, the holding myself on by line and by rule, in a way of constant and painful duty, without any allowance of the least turning aside, to the right hand or the left, no, though it were to the saving of my life,-who can with patience think of it” How many souls have there been in the world, whom such thoughts have. kept back from CHRIST, and held under the power of the Devil!

 

 But though thou dost not say that this yoke is' not to be borne, nor therefore throw it away; yet possibly thou mayest say it is hard to be borne, and think much of it, as if less might suffice. Thou wilt yield to it in the general; but too often, when thou art put harder than ordinary to it, thy flesh throws and murmurs. Has it never been thus with thee Fear lest it should, and still remember, a Blessed is he that shall not be offended in the;”-not so only as not to renounce me, but not so much as to complain or drive heavily under me. “Good is the word of the LORD,” -that is a word becoming the heart and tongue of a disciple.

 

 Secondly, Fear to baulk any of the severities of religion. It is one thing to say,” Good is the word of the LORD,” and another thing to submit cheerfully to it, when it comes to the pinch.-By severity, I do not mean unreasonable rigor to ourselves, the unnecessarily afflicting or macerating our bodies, by scourgings, or penances, or going barefoot, as it is used in the church of Rome; but by severity, I mean strictness and exactness to our rule, whatever pain or prejudice it may cost us; our holding ourselves closely to every duty;-especially to the harder duties of self-denial and mortification, the taming our flesh, the beating down our bodies, and bringing them in subjection, by temperance and necessary abstinence, and the ungrateful duties of admonishing, reproving, withdrawing from offenders, and whatever else our LORD has imposed upon us.

 

 Particularly, there is Severity in imposing upon ourselves; when we are not partial in the law, taking only CHRIST'S easier words, and leaving out the harder, but charge our whole duty upon ourselves; and when we do not deal too gently with ourselves, but charge it home, saying,” See to it, O my soul, that thou keep the charge of the LORD; it must be done, dare not, for thy life, to favor thyself, or spare thy flesh, by neglecting thy duty.”

 

 There is, also, Severity in reckoning; when we make every day a judgment-day, and reckon with ourselves as GOD will reckon with us.” GOD will bring every work to judgment.” “Of every idle word men must give an account.” Greater sins, smaller faults, commissions, and omissions, the natters of fact, and the circumstances of them, must be reckoned up. Nothing must slip our reckottings, but what has slipped our memories; and we must keep that register carefully.

 

 Again, there is Severity in judging ourselves for our sins, we will not wink at our faults, nor excuse them, but rebuke, gathering up all the circumstances that may give our sins their due aggravations, and passing our censures accordingly. Doth thy soul say,-” It is but reason that CHRIST should have all; it is but reason that CHRIST alone should be served, and served in every thing, and to the utmost that he requires: It is best for me, that I be wholly his: the very severities of CHRIST will be better to me, than the liberties of the flesh: “-doth not thy reason and thy conscience speak thus; and yet must the repinings of the flesh carry it

 

 If it be better to be a disciple of CHRIST than a stranger; if it be better to be a close disciple, than to halt; if it be the strictness of CHRISTIANITY, out of which its sweetness grows; (the more exact conformity, the more sweet communion with CHRIST;) if there be meat in all his work; then why do we so wrong ourselves, by following him by halves, feeding only on the husk and shell of CHRISTIANITY, and leaving the kernel to those that will be so wise as to take pains for it

 

 O these poor and low spirits, that have no ambition for the excellencies of religion, and cannot bear its difficulties! What a pitiful maimed thing is the religion of many! How little is there in it! What easy, lazy, sleepy disciples are they! How unequal are their spirits, how uneven their going, how slow their• motions heavenwards, and how often do they step aside, to save themselves from labor or trouble! Never a little hotter service is in sight, but their flesh calls them off. When is it that that voice is heard within thee, “Pity thyself, spare thyself,” but it prevails Such a word as this,” It is not for my credit,” or” It is not safe for me,” what a mighty charm is it, to still and countermand the loudest calls of CHRIST and conscience! But consider, whose voice was it that said to CHRIST, when he spake of his sufferings,” Be it far from thee, LORD, this shall not be unto thee;” (Matt. 16: 22;)Pity thyself, master, and let it not be thus unto thee; whose voice was this CHRIST tells us in the next words,” Get thee behind me, Satan: “ it was the Devil that spake thus, by PETER'S mouth; and it is the same Devil that, by the mouth of thy flesh, speaks the like to thee. Why, man, art thou afraid to hearken to CHRIST, and not afraid to hearken to the Devil.

