spiritual enjoyments is permanent. It is not so with worldly enjoyments. They in a sense satisfy particular appetites: but the appetite, in being satisfied, is glutted, and then the pleasure is over: and as soon as that is over, the general appetite of human nature after happiness returns; but is empty, and without any thing to satisfy it. So that the glutting of a particular appetite, does but take away from, and leave empty, the general thirst of nature. 4. Spiritual good is satisfying, as there is enough in it to satisfy the soul, as to degree, if obstacles were but removed, and the enjoying faculty duly applied. There is room enough here for the soul to extend itself; here is an infinite ocean of it. If men be not satisfied here, in degree of happiness, the cause is with themselves; it is because they do not open their mouths wide enough.

But these things do not argue that a soul has no appetite excited after more of the same, that has tasted a little; or that his appetite will not increase, the more he tastes, until he comes to fulness of enjoyment: as bodies that are attracted to the globe of the earth, tend to it more strongly, the nearer they come to the attracting body, and are not at rest out of the centre. Spiritual good is of a satisfying nature; and for that very reason, the soul that tastes, and knows its nature, will thirst after it, and a fulness of it, that it may be satisfied. And the more he experiences, and the more he knows this excellent, unparalleled, exquisite, and satisfying sweetness, the more earnestly will he hunger and thirst for more, until he comes to perfection. And therefore this is the nature of spiritual affections, that the greater they be, the greater the appetite and longing is, after grace and holiness.

But with those joys, and other religious affections, that are false and counterfeit, it is otherwise. If before, there was a great desire, of some sort, after grace; as these affections rise, that desire ceases, or is abated. It may be before, while the man was under legal convictions, and much afraid of hell, he earnestly longed that he might obtain spiritual light in his understanding, and faith in Christ, and love to God: but now, when these false affections are risen, that deceive him, and make him confident that he is converted, and his state good, there are no more earnest longings after light and grace; for his end is answered; he is confident that his sins are forgiven him, and that he shall go to heaven; and so he is satisfied. And especially when false affections are raised very high, they put an end to longings after grace and holiness. The man now is far from appearing to himself a poor empty creature; on the contrary, he is rich, and increased with goods, and hardly conceives of any thing more excellent than what he has already attained to.

Hence there is an end to many persons' earnestness in seeking, after they have once obtained that which they call their conversion; or at least, after they have had those high affections, that make them fully confident of it. Before, while they looked upon themselves as in a state of nature, they were engaged in seeking after God and Christ, and cried earnestly for grace, and strove in the use of means: but now they act as though they thought their work was done; they live upon their first work, or some high experiences that are past; and there is an end to their crying, and striving after God and grace. Whereas the holy principles that actuate a true saint, have a far more powerful influence to stir him up to earnestness in seeking God and holiness, than servile fear. Hence seeking God is spoken of as one of the distinguishing characters of the saints; and those that seek God is one of the names by which the godly are called in Scripture: Psal. xxiv. 6," This is the generation of them that seek him, that seek thy face, O Jacob!" Psal. lxix. 6, "Let not those that seek thee, be confounded for my sake." Ver. 32, "The humble shall see this and be glad : and

your heart shall live that seek God." And lxx. 4, "Let all those that seek thee, rejoice, and be glad in thee: and let such as love thy salvation say continually, The Lord be magnified." And the Scriptures everywhere represent the seeking, striving, and labor of a Christian, as being chiefly after his conversion, and his conversion as being but the beginning of his work. And almost all that is said in the New Testament, of men's watching, giving earnest heed to themselves, running the race that is set before them, striving, and agonizing, wrestling not with flesh and blood, but principalities and powers, fighting, putting on the whole armor of God, and standing, having done all to stand, pressing forward, reaching forth, continuing instant in prayer, crying to God day and night; I say, almost all that is said in the New Testament of these things, is spoken of, and directed to the saints. Where these things are applied to sinners' seeking conversion once, they are spoken of the saints' prosecution of the great business of their high calling ten times. But many in these days have got into a strange antiscriptural way, of having all their striving and wrestling over before they are converted; and so having an easy time of it afterwards, to sit down and enjoy their sloth and indolence; as those that now have a supply of their wants, and are become rich and full. But when the Lord" fills the hungry with good things, these rich are like to be sent away empty," Luke i. 53.

