do carry in them. It will be only requisite to offer somewhat, partly to direct, partly to excite, to that delightful pleasant life.

For direction-Let such rules be observed as these which follow.

1. Endeavour to have a mind well instructed in the knowledge of such things, as more directly concern the common practice of a religious man, as such: that is, to be thoroughly insighted into practical truths, or into that truth which is after godliness.

It has been the merciful vouchsafement of the divine goodness so to order, that those things are plain and but few, which are of more absolute necessity in religion;—as may be seen by the summary account which we find sometimes given thereof, Repentance towards God, and faith towards our Lord Jesus Christ;a which two things, intimated to comprehend the whole counsel of God, manifestly suppose the state of apostacy, and express the way of remedy; whereinto when we are brought, how succinct and clear a recapitulation of our duty have we in that of our Saviour, "Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy mind: and thou shalt love thy neighbour as thyself!" To a well-complexioned spirit, how comprehensive, how full, how acceptable will these things appear! Such a one would not part with the substantial fulness of these few words for all the treasures of both

a Acts xx. 21.

Indies. How truly is it called, That good, that acceptable, and perfect will of God! And how fitly to be preferred before thousands of gold and silver!

Things of highest value are not bulky; their excellency is the greater by being contracted, and that being in themselves precious they are so conveniently portable. How easily are these dictates carried about with us through our whole course; and how universally useful are they for the well guiding of it, to such as have a greater mind to do their duty than move questions about it.

Two things are opposite to this rule, and not a little prejudicial to the delight of religious conversation; viz. excessive curiosity in the speculations of truths belonging to religion without designing to refer them to practice, and an excessive scrupulosity about matters of practice. It were indeed an argument of a desperate mind and destitute of any fear of God, to be careless what we do, and unconcerned whether the way we take, in this or that case, be right or wrong. But it is certain there may be an excess in this matter, and too often is; that is, there may be a scrupulosity, which is both causeless and endless. There is surely some medium in travelling, between a careless wandering we mind not whither, and a perpetual anxiety whether we be in our way or no, with often going back to enquire, This would quite destroy both the pleasure of the

a Rom. xii. 2.

journey and the progress of it. Some difficulties may occur, which should justly occasion one to make a stand and consider: but probably, very many cases, that some agitate with much disquiet to themselves and others, would soonest be expedited by sincerity and by reducing them to the law of love.

It would however make much for our pleasant delightful walking on in the way of God, to have a mind informed and established thoroughly in the belief of the principal doctrines of christian religion, well furnished also with those most useful practical precepts, which might at every turn be ready at hand to be applied upon emergencies, and by which they to whom predominant self-interest or corrupt inclination renders it not difficult to apprehend their duty, (our way is not usually otherwise so very intricate,) may cheerfully and innocently guide themselves. "He that walketh uprightly, walketh surely:" though some men's way may by the circumstances of their conditions be much more perplexed than others, who are therefore concerned to be the more wary. But the difficult toil that some have with themselves is, how by contrived explications they may make their rule bend and yield to their self-biassed humours and ends; and, because they find it not easy to do this with full satisfaction to their consciences,that see more than they would have them, and are yet not of authority enough to govern and command their practice, it is not strange they entangle and even lose themselves amongst thorns and

briars, and meet with little delight in their

way.

"He

2. Be principally intent to have your soul become habitually good and holy, by its own settled temper and complexion inclined and made suitable to the way of righteousness and life. It was, no doubt, with a very sweet taste of pleasure, that the Psalmist utters that gratulatory acknowledgment of the divine goodness, restoreth my soul, he leadeth me in paths of righteousness for his name's sake." The paths of righteousness are very agreeable and pleasant to a restored sound and healthy soul, to one that is now got into a good habit and a settled state of spiritual strength. You may therefore take the meaning and substance of this precept, in the Apostle's more authoritative words, " Be ye transformed in the renewing of your mind, that ye may prove what is that good, that acceptable, and perfect will of God." You can never have a proof of it, till that transformation and renewing change have past upon you. Then, it will be pleasant to you to know the will of God; your delight will be in the law of the Lord, and in his law you will meditate both day and night. It will be most pleasant to do it. You will esteem the words of his mouth as your appointed food, and it will be as your meat and drink to do his will. You can easily apprehend, how toilsome and painful any thing of business and labour is to a person that languishes under some

enfeebling lazy disease: a like case it is, when you would put one upon doing any thing spiritually good, who is listless, indisposed, and to every good work reprobate. How will the heart recoil and give back! with how vehement reluctance will it resist the proposal, as if you were urging it upon flames or the sword's point! The carnal mind is enmity against God, and is not subject to his law, nor indeed can be. But when once the law of God is within your heart, you will delight to do his will. of God and hath overcome mands are not grievous.

To one that is born the world, his comKnow therefore, you

d

must be good, really and habitually so, in order to your doing good with any delight, in conformity to the blessed God himself, your pattern, who exercises loving kindness, judgment and righteousness in the earth, as delighting in these things. You must be partaker of a divine nature, and have the heart-rectifying communication before discoursed of, and become God's own workmanship, created in Christ Jesus unto good works. It is not to be hoped, that it can be delightful to act against inclination, or that a forced imitation of that good, whereof you want the implanted vital principle, can be any more pleasing to you than it is to God, whom you cannot mock or impose upon by your most elaborate or specious disguises. And therefore, since that holy heart-rectitude must be had, it must be sought earnestly and without rest. Often