 

 Beloved, we are few of us so much CHRISTIANS, as to be able to endure hardness; and therefore it is we are so easily called off. However, as little as we have attained, let us press on after it. Inure yourselves to hardness, and that is the way to endure it. Be severe a while, and you will be the better able to bear severity; fear in good earnest, how you ever again baulk a duty, and after a while you will find that the hardest duty is not to be feared.

 

 [4.] Simplicity. The Scribes and Pharisees were severe; severe in their fasts, disfiguring their faces, looking with sad and dejected countenances; severe in the observation of the rites, customs, and traditions of their fathers, yea, and of the letter of the law of GOD; there were strict sects of them: but they had not simplicity.

 

 This notes heartiness in our work. Nothing is plain and honest but that which is hearty: “ Doing the will of GOD from the heart.” “My son, give me thy heart.” (Prov. 23: 26.) What is it to give GOD the heart This is one thing comprehended in it, to give him the heart for a servant, or to serve him with the heart. He that gives GOD. the heart, gives him the best he path, and gives him all he has; the heart will command the tongue,. the hands, the time, the estate; which way the heart goes, all goes. Serving the Lo R n with the heart, is serving him in good earnest; we but mock GOD, where the heart is not; it is only serving him in spirit, that is serving him in truth.

 

 Friends, be in good earnest in what you do; let all your religion come deep; let your prayers and your praises, and all the acts of exercising yourselves to GODLINESS, be the streamings forth of your hearts to the LORD. Whatever you do, do it heartily as unto the LORD. Serve the LORD,-as you have been used to serve your flesh,-in good earnest. What you have done for your estates, or for your safety, you have done it heartily; and shall that only which we do for GOD be done without a heart What is GOD, what are our souls and the concernments of them, that they should be thus put off Is this heartless service all that GOD is worthy of Will he accept it at our hands, or is it no matter whether he accept it or no Is this spiritless service answerable to the worth of our souls, and the weight of eternity Will you venture all upon shadows and lies Are we but in jest, when we talk of GOD, or CHRIST, or a world to come How can you say you believe that there is a GOD, or that there is a heaven and a hell, in one of which your immortal souls must dwell for ever How can you believe such things, and not feel all the powers of your souls engaged about them Consider, the GOD in whom you believe is a spirit, and will be served in spirit and in truth; GOD is a great GOD, and infinitely worthy of the best you have; your souls are precious; eternal life and eternal death are serious things, and which of these two will be your lot, is a serious question; and surely these serious things call for your most serious attendance upon them. Provoke not the jealous GOD: fool not away your souls, by trusting to lies. Worship GOD in the spirit; lift up your souls in your prayers; chasten your souls in your fastings. And as your souls must be in your lips, in your eyes, in your ears, while you are solemnly worshipping GOD, so let your hearts be in your hands, too,-in all that you have to do. Let your heart have a hand in all the actions of your lives.” Whatever thine hand findeth to do, do it with thy might;” (Eccles. 9: 1O;) that is, do it with all your heart;-the heart is the might of the man. GOD is the strength of the heart, and the heart is the strength of the man.

 

 Whatever thou hast to do for thine own soul, do' the most and the best thou canst. Be as hearty in laying up treasure in heaven, as ever thou hast been in laying up treasure on earth. Whatever service thou hast to do for GOD in thy generation, by doing good to others, do it with all thine heart. In instructing, admonishing, counseling, reproving; in working righteousness; in showing mercy; in promoting and encouraging any good work, or preventing evil; in propagating serious religion; in pulling poor sinners as brands out of the burning; in compelling the wandering sheep into the fold of the LORD; or whatever else you have before you;-do it heartily as unto the LORD.

 

 [5.] Follow after Pleasure, the pleasure of religion. This will spring up to you out of the former branches. Get such a spirit of power and holy activity, and grow up to that exactness and simplicity which have been described, that you may drink of their pleasures. If you ask, what the pleasures of religion are I shall mention but these four:-The pleasure of sincerity; the pleasure of success; the pleasure of ease; and the pleasure of love.

