THE APPLICATION.

Of information, exhortation, and direction. For the carrying on whereof, understand.

The APPLICATION is that which I chiefly intend, and this shall be by way of information, exhortation, and direction. I shall put them altogether. For the more effectual carrying on whereof, I shall inform and warn you, 1: Of the Reasons why you should fear. 1. What you shall fear._ 3: How you shall improve this holy fear,

I. The Grounds and Reasons why we should fear. And, 1. We have reason to fear because of our Ignorance. Men's ignorance is the reason why they fear not, and yet it is a great reason why they should fear. Who, have so great reason to fear as the blind Every bush; may be a thief, every sheep may be a wolf, every lamb maybe a lion, for ought he sees to the contrary; every step, may be into the ditch, or into the fire, or into the water; wherever he stands, or sits, or dwells, he knows not who, or what may be near him: and have not such men reason to fear Particularly by reason of ignorance, (1.) We know not our Way. (2.) We know not the Dangers that are in our way.

(1.) We know not our Way. “He that walketh in darkness, knoweth not whither he goeth.” (John 12: 35.) Whither art you bound, soul You art a traveler; but to what city, to what country, art you traveling” O, I am going to Canaan, to the New Jerusalem; I am traveling heavenwards.” But dolt you know the way to that good land Some of the most ignorant will answer, “ Whither I go I know, and the way I know;” when the truth is, they neither understand the one nor the other, The way to GOD, though it be a straight way, and leads directly on by a line, yet it is hard to hit upon. If I were to give but one general direction for finding the way to heaven, this should be it: Take your first turning upon the right hand, and then keep straight on, without turning either to the right hand or to the left. The way that you art now going is to hell; but there is a turning on the right hand just before thee,-Repentance, which is our turning out of the way of death into the way of life; take that turning, and then turn no more, but keep straight on to the end of thy life.

But as straight a way as the way of life is, it is not so easy to keep us in it. There are many turnings out on either hand, and at every turning stands a deceiver, calling to passengers as they go, a Turn in hither, this is the way, walk in it.” The Pharisee stands at one turning, and says, “ This is the way, “ the formal observation of the externals of religion. The hypocritical zealot stands at another, and says, “This is the way, “-the spirituals of religion; “Believe in CHRIST, and then live to thyself.” The sectary, of whatsoever sect lie be, says, “ Here is CHRIST, this is the way of life, turn in hither, be one of us, and you shalt do well.” The flesh stands and cries, “ Hearken to none of these; they are all blind guides, and will lead thee into their own ditch; come take this great and beaten road in which thy forefathers have gone; follow the wise men, and the learned men, and. those multitudes that you seest going before thee; trust in the mercy of GOD, and trouble thyself no farther.” And the Devil stands at every one of these turnings; and if he can but persuade thee to take one of them, it comes much alike to him which it be.

Now what shall a poor ignorant soul do in this case to bit the right, when there are so many false ways Since lie does not know the way himself, and is likely to meet with so many false guides, how can he but fear that he

may be misled and lost

(2.) By reason of ignorance, ve know not the Dangers in our way. If we have some apprehension that the way is dangerous, yet we know not in particular-where the danger lies; and so, ere we are aware, we may fall into it. Some young travelers, though they are told they go a dangerous road; yet know not the dangerous places, nor the dangerous persons that they fall upon; a thief starts out of a bush where they never suspected him; and when he comes, by his fair language and carriage, they take him for a friend, and suspect not that he comes upon any evil intention, till their loss too late teach them what he is.

“ What harm is there in such a fashion, in such a recreation, in cards, or dancing What harm is there in a little mirth, or in merry company They are not drunkards, nor swearers; there is nothing amongst them but honest mirth and pleasantness; what hurt is there in that “Why, what harm is there in falling among thieves What harm is there in being robbed of all you past Hast you never been a loser by such friendly thieves Hast you lost none of thy precious time amongst them Nay, have they not stolen away thy heart When you earnest amongst them, you hadst some savor of GOD and religion, and some holy seriousness and tenderness; when you returnest, you seest it is lost; you hast left all thy religion behind thee. Is this no harm When you hadst been served so once, wouldest you be content to be served so again

If you hadst a cup of pleasant wine before thee, and one should tell thee, “ Take heed, there is poison in the cup, “ wouldest you say, “ What harm is it, if there be” Why, this may be the case: In all those little things (as you countest them) there may be poison in the cup; the pleasures that are before thee may be the price the Devil is offering thee for thy life. Therefore fear that there may be such danger, and you never know or suspect it.

Nay, the Devil lies in wait, not only in those places and ways which look suspicious, but every where, even where he is least suspected. When could men think themselves more security from the Devil than when they are with God) in duties and ordinances But doth lie never meet them there Hath the Devil never met thee III thy closet, or in the congregation of the LORD How is it at this very hour Now, when we are come together before the Lord, and when the Lord is warning us of the danger we are in; is there not one standing behind, and out of sight, either stealing away your hearts from minding the warnings, or else contradicting the word, of the LORD” LORD, open the eyes of these men!” I now use that prayer for you, which the man of Go n did for his servant, and in answer to which it is said, I So the LORD opened his eyes, and he saw all the mountain full of angels, chariots of fire, and horses of fire.” (2 Kings 6: 17.) If God should so open our eyes, I trust we should see this house full of the angels of God ministering to us: but withal we should see this house full, of devils attempting to deceive us; a devil at every ear, a devil at every heart, trying his skill to stop the one, and harden the other, from receiving this word of the LORD. Not one of us is more secure than JOSHUA the High Priest, of whom we read, that when he was c” standing before the LORD, SATAN stood at his right hand to resist him.” (Zech. 3: 1.) It may be, you do not think it is so: why therefore fear, that the Devil should be so near, and so busy with you, and you neither understand, nor will believe it though it be told you. Such ignorance is cause enough of fear.

If you that have known CHRIST many years should have been told, that if you looked not better to it, the Devil would meet you at the very threshold of Christianity, and hold you there from making any farther progress; that lie would keep you babes in the grace of GOD; that he would keep you all this time so weak in the faith, so cold in your love, so barren in your life; that all this while you should have gotten no more victory over the world and your hearts, no more acquaintance with God and your own souls, than some of you have at this day;-and if when you had been told that you were in danger of being served thus, you had answered, “ I do trot fear it;”-I should have made bold to tell you, a You do not know what a Devil he is with whom you have to do: “ and now you know him better, by observing how he has dealt by you hitherto, you will at length I hope learn to fear.

2. Another reason why we should fear, is, because of the Deceitfulness of our Hearts. Whatever our dangers are from without, whatever designs or devices the Devil or the world have against us, yet if all were true within us, if our hearts were true, our hazard were not so great. But a the heart of man is deceitful above all things: “ so that we may not only say, with the Prophet, “ Trust ye not in a friend, put no confidence in a guide;” (Micah 8: 5;) but, with SOLOMON, also, “He that trusteth his own heart is a fool.” (Prom. 28: 26.) The deceitfulness of the heart stands, (1.) In its Treachery. (2.) In its Subtlety.

(1.) In its Treachery. The heart of man is false to itself: it is like the Devil, a lying spirit; there is no believing what it speaks; it is full of all guile, and will, if left to itself, betray itself into the hands of its enemies.

(2.) In its Subtlety. It is a crafty heart; it has many plots and devices to deceive. It has much of the Devil in it; not only of the falseness of the Devil, (as before,) nor only of the uncleanness of the Devil, or of the malice of the Devil, but of his subtlety. It is true, it is also a silly heart, easy to be beguiled: it is so subtle as to beguile, and yet so silly as easily to be beguiled; like those false teachers, “ deceiving, and being deceived.” (2 Tim. 3: 13.) The most mischievous deceits of the heart are its self-deceivings. (James 1: 22.) GOD cannot be deceived; and if men be deceived in us, there is not so much in that: but the deceits which are most to be feared, are its deceiving of itself.

First, God cannot be deceived. He is “the searcher of the heart;” he knows what is in man, better than the spirit that is in him.” GOD is greater than our hearts, and knoweth all things.” Our hearts can tell us more of Ourselves, than all the world can tell us; but God can tell us more of us, than we of ourselves. He path a key to every chamber, a window into every corner, and a candle to search into our inmost parts. “All things are naked and open to Him, with whom we have to do.” He sees all that is lodging in us; all the desires, yea, and all the thoughts of the heart are open to his eye. He sees what is doing within us; what good the heart is at any time doing; any good desires that are working; any gracious designs that are going on in the heart. He sees what evil is doing an evil motion cannot stir, but be is presently upon it.

What are these hearts of ours often doing in secret, when no others, and it may be not ourselves, take notice of them When our eyes are closed, our hands quiet, and our tongues silent, God knows what is doing within. There may be devilish devices contriving within; there may be dark counsels beneath; the heart maybe stealing, or coveting, or committing adultery, whilst there is no noise of any such thing without. Yea, whilst the tongue is praying, and the ears are hearing, and the eye is lifted up to heaven, the heart may be in hell, or on earth, in the field, in the shop, in the market, or who knows where;-but GOD's eye is upon it!

Friends, who knows where your hearts are, or what they are doing, at this hour It maybe, that now, while GOD is preaching to you the doctrine of holy fear, of holy watchfulness, and of circumspection, some of your hearts may be unpreaching all that GOD speaks, and may be preaching licentiousness, slothfulness, and security to you,-telling you that there is no such danger, and no such need of fear, as has been preached. Or if they do not contradict the word which the LORD has spoken, yet it may be they divert you from minding it, by telling you some impertinent stories about other things, filling your heads with your business or pleasure, and cutting out your work for tomorrow. Look inward, to see if you can find your hearts within; or whether they be not gone abroad, you know not whither. But wherever they are, or whatever they are doing, the eye of the LORD is upon them! Men may deal deceitfully with GOD., but they cannot deceive Him.

