fo many years of hearing, what additions have you made to your ftores? Are you filled with holy prudence to "ponder the path of the path of your feet," to "look "well to your goings," and to difcern fnares where there is no appearance of danger? Do you "walk circumspectly," "not as fools, but as wife?" Have you a fufficiency of holy wifdom to "rule well your "own houfes," and to "train up your children in the "nurture and admonition of the Lord ?" Are you able to "give to every man that afketh you, a reafon of "the hope that is in you?" Can you apply general principles to particular cafes? Can you reconcile promises and providences when they feem adverse to each other? Does "the word of Chrift dwell in you "RICHLY in ALL wifdom?" Have you clear, combining, and impreffive views of ANY truth of the Scripture? And are there not many fubjects of revelation, with which you have NO acquaintance? Alas! with many profeffors of religion, more than half the bible is entirely useless. They confine their attention only to a few doctrines, and even these they regard not as they are delivered in the undefined grandeur of the facred writers, but as they are reduced and modelled › to stand conveniently in a human creed, or a human system. What a difference is there between the ocean of revelation, and fuch a veffel-full of truth, as any formulary of doctrine contains! but the latter has often been mistaken for the former; and because it is eafy to penetrate to the bottom of the one, many imagine they have fathomed the other. David gives us a fine idea of revelation, when he tells us "it is exceeding "broad." Of "all" other " perfection" he could fee

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"an end;" but he viewed this as incomprehenfible and boundless; here he faw room for unceafing progrefs; here he knew fresh beauties and glories would be perpetually discovered, to reward the humble and active inquirer. And why fhould we stand in this extenfive country, and suffer a man, fallible like ourselves, and with no better fources of information, to mark us off a piece only of the facred foil, to draw around us a circle, over which we are made to promife never to ftep? Hear, O fon of Abraham, the voice of thy God: "Go through the land in the length and the breadth of it, for to thee have I given it." Hear the language of one of his fervants; O ye Hebrews, " ye are dull "of hearing: for when for the time ye ought to be "teachers, ye have need that one teach you again, "which be the first principles of the oracles of God; "and are become fuch as have need of milk, and not "of strong drink. For every one that ufeth milk is "unskilful in the word of righteoufnefs: for he is a "babe. But strong meat belongeth to them, that are "of full age, even those who by reason of use, have "their fenfes exercised to discern both good and evil. "Therefore leaving the principles of the doctrine of "Chrift, let us go on unto perfection." He means perfection in knowledge; he would not have us confine our attention perpetually to a few particular parts; or to use his own image, would not have us to be always" laying again the foundation," instead of going on with the fuperftru&ture; but, alas! when will the understandings of our people fuffer us to extend our views? When will they roufe up their minds, and exert their faculties to take in fomething beyond a few.

common-place reflections, which they have heard times without number? Why will they always conftrain us to abide near "the first principles of the or"acles of God;" or if we advance, why will they refufe to accompany us one degree beyond them?"

Secondly, Obferve your HOLINESS. For the knowledge of perfons may surpass their experience, and a growth in gifts is very diftinguishable from a growth in grace. Review then your fanctification; and fuffer me to ask, have you no remaining corruptions to fubdue? Are your paffions entirely under the controul of reafon? Are your affections all heavenly? Are you "crucified to the world?" Have you no undue regard for it; no improper expectation from it? Are you properly affected with the evil of fin? Do you abhor it, mourn over it, watch against it? Do you "deny "yourselves, and take up your crofs, and follow" Jefus "without the camp," gladly "bearing his re"proach?" Is your obedience universal, unvarying, cheerful? Have you fully imbibed the tempers of your religion? Are there no deficiencies perceivable in every grace, in every duty? Are you "ftrong in "faith?" Do you "abound in hope?" Do you love God, and do you love him fupremely? Do you love your neighbour? and do you love him as yourself? Can you "love your enemies, and blefs them that "curfe you?" Are you "clothed with humility?" Is your worship always fpiritual? Do you never "offer "the facrifice of fools?" Do you not often pray with formality, and hear in vain? I need not press these inquiries. If you are chriftians indeed, you are ready to answer them with fighs and tears" Enter not into

judgment with thy fervant: my foul cleaveth to the "duft: O wretched man that I am: perfect that

which concerneth me; thy mercy, O Lord, en"dureth for ever; forfake not the work of thine own "hands."

These are

Thirdly, Think of your PRIVILEges. innumerable and invaluable. It is the privilege of christians to have "exceeding great and precious "promises." It is the privilege of chriftians to "be "careful for nothing." It is the privilege of chriftians to "enter into reft." It is the privilege of chriftians to "have peace with God through our Lord "Jefus Chrift." It is the privilege of chriftians to “walk all day in the light of his countenance;" to "rejoice in the Lord always;" to "rejoice in him "with joy unspeakable and full of glory." It is the privilege of christians to "count it all joy when they "fall into divers temptations ;" and to "glory in tri"bulation alfo;" and all this has been exemplified; men have "received the gospel in much affliction, with joy "of the Holy Ghoft;" they have "taken pleasure in "infirmities, in reproaches, in neceffities, in persecu

tions, in diftreffes for Chrift's fake;" they "have "taken joyfully the fpoiling of their goods;" they have approached the flames with rapture; they have loved and longed for "HIS appearing." But where are you? Always in darkness and alarms; always among thorns and briars; always murmuring and complaining; having religion enough to make you miferable, but not enough to make you happy. Do you belong to the fame community? Have you the fame privileges with them? the fame heaven with them?

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the fame God with them? the fame Comforter with them? What should we think of all the high praises of religion, if it had no more confolation and pleasure to afford than you poffefs? Thus whether we examine your knowledge, or your holiness, or your privileges, it will appear that much lies ftill before you; much to understand; much to perform; much to enjoy. Week after week, year after year, God comes to obferve your progrefs, and finds you, if not drawn back, fixed in the place you occupied before.

PART II. And whence is this? Why will you fuffer all this remaining region to be unpoffeffed? How shall I awaken you from your negligence, and convince you of the PROPRIETY and NECESSITY of making FRESH AND CONTINUAL ADVANCES?

First, I would drop before you the COMMANDS OF GOD. You are forbidden to draw back; you are forbidden to be stationary; fomething more is neceffary than languid, partial, occafional, temporary progreffion; you are required to be "ftedfaft, unmoveable, ત always abounding in the work of the Lord:" tọ "add to your faith, virtue; and to virtue, knowledge; "and to knowledge, temperance; and to temperance,

patience; and to patience, godliness; and to godli"nefs, brotherly kindness; and to brotherly kindness, "charity:" to "walk worthy of the Lord unto all *"well pleasing, being fruitful in every good work :" to grow in grace, and in the knowledge of our Lord "and Saviour." Such is the mortality of the gospel, and these are the commands of God, which you have profeffed to make the rule of your actions.

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