 

 The pleasure of Sincerity. Sincerity has such sweetness in it, as no man knows, but he that has it. “A stranger shall not intermeddle with this joy.” They that know themselves to be upright can rejoice with that joy mentioned by the Apostle: “ This is our rejoicing, the testimony of our conscience, that in simplicity and GODly sincerity we have had our conversation in the world.” (2 Cor. 1: 12.) Would you live a pleasant life Get an upright heart. Would you have all within you to be sweetness Beware of the leaven of hypocrisy. Would you prove yourselves no hypocrites Then be improving daily; let sincerity be growing up towards perfection, and then it will be known what it is. NICODEMUS will in a while appear to be NATHANAEL,” an Israelite indeed, in whom there is no guile.” Let it be thus with thee; and then thou mayest take up the PSALMIST'S words, “Thou hast put gladness in mine heart, more than in the time when their corn and wine increased.” (Ps. 4: 7.)

 

 The pleasure of Success. “ When the desire cometh, it is a tree of life.” Disappointment is distress. To ask and not to have, to sow and not to reap, to work and not to have to eat,-I need not tell you how uncomfortable this is. But when we have good success, when we see our souls prospering, this will strew our ways with rosebuds, and make pleasant all our paths. One of the great joys of the world is the joy of harvest; and the joy of the saints is expressed by that: “ They joy before thee, according to the joy in harvest.” (Isa. 9: 3.) The harvest is the success of men's labors; and that is their joy, to see that they have not labored in vain. CHRISTIAN, thou hast been at thy work; but what fruit hast thou found Hast thou prospered Hast thou sped well Dost thou see the travail of thy soul Is thy sin weakened Is the world conquered Is grace quickened in, thee And is it not a pleasure to find it so, and that thou art not so vain, nor so earthly, nor so proud, as thou hast been Doth it not gladden thee at the heart to find that the LORD has been with thee, and blessed thee, and helped thee, in what thou hast set thine heart unto And how lookest thou now on thy remaining works Wilt thou any more go so heavily as thou wast wont to do Wilt thou any more cry out, U Hard service; a weary life” Surely thou canst not: what thou findest coming in, will make thy very labor and thy sweat to be sweetness to thee.

 

 The pleasure of Ease. Ease has a pleasure in it; not only ease or rest from our work, but ease in our work, when we can carry it on with ease. By how much the harder our work is in itself, by so much the greater pleasure will it be, when we can go easily through it. CHRIST tells us, that his yoke is easy, and his burden light. CHRIST'S yoke is a heavy yoke to sinners, but he makes it easy to his saints. A yoke may be made easy in two ways. The first way of doing this is, by making the neck stronger. That is an easy yoke to a man, which a child is not able to move. A laboring man that is weak and sickly, will find his ordinary work too hard for him: when he recovers.: his strength, lie can go through it with ease. Weak CHRISTIANS will find CHRISTIANITY hard service; as they: grow stronger, they will find it easier day by day. The second way is, by accustoming the neck to the yoke. The yoke, at first putting on, wrings, and galls, and wearies; those. that are unaccustomed to it are impatient of the yoke; it is use that makes it easy. The first hour is ordinarily with a CHRISTIAN the burden and heat of the day his morning is hotter than his noon. The tediousness of religion meets us at the threshold; our hardest task is to begin, well; nature will make the strongest opposition against grace at the very birth; and the travail of the birth hash more pain in it than all the after care of bringing up the child. One of the hardest works of a CHRISTIAN is self denial.. To lay down our own wills, to curb our appetites, to go cross -to our own dispositions, interests, and humors; this goes near at first, and will hardly be borne. But after we have used ourselves a while to it, and by degrees inured our wills to submission to CHRIST, a cheerful and contented subjection will, in time, become habitual to us: the more self-denial we have exercised, the less will there he afterwards needed. Now, Brethren, what I would persuade you to is this: Make your religion pleasant, by making it easy; make your religion easy, not by haying your work, or remitting your care, but by increasing your strength and your diligence; get your hearts strengthened and habituated to religion; this will make it easy, and ease will make it pleasant. O what fools are loitering, trifling CHRISTIANS, who think to make their life easy by idleness! What is the reason that thou, haltest thus after the LORD, and art so slothful in thy way Why dost thou not set thine heart and thy shoulders to the work, and give thyself to it wholly, and in good earnest. Thou sayest, “ O, I cannot endure labor; I must have. a little- ease; it is too tedious and painful to me, to hold to such close and constant service.” But dost thou think to make thy work easy by trifling at it Foolish soul, thou takest, the ready way to create thee the more difficulty. Once the -work must be done, or thou art undone; and there is no such way to do it easily, as by doing it diligently: A trifler has the hardest life of all that profess themselves CHRISTIANS; for doubtless CHRIST`S yoke will sit easiest upon those necks, upon which it sits the closest.

