more of his image, and to be enabled more to imitate God and Christ in their walk and conversation. The appetite of the soul of a godly man is after God and Jesus Christ, as appears by many places of Scripture; as Psalm xxvii. 4, "One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." Psalm xlii. 1, 2, "As the hart panteth after the water brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God: when shall I come and appear before God? Psalm lxiii. 1, 2, "O God, thou art my God, early will I seek thee; my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is; to see thy power and thy glory, so as I have seen thee in the sanctuary." See also Psalm lxxxiv. 1, 2, 3, and Psalm cxxx. 6, "My soul waiteth for the Lord, more than they that watch for the morning: I say, more than they that watch for the morning."

Though every saint has not this longing desire after God to the same degree that the Psalmist had, yet they are all of the same spirit; they have a spirit earnestly to desire and long for more of God, to be nearer to him, to have more of his presence and of the light of his countenance, and to have more of God in their hearts. That this is the spirit of the godly in general, and not of some particular saints only, appears from Isa. xxvi. 8, 9, where not any particular saint, but the church in general, speaks thus: "Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night, and with my spirit within me will I seek thee early."

It appears also to be the spirit of the saints in general, by some expressions of the spouse or the church in the Canticles; as chapter iii. 1, 2: "By night on my bed I sought him whom my soul loveth; I sought him, but I found him not. I will rise now, and go about the city; in the streets and broad ways I will seek him whom my soul loveth." So chapter v. 6, 8: "I sought him, but I could not find him; I called him, but he gave me no answer. I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I am sick of love."

The saints are not always in the lively exercise of such a spirit; but such a spirit they have, and sometimes they have the sensible exercise of it: they have a spirit to desire God and divine attainments, more than all earthly things. They desire and seek to be rich in grace, more than they do to get earthly riches. They seek and desire the honor which is of God, more than that which is of men, John v. 44. They desire communion with God, more than any earthly pleasures whatsoever. They are in some measure of the same spirit which the apostle expresses in Philip. iii. 8: "Yea, doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord, and do count them but dung that I may win Christ."

3. The saint prefers what he hath already of God before any thing in this world. That which was infused into his heart at his conversion, is more precious to him than any thing which the world can afford. The knowledge and acquaintance which he hath with God, though it be but little, he would not part with for any thing that the world can afford. The views which are sometimes given him of the beauty and excellency of God, are more precious to him than all the treasures of the wicked. The relation of a child in which he stands to God, the union which there is between his soul and Jesus Christ, he values more than the greatest earthly dignity; he had rather have this, than to be the child of a prince. He would not part with the honor which God hath been

pleased to put on him by bringing him so near to him, to be set upon an earthly throne, or to wear an earthly crown, though it were the most splendid that ever was worn by any earthly potentate.

That image of God which is instamped on his soul, he values more than any earthly ornaments. It is, in his esteem, better to be adorned with the graces of God's Holy Spirit, than to be made to shine in jewels of gold, and the most costly pearls, or to be admired for the greatest external beauty. He values the robe of the righteousness of Christ, which he hath on his soul, more than the robes of princes. The spiritual pleasures and delights which he sometimes has in God, he prefers far before all the pleasures of sin: Psalm lxxxiv. 10, "A day in thy courts is better than a thousand: I had rather be a door-keeper in the house of God, than to dwell in the tents of wickedness."

A saint thus prefers God before all things in this world,

1. As he prefers God before any thing else that he possesses in the world. Whatever temporal enjoyments he has, he prefers God to them all. If he have pleasant earthly accommodations; yet it is with respect to God, and not his earthly accommodations, that he saith, as in Psalm xvi. 5, 6: "The Lord is the portion of mine inheritance, and of my cup: thou maintainest my lot. The lines have fallen to me in pleasant places; yea, I have a goodly heritage." If he be rich, yet he chiefly sets his heart, not on his earthly, but his heavenly riches. He prefers God before any earthly friend, and the favor of God before any respect that is shown him by his fellow creatures.

Although a godly man may have many earthly enjoyments, yet in his heart he sets God above them all. Although he may give these room in his heart, and too much room; yet he reserves the throne for God: Luke xiv. 26, " If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple."

2. He prefers God before any earthly enjoyment of which he hath a prospect. The children of men commonly set their hearts more on some earthly happiness for which they hope, and after which they are seeking, than on what they have in present possession. They very much live upon vain hopes of happiness in earthly things, a happiness which they imagine is to be obtained by and by. But a godly man prefers God to any thing which he has in prospect, or is seeking in the world. He may, indeed, through the prevalence of corruption for a season be carried away and swallowed up, with some enjoyment which he is pursuing; however, he will again come to himself; this is not the temper of the man, he is of another spirit.

