profess, do most apparently in their works deny God. I shall touch but briefly on the

2. In which I proposed to prove the same point, from their habitual aversion to that which is good; or a general disaffection to every good work; which is the next characteristic of this sort of persons, according to St. Paul's account.

There are those in the world who are apt to think well of their own case, because they are not of this last-mentioned sort. They for their parts practise no such impieties, as many others do; none can say they are murderers, adulterers, falsedealers, and the like; and therefore they reckon their case good: just as if it should be thought impossible a man should die of any distemper but the plague. Or as if in a battle, a soldier. should employ his whole care to protect his head, and not expect a stab or a bullet in his heart. So little is it considered what is so obvious to the common reason of a man!

Good comes only by the concurrence of all things, which are requisite thereunto; and evil, by any failure of one of those things. It may therefore be said of such persons, "Ye are not, it may be, guilty of such and such evils, but what good do you do? from what temper of mind? from what principle? or with what disposition do you do it?" To such I address myself and suppose, that many have this to say for themselves, that they pray; they hear God's word; they give alms; and the like. "Do you so? It is well. But with what disposition do you engage in all these duties? Is it not with an averse disinclined heart? or is it not from some corrupt root and principle or other?" The case is very forlorn indeed when men do make their boasts of the fruits, and cannot so much as shew the tree! As there cannot be a good and holy principle without its connatural effects, so nor can there be right effects if they proceed not from their proper principle. There are none capable of good works, but those that are created in Christ. Jesus thereunto; without this, men perform religious duties without heart or soul. To illustrate this matter let it be considered, how much the hearts of men are engaged in the works of some profitable calling, or pleasing recreation; and on the other hand, how little their hearts are in prayer, in any duties in which they are to converse with God. And how can persons think to please God in those duties, in which they take no pleasure themselves? If you are not pleased with them, how do you think he should?

But it may here be said, "What! does every one deny God in his works, who feels an indisposition in himself to those which are good? Or who does good works, though many times it may be with an indisposed heart?" I answer; Is it not easy

to understand the difference between the indisposition of the sick and lame, and that of the dead? Is there no difference between those, who have weak imperfect grace, and those who have none? I shall briefly point out to you some things to this purpose, which are very obvious.

(1.) The indispositions of one sort are only gradual, but of the other they are total. There is in one no taste, or disposition for any thing that is good: in the other, though there be a great indisposition in the general, yet there is withal some desire after God; some inclination and tendency to that which is good. So as that they may be capable of saying, as the apostle St. Paul represents the case, "The good that I would do, I do not;" Rom. 7. 19. I have a mind to it, though the bent of my mind is not so strong as it should be.

(2.) The indispositions of the one are constant and habitual, of the other only intermitted. That is, the indisposition of a wicked unregenerate heart is continued, and at all times alike; but the indispositions of a soul, which is in the main pious and good, are only by intervals. They are not always alike indisposed. There is an alteration in this case, but none in the other, so long as that spiritual death remains upon them. In a word, all good persons experience, that they have sometimes a greater relish for their duty and the service of God, than they have at other times. Besides,

(3.) The indispositions of the carnal and vicious are unobserved and unlamented; but it is not so with those of the other character. Their indispositions to that which is good are reflected on with sorrow; taken notice of with regret; and very much bemoaned, in these pathetic words, "Oh wretched man that I am! Who shall deliver me from this death!" Rom.7.24. Do the dead reflect? do they lament that they are dead?-But the sick lament that they are sick, and the pained that they are in pain; and each are sensible of their respective calamities.

(4.) And lastly, good christians strive against their indispositions in the expectation of remedy and redress; but there is no such thing in the other. The indispositions of those who are regenerate, are matter not only of their present complaint, but horror. It is not so with those of the opposite character. These like their state well enough, and are contented with the present situation of their immortal souls. Their hearts are disaffected towards God; they are far from him, and they choose to be so. But the people of God in whom the Spirit of grace, or the divine life doth obtain, are aiming to be nearer and nearer to him; and to have whatever disinclines their hearts to religion, or keeps them at a distance from him, effectually removed. Upon the whole, they may find difficulty

in their course. But is there no difference between breathing with difficulty, and having no breath? While therefore those who profess to know God, but in works deny him, are really far from God; those who have the divine life in them as a prevailing principle, do breathe for the liberty of the sons of God, and to be brought into that state, where they shall love, and serve, and obey the ever blessed God perfectly, and eternally.

SERMON VII.*

I NOW proceed, by way of further use and improvement of this subject, to lay down some rules and directions, that may be of service to all who desire to be of a different spirit, or character, from those we have been considering; and would not have this ever justly said of them, that while they profess to know God yet in works they deny him. And surely if it be considered how, incongruous, how odious, how pernicious and destructive a thing this is; nothing can be apprehended of greater concernment to us, than effectually to endeavour, that we may not have this character resting upon us. That you may not, consider seriously, I pray, and observe such directions as these.

1. Once bring the matter to this point, that the profession you make may be the effect of your solemn deliberate choice. There is too much reason to recommend this rule to the generality of christians, amongst whom, it is very apparent, there are too many, whose profession is rather the effect of chance, or fate; or any thing they are thrown into, by the concurrence of some external circumstances in their condition; than of a serious deliberate choice. How many are there who profess themselves christians, as we observed before, merely because it is the religion of their country! or was that of their ances

Preached April 7th. 1681.

tors! or is established by the laws under which they live! So. that it would be very inconvenient for them; too hazardous it may be, or at least scandalous, to make a contrary profession. Now it highly concerns us once to come to this, that the religion we are of be what we have chosen, and that we profess it upon mature deliberation. We are nothing in religion till we come to this. But,

It may here be said, "What then! are we to begin again? We have been christians long, it is a profession we have long sustained, and do so to this day." To which I reply, that all is yet to begin, wherein we are still short and defective. We read concerning the people of Israel, that when Moses had brought them to a more explicit owning of God and said; "You have this day avouched the Lord for your God, and he has avouched you for his people :" it is added, with reference to this same thing and time also, "Thou art this day become a holy people unto the Lord thy God." Deut. 26. 17, 18, 19. What did they but then become his people? Not so, for they were esteemed as such before by Jehovah the God of Israel; but they became so more explicitly, and by a direct act of their own, wherein they did as it were interchange obligations with the Almighty. And several years after when Joshua, towards the close of his life and government, was upon that solemn treaty with them, which you find in the 24. chapter, he again puts all to their choice, saying, "Choose you this day whom you will serve ;" (Josh. 24. 15.) submitting the matter again to their judgment and election. What! were they then to choose what religion to be of? No, they were to renew their choice, and to do the thing with great solemnity and seriousness, and in a distinct manner over again. And if it has not been done seriously and deliberately hitherto by you, let it be done now once for all; for till then, you cannot so much as say you have a religion of your own. And surely if a man would call any thing his own, it would be his religion. Your religion is otherwise but the religion of your country, or of the party to which you belong. It is not truly your own, No man would be contented merely because he lives in an opulent country, while he himself has no estate in it; or account himself rich, only because he lives in a rich nation. What should be so much mine, as my religion? But this can never be mine till I undertake to profess it, on a solemn and well weighed choice, after having considered and balanced all things, so as to be able to say; This profession I take upon me as best, most excellent, most comfortable as well as most glorious."

ور

2. Endeavour to know God in good earnest. Know him indeed, and you are then ja no danger of the charge, which the