Secondly, If they deceive men, it is not so considerable; though that may be our wickedness too. If we hide ourselves from others, if we be worse than they apprehend, there is not much in that. The heart is cunning at this also,--in deceiving men, by palliating evil intentions with specious pretences; by seeking out corners to sin in, waiting for the twilight or the darkness to be a covering; by smooth words and fair speeches, beguiling the hearts of the simple; by putting on the clothing of a sheep upon a wolf or a bear,-the face of a saint to cover the soul of a devil.

Soul, what hast you been doing to-day” O, I have been praying, and hearing, and fasting, or keeping a Sabbath to the LORD.” No, you lyest-you hast been juggling, and cheating, and deceiving men. If these have been the works of thy tongue, or your ears, or your eyes, to pray, to hear, and to praise the LORD,-your heart has found other work to do: it has been making a garment of these prayers and praises to dress up itself in, thereby to set itself off before the spectators; or it may be, to hide or carry on some design, which needed such a covering.

Thirdly, The heart is thus busy to deceive men; but still its most mischievous deceitfulness lies in deceiving itself. It is men's great sin to deal deceitfully with men; but that which I would now lay before you, as a special reason why we should' fear our hearts, is their self-deceivings; and how much fear should be upon us upon this account, will appear, when we have considered these three things:[ 1.] About what men's hearts deceive them. [2.] By what. [3.] Of what men's hearts deceive them.

El. ] About what do men's hearts deceive them About that which they are most deeply concerned to mind. Particularly. First, About matters past, in their self-reflections. Secondly, About matters present, in their judgment of their own states. Thirdly, About matters to come, or their resolutions for the future.

, Men's hearts deceive them about matters past, in their self-reflections. It tray be, sometimes a voice may be heard within, “ Soul, what hast you done How hast you lived all thy time hitherto What evil hast you done, or what good hast you done” The heart presently answers, “ I know nothing by myself; I know no hurt that I have done; I have lived a harmless and an honest life.” The little good that has been done, looking on it by a glass, it sees double: and as to all the evils that have -been done, for a hundred or a thousand, it takes the bill, and writes down ten, or it may be but one, and that a little one; and perhaps it buries them all in the land of forgetfulness. And by this hiding of sin it comes to pass, that repentance also is hid from men's eyes. And the usual issue of this falsehood of heart, about matters past, is, that it holds men under impenitence.

Secondly, Men's hearts deceive them about matters present, in their judgment. of their own states. What art thou A child of GOD, or a child of the Devil A believer, or an unbeliever Men's hearts will be civil with them, and give them good language. A child of the Devil, a reprobate! These are hard words. Whether it speaks true or no, it will be sure to speak good to them;-” O, a child of Con, no doubt;” though perhaps it neither knows what Go n is, nor the difference betwixt the children of GOD and the children of the Devil.

A faithful heart will be (as I said before) a self-suspecting heart. The word tell us, there- is chaff in the floor, as well as wheat; there are tares in the field, as well as good corn. Now when the question is put, which is the chaff, and who are the tares, every man's heart should answer, “LORD, is it I” If I should speak thus from the LORD to this congregation, “ Men and brethren, there are infidels among you;” this question should run even through the whole company, “LORD, is it I Am not I one of the unbelievers” But what do your hearts say to you 11O, I thank God, it is not I; I am none of them; my soul is, upright.” If a whole congregation should be thus spoken to one by one, some of the best, that had least reason to suspect themselves, would cry out, “LORD, is it I” But far the most, and possibly the very worst among them, they would never hesitate to answer, “ I am none of them; I thank God I have an honest heart.” Whence comes this now Why, that heart of your has played the Devil with thee, and deceived thee I

Thirdly, About matters to come. If the case be so plain, that the badness of the life past, and the unsoundness of the present state, cannot be hid, then the heart promises better things to come. 11 Stay but a while, and I mean to have done with this worldly life, and to live in all things as becometh a Christian.” Thus it promises, and its promises must be taken instead of present repentance. How much credit there is to be given to such a promise, the experience of many sufficiently tells. But though the heart has been a known deceiver, yet still it is trusted.

You that profess religion, and are visibly walking in the way of righteousness; -if you should be asked, “ How long wilt you hold this course To-day you art with CHRIST, but where wilt you be to-morrow Now you art with the Disciples, but wilt you never go over to the Scribes and Pharisees You mayest feel the smart of Christianity; you mayest become-a reproach, and be made a prey; the shepherds may be smitten, and the flocks may be scattered; wilt you not then forsake CHRIST “ GonD forbid, “ says the heart presently: “ Turn from the holy commandment, and deny CHRIST! No, though I die with him, I will never deny him.” Aye, but there was one spake as much before you; it was the word of PET ER's heart, (Matt. Nxvi. 35,) and yet you know what followed. Consider him, and fear how it may be with you.

[2.] By what will our hearts deceive us By any thing in the world: there is nothing comes, but some evil use they can make of it, either to entice to sin, or to harden against repentance, or to lay asleep in security, or to build us up in presumption. The heart is such an adversary, as cart fight at any weapon; some way or other it can make use of any thing to serve it in its deceiving work.

By what did Eve's heart deceive her By an apple. By Nyhat did ACHAN's heart deceive him By a wedge of gold. By what did SAiS1SON's heart deceive him By a harlot. By what was ESAU deceived By a mess of pottage. By what do poor men's hearts deceive them By their want. By what do rich men's hearts deceive them By their abundance. By what do evil men's hearts deceive them By their lusts. By what do good men's hearts deceive them Sometimes even by the good that is in them. The heart of man can make a snare of every creature, condition, relation, or comfort; can make a net for souls of the coarsest or of the finest thread; can undo them by their friends and by their enemies, by their prosperities and by their adversities, by their sins and by their righteousness. Wherewithal may this man be enticed to sin, or to neglect CHRIST and his soul Some men's hearts find that a harlot will do it, others that a drunken companion will do it, others that gold and silver will do it, others that applause will do it; some that idleness, others that business, some that friends, others that enemies, some that prosperity, others that affliction, will be the temptation; and accordingly the heart manages its deceiving work.

Our hearts may deceive us by the best we have,-by our virtues, by our duties, by our privileges; and this is often the most dangerous deceit. The more generous the wine in which you receivest thy poison, the more deadly the potion.

I might multiply instances of the several sorts of the heart's deceivings, and show that there is nothing, which may not, in some way or other, be made use of to beguile us.

[3.] Of what may our hearts deceive us Even of all we have. Of what did our first parents' hearts deceive them Of their portion in God, and their place in paradise. Of what did ESAU'S heart deceive him Of his birth-right and the blessing. Of what did SAMSON's heart deceive him Of his locks and of his life. Of what did that fool's heart deceive him, who is mentioned in Luke 12: Of' his soul. A deceived heart has turned him aside, so that lie cannot deliver his soul.” (Isa. xliv. cO.)

You that believe yourselves true Christians, are apt to think that whatever you be deceived of, yet your souls are safe, and therefore that you have no such need to fear as other men. But it may be you may be deceived in this and this very confidence, that your souls are safe, may prove their eternal loss. But if you should at last save your souls, yet how many desperate hazards do you run of losing them, by hearkening to these evil hearts How much of your time do they steal away, which was given you for working out your salvation How many duties have they lost you How many ordinances have they lost you, which the interest of your souls could ill have spared What a dead, and dark, and carnal, and loose spirit hast you sometimes been bewitched into, wherein GOD has been laid by, thy soul has been forgotten, conscience has been laid asleep, and all care about the things of GOD has been swallowed up in the cares of this life Is it nothing to thee to be in such a case Doth it not grieve thee to think whither you art fallen And art you not afraid what the issue may be, and whether ever thy soul may be lifted up out of this pit, where into it is sunk so deep in mud and mire But if you be asked now, “Friend, how tamest you in hither Who Math led thee into this dirt Who has cast thee into this pit”-it may be you wilt be ready to answer as Eve did, “ The serpent beguiled me;” or as ADAM did, “ The woman deceived me;” you wilt find some else to father thy faults The Devil deceived me into this case; tile world deceived me; evil company deceived me: “ Like enough they did; but what could they all have done if your heart had not joined with them” The hand of Joan is in all this” your heart is the Joan, that has dealt thus subtlely and deceitfully with thee.

This heart it is that would not suffer thee, when thou hath been commanded, to accept of CHRIST, or deliver thyself up to him. To any else that comes to demand it, thy soul is presently delivered up. Let lust come and require, Deliver up thy soul to me; let thy companions come and demand, Deliver up thyself to us; let the world, or let the Devil demand, Deliver up thy soul to me, and let me have the rule and the government of it;-and up you resignest it presently: any but CHRIST may have thee for asking.

" Will the men of Keilah deliver me up” said DAVID. Will they, LORD Or may I trust myself with them” Trust them not, “ says GOD;” they will deliver thee up.” Dost you ask, Will mine heart deliver me tip will it deliver me up to lust, or to the world, or the snares of the Devil; or may I trust it Trust it not, it will deliver thee up. But to CHRIST it will not deliver thee.

It will be telling thee that CHRIST is an austere man, and that you shalt find him a hard master. It will show thee the yoke and tile cross: “How severe is his government! How short his allowance! How hard will be the usage you must expect of him for his sake!” And thereupon it will suggest, how much it doth befriend thee in refusing to deliver thee up to him. It will never tell thee of thy need of CHRIST, or of the gain that will come in by him; you must not be suffered so much as to think of that. If you turn aside at any time to commune with him, or to look within the veil where his treasures lie, it calls thee off presently, or throws in upon thee the world, its cares, or its pleasures, to turn thee aside from all such thoughts, lest lie should gain thy consent. Thus your heart has served thee all thy days, so that hitherto you wilt have none of CHRIST; and thus it is like to serve thee to the end of thy days, till there be no CHRIST, mercy, or salvation for ever.

