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favour is his life ; the light of his countenance is more than corn, or wine and oil, the good that formerly he inquired after, and set his heart upon, Pjal. iv. 6, 7 This is the convert's voice ; « The Lord is my portion, faith my soul : Whom e have I in heaven, but thee? And there is none
upon earth that I desire besides thee. God is “ the strength of my heart, and my portion for “ ever," Pfal. lxxiii. 25, 26. Lam. iii. 24.
Secondly, “ It turns the bias of the will, both
as to means and end." “ The inten“ tions of the will are altered," Ezek, xxxvi. 26. Jer. xxvi. 33. Isaiah xxvi. 8, 9. Now the man kath new ends ard defigns: Now he intends God above all, and defires and designs nothing in all the world so much, as that Chrift
be magnified in hím, Phil. i. 20. He counts himself more happy in this, than in all that the earth could yield, that he may be serviceable to Christ, and bring him glory in his generation. This is the mark he aims at, that the name of Jesus may be great in the world; and that all the iheaves of his brethren may bow to his fheaf, Gen. xxxvii. 7.
Reader, Dost thou view this, and never alk thyself, whether it be thus with thee? Pause a while, and breathe on this great concernment.
“ The election is also changed," so that he chooseth another way, Psal. cxix, 15. He pitcheth opon God as his blessedness, and upon Christ as the principal, and holiness, as the subordinate means to bring him to God, John xiv. 6. Rom. ii. 7. He chooseth Jesus for his Lord, Col. ii. 6. He is not merely forced into Christ by the storm, nor doth he take Christ for bare necessity; but he
deliberately resolves that Christ is his best choice, Phil. i, 23.; and would rather have him to choose than all the good of this world, might he enjoy it while he would. Again, He takes holineis for his path; he doth not of mere neceflity submit to it, but he likes and loves it ; “ I have chosen the " way of thy precepts," Psal. cxix. 173. He takes God's testimonies, not as his bondage, but as his heritage, yea, heritage for ever, ver. 111. He counts them not his burchen, but his bliis ; not his 'cords, but his cordials, 1 Yohn v. 3. Pjai. cxix. 14, 16, 17. He doth not only bear, but takts up Christ's yoke, He takes not holiness as the stomach doth the lothed potion, which it will down with rather than die, but as the hungry dotis his beloved foodNo time passeth so sweetly with him (when he is himselt) as that he sperds in the exercises of holineis ; these are both his aliment, and element, the defire of his eyes, and the joy of his heart, Jos xxiii. 12. Pjal cxix 82, 131, 162, 174, and xiii. 5. Put thy contcience to it as thou goeit, whether thou art the man; O happy man, if this be thy case! But see thou be thorough and impartial in the search.
Thirdly, “ It curns the bent of the affections," 2 Cor. vii. 11. These run all in a new channel : the Jordan is driven back, and the water runs opward, a ainst its natural course.
Christ is his hope, i Tim. i. 1. this is his prize, Phil. iii. 8.; here his eye is, here his heart is. He is contented to cait all overboard (as the merchant in the storm ready to perish) so he may but keep this jewel.
The first of his defires is not after gold, but
grace, Phil. iii. 12. He hangers after it, he seeks it as filver, he digs for it as for hid treafure ; he had rather be gracious than be great; he had rather be the holiest man on earth, than the most learned, the most famous, the most prosperous. While carnal, he said, O! if I were but in great esteem, and roll d in wealth, and swimmed in pleasure ; if my debts were paid, and I and mine provided for, then I were a happy man. But now the tone is changed : 0! faith the convert, if I had but my corruptions subdued, if I had such measures of grace, luch fellow hip with God, tho' I were poor and despised, I should not care, I should account myself a blessed man. Reader, is this the language of thy soul?
His ja's are changed. He rejoiceth in the ways of God's teftimonies, as much as in all riches, Pfal. cxix. 14. He " delights in the law of the si Lord;" he hath no such joy as in the thoughts of Christ, the fruition of his company, the prosperity of his people.
His cares are quite altered, he was once set for the world, and any scraps of by-time were enough for his soul. Now “ he gives over caring for the « asses,” and fets his heart on the kingdom : now all the cry is, “ What shall I do to be faved ?”
1&s xvi. 30. His great folicitude is how to secure his fool: 0, how he would bless
you could put him out of doubt of this !
His fears take another turn, Heb. xi. 25, 27. Once he was afraid of nothing so much as the loss of his estate or esteem, the pleasure of friends, or the frowns of the great; nothing founded fo terrible to him, as pain, or poverty, or disgrace : now
these are little to him, in comparison of God's dishonour or displeasure. How warily doth he walk, left he should tread upon a snare ! He feareth always, he looks before and behind; he hath his eye upon his heart, and is often casting it over his shoulder, left he should be overtaken with sin, Psal. xxxix. 1. Prov. xxviii. 14. Ecclf. ii. 14. It kills his heart to think of losing God's favour, this he dreads as his only undoing. Pfal. li. 11, 12. and cxix. 8. No thought in the world doth pinch him and pain him so much, as to think of parting with Chrift.
His love runs a new course. “ My love was s crucified," saith Ignatius ; that is, my Chrift. “ This is my beloved," faith the Spouse, Cant, v. 16. How doth Augustine often pour out his love
“ eternal blessedness,"' &c. He can find no words sweet enough: « Let me see “ thee, O light of mine eyes ! Come, O thou joy so of my Spirit. Let me behold thee, O life of my • soul! Appear unto me, O my great delight, my “ sweet comfort ! O my God, my life, and the « whole glory of my soul. Let me find thee, O “ desire of my heart. Let me hold thee, O love “ of my soul. Let me embrace thee, O heavenly “ bridegroom. Let me poffefs thee !".
His forrows have now a new vent, 2 Cor. vii. 9, 10.
The view of his fins, the fight of a Christ crucified, that would scarce ftir him before, now how much do they affect his heart !
His hatred boils, his anger burns against fin, Psalm cxix. 104: He hath no patience with himfelf; he calls himself fool, and thinks any name too good for himself, when his indignation is itirred up against fin, Psalm Ixxiii. 22. Prov. XXX. 2.
« Commune with thy own heart,” and attend the common and general current of thine affection, whether it be towards God in Chrift, above all other concernments.
Indeed, sudden and strong commotions of the affections and sensitive parts, are often found in hypocrites, especially where the natural inclination leads thereunto :, and contrary-wise, the fanctified themselves are mary times without sensible stirring of the affections, where the temper is more flow, dry; and du'l.
The great inquiry is, whether the judgme t and will be steadily determined for God, above all other good, real, or apparent; and if the affections do sincerely follow their choice and conduct, though it be not so strongly and fenfibly as is to be desired, there is no doubt but the change is faving.
“ Throughout the members." Those that were before the instruments of fin, are now become the holy utensils of Christ's living temple, Rom. vi. 16: 1 Cor. iii. 16. The
eye, once a wandering eye, a wanton eye, a haughty and covetous eye, is now employed, as Mary's, in weeping over its fins, Luke vii
. 38. in beholding God in his works, Palm viii. 3. in reading his word, Aks viii. 30. in looking up and down for objects of mercy, and opportunities for his fervice.
The ear, that was once open to Satan's call, and that, like a vitiated palate, did relish nothing, so much as filth, or at least frothy talk, and the fool's laughter, is now' bored to the door of Christ's house, and open to his discipline : it faith “ Speak Lord, for thy servant heareth;" and