If he

3. It is the spirit of a godly man to prefer God to any earthly enjoyment of which he can conceive. He not only prefers him to any thing which he now possesses; but he sees nothing possessed by any of his neighbors, or any of his felllow creatures, that he has such an esteem of, as he has of God. could have as much worldly prosperity as he would, if he could have earthly things, just to his mind, and agreeable to his inclination; he values the portion which he has in God, above such a portion as this: he prefers Christ to earthly kingdoms.

APPLICATION.

4. Hence we may learn, that whatever changes a godly man passes through he is happy; because God, who is unchangeable, is his chosen portion. If he meet with temporal losses, and be deprived of many of his temporal enjoyments, or of all of them; yet God, whom he prefers before all those things which he

hath lost, still remains, and cannot be lost. While he stays here in this changeable, troublesome world, yet he is happy, because his chosen portion, on which he builds, as his main foundation for happiness, is above the world, and above all changes. And if he die and go into another world, still he is happy, because that portion which he prefers to all that is either in this or another world, yet remains. Whatever he be deprived of, he cannot be deprived of his chief portion; his inheritance remains sure to him.

If worldly minded men could find out a way to secure to themselves some certain earthly enjoyments, on which they mainly set their hearts, so that they could not be lost, nor impaired while they live, how great would they account the privilege, though other things which they esteem in a less degree were liable to the same uncertainty as they now are? Whereas now, those earthly enjoyments, on which men chiefly set their hearts, are often most fading. But how great is the happiness of those who have chosen the Fountain of all good, and prefer him before all things in heaven or on earth, as they can never be deprived of him to all eternity!

2. Let all by these things examine and try themselves, whether they be saints or not. As this which hath been exhibited is the spirit of the saints, so it is peculiar to them: none can use the language of the text, and say, Whom have I in heaven but thee? And there is none upon earth that I desire besides thee, but the saints. A man's choice is that which determines his state. He that chooses God for his portion, and prefers him to all other things, is a godly man, for he chooses and worships God as God. To respect God as God, is to respect him above all other things; and if any man respect God as his God, his God he is; there is a union and covenant relation between that man and the true God.

Every man is as his God is. If you would know what a man is, whether he be a godly man or not, you must inquire what his God is. If the true God be he whom he respects as his God, i. e., to whom he hath a supreme respect, and whom he regards above all; he is doubtless a godly man, a servant of the true God. But if the man have some other god, something else to which he pays a greater respect than to Jehovah, he is not a godly man; God is not his God; he doth not worship him for his God, nor doth he belong to God, as one of his people.

Inquire, therefore, how it is with you, whether you prefer God before all other things. It may sometimes be some difficulty for persons to determine this to their satisfaction; the ungodly may be deluded with false affections; the godly in dull frames may be at a loss about it. Therefore you may try yourselves as to this matter these several ways; if you cannot speak fully to one thing, yet you may perhaps to others.

1. What is it which chiefly makes you desire to go to heaven when you die ? Indeed some have no great desire to go to heaven. They do not care to go to hell; but if they could but be safe from that, they would not much concern themselves about heaven. If it be not so with you, but you find that you have a desire to go to heaven, then inquire what it is for. Is the main reason, that you may be with God, have communion with him, and be conformed to him? That you may see God, and enjoy him there? Is the considération that these things are to be had in heaven, that which keeps your heart, and your desires, and your expectations towards heaven?

(2.) If you could avoid death, and might have your free choice, would you choose to live always in this world without God, rather than in God's time to leave the world, in order to be with God in the full enjoyment of him? If you might live here in earthly prosperity to all eternity, but destitute of the presence

of God and communion with him, having no spiritual divine intercourse between God and your souls, God and you being strangers to each other forever; would you choose this rather than to leave the world, in order to go and dwell in God's house in heaven, as the children of God, there to enjoy the glorious privileges of children, in an acquaintance with God, in a holy and perfect love to God, and enjoyment of him to all eternity?

(3.) Do you prefer Christ to all others as the way to heaven? He who chooses God, and prefers him, as hath been spoken of, he prefers him in each person of the Trinity, Father, Son, and Holy Ghost; the Father, as his Father; the Son, as his Saviour; the Holy Ghost, as his Sanctifier. Inquire, therefore, not only whether you choose the enjoyment of God in heaven as your highest portion and happiness, but also whether you choose Jesus Christ before all others, as your way to heaven; and that in a sense of the excellency of Christ, and of the way of salvation by him, as being that which is to the glory of Christ, and to the glory of sovereign grace. Is the way of free grace, by the blood and righteousness of the blessed and glorious Redeemer, the most excellent way to life in your esteem? Doth it add a value to the heavenly inheritance, that it is conferred in this way? Is this far better to you than to be saved by your own righteousness, by any of your own performances, or by any other mediator?