Thus have I given you a short hint of the deceitfulness of the heart: and is not such a heart to be feared Is such a heart to be trusted-A heart that will deceive you about every thing that you are concerned to mind; about platters past, present, and to cone; that will neither let you consider what you have done, nor know what you are, nor think what is likely to become of you hereafter; that will deceive you by every thing you have to do with; that can make every relation, every companion, every condition, every comfort, every cross, every creature, a trap to take your souls; that will deceive you of all that ever you have; that like those locusts and caterpillars (the plagues of Egypt) will not leave any green thing in you; that will deceive you of yourselves, of your lives, of that CHRIST, and of that Gospel, which is all you have for eternity; that will lie at you every day, every hour, as DELILAH at SAMSON, to betray you into the hands of the Philistines! Have you such a heart Has every one of you such a heart Have you proved, by so long experience, what mischief it hash done you already, and yet are you not afraid If there be an ANSALOM in the court, a SHEBA in the city, a JUDAS in the company, a thief in the house, is there not cause of fear You hast a JUDAS in thy breast, a thief in thy bosom; you hast not a heart within thee, if you hast not a mortal enemy that seeks thy life. That which has hindered doth hinder thee: that which has deceived doth deceive, and will deceive; you canst never be secure from it. Wherefore, O my soul, since I cannot be out of danger, let me never be out of fear. Let fools be secure; but as for me, let me pass the time of my sojourning here in fear.

3. Another reason why we should fear, is, because of the Importance of that Work which we have to do in the world. What is our work here, Wherefore are we born, and live upon this earth It is to serve the LORD in the saving of our souls. The LORD that made us, may and does require our whole services: as there is none besides Him to whom we owe our being, so is there none other to whom we owe our service. And GOD has so ordered the matter, that we cannot better serve ourselves than by serving Him: this is the work of GOD which he requires of us, to” work out our own salvation.” It is a piece of self= denial, which GOD never requires of any man, to neglect his own soul.

There are two LORD’s that are served in the world; GOD and the Devil. The Devil's name is The Destroyer, and his work is to destroy; and this is what lie imposes upon all his servants, to destroy every man his own soul. GOD is called The Savior; and the whole work that he has to be done by his servants is the work of salvation.

Friends, the great service which GOD has for every one of you to do, is to recover yourselves out of the snares of the Devil, that you may obtain everlasting salvation. If you but so acquit yourselves in this world, as to get safe to heaven, GOD will say to you, “ Well done, good and faithful servant.” It is true, we have every one of us more souls than our own to look to; not only Ministers, (whose special work it is) but every one, should do what lie can to save the souls of others; but our first service is to look to our own souls. As CHRIST says, “He that will not be faithful in that which is another's, who shall trust him with that which is his own” (Luke 16:12:)--may we not much more say, He that is not faithful in that which is his own, will be much less faithful in that which is another's. He that serves the Devil in destroying his own soul, is not like to serve GOD in saving the souls of others.

Well, this is your work which you have to do in the world, to serve the LORD; and this is the service which GOD expects, that you save your own souls. Whatever you are faithfully doing in this way, you are therein serving GOD. You may be saving your estates, and therein serve the Devil; you may save your names, and save your lives, and therein serve the Devil; but when you are saving your souls, you are serving the LORD.

The working out of our salvation is not only the business of our religious duties, but of all our actions. We are not only to believe, and repent, and hear, and fast, and pray for our lives, but to be carrying on this salvation in every thing we do. As we may say, Whether you believe or repent, or pray or hear; so also, Whether you eat or drink, or whatsoever you do,” do all to the glory of GOD,” and your own salvation. Our future state, whether we are for life or for death, is not to be determined by some few of our deeds, but by the tenor of our whole course: look what thy life is in this world,-so shall thy judgment be.

We are here, in this world, upon our good behavior for the other world; and the short time we have here is all we have for eternity: our everlasting life or death will be determined by this little inch of time. Do in your day the work you were sent into the world for, and you are blessed for ever; spend your time in idleness, let your great work be left undone, or but half done, or done deceitfully, and you die eternally.

And do you yet not see what cause you have to fear If you were doing any thing of this world's business, and knew your life lay upon it, it would make your hand shake. a Work out your salvation with fear and trembling.” Why should we fear why should we tremble Why, because there is so great a work lying upon our hands. What if this work be done, and well done Then you are made for ever. What if you neglect or miscarry in this work Then you are lost irrecoverably. It is a matter of life and death that you are every day and hour upon. How can you think such a thought without a trembling heart

What a mighty influence would this consideration have upon your duties When you go to pray, whether in the closet, or in the family, or in the congregation, were you persuaded that your eternal state were so much concerned in it, would you not fear how you trifled in so great a duty; and would not this fear effectually call in all your powers, to join in so important a service How would it stand at the door, and keep out all those straggling thoughts, that at such times use to be thrusting in Would such hasty and cursory praying, such a flat and formal devotion, as you ordinarily take up with, then suffice you You would sooner sweat than sleep at prayer; your hearts would burn within you, and not freeze as they too often do; tongue-prayers, and knee-prayers, and eye-prayers, would be of as little account with you, as they are with GOD; all the males in your flock would be brought in,you would not dare to offer to the Loin a corrupt thing. You would take your best time, and time enough; you would put. forth the utmost of your strength; you would not make your souls to wait the leisure of your flesh, or to take its leavings. What you can spare from the world, what you can spare from business or your pleasures, would not then do the turn; your eating time, your sleeping time, your working time, would be taken up this way, rather than want time for GOD and your souls. Dost thou complain of sleepiness in prayer, of wanderings in prayer, of want of time for prayer Think, man, what prayer is for; how much there is depending on the faithful discharge of it; and see if this doth not work such a fear upon thine heart, as will both find thee time, and keep thee waking.

When you go to hear the word, if you considered thus:-I am now hearing for my life; the LORD GOD has brought me before him, that he may tell me words whereby I may be saved; the mysteries of the kingdom of heaven are now opening to me; the MOST HIGH comes down to show me the path of life; that word that falls from the preacher's lips is the word by which I must be saved, and the word by which I must be judged; it is the everlasting Gospel I come now to hear, which is all I have for eternity; I must stand or fall, live or die, according to the success of this word upon me:-As this is the only word of life, so this may be the only time of life: GOD knows whether this may not be the last warning, the last instruction, the last tender of grace and mercy that I may have for ever; whether my hearkening to., or letting slip, what I shall hear from the LORD this day, be not that which must give the final determination of mine everlasting state:-What would such thoughts, did they sit close upon our hearts work Would they not command thee, Take heed how thou hearest, give heed to the things thou hearest, fear how thou let them slip Would a deaf ear, a wandering eye, a roving imagination, be then endured Wouldst thou then suffer, as ordinarily thou dost, those wanton birds to catch up the incorruptible seed as it falls upon thee Would it not send thee home with a trembling heart, at all such times when thou past left all thou heardest behind thee

Consider, where are you at this present; what makes you here this day Let me reason a little with you before the LORD: How is it that all your spirits are not standing upon the watch-tower, whilst the King of Glory passeth by How is it that all your ears, and eyes, and hearts, are not waiting for him Why sit you here all the day idle Do you not understand what work it is you are upon O take heed to yourselves; salvation and damnation are before you, and one of the two you are certainly working out. Is it indifferent to you which of the two it be Is it all one to please GOD or to provoke him;-to get you nearer, or to put you farther off from the kingdom of GOD What think you of such praying, and such hearing, as you content yourselves with Will the living God be served with such spiritless duties Is death your way to life Are these dead and heartless duties, is this dead praying, and dull hearing, that upon which you will venture your souls Will you pray yourselves into hell While you have in your hands the key of the kingdom of heaven, will you lock the door with it, and shut yourselves out Whilst others are swearing, and lying, and coveting, and cursing themselves to hell, will you be hearing and praying yourselves thither Whither else will such dead duties carry you Certainly such blessing is as cursing, such hearing is as hardening the ears, such praying is as blessing an idol. Will GOD regard mockers

Will GOD be served with wind and words O tremble! fear lest you not only lose all your duties, but be irrecoverably lost by them!

Again, what an influence would this consideration have upon all the actions of your life, if you were sensible, that all that ever you do has such a respect to your eternal state, that according to it your final sentence will be. Wherever you are, whatever you are doing, you are serving GOD or the Devil, you are working for life or for death. There are no indifferent actions (considered in individual and with their circumstances) that make neither one way or the other; all our motions are upward or downward.

Our life is our race, and every action of our lives is a step backward or forward,-our going in or out of our way. Nay, our very doing nothing is doing something; if our rest be idleness, it is serving the Devil; if it be a refreshing for our work, it is serving GOD. We may be in a sense serving GOD when we are asleep, and we may also by our sleep be serving the flesh and the Devil. We are ever either laying aside our weights, or laying on more weight;; we are making us wings, or making us chains; helping ourselves on, or hindering. ourselves in our way. We are in this world as merchants trading for eternity. Our whole life is a treasuring up good or evil for ourselves against the last day. We are always either buying or selling, buying the truth or selling our souls; we are upon the exchange every day, and hour, either changing better for worse, or worse for better; every inch of our time is our talent to trade with, and we are still laying it out to our gain or our loss. Our lives are our seed-time; we are still sowing to the harvest; what we sow in time, we must reap in eternity. Our eating and drinking, our working and playing, our talking and our silence, will one way, or other spring up to our hands hereafter.