But doubtless there are some hypocrites, that have only false affections, who will think they are able to stand this trial; and will readily say, that they desire not to rest satisfied with past attainments, but to be pressing forward, they do desire more, they long after God and Christ, and desire more holiness, and do seek it. But the truth is, their desires are not properly the desires of appetite after holiness, for its own sake, or for the moral excellency and holy sweetness that is in it; but only for by-ends. They long after clearer discoveries, that they may be better satisfied about the state of their souls; or because in great discoveries self is gratified, in being made so much of by God, and so exalted above others; they long to taste the love of God (as they call it) more than to have more love to God. Or, it may be, they have a kind of forced, fancied, or made longings; because they think they must long for more grace, otherwise it will be a dark sign upon them. But such things as these are far different from the natural, and as it were necessary appetite and thirsting of the new man, after God and holiness. There is an inward burning desire that a saint has after holiness, as natural to the new creature, as vital heat is to the body. There is a holy breathing and panting after the Spirit of God, to increase holiness, as natural to a holy nature, as breathing is to a living body. And holiness or sanctification is more directly the object of it, than any manifestation of God's love and favor. This is the meat and drink that is the object of the spiritual appetite: John iv. 34, "My meat is to do the will of him that sent me, and to finish his work." Where we read in Scripture of the desires, longings, and thirstings of the saints, righteousness and God's laws are much more frequently mentioned, as the object of them, than any thing else. The saints desire the sincere milk of the word, not so much to testify God's love to them, as that they may grow thereby in holiness. I have shown before, that holiness is that good which is the immediate object of a spiritual taste. But undoubtedly the same sweetness that is the chief object of a spiritual taste, is also the chief object of a spiritual appetite. Grace is the godly man's treasure: Isa. xxxii, 6, "The fear of the Lord is his treasure." Godliness is the gain that he is covetous and greedy of. 1 Tim. vi. 6. Hypocrites long for discoveries, more for the present comfort of the discovery, and the high manifestation of God's love in it, than for any sanctifying influence of it. But neither a longing after great dis

coveries, or after great tastes of the love of God, nor longing to be in heaven, nor longing to die, are in any measure so distinguishing marks of true saints, as longing after a more holy heart, and living a more holy life.

But I am come now to the last distinguishing mark of holy affections that I shall mention.

XII. Gracious and holy affections have their exercise and fruit in Christian practice. I mean, they have that influence and power upon him who is the subject of them, that they cause that a practice, which is universally conformed to, and directed by Christian rules, should be the practice and business of his life.

This implies three things: 1. That his behavior or practice in the world, be universally conformed to, and directed by Christian rules. 2. That he makes a business of such a holy practice above all things; that it be a business which he is chiefly engaged in, and devoted to, and pursues with highest earnestness and diligence so that he may be said to make this practice of religion eminently his work and business. And 3. That he persists in it to the end of life: so that it may be said, not only to be his business at certain seasons, the business of Sabbath days, or certain extraordinary times, or the business of a month, or a year, or of seven years, or his business under certain circumstances; but the business of his life; it being that business which he perseveres in through all changes, and under all trials, as long as he lives.

The necessity of each of these, in all true Christians, is most clearly and fully taught in the word of God.

1. It is necessary that men should be universally obedient: 1 John iii. 3, &c., "Every man that hath this hope in him purifieth himself, even as he is pure. And ye know that he was manifested to take away our sins; and in him is no sin. Whosoever abideth in him sinneth not; whosoever sinneth, hath not seen him, neither known him. He that doeth righteousness, is righteous even as he is righteous: he that committeth sin is of the devil." Chap. v. 18, "We know that whosoever is born of God sinneth not, but he that is begotten of God keepeth himself, and that wicked one toucheth him not." John xv. 14, "Ye are my friends, if ye do whatsoever I command you."

