III. Cautions, proper for a penitent, who desires

to make his calling and election sure.—When thou ~ hast affecting views of thy lost estate, beware of rest- ing like Felix in some pangs of fear, fits of trembling;
THE TRUE PENITENT. | 479
and resolutions of turning to God by and by, when thou shalt have a convenient season. Neither give place to desponding thoughts, as if there was no appeal from the tribunal of justice to the throne of. mkaees.-, ;
: Run not for ease to vain company, bodily indul- gence, entangling affections, immoderate sleep, ex- cessive drinking, or hurry of business. Cain built a city to divert his trouble of mind; and multitudes like him, by the cares of this world, the deceitfulness of riches, or the desire of other things, daily choke the good seed, the precious word of conviction, Mark iv. 19.
Be not satisfied with faint desires of living the life of the righteous, or idle wishes of dying their death. ~ Remember, that the desire of the slothful kills him: and if thou hast experienced some drawings of grace, meltings of heart, or breathings after God, sit not down at last as the Laodiceans, in a careless state, neither hot nor cold. Itis far better to go on thy way weeping, and. seeking the pearl of great price till thow ' really find it, than to rest contented, with a hasty con- ceit that thou art possessed of it, when thou art not.
Stop not in an outward reformation, and a form of godliness, like many who mistake the means or doctrines of grace for grace itself; and because they say their heartless prayers both in public and private, or go far and often to hear.the gospel preached in its purity, fondly hope that they are the favourites of God, and in the high way to heaven.
Under pretence of increasing thy convictions, do not bury them in heaps of religious books. Some read till their heads are confused, or their hearts past feeling. Thus, though ever learning, they are never able to come to the knowledge of the truth. Hear then, as well as read the word of life; but think not thyself converted when thou hast received.it with joy : the stony-ground, hearers went as far as this; Herod himself heard John gladly, honoured him, did many things, but left the most important undone; for he
ASO A SERIOUS ADDRESS TO.
never dismissed the incestuous woman he lived with, and at last sacrificed to her revenge the honest preacher he once admired.
Do not confound the covenant of works made with innocent Adam before the fall, and the covenant of grace made with sinful Adam after the fall, Gen. ii. 17, and iii. 15. and Rom. v. 11, 21. They are excellent in their place; but when they are mixed together, they destroy each others efficacy. The dreadful thunders heard in Paradise Lost, and the
melodious songs uttered in Paradise Regained, do not.
strike at once the same spiritual ear. The galling yoke of the law of works, and the heavy load of its condemnation, are dropt, when we take upon us Christ's easy yoke, and submit to his light burden. In a word, the first Adam gives place to the second, when we find rest unto our souls. Let then the curse of the law of innocence, be swallowed by the blessing of the gospel; or rather, let it make way for the grace of Christ in thy soul, as an emetic makes way for a
cordial in a disordered stomach. If thou takest. them’
together, their respective use is prevented. The first covenant loses its humbling efficacy, and the second
its restorative power. Therefore, if thou hast really
received the sentence of death in thyself, leave the curse of the first covenant in the grave of Christ, crucified for thy sins; and welcome the pardoning, renovating grace of Christ, risen again for thy justifi- cation. On the other hand, rest not contented with specu- lative knowledge, and unaffecting, though clear, ideas of the gospel way of salvation. Light in an unre- newed understanding, mistaken for the mystery of faith in a pure heart, like an ignis fatuus, or false light, leads thousands through the bogs of sin, into the pit of destruction, Acts viii. 13. Pacify not thy conscience by activity in outward services, and a warmth in God’s cause: party spirit, ‘or natural steadiness in carrying on a favourite scheme, yea, or seeking thy own glory, may be the springs
‘
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that set thee on work. Jehu faithfully destroyed Baal and Jezebel, but his zeal. for the Lord covered the secret desire of acrown. Take care also, not to © mistake gifts for graces; fluency of speech for con- verting power; the warmth of natural affection for divine love; or any impulse of God’s Spirit, on some particular occasion, for an evidence of spiritual. rege- neration. Balaam spoke and prophesied like a child of God; and many will one day say to Christ, Lord, have we not prophesied, spoke all mysteries, cast out devils, and done many wondrous works in thy name? to whom he will answer, “‘ Depart from me, L know you not.”
Avoid the self-conceit of many, who feed on the corrupted manna of their past experiences, and con- fidently appeal to the wasted streams of those consola- tions, which once refreshed their hearts; when, alas! it is evident, they have now forsaken the fountain of living water, and hewn to themselves broken cisterns that hold no water; unless the mire of evil tempers, selfish views, and heartless professions of faith, may pass for the streams which gladden the city of God.
Neither do thou heal thyself by touches of sorrow, by tears, good desires, or outward marks of humilia- tion for sin, as king Ahab. Nor by excessive fasting, retiring from business, or hard usage of the body, as many Roman Catholics: nor yet by misapplying the doctrine of predestination, and setting down notions of election for evidences of salvation, as many Protes- tants: no, nor by doating about questions, strifes of words, and perverse disputings, which eat as a canker, as some in St. Paul's days, and too many in ours, | Tim, vi. 4.
To conclude; think not thou art absolutely made whole when the power of outward sin is weakened or suspended, when thou hast learned the language of Canaan, canst speak or write well on spiritual subjects, art intimately acquainted with the best ministers of Christ, and hast cast thy lot among the despised chil- dren of God, taken their part, shared in their reproach,
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and secured their esteem and prayers. Judas did so for years: Saul was once also among the prophets: Ananias and Sapphira were supposed to be good believers for, a time: the foolish virgins joined in society with the wise, and were perhaps unsuspected - to the last: and Peter himself stood in need of con- version, long after he had outwardly left all to follow Christ, Luke xxii. 32. So important is that charge of our Lord, ‘‘ Strive to enter in at the strait gate ; for many will seek to enter in, and shall not be able.” ‘To these cautions against the various ways by which the generality of penitents skin over the wound of sin in their conscience, permit me to add an