Do you understand this; do you consider it O what manner of persons should we then be; what circumspect lives should we then live Would not this, if it were considered, dam up the stream of iniquity Would that self seeking and flesh-pleasing, which take up so much of our time, hold up the head against a sense of the influence they must have upon our eternal state Should we then spend so much of our time in doing wickedly, or doing nothing Would it not find us other work, and work enough for our time, our tongues, our hands, and our heads, and all our powers But we do not consider or understand.

When you are walking in the vanity of your minds, what do you use to think of this Or do you think nothing of it So it is indeed: you think not what you are doing. But stand and pause awhile. When you are serving your flesh, can you think, Now I am serving the LORD, now I am working out my salvation, now I am providing for my soul, and laying up against the time to come Dare you say, Now I am sowing for eternity; this is that which I would reap in the other world This north, and this jollity, this pride, and this idleness,-let these, and the crop they will bring forth, be my harvest hereafter Would not the thoughts of such a harvest make you dread such a seedtime - Or can you say, The time I spend thus I can spare from my soul; heaven is sure to me; now for mine ease and my pleasure; now for this present world,-I have done enough for that to come Or will you say, These days of my vanity and earthliness will, I hope, be left out of my reckoning; my prayers and my alms, the good that I have done, are so much, that my evil deeds and days will be passed by But must not every day, must not every work be brought to judgment Doth not the righteous and all-seeing GOD book down all Is not the sin of JUDAH written, as well as their tears and duties Is not every thing noted in this book And must not all things that are written therein be read in that day “Ifyou call on the FATHER, who, without respect of persons, judgeth according to every man's work, pass the time of your sojourning here in fear.” (1 Pet. 1: 17.) If you had to do with a GOD that would never call you to a reckoning, how much or how little you serve him, or whom else you served besides him, the matter were not then so much: but if you call on the FATHER, if you serve such a GOD, who_ will reckon with every one of you, and for every thing you have done, you had need look better to it: “pass the time,” the whole time, cc of your sojourning here in fear.”

To hold this fear upon you, I shall add this counsel: Through your whole course, and all the parts of it, carry this upon your hearts,” That you are serving the LORD.” Do all you do as the servants of the Lo RD, and look on every duty as serving him. What the Apostle requires of the servants of men, is the duty of every one of the servants of GOD;” Whatsoever ye do, do it heartily, as to the LORD for ye serve the LORD CHRIST.” (Col. 3: 23, 241)

When you go to pray, think with yourselves,-This is a duty which we owe to GOD: I am going into my closet, upon a service I have to do for GOD there. When you give art alms, or instruct your families, think,-These are services which I have to perform, not only to my poor brethren or family, but to the LORD;. I have a service to do for GOD amongst the poor; I have a service to do for GOD in my family; GOD has bid me feed the one and teach the other; and to whomsoever I do it, I will do it as unto the LORD. And in like manner, in all the matters of your life, in the ordering of your whole conversation, let this be still in your eye, and upon your heart, GOD has sent me forth as his servant into the world; I have no business here but for the most HIGH; I am born for Him, I am fed, I am clothed, I live for Him; all that I have are the talents of my LORD, committed to me to use and improve for Him. I am debtor to no other, I am servant to none else; whatever goes out any other way is unfaithfulness to Him, whose I am; and now I go bound for Him; for his pleasure I was made, and to Him I am devoted; this life of mine, and every day of it, and every breath of it, I consecrate to the LORD; his servant I am, and that is no work for me, which I cannot call serving the LORD.

What would such a sentiment bring forth What care, what watchfulness, yea, what fear would it produce What, shall I serve the LORD with that which cost me nothing Shall cheap service, and easy service, and lazy service, and eye service, be all that the LORD GOD shall have of me I dare not serve my Governor so, and how will my GOD take it But what, shall I divide my service betwixt the Lo R n and any other master Shall my flesh be served, shall -my pride be served, shall my covetousness, shall men, be served Shall this heart, or this time, or this estate, be divided betwixt the LORD and them How if the LORD find me in another field, or upon other work, than whither lie sent and appointed me How if he find any of his talents wasted, his goods conveyed away to another master; how will he bear it Yea, how shall I bear it Art thou not afraid, O my soul, how this will be borne, and what a reckoning thou mayest be brought to for it Let me fear every day, that I may prevent the fear of the reckoning-day. Such a standing impression would this notion of our being engaged in service for GOD produce, if kept constantly upon the heart.

This notion, mingled with all our thoughts, duties, and ways, and the holy fear it will bring forth, will not only hold us to constant service, but will put us upon the highest and best service. What is the LORD whom I serve Is he not one who looks for all I have, and is he not worthy of all I have What an honor is it to be the servant of GOD, and -what a terror to be none of that number He is the best master; he is worthy of the very best I have. Fear, and be ashamed, O my soul, to put him of with any thing that is not worthy of him!

The great GOD has but few servants in the world; has he taken me into the number of those few O, what shall I render How can I be sufficiently thankful for that, grace’. Con has but few servants in the world; and the fewer they are, the more serviceable have they need to be. The Devil has many servants; he has those that serve him in every house, in every town; there are whole countries that are wholly peopled with the servants of the Devil: and their work is, to do all the disservice they can to GOD; to cherish the flesh, and the lusts thereof; to fill the world with wickedness, and to trample upon all that is left of

GOD in it. GOD has but a few servants; and since lie has made me one of them, I will do him the best service I can. Such a blessed and quickening influence, would such abiding thoughts have upon all the people of GOD.

On the contrary, if sinners would carry this thought upon their hearts, I am every day serving the Devil, it would be a bridle to hold them in. Such a thought would strike such a fear, as would strike them backwards. If a sinner that is going to the alehouse would seriously consider, Whither am I going,- and upon whose errand,and his heart should answer, I am going to the ale-house to serve the Devil; the Devil has some servants at work there for him, at their drinking-work, swearing-work, scoffing-work, and I am going among-them to help on the Devil's work;-if when others are serving their covetousness, pride, or envy, their hearts should tell them, The Devil has a great work for thee to do, to damn that soul of thine, and as many others as thou canst; the Devil would have thee to hell with him, and hang up that soul of thine in chains of fire; but this he cannot do, unless thou wilt put thine own hand to the work, and now he has brought thee to it; in the course thou art now taking thou art doing the Devil's work, to destroy thine own soul;-such thoughts would put sinners to a stand, or at least slacken their pace.

If the Devil should possess a whole country of people, as he has sometimes possessed some particular persons, and should set them on pulling down their own houses, burning their corn and their cattle, tearing their own flesh, pulling out their own eyes, butchering their children, and cutting one another's throats,-who would not be afraid to go and dwell in that country, and to be hired to that cruel work Why, sinners, it is worse work which the Devil has set you upon, and which you are now doing: he has set you on work to stab every man his own soul, to strike his darts through your livers, to kindle those fires that will burn to the bottom of hell, and to cast yourselves headlong into those eternal flames. Hadst thou such a thought as this upon thy heart, didst thou but consider that this is what thou art doing, it would' cool the heat of thy lust, and hold thee back, at least, from much of that wickedness thou art rushing upon.

And so it would be, if CHRISTIANs considered what they are doing, in following holiness and righteousness, that they are serving the LORD, and that in his saving design. O how would it provoke them on! How is it that thou art such a drone, such a sluggard in thy work Is He whom thou servest worthy of no more than this Pluck up thy spirits, man! Thou art upon service for the GOD of the whole earth, and upon the noblest service that thou art capable of; thou art sent forth upon the same service, for which the SON of GOD was sent into the world, to save souls, and to destroy the works of the Devil. If GOD should have employed thee but in those lower works, that CHRIST did for the bodies of men,-to open the eyes of the blind, to unloose the tongue of the dumb, to cast out devils, to heal the sick, and raise the dead,-wouldst thou have been so unwilling,, and so backward at such works Thou art upon greater works than these,-to save thine own soul, and those that see and hear thee.

GOD has made thee one of that chosen generation, that royal priesthood, that holy nation, who are to serve him, by showing forth the virtues of him that called them; and to set forth his praises in the world. Thou art set up as the image of GOD, as the epistle of CHRIST; thou art sent forth as a factor for GOD, to negotiate for him in the earth, to bear his name, to propagate his, Gospel, to enlarge his kingdom; art thou not afraid to trifle in such noble works

Think, O my soul, what it is thou art for, and for whom thou divest! Shall I be as the ox that eats grass, or as the swine that lieth in the mud, and tell the world, Behold your king! This is the image of` your GOD! Shall the epistle of CHnjs-r be nothing but a blank or blots Shall I teach men to despise, or pollute and blaspheme, that worthy name which I am entrusted to advance Shall any little that I do, suffice me in so great a trust

O my soul; remember thou servest the living GOD, and therefore let me do him the best service I can. Canst thou be too holy Canst thou be too circumspect and too active I may be too sluggish, and too silent, and too shamefaced; but can I be too- busy, too zealous for the living GOD Can I say of my best, this is too much Can I say of any thing less than my best, this is enough It is the LORD GOD whom thou servest; fear to be unworthy. -This is the advantage of carrying this thought upon our hearts, I serve the LORD; it will put us upon the best and highest service.

4. Another reason why we should fear, is, because of the great Treasure we carry about with us, wherever we go. CHRISTIANs are travelers, and they travel with charge about them. This world is a dangerous world: the passengers through it are in danger of falling among thieves, which will spoil and rob them of their treasure. A CHRISTIAN carries more riches about him than the whole world is worth. Be has the whole Gospel within him; he has the two tables of the covenant; his heart is the ark in which they are laid up. He has CHRIST in him; the fruits of his blood, his pardon and reconciliation; the graces and comforts of his SPIRIT, his evidences for heaven; all the records of the gracious transactions betwixt GOD and his soul, the pledges of divine love, the King's broad seal, and the earnest of glory; all the income of his faith, the returns of his prayers, all that lie has gotten, all the manna he has gathered, the hidden manna, the white stone, with the new name;-he carries all his riches up and down with him, wherever he travels.

