heart, when, upon a discovery of the glory of the Lord, it is thus fubdued to this obedience of faith: Pfal. cx. 3. "Thy people fhall be willing in the day of thy power;" when the practical underftanding cafts the balance on the Lord's fide, fo that the heart fays, "He is better to me than thousands of gold;" or as in Phil. iii. 8. « Yea, doubtless, and I count all things but lofs for the excellency of the knowledge of Jesus Christ, my Lord;" in a word, when the foul draws near to God, to take up its everlasting rest in him, as its portion, to take him for all, and instead of all. With the heart man believes, when the person takes God for his God in Chrift, not only for a reft to the conscience, that it thus may be quieted in him, but also for a reft to the heart, that thus it may be fatisfied in him; and the perfon can ac cordingly fay, Farewell, vain world; farewell, finful lufts; farewell, empty creation; welcome, welcome, God in Chrift, for a covering to mine eyes, and a reft to mine heart: Pfal. Ixxiii. 25. "Whom have I in heaven but thee? and there is none on the earth that I defire befides thee." The gofpel holds out Chrift as the only fatisfying portion; faith first believes this teftimony, then embraces him as fuch. They who are only acquainted with terror as dealing with them, may be driven to God, but do not draw near to him with a true heart. To illuftrate this, I would propofe the two following cases.

Cafe 1. What will become of thofe, then, who are driven to the Lord by terror? Anfw. What becomes of a fhip which is drove into an undefirable harbour by ftrefs of weather? When the storm is calmed, the even leaves it, and puts to sea again, as you fee in Pfal. cvii. 24.-30. Terror may

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begin the work, which a willing choice may crown. The poor foul may be like Noah's dove, drove away to the ark by a restlefs confcience; but when it comes there, the Lord may open a window, by which it may get such a view as to be drawn into it, though it was before only drove. Though the ftorm at first drove thee to the harbour, yet if thou be now captivated by the beauty of the place, fo as that you are heartily refolved to make it the place of thy abode for ever, in fair weather or foul, and would, with a thousand good wills, that the veffel was burnt, that so you might never be in hazard of going again to the sea of this world; all is well, you are welcome to the fhore of Immanuel's land: "Hof. ii. 14. "Therefore, behold I will allure her, and bring her into the wilderness, and speak comfortably unto her."

Cafe 2. But, alas! I cannot purge myself of backwardness in coming to the Lord. Anf. Is that backwardness truly the burden of your fpirit? do ye loathe yourself on account of it? Our Lord allows you to draw near with your burden on your back. The great Phyfician knows his patient comes to him with heart and 'good will, though his fickliness makes him come very flowly, drawing, as it were, his legs after him: Matth. xxvi. "Watch and pray, that ye enter not into temptation: the fpirit indeed is willing, but the flesh is weak." Pfal. lxv. 3. " Iniquities prevail against us as for our tranfgreffions, thou fhalt purge them away."--I now go on to obferve,


3. That the foul draws near to God with a true heart, when it comes to him for fanctification, as well as juftification, to be freed from the reigning and indwelling power, as well as from the guilt of fin: 1 Cor. i. 30. " But of him are ye in Christ Jefus, who of God is made unto us wifdom, and righteousness,

righteoufnefs, and fanctification, and redemption." This is a fign of that heart which is a true heart, a heart truly divorced and alienated from fin, though the poor foul cannot be wholly freed from it; an heart true to the great end of the mystery of Christ, his death, and his sufferings, which was "to redeem us from all iniquity, and purify us unto himself, a peculiar people, zealous of good works," Tit. ii. 14. ;-true to the great end of all gofpel-inftitutions, Acts, xxvi. 18. "To open their eyes, and turn them from darkness unto light, and from the power of Satan unto God, that they may receive forgiveness of fins, and inheritance among them who are fanctified by faith in Chrift Jefus ;"-true to the great end of faith, which is "to purify the heart," Acts, xv. 9.;-true to its own best interest, and the honour of God, which commences in time, and terminates in heaven in likeness to God: 1 John, iii. 2. " But we know, that when he fhall appear, we shall be like him, for we fhall fee him as he is." When this is obtained, the mystery of Chrift is finished. Whofoever come in any other way, come with a falfe heart. They who have only use for the blood, and not for the water, which came out of Christ's fide; who do not heartily defire univerfal holinefs, but wish to conceal fome fecret morfel under their tongue; who come to God to bind themselves to holiness, if he will but fave their fouls, and pardon their fins, as if they could make themselves holy, if he would but make them happy; the faith of fuch perfons is but a dream.

Thus the truth of faith is made out, the foul draws near with a true heart; for thus it comes away from felf, the world, and fin, and draws near to God in Chrift, and thus obeys the gospelcall. As another direction, I would mention,

2. Draw

2. Draw near to God in full affurance of faith. Are you put upon the right road, having a true heart? then advance forward, without doubting or wavering. Is your heart true? let it next be wrought up to full affurance, for in this lies all the importance of this fecond advice. It is a metaphor taken from a fhip, carried with full fail before the wind. And thus, finner, if, after you and I have been toffed up and down in the sea of this world, (a world lying in wickednefs), by violent lufts, unfatisfied defires, and wearied out with disappointed expectations, yet after all could never find in it where to reft our foot, nay, not fo much as fure anchor-ground for our hearts, but ftill an unfathomable depth of emptiness presenting itself to us, and now have at length discovered the port and harbour fuited to give reft to a weary foul, even God in Chrift, have our eye on it, and are steering our course straight towards it, let us fpread out our fails, let us draw near with the full fail of faith, as our text might be read. This I would confider as more particularly directing us to these three important points.

1. To a taking God for our God in Chrift freely.

2. To a claiming him for our own God boldly. 3. To an improving our claim of intereft in him confidently, and without hesitation.

Thefe I fhall in their order a little enlarge upon. I say, then, that to draw near to God in full affurance of faith, is,


1: To take God for your God in Christ, without doubting of your welcome. Stretch forth the hand of faith, that ye may join hands with an incarnate God; the more vigorous that your aim be, you will take the better hold. Do not ftand at the door, difputing and doubting whether to go forward or VOL. II. Ꮓ not?

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not? if you cannot loofe doubts, cut them with the fword of faith, and leap over them, Matth. xv. 24.-28. It is none other than Satan, and an unbelieving heart, which entertains the finner before the vail, with difputes and doubts whether to go through or not. And if these can hold them with that difcourfe till the door be fhut, as it will foon be, they have their defign. There are, without queftion, good grounds for this full affurance of faith ;--such as,


(1.) God, in his infinite love and mercy, has fuited himself for an approach by fuch as you. Had he intended to keep you off, he had only to have kept himself in his unvailed glory, and the rays of it from afar would have ftruck the guilty foul through with a thousand arrows, and kept him off for ever. But he has vailed himself with our nature, and that for us: Heb. x. 19. 20. "Having therefore, brethren, boldness to enter into the holiest by the blood of Jefus, by a new and living way, which he hath confecrated for us, through the vail, that is to fay, his flesh." Has he put on the vail, then, that guilty wretches may draw near him? Has he rent the vail of the flesh of his own Son in his crucifixion, that a door might be opened through his wounds to come to God? Has he done all this in vain? If not, why will you doubt your welcome through this new and living way?

(2.) God's juftice is fatisfied, his honour is provided for, fo that juftice has nothing to object against your putting your hand to this claim. It is abfolutely confiftent with the honour of God to be thy God in Christ, for the man that is the Father's fellow has done all this by his blood; and therefore the angel's fong begins with glory to God in the higheft; after that follows peace on earth,

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