somewhat inconsistent with their present occasions and affairs. By this means hath religion lost much of its glory, and the souls of men have been deprived of the principal advantages of it in this world.

Such persons are like unto men who live in a country wherein they are not only pressed with poverty, and all sorts of misery, but are also obnoxious unto grievous punishments, and death itself, if they are taken in it. In this condition they are told and assured of another country, wherein so soon as they are arrived, they shall be freed from all fear of danger of punishment, and if they pass farther into it, they shall meet with riches, plenty, and a fair inheritance provided for them. Hereon they betake themselves unto their voyage to obtain an entrance into it, and possession of it. But no sooner do they come within the borders, and so are free from danger, or fear of punishment and death, but they sit down and will go no farther, to enjoy the good things of the country whereunto they are come. And it falls out with many of them, that through their sloth, negligence, and ignorance, they take up short of the true bounds and limits of the country of liberty and peace which they aimed at, whereby danger and death surprise them unawares. This ruin could not have befallen them, had they industriously endeavoured to enter into the heart of the country, and have possessed the good things thereof. At best, being only in the borders, they lead a poor life all their days, exposed to wants and danger.

So it is in this case. Men falling under the power of convictions, and those restless fears wherewith they are accompanied, will stir up themselves, and inquire how they may 'fly from the wrath to come;' how they may be delivered from the state of sin, and the eternal misery which will ensue thereon.

In the gospel not only mercy and pardon are proposed unto them on their believing, which is the first entrance into the heavenly country; but peace, and joy, and spiritual strength upon their admission into it, and a progress made in it by faith and obedience. But many when they have attained so far, as that they have some hopes of pardon and freedom from the curse, so as to deliver them from their tor

menting fears, will endeavour to preserve those hopes, and keep that state; but will not pass on to a full enjoyment of the precious things of the gospel, by growth in grace and spiritual affections. But how many of them fall under woful mistakes. For supposing themselves to be in a gospel state, it proves in the issue that they never entered into it. They were not, it may be, far from the kingdom of heaven, in the same sense as it was spoken of him who never came thither. There is no way to secure an interest in the gospel, as to pardon and mercy, safety and deliverance, but by a growth in grace, holiness, and spirituality, which gives an entrance into the choicest mercies and privileges of it.

This folly of men in taking up with their measures, endeavouring only to maintain that state and condition which they hope they have attained, is the great reason why their affections do not daily grow up into spirituality, through an assimilation unto heavenly things. And a folly it is, attended with innumerable aggravations. As for instance,

1. It is contrary and destructive unto the genuine and principal property of gospel grace. For it is every where compared by our Saviour unto things which from small seeds and beginnings, do grow up by a continual increase unto large measures, as to a grain of mustard seed, a little leaven, and the like.

That grace in whose nature it is not to thrive and grow, may justly be suspected, and ought diligently to be examined by them who take care of their own souls, and would not be eternally deceived.

2. It is contrary unto the most excellent or invaluable evangelical promises recorded in the Old Testament and the New; and which are amongst the principal supportments of the faith, hope, and comfort of believers. God hath given them unto us, to encourage us unto an expectation of such supplies of grace, as shall cause us to thrive and grow against all opposition, unto the utmost of our continuance in this world. And they are so multiplied as that there is no need to mention any of them in particular; God evidencing thereby how great is the grace, and how precious, which he so often promiseth, and of what consideration it is of unto ourselves: see Psal. xcii. 13-15. Isa. xl. 28-31. Where

fore the folly of taking up with present measures of grace, holiness, and spirituality, is attended with two unspeakable evils.

1. A signal contempt of the love, grace, faithfulness, and wisdom of God, in giving of us such promises of grace, to make us to increase, thrive, and grow. How can it be done more effectually, than by such a neglect of his promised grace.

2. An evidence that such persons love not, care not for, grace or holiness for their own souls, but merely to serve their turn at present as they suppose; nor do desire the least of grace or privilege by Christ, without which they can have any hopes to get to heaven. This sufficiently discovers men to be wholly under the power of self-love, and to centre therein; for if they may have so much grace and mercy as may save them, they care for no more.