Hast thou any divine light in thine heart, any love for CHRIST, any zeal for GOD and his Gospel, any tokens of his love, or tenderness of his honor Is there peace or joy, or hope within thee All this thou art in danger of being spoiled of.

This is the design that SATAN has upon thee; this is the errand of every temptation, every companion, every carnal relation, every change of condition, every pleasure, all thy earthly possessions; the Devil has set them in ambush, and they lie in wait for thee, to rifle thee and spoil thee of all that ever thou art worth. Hast thou never fallen amongst these thieves, and suffered great loss by them Has thou been robbed, and art thou not afraid thou mayest again Will not thy loss make thee more wise and wary

How many instances have there been of secure and unwary CHRISTIANs, who, whilst they have been venturous upon temptations, and indulged themselves in a more free and easy life, or a more busy drudgery for this world, have lost all they had for the other world; who, when they come a little to themselves, begin to mourn in NAOMI's bitter song, “Call me no more NAOMI, but call me MARA;” (Ruth 1. 2O;) I went out full, but I returned empty Whilst mine heart was tender, and mine eye jealous; whilst I kept my watch, and kept my distance from temptations; O what light, love, peace, joy, did then possess my heart! Then I had a God whom I could call mine; then I had a JESUS, and could lean upon my Beloved; then I could believe, love, serve, delight in, enjoy, and praise the LORD. But woe to me, how is it now Whilst I allowed myself a little more boldness with this flesh and this world, I have lost all ere I was aware. I am fallen among thieves, and what have they left me O my ease, my pleasures, my money, my lands, how have you served me! Whilst I have been loving, and following, and serving you, how have you rewarded me! Ah me, they have taken away my LORD, and I know not where they have laid him! Grace is not; peace is no more to me; a good conscience, where is it I can neither believe, nor love, nor pray, nor hope, nor any thing else, but fear and lament. O, had I feared always, this fear had never come upon me!

Are there no such instances, no such cases in the world And is there no fear that this may be your case Do blot you also travel with charge Have you not a treasure within you What! Have you been hearing, and praying, and laboring all this while, and have you not gotten something you would be doth to lose And is not the world still as very a thief as ever Does not the Devil lie in wait for you as well as for others Is not his eye upon that chain on thy neck, that jewel in thy bosom, and those bracelets on thy hands,-the graces that appear upon thee And has he not a mind to beguile thee of them all Are his temptations so weak, or art thou so strong, that thou; needest not fear them He that is so weak as not to fear temptations, is certainly not so strong as to resist them. Look to thyself: they are all standing at, the catch for thee; thy companions are catching, thine estate is catching, thy business is catching, thy pleasures are all catching at thee, to spoil thee of all that ever thou hast.

II. I shall now show, What you should fear. It is too long to tell you every thing that is to be feared; but fear especially these things following. 1. Fear your Delilahs, or your beloved sins. 2. Fear your Jezebels, or your painted sins. 3. Fear your Isaacs, or any beloved creature. 4. Fear the Cross, or Affliction. 5. Fear the Curse, or Damnation.

1. Fear your Delilahs, or your beloved sins. You have reason to fear every since greater sins, smaller sins, common and ordinary sins, strange sins. There is no sin so gross, but it may be thy sin; and there is no sin so small, but it may be thy undoing; there is no sin so great a stranger to thee, but one time or other it may give thee a visit; thou mayest be tempted to that sin, which thou was never tempted to in all thy life; thou mayest be overcome of that sin, which thou never commitedst all thy days before. Say not of any sin, This I fear not; it may be the next that comes; and if it come, thou hast that within thee which may bid it welcome. Fear all sin, but especially fear thy beloved sin. Fear whatever thou lovest in all the world, but especially the sin of thy love.

But what is this beloved sin, or how may I know which it is- It is worth Your inquiry, and I shall give- you the following marks of it, by which you may understand, both what sin it is, and how great reason you have to fear it.

(1.) The beloved sin has easy entrance. The Apostle, calls it,” the sin that doth easily beset us.” (.Heb. 12: 1.) It lays siege to the soul, and it has an easy siege of it; it lies not long without the walls, but the gates are quickly thrown open to it; whenever it comes to the door, it is usually let in at the first knock. Strangers may be made to wait, but this friend must be fetched in and welcomed; the Devil may save his labor in tempting to this sin, for itself is temptation enough. It is the familiar of the heart one of its nearest acquaintance.

(2.) It has the command of all. The beloved sin is the master-sin; it is by love that sin rules; whatever has' gotten thy love, has therein gotten the dominion in thee. Lovest thou GOD Then at his command thou art. Lovest thou sin Then this becomes thy LORD; thou wilt deny or keep back nothing it will have. This HERODIAS may ask what she will, and she shall have it; not half, but all: not the Baptist's head, but thine own head and heart, and soul, and life,-all must be sacrificed to it. All the good thou hast, and not only this, but all other sins, must stoop to it and serve it. For instance, if pride be the master-sin, the whole man and all that lie has must be servants to it; yea, and every other lust must either serve it, or give place to it. Covetousness must get wealth to maintain it; curiosity must provide it with ornaments; all the parts and powers of the soul, all its virtues and inward endowments, all the actions of the life, must serve and uphold it. Meekness, temperance, patience, charity, chastity, preaching, praying, fasting, all our religion must be pressed to do homage to this idol; and whatsoever would be a disgrace, whether it be good or evil, must be laid aside, or trodden under foot. If it be a disgrace to be covetous, pride will be content to be poor; if it be a disgrace to be quarrelsome, pride will be peaceable; yea, if it be a disgrace to be proud, humility must serve it for •N

covering and ornament. If it be an honor to be conscientious, the proud will be a professor: and if it be a disgrace, then farewell religion;-conscience, hide thine head Every thing must be entertained or rejected, according as it may serve or hinder it; pride must have the disposing of all. And the like may be said of any other beloved sin.

(3.) It must have no check nor control. The beloved must dwell in quiet: do what it will, none must say to it, What dost thou Like that fondling ADONIJAH, of whom it is said, “His father had not displeased him at any time, nor said, Why bast thou clone so” (1 Kings 1: 6.)-the darling must be dandled, but never corrected. Or if there be a necessity that some check should be given to it, then the same charge must be given as concerning that other of DAVID'S fondlings, ABSALOM, “Deal gently with the young man;” not too harsh, not too close.” Nay, my sons, it is not well that I hear of you,” said ELI to his wicked sons. And that is the hardest word that will be borne.

(4.) It is the last that is parted with. REUSEN shall go, and SIMEON shall go, and JUDAH shall go; but must BENJAMIN go too “My son shall not go down,” said old ISRAEL. This pride, let it go, says the covetous man, and this sloth, and this pleasure; but must this mammon and my heart be parted It shall not go. This covet ousness, let it go, says the proud man, and this ease and this pleasure; but shall my honor go If I be put to labor, I can bear it; or if I be poor, I can bear it: I can work hard, or fare hard, but I cannot be despised; though my estate be brought low, and my back be bowed down, yet my spirit will not come down. This pleasure I can spare, and this ease, and this honor, says the peevish, but I cannot help being angry when I am provoked; any thing but this: in this thing the LORD pardon me, I cannot help it.

(5.) It is often the thing that parts CHRIST and the soul. It is the last that is parted with, and sometimes it will never be parted with. CHRIST must go, and life must og-o, and the soul must die, rather than this sin not be saved alive. Doubtless there are souls in hell that have parted with much, and would have parted with all but this one thing; and for the sake of this they perish everlastingly. Was it not the case of that young man that came to CHRIST for eternal life He was fair for life, only CHRIST tells him,” One thing thou lackest.” Get thee loose from the love of this earth, and heaven shall be thine. O, says his heart, I have too much to lose; abate me but this, and I will be thine; but if this may not be, away lie goes, sorry he must die, but yet choosing death, rather than the loss of his estate.

Now is not such a sin to be feared,-that will find such an easy entrance; that has the command of all, by which your souls and consciences, all your time, and estates, and ways, are governed and disposed; that must do- what it will, without check or control; that you can so hardly get rid of, and that will so greatly hazard for ever your part in CHRIST Is not such a sin to be feared

By what has been said, you may know which it is. Or it may be, there may be more than one: some sinners serve many masters, and know not which is the chief, Fear all your sins, and do what you can to find out the master-sin, and take heed of it wherever you meet it. Never count thyself in safety whilst that is alive: reward it as it would serve thee: put thy finger upon the right head, and then say,” Thou must die, JONATHAN;” thou must die, O my sin,-or my soul must die by thine hand!

2. Fear your Jezebels, or your painted sins. An enemy in a disguise is the more to be feared. The Devil is a painter, that can limn some of the foulest vices in the form of virtues. As lie can put an ugly vizor upon goodness, and, with this foolish world, make light pass for darkness, holiness for hypocrisy, zeal for pride and fury; so can he paint sin in the form of GODliness. Covetousness must go for frugality, profuseness for liberality, sinful compliance for civility, sinful connivance for modesty, lukewarmness

for moderation, cowardice and faint-heartedness for prudence and discretion.

Hast thou never a painted Jezebel with thee No vice which thou allowest thyself in, thinking there is no harm in it Fear this harlot, who looks more modestly than she that has her whorish heart on her forehead. Who is on the LORD's side, who Throw her down! Hast thou any thing within thee that is for CHRIST indeed Let it down with this Jezebel. Pull off the harlot's veil, and cast her out. “Come in,” yea, rather, Get thee out, “thou wife of JEROBOAM, why. Feignest thou thyself to be another”-Is this thy frugality, to hoard up and hold back what the LORD calls for from thee Is this thy good husbandry Too good an economist to be merciful! too good an economist to be a good CHRISTIAN!