If one member only be corrupt, and we do not cut it off, it will carry the whole body to hell, Matt. v. 29, 30. Saul was commanded to slay all God's enemies, the Amalekites; and he slew all but Agag, and the saving him alive proved his ruin. Caleb and Joshua entered into God's promised rest, because they wholly followed the Lord, Numb. xiv. 24, and xxxii. 11, 12, Deut. i. 36, Josh. xiv. 6, 8, 9, 14. Naaman's hypocrisy appeared in that, however he seemed to be greatly affected with gratitude to God for healing his leprosy, and engaged to serve him, yet in one thing he desired to be excused. And Herod, though he feared John, and observed him, and heard him gladly, and did many things; yet was condemned, in that in one thing he would not hearken to him, even in parting with his beloved Herodias. So that it is necessary that men should part with their dearest iniquities, which are as their right hand and right eyes, sins that most easily beset them, and which they are most exposed to by their natural inclinations, evil customs, or particular circumstances, as well as others. As Joseph would not make known himself to his brethren, who had sold him, until Benjamin the beloved child of the family, that was most hardly parted with, was delivered up; no more will Christ reveal his love to us, until we part with our dearest lusts, and until we are brought to comply with the most difficult duties, and those that we have the greatest aversion to.

And it is of importance that it should be observed, that in order to a man's being truly said to be universally obedient, his obedience must not only consist in

egatives, or in universally avoiding wicked practices, consisting in sins of commission, but he must also be universal in the positives of religion. Sins of omission are as much breaches of God's commands, as sins of commission. Christ, in Matt. xxv. represents those on the left hand as being condemned and cursed to everlasting fire for sins of omission. "I was an hungered, and ye gave me no meat," &c. A man, therefore, cannot be said to be universally obedient, and of a Christian conversation, only because he is no thief, nor oppressor, nor fraudulent person, nor drunkard, nor tavern haunter, nor whoremaster, nor rioter, nor night walker, nor unclean, nor profane in his language, nor slanderer, nor liar, nor furious, nor malicious, nor reviler. He is falsely said to be of a conversation that becomes the gospel, who goes thus far and no farther; but in order to this, it is necessary that he should also be of a serious, religious, devout, humble, meek, forgiving, peaceful, respectful, condescending, benevolent, merciful, charitable and beneficent walk and conversation. Without such things as these, he does not obey the laws of Christ, and laws that he and his apostles did abundantly insist on, as of the greatest importance and necessity.

2. In order to men's being true Christians, it is necessary that they prosecute the business of religion, and the service of God with great earnestness and diligence, as the work which they devote themselves to, and make the main business of their lives. All Christ's peculiar people not only do good works, but are zealous of good works, Tit. ii. 14. No man can do the service of two masters at once. They that are God's true servants do give up themselves to his service, and make it as it were their whole work, therein employing their whole hearts, and the chief of their strength: Phil. iii. 13, "This one thing I do." Christians in their effectual calling, are not called to idleness, but to labor in God's vineyard, and spend their day in doing a great and laborious service. All true Christians comply with this call (as is implied in its being an effectual call), and do the work of Christians; which is everywhere in the New Testament compared to those exercises wherein men are wont to exert their strength with the greatest earnestness, as running, wrestling, fighting. All true Christians are good and faithful soldiers of Jesus Christ, and "fight the good fight of faith;" for none but those who do so, do "ever lay hold on eternal life." Those who "fight as those that beat the air," never win the crown of victory. "They that run in a race, run all, but one wins the prize," and they that are slack and negligent in their course, do not " so run as that they may obtain." The kingdom of heaven is not to be taken but by violence. Without earnestness there is no getting along, in that narrow way that leads to life; and so no arriving at that state of glorious life and happiness which it leads to. Without earnest labor there is no ascending the steep and high hill of Zion, and so no arriving at the heavenly city on the top of it. Without a constant laboriousness there is no stemming the swift stream in which we swim, so as ever to come to that fountain of water of life that is at the head of it. There is need that we should "watch and pray always, in order to our escaping those dreadful things that are coming on the ungodly, and our being counted worthy to stand before the Son of man." There is need of our "putting on the whole armor of God, and doing all, to stand," in order to our avoiding a total overthrow, and being utterly destroyed by "the fiery darts of the devil." There is need that we should " forget the things that are behind, and be reachiug forth to the things that are before, and pressing towards the mark for the prize of the high calling of God in Christ Jesus our Lord," in order to our obtaining that prize. Slothfulness in the service of God in his professed servants, is as damning as open rebellion; for the slothful servant is a wicked servant, and