3. It is repugnant unto the honour of gospel grace, as though it would carry us so far, and no farther, in the way to glory. For it must be known that this sort of persons who sit down in their present measures and attainments, either really have no true grace at all, or that which is of the lowest, meanest, and most imperceptible size and degree. For if any one hath attained any considerable growth in faith and love, in the mortification of sin, in heavenly-mindedness, it is utterly impossible but that ordinarily he will be pressing forward towards farther attainments, and farther degrees of spiritual strength in the life of God. So the apostle declares it in his own example; Phil. iii. 10—14. What thoughts can these persons have concerning the glory, power, and efficacy of gospel grace, which they suppose they have received. If they measure them by the effects which they find in themselves, either as unto the mortification of sin, or strength unto, and delight in, duties of holiness, or as unto spiritual consolation, they can see no excellency nor beauty in them. For they do not manifest themselves but in their success, as they transform the soul daily into the image of Christ.

4. It is that which hath lost the reputation and glory of religion in the world, and therein the honour of the gospel itself. For the most of professors do take up with such measures as put no lustre upon it, as give no commendation unto the religion they profess. For their measures

allow them such a conformity unto the world, in their ways, words, and actions, in their gestures, apparel, and attire, as that they are no way visibly to be distinguished from it. Yea, the ground and reason why the most do rest in their present measures, is because they will not be farther differenced from the world. This hath greatly lost the glory, honour, and reputation of religion amongst us. And on the other side, if all visible professors would endeavour continually to grow and thrive in spirituality of mind, and heavenliness of affections, with fruits suited thereunto, it would bring a conviction on the world, that there is a secret invisible power, accompanying the religion they profess, transforming them daily into the image and likeness of God.

5. Whatever is pretended unto the contrary, it is inconsistent with all solid peace of conscience. For no such thing is promised unto any who live in such a contempt of divine promises; nor is it attainable but by the diligent exercise of all those graces which lie neglected under this frame. Few men are able to judge whether they have real, eternal, abiding peace or no, unless it be in case of trials and temptations. At other seasons, general hopes and confidences do, or may supply the want of it in their minds. But when any fear, danger, trial, or word of conviction befalls them, they cannot but inquire and examine how it is with them. And if they find their affections cold, dead, earthly, carnal, withering, not spiritual or heavenly, there will be an end of their supposed peace, and they will fall into woful disquietments, and they will then find that the root of all this evil lies in this frame and disposition. They have been so far satisfied with their present measures or attainments in religion, as that the utmost of their endeavours have been but to preserve their station, or not to forfeit it by open sins, to keep their souls alive from the severe reflections of the word, and their reputation fair in the church of God. Spiritually to thrive, to prosper in their souls, to wax fat and flourishing in the inward man, to bring forth more fruit as age increaseth, to press towards perfection, are things they have not designed nor pursued.

Hence it is that so many among us are visibly at an unthrifty stand in the world; that where they were one year,

there they are another, like shrubs in the wilderness, not like the plants in the garden of God, not as 'vines planted in a very fruitful hill.' Yea, though many are sensible themselves that they are cold, lifeless, and fruitless, yet will they not be convinced, that there is a necessity of making a daily progress in spirituality and heavenly-mindedness, whereby the inward man may be renewed day by day, and grace augmented with the increase of God. This is a work, as they suppose, for them who have nothing else to do; not consistent with their business, callings, and occasions; not necessary as they hope unto their salvation, nor, it may be, to be attained by them if they should set themselves about it. This apprehension or imagination, upon the beginning of the declension and decay of Christian religion in the many, cast off holiness and devotion unto a sort of men who undertook to retire themselves utterly out of the world, amongst whom also the substance of religion was quickly lost, and a cloud, or meteor of superstition, embraced in the room of it. But this folly is ominous unto the souls of men.

Those who have made the greatest progress in the conformity of their affections unto things spiritual and heavenly, know most of its necessity, excellency, and desirableness; yea, without some progress in it, these things will not be known. Such will testify that the more they attain herein, the more they see there is yet to be attained, and the more they do desire to attain what is behind. Forgetting those things which are behind, they reach forth unto the things that are yet before them; like men running in a race, whose prize and reward is yet before them; Phil. iii. 13, 14. It is a comely thing to see a Christian weaned from the world, minding heavenly things, green and flourishing in spiritual affection. And it is the more lovely, because it is so rare. The generality of them take up with those measures, which neither glorify God, nor bring in durable peace into their own souls.

That which men pretend and complain of herein, is the difficulty of the work. They can as they suppose preserve their present station, but to press forward, to grow in grace, to thrive in their affections, this is too hard for them. But this complaint is unequal and unjust, and adds unto the