Get thee out, thou wife of JEROBOAM, get thee out, covetousness; why feignest thou thyself to be another-Is this thy liberality, to spend thine estate upon thy loose and idle companions Is this thy casting thy bread upon the waters, to throw it down those filthy kennels Get thee out, prodigal, why feignest thou thyself to be another-Is this thy civility, to have fellowship with the unfruitful works of darkness, to hold friendship with the lewd ones of the earth, to have a kiss for the precious and the vile Get thee out, why feignest thou thyself to be another-Art thou remiss and indifferent in the matters of GOD Art thou cowardly, and fainthearted, where his honor is concerned; and is this thy moderation or thy prudence Get thee out, Laodiceau, why feignest thou thyself to be another Pull off the mask from the face, and see what is under. Thou knowest not what mischief thou mayest-suffer, where thou suspectest no harm: fear a pretended friend more than an open enemy.

3. Fear your Isaacs, or any beloved creature. Fear not only the sins of thy love, but the sons of thy love; the latter will be temptations to the former; thou mayest receive hurt from that which has no hurt in it. An innocent child may be an idol, and so may tliine husband, or thy wife, or any friend thou hast. Fear, lest thy love to thy friend abate thy love to thy GOD; lest thy love to thy children should cause thee to abuse thy GOD and them, by the neglect of that reproof and correction thou owest them; take heed that thy tenderness to them, make thee not cruel to them and thyself. By nursing their untowardness, thou nourishest those thorns that will pierce through thine own soul.

Take heed that thou have no ISAAC in all the world, not one _ child, not one relation, concerning which, if GOD should say to thee as to ABRAHAM, Offer up this ISAAC whom thou lovest,-for if CHRIST require of thee, as he doth of all his disciples, Forsake father or mother, forsake husband or wife, forsake son or daughter,-thine heart should answer, No, I will not offer them up; no, I cannot forsake them. What thou canst not part with, may be the parting of GOD and thy soul.

And as any beloved friend, so any other creature or affair that thine heart is set upon, may be a snare to thee. Fear that house that thou lovest, thy pleasant habitation; fear thy money, and thy fields, and thy flocks, thy meat and thy drink that thou lovest; those businesses and honest employments thou takest most pleasure in. Thy good things may become thine evil things; thy table may become thy snare; thy savory meat may become thy poison; and that which is given thee for thy good, may be an occasion of falling. Thine honest labors, when thine heart is too much in them, may be more mischievous than idleness.

How many foolish souls are there, whom their love has held prisoners to this earth, and exiles from heaven; to whom their good things have done more mischief, than things apparently unlawful could ever do!

How is it that thy soul is so seldom above Thy delights are below. Whence is that, that whatsoever thou doss in religion prospers no more; that so small increases, and so many decays, are to be found upon thee Thou hast not been among the drunkards, nor hast been partaker with the adulterers; thou hast been no liar, or scoffer, or oppressor; these things thy soul abhors. Thou hast been an idolater; thine heart has found thee out some idol, some friend, or farm, or honest business, or innocent pleasure, (as thou though test,) and has so chained itself to these, that hence it is with thee as it is. GOD has opened his store to thee, and filled thine hand with good things; and thou hast opened thy mouth, and so filled thine heart with them, that it is choked by them, and all spiritual good is even strangled within thee.

Friends, if what you love be not also your fear, it will be your sin and your misery; it will draw your heart from GOD, and so it will be your -,in; and it will provoke GOD to snatch it away from you, and then it will be your misery. Whatever thou over-lovest, if the LORD mean thee good, look to be bereaved of it. Me will touch thee in the apple of thine eye, he will try thee in thine ISAAC, and will tear that jewel that entices thine heart from him. And by how much the more thou lovest, by so much the greater will the torment be.

GOD says to thee, Take now thy child, or thy children, (not-and offer them up to me, for a burnt-sacrifice,-hut) take and bring them up for me for a holy seed: instruct them, govern, and educate them for me. Whose are all these that are in thine house Are they not all mine, my sons and my daughters And wherefore have I sent them thee Is it not with this charge, Keep these souls for me, bring them up for me It is not for bread only, or for clothes, or for trades, or for portions, that they are come into thine house; it is that they may be instructed to the kingdom of Got), and bred tip to eternal life.

Now how dost thou keep this charge of the LORD

Dost thou teach them Dost thou govern them Or are they not left a rude and unruly company But what is in the fault Is not thy love in fault Thou art so fond a father, that thou canst not find in thine heart to impose upon them any thing that they like not.” My child is sickly, and I cannot put him so hard to it. My child is wayward, but f am thin to let him have his will more than.1 would, for leaf• I should discourage or break his spirit. I have but one, or but two. and if these should miscarry, what would become of me

Why now thou seest what reason thou hast to fear thy love, which is such a tempter to the(, to disobey thy Gun, and to tender the humour of thy child more than the honor of thy Maker. If there be one of thy children that thou lowest above the rest, that must be let alone, to be the rebellious child.

GOD says to thee, not Take thou thy child, but Let me take him; be content that I lay mine hand upon him, and smite him with sickness or death. No,-than canst not bear it, but murmurest, and art impatient, and wilt not be comforted or quieted. Some parents can better bear it, that the Devil should take their children, than that GOD should take them. If the Devil takes thy child; and makes a prodigal of him, a drunkard of him, or a rioter, or if evil company carry him into the paths of the destroyer, thou canst bear it with more patience. At least, if the Devil take him, and only make him a muck-worm, though that make him as sure to hell as prodigality; this thou canst bear with ease.

Though we may sometimes hear parents say,” I had rather my child had been dead, than buried alive in lewdness and debauchery;” yet to see him held by the Devil under a blind mind, under a hard and impenitent heart, so he be civil, and sober, and thrifty for this world, though he be but a civil infidel, this is not so heavily taken but let GOD take him out of the world, and then no noise is heard in the house, but such as was heard in Ramab, lamentation, and weeping, and great mourning; 11A otIEL weeping for her children, and would not be comforted, because they are not.” (Matt. 2: 18.)

4. Fear the Cross or Affliction. You will say, This is strange counsel; the Scriptures give the quite contrary; “Fear not them that kill the body.” I shall therefore show, (I.) How we are not to fear the Cross. (2.) How we are to fear the Cross.

(1.) How we are not to fear the Cross. Now the cross must not be feared, either, First, Out of tenderness to the flesh; or, Second, Out of faintness of the spirit. Site flesh. Ely the flesh understand, ho h our bodies of flesh; and our fleshly desires. The Cross must not be feared out of tenderness to our bodies. It is that which makes us shrink from, and shrink the cross, that it puts it to so much pain and hardship: The soul suffers not by any thing, that man can do unto us, but as it partakes in the sufferings of the body. Upon this account it is that we fear bodily afflictions; but thus it should not be. A CHRISTIAN is a soldier, and soldiers must not fear, but endure hardships. It is not for tender persons to be soldiers; hunger and thirst, cold and Weariness, are their ordinary lot; and their hardiness must be their armor against all. It is not for tender persons to be soldiers, and therefore it is not for CHRISTIANs to be tender; they should be the most tender of sin of any persons in the `world, but not so of sufferings.

There are several kinds of sufferings to which we may be exposed: some fall at a greater distance, when we are smitten only in our goods; others come nearer, and touch our flesh and our bones; and these are they that, are hardest borne. The Devil, in tempting Jon, knew Which was the tender part, and therefore reserved that for his last trial;” Put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face.” (Job 2: 5.) And if this tender part once becomes hardy, then thou art a. soldier fit to tight the Devil and his armies. CHRISTIAN, be not tender of thy flesh, and then thou wilt not thence fear sufferings:

Much less is the Cross to be feared out of tenderness to our fleshly desires. Here let three things be considered:-[L] The intention of the cross is the destruction of the flesh. [2.] It is this corrupt flesh that makes the cross to pinch. [3.] This flesh is no such friend to us, that for its sake the cross should be feared.

[1.] The intention of the cross is the destruction of the flesh. Afflictions, as ill favoredly as they look, come to tis upon no ill intent: it is to save us from that which is u-gorse. GOD delivers his people up to the cross, to the same end for which the Church was to deliver up offenders to the Devil, for the destruction of the flesh, that the spirit may be saved in the day of the LORD JESUS. Sin must be put to death; and it must be put to the same death which CHRIST was put to, it must be crucified. GOD would have the souls of his people to live and thrive; in warm weather hopeful blades are choked up with weeds; then come the frosts to kill the weeds and save the corn.

[2.] It is this corrupt flesh that makes the cross to pinch it is the flesh that is struck at, and it is that that smarts afflictions would fall more easy on mortified hearts: and therefore it is, that whatever complaints are heard from mortified CHRISTIANs, it is usually more for their sins than for their sufferings. Their medicine is sharp, and puts them hard to it at first; but when it has a little conquered their disease, much of its tartness is allayed. It is their disease that makes them so full of pain.

What is the reason that losses in men's estates, that the spoiling of their goods, or that poverty, so vex their hearts It is their covetousness, and the cares of this life, that are the teeth of poverty and want. Had we once mortified our earthly members, and learned in every state to be content, how easy would losses be!

What is the reason that contempt and disgrace raise such a storm in others It is their pride, that cannot be patient. He whose heart is humble, can be content to be laid low. The like may be said in all other afflictive cases.

[3.] The flesh is no such friend to us, that for its sake we should fear the cross. It is near us, it is true; and cannot suffer, but we ourselves suffer with it: but so it is with an ulcer in the body; it is in thine own flesh, and whatever smart is felt, it is thou that feelest it; but wouldest thou therefore fear to have thy wound cured

Wouldest thou have thy sinful tempers live Dost thou not pray for their destruction Dost thou not sigh and groan under them Dost thou not wish, and wait, and hope, and long for thy redemption from them 1: Dost thon count them as enemies, and art thou afraid of that weapon that is now put into thine hand to avenge thee of thine enemies

Secondly, Fear not the Cross out of faintness of spirit.” Faint not when thou art chastened,”-much less before the chastening comes.

As cordials to preserve from fainting, let these two things be considered:

(L] The LORD is his people's GOD. This is his covenant with them;” I will be your GOD, and you shall be my people.” (Jer. 30: 22.) Let us consider a little, what support this promise yields: “ I will be your GOD.” What is there in this more than every one may lay claim to Is he not the GOD of all the earth Is he not the sinner's GOD Is lie not the drunkard's GOD, the atheist-'s GOD, the GOD of them that say in their hearts there is no GOD he is so: the GOD that made them, the GOD that rules them, the GOD that judges and will condemn them.

This is a word of terror to the ungodly world. I am their GOD, that is, I am above them: as high as any of them are, I am higher than they, and will bring them down to the dust of death. But what is there in this word as to believers What meaneth the MOST HIG-1t, when lie says,” I will be your GOD,” to them. The meaning is,-I will be your friend and your father, your portion and heritage, your rock and your refuge for ever. I am the Almighty GOD, and able to save you from all your distresses; I am the all-sufficient GOD, and able to supply all your wants and necessities; and whatsoever I am, all is yours.

Now, when GOD says,” I am thine,” what matters it who or what can say,”I mu none of thine” Suppose the GODs of the earth should say to thee,” Away, we are none of thine!” Suppose thine old friends and. acquaintance should say,” Stand back!' we are none of thine.” Suppose thy nearest relations, thy father, or thy brother, of thine husband, or thy wife, should say,” We are none of thine.” Suppose thy house and thy country should cast thee out, and say,” Neither are we thine.” Yet this one word from the LORD, 11 But I am thine,” how would it support and abundantly satisfy thy soul!

[2.] None so well know this ordinarily, that the LORD iS their GOD, as his suffering people. It may be thou wilt say, All this word, 111 am thine,” what a good word is here! O were I but sure it were spoken to me, what then should I fear Let the LORD but speak thus to my soul, “I will be thy GOD;” and then let the world, and the Devil too, speak what they can;” We will be thine enemies, if GOD be thy friend; we will curse thee, if GOD bless thee we will hunt thee, if GOD harbor thee; we will be thy death, if he be thy life.”-Do your worst! If the LORD has said this word to me,”-I will be thy GOD,” I will not fear though ye be all Devils unto me. But, O, here is my trouble, I see the world running against me, I see troubles running against me, and I am in doubt whether GOD has spoken this word to mine, “I will be thine.”

Dost thou doubt Dost thou not know whether GOD be thine Why, the day of adversity, that is the time when thou art most likely to know it. There are none ordinarily who so well know that the LORD is theirs, as his suffering people. For, 1. GOD doth often reveal himself in a storm, who hid himself from us in our sunshine. Our days of darkness are often the times of light and love. Light from above is most needed, and will be better accepted, when it is darkest below. The hatred of the world doth usually usher in the tidings of divine love. When thou art led into a wilderness to be tempted, there expect he will speak comfortably to thee. Why art thou afraid of affliction Wouldest thou not be glad to know that the LORD is thine Follow him into the wilderness, and that may be the vineyard where he will show thee his ove.-2., The sufferings of the saints will be a proof of their sonship. Our sufferings for CHRIST will be the evidence of our sincerity to him. Prove that thou lovest CHRIST above all, and thou therein provest that GOD is thine; and what greater evidence that we love CHRIST above all, than this, that we can part with all things for him-But then indeed it is necessary that we be well assured that it is for the sake of CHRIST we suffer: for bare suffering will not be your evidence for heaven but the cross may prove your sincerity. Grace is never; so well known as when it is put to the trial. Your sufferings will be your trials,-61-.e trial of your faith, the trial of your love; that so what lay in the dark before, may now be found unto praise and glory.

What sayest thou now Canst thou faint under such expectations Wilt thou fear to be comforted What greater comfort than to have it proved to thee that thou art of GOD And when will that proof be made with the greatest evidence, but when thou art tried in the fire It is the wind that discovers the wheat, and the fire that proves the gold.

(2.) How we should fear the Cross. To this I shall answer in these two particulars. First, Fear a surprisal by the Cross. Secondly, Fear the temptations of the Cross. First, Fear a surprise by the Cross. Fear lest it should overtake you unawares. The coming of the LORD to visit us is never so terrible, as when it is as the coming of the.LORD of that evil servant to reckon with him;” In a day that he looked not for him, in an hour that he is not aware.” (Luke 12: 46.)” Take heed lest at any time your hearts be overcharged; and so that day come upon you unawares.” (Luke 21: 34.)

GOD sometimes summons before lie smites.” Prepare to meet thy GOD, O Israel.” (Amos 4: 12.) But sometimes lie comes, as to the church in Sardis;” I will come on thee as a thief, and thou shalt not know what hour I will come-upon thee.” (Rev. 3: 3.)

This coining of the LORD finds some, as the coining of the Bridegroom (Matt. 25:) found the foolish virgins, all asleep. Others it overtakes as DAVID and his armies did the Amalekites; it finds them” eating, and drinking, and dancing, and making merry.” (1 Sam. 30: la.) On others it comes as the news of SISERA’s death came to his mother and her ladies, finding them full of expectations of prosperity. They were full of expectations of his return in triumph; but the next news they heard was, that he was smitten dead to the ground. O what confusion and astonishment did this bring ui n them!

How very few of us can say, The evil that I am prepared for is come upon me! It found me on my watchtower, standing upon the guard. I am ready, I am ready; ready for sickness, ready for poverty, ready for bonds and imprisonment, or any thing else that may befall me.

What sad work do afflictions make with us, when they find us unready Then we fret, and murmur, and despond. We can neither believe, nor pray, nor hope, nor submit. We that were just now full, and at ease, and at quiet, basking ourselves in sunshine, promising ourselves that our mountain never should be moved; on a sudden we are all earthquakes and clouds, and like the troubled sea that cannot rest, but casts forth mire and dirt. Such are the fruits of our surprisals by the cross. Has this never been thy case Fear lest it be.

Secondly, Fear the temptation of the Cross. There is a, double temptation chiefly to be feared. In our troubles, especially such as befall us for the name of CHRIST, we are in danger, [l.] Of pride. [2.] Of a fall. [1.] Of pride. As men may be proud of their grandeur, so also of their poverty and contempt. As we may be proud of our virtues and services, so also of our sufferings. The soldier's wounds and scars are his glory and boasting, It is an honor to suffer for CHRIST: and some of us can-: not bear this honor without being exalted above measure; we cannot be cast down, but we are apt to be putted up.

Some of the heathens have sacrificed their lives for their country's good; and yet not so much for their country as for themselves, to purchase to themselves renown. And is there no such vanity to be found amongst CHRISTIANs Fear this wickedness, which will both spoil you of the comfort of your sufferings, and lose you your reward.

[2.] Of a fall. Afflictions (such I mean as befall us for the Gospel's sake) are temptations to apostasy from CHRIST. Fear lest the cross should part CHRIST and your souls; lest it should be with you as with his disciples of old, who accompanied him to his sufferings, and there forsook him and fled.

5. Fear the Curse, or the wrath and everlasting vengeance of GOD. Fear him, which after he has killed has power to cast into hell.” (Luke 12: 5.) Fear not man, 'for lie can kill but once; when he has killed the body, he has done his worst; but GOD can kill, and kill again; can smite the body to dust, and the soul into hell. I say unto you, Fear him. Consider here three things.

(1.) To whom this warning was given thus to fear. And that was not to the multitude of his hearers only, but especially to his disciples.” He began to say to his disciples, first of all,” (ver. 1,) and” I say unto you, my friends,” (ver. 4.)

(2.) What was the special reason he used to urge and press his disciples to fear GOD; and that was, the power of his wrath,-because he can ”cast into hell.”

(3.) What was the special manner of that fear to which he presses them; and that is, lest he that can do it should do it, should actually cast them into hell. And this must be so, otherwise there had been no force in the consideration of his power, to work this fear: for they might have replied, Though GOD can damn us, yet why should we fear ever the more upon that account, whilst we are sure he will not-and so his argument from GOD's power to destroy had come to just nothing. Who would fear damnation ever the more for- that Go n haul power to damn him, if he were out of fear that he would ever do it Therefore the sense must be, Fear GOD, lest he should cast you into hell.

“ It is a fearful thing to fall into the hands of the living GOD.” (Heb. 10: 13.) There is an afflicting hand of GOD, and there is a revenging hand of GOD, and both are to be feared. Even the afflicting hand of GOD is terrible.” Despise not thou the chastening of the LORD.” (Heb. 12:5.) Make not light of that: thou mayest find, it heavy enough. GOD is terrible in his judgments that he executeth on the earth. He maketh the very earth to tremble, when his hand is lifted up. Those hearts are harder than the rocks that will not rend when GOD smites. The afflicting hand of GOD is to be feared: but especially it is a fearful thing to fall into the revenging hands of the living GOD.

