neceffary. We are prone to Evil and Mischief, and it requires our constant Application to fecure ourselves from falling under the Dominion of Luft and Wickednefs; and therefore we muft walk circumfpectly, watching and obferving ourselves; we must be jealous over our own Hearts, for out of them are the Springs of Life, as the Wife Man tells us. This makes the Chriftian State to be a fpiritual Warfare; a State of continual Care and Watchfulness, of Fear and Sufpicion: So that it is no less than conftant Employment for a Man, to walk uprightly with his God. This conftant Care can come from nothing, but a Perfuafion that it is neceffary in our Condition; and he that is well convinced of his own Weakness will be perpetually afraid of mifcarrying; which Fear will keep his Diligence awake: So that to work out our Salvation with Fear and Trembling, is, with the utmoft Care and Diligences to set ourselves to perform the Will and Commands of God, to be diligent to make our Calling and Election fure.

There is, in the Language made use of to explain the Doctrine of Grace, fome4 thing liable to be abufed by ignorant or

crafty

crafty. Men. We fay, that of ourselves we can do nothing whence they conclude, that we have nothing to do. We fay, that it is the Grace of God which enables us to do every Thing; from whence they conclude, that every Thing must be left to the Grace of God, and that we need only work ourfelves into a strong Perfuafion that God is at work for us, and may fit ftill fit ftill ourfelves. And this Perfuafion, which is generally mere Enthufiafm, they dignify with the Name of Chriftian Faith.

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But let us try this Language in a common Cafe, and fee whether it be fo hard to be understood. Suppofe a Man wanted to move a Weight, that required double his Strength to move it; Would it not be a very proper Expreffion to fay, Of himself he could do nothing? or would it follow, that, if he was offered Help, he thould fit ftill, and not put his own Strength to the Work? If a Friend came to his Affiftance, would if not be properly faid, that his Friend en abled him to do what he did but would it follow that his Friend did all, and he nothing! I mention this, ention this, only to guard. Men against being milled by mere Sounds and thall proceed now to confider fome Confequences

Confequences of the Doctrine and Exhor tation of, the Apostle mentioned in the Text.

And, first, it is evident, that the Christian State is not a State of Security; for Security is inconfiftent with any kind of Fear and Trembling, and is indeed a Condition that does not call even for Care or Diligence. In a State of Security a Man cannot even fear for himself; for, to be fure of Salva→ tion, he must be fure of every Thing that is neceffary to it: and therefore he must either be fure that he is to have no Part himself in working out his Salvation; or, if he is to have any, he must be sure and certain that he shall perform it: either of which excludes all manner of Fear and Trembling. Much less can he, who is fecure of being faved, fear being punished : So that there is no kind of Fear left for him; and the Apostle's Exhortation will have no Meaning in it to fuch a Man. Work out your Salvation with Fear and Trembling With Fear of what? fince nothing is left to be afraid of. And yet to be fure of our Salvation has been made by fome a neceffary Sign of Regeneration and Adoption: And hence has proceeded the G

Doctrine

Doctrine, that Grace once received can never be loft: and, if fo, thofe who have received Grace, can have no Reason to fear and tremble. And yet it cannot be denied that the Philippians, to whom the Apoftle writes, had received Grace ; fince from his own Teftimony we learn, that they had obeyed always; that in his Bonds, and in the Doctrine and Confirmation of the Gofpel, they had been Partakers of his Grace, Grace then they had received; what then had they to fear? if Grace once received cannot be loft, that is, if Grace gives Security of Salvation. To make then the Apostle confiftent with himself, we must affirm, that it is his Doctrine that Grace may be loft, and that even thofe, who have made great Progrefs in Gospel Obedience, are not fecure of their State ; but must labour on, and work on with Fear and Trembling, left they come short of the Promises that they have received. And from hence we may comfort and fupport good Chriftians, under the many Fears and Mifgivings of Mind that attend them in their fpiritual Warfare. That you fear is no Argument of miftrufting God: We have Reafon to fear for ourselves; nor

will this Fear be taken from us, till we are removed out of this World.. Were there any Reason to think, that Security as to our future Condition was among the Gifts of God's Spirit to the true Children of Christ, then indeed our Fears would be Matter of Difturbance to us: But, fince the beft muft fear and tremble, why should we difquiet ourselves becaufe we fear for ourselves? fince not only our present Condition requires it, but it is even Part of our Security to fear, and to labour with Care and Diligence, which is the bleffed Fruit of holy Fear. To fear that God will not perform his Promifes to us, is a wicked Fear: But to fear that we may fall fhort of those Promises, is a reasonable Fear, our present Weakness confidered; and it is a Spur to Virtue. And those who would defire this Thorn in the Flesh to be removed, may be answered, in the Lord's Name, as he anfwered St. Paul, My Grace is fufficient for you. You are weak, but the Lord is ftrong, and his Strength is perfected in Weakness: So that, if your Fear be active and bufy, and fets you to work for the Thing you are afraid to lofe, there is no doubt but that through Chrift

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