shall be cast into outer darkness, among God's open enemies, Matt. xxv. 26, 30. They that are slothful are not "followers of them who through faith and patience inherit the promises." Heb. vi. 11, 12, " And we desire that every one of you do show the same diligence, to the full assurance of hope unto the end; that ye be not slothful, but followers of them, who through faith and patience inherit the promises." And all they who follow that cloud of witnesses that are gone before to heaven, " do lay aside every weight, and the sin that easily besets them, and do run with patience the race that is set before them,” Heb. xii. 1. That true faith, by which persons rely on the righteousness of Christ, and the work that he hath done for them, and do truly feed and live upon him, is evermore accompanied with such a spirit of earnestness in the Christian work and course. Which was typified of old, by the manner of the children of Israel's feeding on the paschal lamb; who were directed to eat it, as those that were in haste, with their loins girded, their shoes on their feet, and their staff in their hand, Exod. xii. 11.

3. Every true Christian perseveres in this way of universal obedience, and diligent and earnest service of God, through all the various kinds of trials that he meets with, to the end of life. That all true saints, all those that do obtain eternal life, do thus persevere in the practice of religion, and the service of God, is a doctrine so abundantly taught in the Scripture, that particularly to rehearse all the texts which imply it would be endless; I shall content myself with referring to some in the margin.*

But that perseverance in obedience, which is chiefly insisted on in the Scripture, as a special note of the truth of grace, is the continuance of professors in the practice of their duty, and being steadfast in a holy walk, through the various trials that they meet with.

By trials here, I mean those things that occur, and that a professor meets with in his course, that do especially render his continuance in his duty and faithfulness to God, difficult to nature. These things are from time to time called in Scripture by the name of trials, or temptations (which are words of the same signification). These are of various kinds: there are many things that render persons' continuance in the way of their duty difficult, by their tendency to cherish and foment, or to stir up and provoke their lusts and corruptions. Many things make it hard to continue in the way of their duty, by their being of an alluring nature, and having a tendency to entice persons to sin, or by their tendency to take off restraints, and embolden them in iniquity. Other things are trials of the soundness and steadfastness of professors, by their tendency to make their duty appear terrible to them, and so to affright and drive them from it; such as the sufferings which their duty will expose them to; pain, ill will, contempt, and reproach, or loss of outward possessions and comforts. If persons, after they have made a profession of religion, live any considerable time in this world, which is so full of changes, and so full of evil, it cannot be otherwise than that they should meet with many trials of their sincerity and steadfastness. And besides, it is God's manner, in his providence, to bring trials on his professing friends and servants designedly, that he may manifest them, and may exhibit sufficient matter of conviction of the state which they are in, to their own consciences, and oftentimes to the world; as appears by innumerable Scriptures.

Deut. v. 29; Deut. xxxii. 18, 19, 20; 1 Chron, xxviii. 9; Psai. xxviii. 7, 8, 10, 11, 35, 36, 37, 41, 42, 56, &c.; Psal. cvi. 3, 12-15; Psal. cxxv. 4, 5; Prov. xxvi. 11; Isa. lxiv. 5; Jer. xvii. 13; Ezek. iii. 20, and xviii. 24, and xxxiii. 12, 13; Matth. x. 22, and xiii. 4-8, with verses 19-23, and xxv. 8, and xxiv. 12, 13, Luke ix. 62, and xii. 35, &c., and xxii. 28, and xvii. 32; John viii. 30, 31, and xv. ô, 7, 8,