Every one has his daily crofs. Confider how ye bear it, with what meekness and patience ye walk under it.

(5.) Confider what is wanting in your graces, if you have any; and unto what you have you fhould be still adding: 2 Pet. i. 5. "Add to your faith virtue, to virtue knowledge, to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly love and charity."-Confider,

(6.) What is wanting in your relative converfation. A man is really what he is relatively. Confider how thou answereft the duties of a huf band, wife, parent, child, mafter, or fervant.Having carefully obferved all these wants and defects, be confcientious in filling them up; follow the Lord only, univerfally, uprightly, conftantly, and refolutely. Follow him fully.-To conftrain you to this, I would mention the following MOTIVES. 1. All is full which is fet before in the way you of following the Lord. God deals not by halves. (1.) We have a full law for our rule to walk by: Pfal. cxix. 96. "Thy commandment is exceeding broad." It is extended to all the parts of our walk; it reaches heart, lip, and life; requires not only duty to be done, but done aright. And unless we have respect to all God's commandments, our obedience is not acceptable.

(2.) We have a full word for our light in our walk, by which we may take up what is fin, and what is duty, fee how to fteer our courfe in times of the greateft darknefs: Pfal. cxix. 105. "Thy word is a lamp unto my feet, and a light unto my path." It is the ftar that is given to guide us through this world, and we fhould be much converfant with it.

(3.) We have a full covenant for provision in

our

our way. It is an everlasting covenant, ordered in all things, and fure," 2 Sam. xxiii. 5. Whatever be our cafe, there is fuitable provision in the covenant for it. There are in it precious promifes to the faints in all conditions of life. Whatever storms and tempefts may blow in the world, the faints may find something in the covenant to shelter them.

(4.) We have a full Christ to lean to. He is mighty to fave. In him there is both righteoufpefs and ftrength.

(5.) There is a full weight of glory for reward; fuch as will fill foul and body even those of the most enlarged capacities. Shall we not then follow him fully?

2. The Lord Christ, our leader, did not do the work of our falvation by halves, but fully. He obeyed the law fully, none of its commandments wanted their full due of him. He fuffered and paid the debt fully, its threats and curfes fell on him in full measure. And what would have become of us, if Christ had halved the work of our falvation? Who would have done the reft? Who would have fatisfied for any of our fins, or made up for any deficiencies in our fervices?

3. Our not following the Lord fully, makes the following him in any inftance fo difficult; and to follow him fully would be the high way to make religion eafy. When the Chriftian has one foot fixed to the earth, it is no wonder than that he with difficulty mount upward. One luft unmortified is enough to mar all our duties, and make our progrefs in religion very irregular, and therefore difficult; whereas it would be a great ease if all came away together, Luke, ix. 59.

4. If we do not follow him fully, we will lofe the reward of following him at all, in refpect of eternal

eternal falvation, 2 John, viii. Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward; otherwise we will lofe all the pains we have been at in religion. That in which we follow him not, will draw a black stroke through all in which we have followed him.

Laftly, Another motive is, if we follow him not fully, we will share with them that have not followed him at all, in a fullness of wrath: Pfal. CXXV. 5. "As for fuch as turn afide unto their crooked ways, the Lord fhall lead them forth with the workers of iniquity." God will fill them with the wine of his wrath. He will "cut them in funder, and appoint them their portion with unbelievers," Luke, xii. 46. as those who divided themselves betwixt the Lord and their own lufts.

THE

THE SAME SUBJECT CONTINUED.

SERMON XXX.

NUMB. xiv. 24. But my fervant Caleb, because he had another fpirit with him, and hath followed me fully, him will I bring into the land whereunto he went, and his feed fhall poffefs it.

I

Now proceed to the confideration of

DOCT. II. THAT they who would follow the Lord fully, must have another spirit; another than the spirit of the world, another than their own spirit naturally is.

In attending to which, I shall,

I. Shortly point out, that it is another spirit. II. Shew what that spirit is, which they who follow the Lord fully have, and muft poffefs.-Illuftrating, at the fame time, the nature and neceffity of fuch a spirit.

III. Make fome practical improvement.

I. I AM fhortly to point out, that it is another fpirit which fuch poffefs.

VOL. II.

I

This

This other fpirit, which is fo neceffary to following the Lord fully, is understood, either of the Holy Spirit of God, who dwells in all the faints, Rom. viii. 9. or rather of a spirit fanctified by the Holy Spirit, and raised above its natural spirit by the power of grace. Thus it feems here to be understood, though both amount to the fame thing. Such a spirit may well be called another fpirit. For,

I.

1. It is another spirit than that which the world is poffeffed of, which is a mean and base spirit, influencing them to grovel on this earth. The world has what it calls a fine spirit. But even that does but grafp at fhadows, while the most excellent things are out of its view. But this is a spirit truly noble.

2. It is another spirit than the most refined hypocrites have. By the common operations of the Spirit, the fpirit of hypocrites may be raised to act more nobly than before, but these change not the nature of a man's spirit, but only help it to act in a natural way to a better purpose; whereas, this fpirit raises it to gracious actings.

73. It is another spirit than what the faints had before they were fanctified. Another, not in fubstance, but in qualities. How does this other spirit make a man differ from himself? How doth it advance him to a higher fphere? It made a preaching Paul of a perfecuting Saul. It endows a man with quite new principles, motions, ends, and aims, and elevates him to new measures for attaining the fame.

II. I Go on to fhew what that other spirit is which these who follow the Lord fully have and muft poffefs.-Illuftrating, at the fame time, its nature and neceffity.This fpirit is,