“ Let us have grace, whereby we may serve GOD acceptably, with reverence and GODly fear; for our GOD is a consuming fire.” (Hcb. 12: 29.) The LORD CHRIST is sometimes resembled to a” refining fire.”“ The LORD whom ye seek shall suddenly come into his temple.-But who may abide the day of his coining, and who shall stand when he appeareth For he is like a refiner's fire,-and he shall sit as a refiner and purifier of silver.” (M al. 3: 1, 2.) He shall purify, He shall save his people from their sins, yet so as by fire. GOD has his purgatory as well as his hell;-though not according to that popish dream, a purgatory after this life; death will put an end to this purging work: lie has his purgatory, and his purgatory has its fire; it is hot passing tinder the purging work of GOD. But who can stand before him when he appeareth as a consuming fire” Who can dwell with the devoring fire, with the everlasting burnings” (Isa. xxxiii. 14.)

“ Let us have grace” that” we may serve GOD With fear.” It is not for sinners only, but for saints also, to fear the wrath of GOD. Grace will teach them to fear. Hell Is not so terrible to any as to gracious souls; those that most prize the love of GOD will most fear his wrath. And the LORD looks that it should be so: GOD will not be a loser by his grace; he would not lose the awe of his threatenings by making us the children of promise; he would not have it forgotten that he is righteous, by those that have tasted that he is gracious.

And the people of GOD have need enough to be kept in fear. They are too apt to be proud, and wanton, and fro, ward children; and have need, not only of the cross on their backs, but of the curse in their eye, to keep them in order. How foolish, and peevish, and unruly are we, notwithstanding that double recompense of reward, the glory to come, and the wrath to come, that is set before us O what should we not be, were there no such arguments to be used with us!

Say not that it is mercenary to look on the crown as the encouragement of holiness, till it can be said, it is mercenary to be governed or quickened by love. What is it to have respect to the recompense of reward, but so to eye the love and joy of the LORD, as to feel the power thereof, oiling our wheels, and drawing our souls on after it

Say not it is servile, and that which must not be allowed, that those that are sons should make use of the curse as a bridle to sin. This beast must be dealt with as a beast; lust must be bridled and fettered with fear, as well as charmed or constrained by love.

“ Let us therefore fear, lest a promise being left us, of entering into his rest, any of you should seem to come short of it.” (.Heb, 4: 1.) Whilst we take encourage rent from the promise, the promise of entrance, let us take heed by the fear of falling short.

Is there no fear of falling short Art thou already so established, that there is no doubt or hazard remaining of thy miscarriage Are all the enemies of thy salvation so secured, that thou mayest now spare any piece of thin armor Halt thou out-grown the use, or the need, of any of the counsels and caveats. which the Scriptures give; Look inward, and see what a treacherous heart thou hast lying there, undermining thine hopes. Is there never a worm still gnawing at thy root Are thy lusts all dead, and is there no fear of their resurrection Is there no guilt upon thine head, no guile in thine heart Has neither flesh, nor world, nor Devil, any power in thee Is the army totally broken, and is there no fear of its rallying upon thee - Art thou so filly resolved for holiness, do the stream of thy soul, and the bent of thy life, run so strongly and so evenly after the LORD, that thou past a standing, infallible, and uninterrupted evidence of thy sincerity Is there not room for such a question, What if I should fall short Art thou gotten beyond all possibility of miscarrying for ever Know, that a possibility of falling into the wrath to come, were that wrath throughly understood, would work more fear than a certain expectation of all the torments and miseries of this life. Hast thou faith Believe and fear. Hast thou hope Hope and fear. Hast thou joy Rejoice with trembling. Rejoice in hope of the glory of GOD, and tremble and fear his wrath.

There will be this double advantage (besides others) of this fear of the curse:-first, It will quicken our necessary fear of sin. Secondly, It will quench our sinful fear of the cross.

First, This fear of the curse will quicken our necessary fear of sin; yea, and of all the temptations to it. Sin is the sting of death, and this death is tile sting of sin. How bitter would sin taste, how ghastly would it look, were this gall that lies in it, this sting it carries, discovered and heeded Thou wouldest quickly be filled with thine own ways, didst thou but see what stands at their further end: that bed of scorpions. whither sin is dragging thee, would make every sin as a snake or adder. And of all sins it would strike the heart with the greatest fear of its beloved sins. These are they especially under which hell lies in ambush fur us; these are hell's strongest ropes, by which it pulls in souls Has any sin cast a cord of love about thee That it is which is likely to be the rope to draw thee to the slaughter. ’Thou canst get loose from many sins at pleasure; but take heed, or that foolish heart of thine will die for its beloved!

If thou ask,” What wouldest thou have, O my beloved son What comest thou to me so often for Why takest thou up thy dwelling so near mine heart”-it will answer,” O, it is to please thee, that I am so often with thee. I know thou lovest me; I ani the delight of thine heart, and tile pleasure of thine eyes; thou canst not be content without me; thou lovest me, and therefore it is I come, that thou mayest have what thou lovest.” But what hast thou now to say to it Answer it thus:-”-No, no, traitor, it is my life thou seekest, it is my soul thou comest to stead away and devor. I dread thy fawning face; thy smiles are darts in mine heart; I tremble at thy wooings and embraces. Get thee gone, harlot!-thy kindnesses are deadly kindnesses. What means that dagger in thine hand, whilst thou thus kissed me with the kisses of thy mouth It is my death thou art designing; I must die if I will any longer love thee. And what death must I die. Is it a short and easy death that thou art betraying me into No, no; it -is a bitter death, and it is a lingering death, an eternal death, that thou art preparing for me. This heart has been tinder-ground, in the dark cavern of pitch and brimstone; I have been in the deep, and viewed those chambers of death where thou lodgest thy lovers; I have sent down my spies,-- my thoughts have been below in the belly of hell; I have beheld how they lie in that pit, roaring, and yelling, and blaspheming, raving mad with the anguish of their burning souls; I have seen the very smoke and fire that devors them, the burning teeth of that everlasting worm that gnaws their hearts, and the fury and rage of that serpent that deceived -them in. O, my soul quakes, my bones tremble, terror and astonishment have taken hold of me, at the description which my thoughts have brought me up of that place of torment! And thou, even thou, art that which is most likely to carry me down and bring me there.

If I die that death it will be by thy hand; if I run myself into that fire, it will be for thy sake. Away from me! I dare not have any more to do with thee; I fear thee more than ever I loved thee; I fear where thou mayest lay me before tomorrow, if I should suffer thee to lodge but one night more with me.”

Such dread of thy beloved sin, would a fear of the curse work in thee. Friends, consider, are there yet any sins that. have such power over your hearts, and are your spirits so chained by them that you cannot get loose O, look to those chains of fire, into which, by this chain of love, your sins are dragging you. Are you afraid of the curse of GOD Are you afraid to burn Are you afraid to be racked, and torn, and gnawed, and ground under the millstones of eternal vengeance Then be afraid of sin. Let hell be your fear, and sin will be your fear; let sin be your fear, and it will be no longer your love.

And as this fear of wrath will work a fear of sin, so will it also work the same fear of temptations to sin. Sin and temptation lead the same way, though temptation be one remove farther back; temptation leads to sin, and sin to death. Get a fear of the land of darkness, and you will fear to be companions of such as are traveling thitherward; fear the plague, and thou wilt be no company for them whose dwelling is in the pest-house. But how rarely are this tenderness and wariness to be found! Yea, rather, are they not despised and decried as foolish scrupulosity! Go, hypocrite, blot that petition out of thy prayer,” Lead us not into temptation: “' never mock GOD with such a prayer against temptation, whilst thou deridest them that fear it. Study hell more, till thou hast more fear of sin; study sin more, and thou wilt not slight temptation.

Secondly, The fear of the curse will much allay our sinful fear of the cross. The greater will swallow up the less. The torment of the stone will make us for 7et the aching of a tooth. Who will fear the barking of a dog, that hears the roaring of a lion CHRIST prescribes the fear of Gov as a cure of the fear of men.

On the other side. The favor of GOD casts a contempt in the flatteries of men. It is in the night only that glowworms shine. The more lively hopes of the glory to come, darken the glory of this present world; the respect to the recompense of reward makes us despise the pleasures of sin. What is a cottage to him that has a crown in his eye What are meat, and drink, and clothes, and sports, what are all the blazes of these crackling thorns, to the light of the countenance, of GOD Hast thou faith Has thy faith given thee a prospect of the inheritance of the saints in light Sure thou hast little of it, who still blessest thyself in the earth. Get thee nearer the LORD; acquaint thyself more with him; say thou unto him,” Stand thou at my right hand,” and thou wilt say to the world,” Sit thou under my footstool.”

Now, as the favor of GOD will eclipse the world's sunshine, so the terrors of the LORD will make all the world's storms to vanish away. The darkness of the shadow will be lost in the dark of the night. Perhaps thou sayest, “ O what shall I do The Devil is come down, and has great wrath; the world is all in a flame against me; the lions roar; the bears and the wolves are abroad after the piney; I am despised, and rejected, and trodden under foot of men; I am persecuted and hunted up and down thin wilderness, and become a vagabond on earth; I have lost my friends, lost mine estate, and they seek my life also to take it away; O what shall I do What will become of me”-Thou art in a hard case indeed; but hast thou not greater things than that to trouble thee How is it with thy soul p Is not there a doubt, that the wrath of the Almighty may be hanging over thine head Art thou iii no danger of being rejected of GOD, of falling into the eternal prison, of being driven into everlasting banishment What dolt thou stand vexing and frighting thyself with the wasps Look to the serpents and scorpions that thy soul is in danger of falling amongst. Take heed, take heed, lest the eternal GOD cast thee into his prison, and lay thee in his irons. Let thy soul dwell more among the terrors of the Loam, and thou wilt not mind the terrors of men.” *, in thine heart, let, him be thy fear, let him be thy dread,” and then thou wilt be more able to say,” I will not fear what flesh can do unto me.”