 

 The pleasure of Lore. He, that has not felt pleasure in love, has not felt what it is to love. This is one of the great pleasures of heaven, to love and to be beloved;--to receive the overflowing, of Divine Love, and to feel our hearts flowing forth in returns of love to GOD. Look how much you have of love, so much you have of heaven, of the joy that is above.” GOD is love, and he that dwells in love dwells in GOD;” and he' that dwells in Goo dwells in joy: to love GOD, and to delight in GOD, are much the same: love is the bud, and delight is the blossom that grows out of it. Love hash a pleasure in it, and the love of GOD will put a pleasure into all religion.” How amiable are thy tabernacles, O LORD of Hosts! It is good for me to draw near to Gun. I delight to do thy will, O my GOD. Sing praises to his name, for it is pleasant.” It is a pleasant thing for him that loves, to please and praise the LORD. Fear often brings us upon service. We pray, and read, and hear, and search our hearts, and look to our ways, because we dare do no other: we strive, and wrestle, and watch against sin, because we are afraid what would become of us if we should not. But it is love that sweetens, and thereby strikes the great and most kindly strokes in religion. Fear brings us to religion, as to our physic: the sick man has no love to physic, but yet he will take it rather than die. Love brings us to it, as to our food; it is- our meat and drink to do the will of GOD, Duties are the meat of holy souls, and they come unto them with as great desire, and are conversant in them with as great delight, as those with which hungry men come to, and sit at, their meals.” I sat -down under his shadow, and his fruit was sweet to my taste.” (Cant. 2: 3.)-When thou lovest, thy soul will enlarge, and reach forth with desire even after the highest. pitch of GODLINESS;- and thou wilt go freely and cheerfully on in all the exercises of it. Thou wilt not then say,” May not less duty serve;” because thou canst not say, May not less pleasure serve.” Every one would have as much pleasure as he can, and therefore wouldest thou have as much holiness as thou cant. The more holy, the more pleasure. If thou lovest, thou wilt not be for short duties, short prayers, and short sermons thou wilt- not be so soon weary of thy work. When are men weary of pleasure When do -they `use to say,” I have had pleasant hours enough, and sun-shiny days enough; O that my good days were over! O that my days of darkness would come, and the years draw nigh, wherein I might' say, I have no pleasure _iti them!” Every one is willing to live-in, delights as ranch and as long as he can. When once, therefore, we can say, The LORD is my delight, the next word will be, G( Let me dwell in the presence of GOD for ever.”

 

 Let our souls take wing, and mount up towards this blessed state. O how short do most of us fall! How is it with us in our secret converse with GOD Are we glad when our retiring hours draw near When we enter into our closets to meet with our Beloved, do we solace ourselves with love Are praying and praising our pleasure Is communing with God, and with our own hearts, a delight Do we say,” It is good for me to be here” And how is it with us in our ordinary course What is the joy of our life. Is it this; that our life is a walking with GOD Have we no good days, but our holy days Are we never well, but when we can see and serve the LORD; and never amiss when we are so doing Do we not only judge, but feel, that intimacy and familiarity in heaven are our only heaven on earth LORD, how seldom, LORD, how little, is it thus with us!

 

 But may Love not obtain Is not such a blessed suite worth our putting in for it Are you willing to keep yourselves always at this distance from your delight Is it enough that You have some hopes hereafter Are you content that your souls should never taste of joy here. Shall they still dwell in exile, While they dwell on earth Shall they never put of the garments of their widowhood, till they put, off their clothing of flesh Are you content, to take up yet longer with this dark and disconsolate state Is the drudgery of religion,--this striving against the stream,-is this religion enough for you Would you not taste the milk and honey, the marrow and fatness Would you not ride on with free spirits and full sails, triumphing over difficulties, and rejoicing in hope of the glory of God Would you that these rough ways were become a plain, and these dark shades were all sun-shine Would you feed in the green pastures, and be led by the still waters, and drink of that river that makes glad the city of God. Then press on; dwell no longer on the shore or surface of religion, but hoist all your sails, and launch forth into the deep; get you into the heart and inside of CHRISTIANITY, where the LORD will show you his love. Be not satisfied with some few glances, or little touches; but get yourselves swallowed up of the love of GOD in CHRIST JESUS our LORD. This will be to you the wine that will make glad your hearts, and the oil that will make your wheels run. Then shall you run the way of God's commandments, when the pleasure of love shall enlarge your hearts.

 

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