(4.) If you might go to heaven in what course you please, would you prefer to all others the way of a strict walk with God? They that prefer God as hath been represented, choose God, as you have heard, not only hereafter, but here; they choose and prefer him, not only in the end, but in the way. They had rather be with God than with any other, when they come to the end of their journey; and not only so, but they had rather have God with them than any other, while they are in the way thither. Their chosen way of going to heaven is a way of strict walking with God. They would neither fail of coming to God in the end, nor would they depart from God by the way. They choose the way of walking with God, though it be a way of labor, and care, and selfdenial, rather than a way of sin, though it be a way of sloth, and of gratifying their lusts.

(5.) If it were so, that you were to spend your eternity here in this world, would you choose rather to live in mean and low circumstances with the gracious presence of God, than to live forever in earthly prosperity without God in the world? If you were to spend your eternity in this world, would you rather spend it in a way of holy living, in serving and walking with God, and in the enjoyment of the privileges of the children of God, having God often manifesting himself to you as your Father, discovering to you his glory, and manifesting his love, lifting the light of his countenance upon you, as God often doth to his saints in this world; would you rather choose these things, though you should live in poverty, and with but little of the good things of this world, than to abound in a fulness of worldly things, and to live in ease and prosperity, at the same time being an alien from the commonwealth of Israel, standing in no childlike relation to God, enjoying no gracious intercourse with him, having no right in God, either to have him for your God, or to be acknowledged by him as his children? Or would such a life as this, though in ever so great earthly prosperity, be esteemed by you a miserable life?

If, after all this, there remain with you doubts, and a difficulty to determine concerning yourselves whether you do truly and sincerely prefer God to all other things, I would mention two things which are the surest ways to be determined in this matter, and which seem to be the best grounds of satisfaction in it.

1. The feeling of some particular, strong, and lively exercises of such a spirit. A person may have such a spirit as is spoken of in the doctrine, and may have the exercise of it in a low degree, and yet remain in doubt whether he have it or not, and be unable, by all his self-examination, to come to a satisfying determination. But God is pleased at some times to give to some of his people, such lively and strong exercises of such a spirit, and they see it so clearly, and feel it so plainly, that it puts it, at least for the present, out of doubt. They obtain such discoveries of the glory of God, and of the excellency of Christ, as do so draw forth the heart, that they know beyond all doubt or question, that they feel such a spirit as Paul spake of, when he said, "He counted all things but loss, for the excellency of Christ Jesus his Lord;" and they can boldly say, as in the text, " Whom have I in heaven but thee? And there is none upon earth that I desire besides thee." At such times the people of God do not need any help of ministers to satisfy them whether they have the true love of God; they plainly see and feel it; and the Spirit of God then witnesseth with their spirits, that they are the children of God.

Therefore, if you would be satisfied upon this point, earnestly seek such attainments; seek that you may have such clear and lively exercises of this spirit. To this end, you must press forward, and labor to grow in grace. If you have had such experiences in times past, and they satisfied you then, yet you may again doubt. You should therefore seek that you may have them more frequently; and the way to that is, earnestly to press forward, that you may have more acquaintance with God, and have the principles of grace strengthened. This is the way to have the exercises of grace stronger, more lively, and more frequent, and so to be satisfied that you have a spirit of supreme love to God.

2. The other way is, to inquire whether you prefer God to all other things in practice, i. e., whether, when you have occasion in the course of your life to manifest by your practice which you prefer, when you must either cleave to one or the other, and must either forsake other things, or forsake God; whether then it be your manner practically to prefer God to all other things whatever, even to your dearest earthly enjoyments, to those earthly things to which your hearts are most wedded. Do you lead such lives as this? Are your lives, lives of adherence to God, and of serving God in this manner?

He that doth sincerely prefer God to all other things in his heart, he will do it in his practice. For when God and all other things come to stand in competition, that is the proper trial what a man chooses; and the manner of acting in such cases must certainly determine what the choice is in all free agents or those who act on choice. Therefore there is no sign of sincerity so much insisted on in the Bible as this, that we deny ourselves, sell all, forsake the world, take up. the cross, and follow Christ whithersoever he goeth.

Therefore, so run, not as uncertainly; so fight, not as those that beat the air; but keep under your bodies, and bring them into subjection. Act not as though you counted yourselves to have apprehended; but this one thing do, "forgetting those things which are behind, and reaching forth unto those things which are before, press toward the mark, for the prize of the high calling of God in Christ Jesus." 2 Pet. i. 5, &c., " And besides this, giving all diligence, add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ."