religion as our chief business, above all other affairs in life, we shall make nothing of it. As all other things are vain and unprofitable, so is religion too, except we be serious and laborious in it. But if we endeavour diligently every day, and in every way, to drive on the interest of it, if it has a powerful influence over all our designs and doings, if our hearts and affections are deeply engaged in it; we shall find it a calling or business, that we can live by, comfortably and eternally. Its merchandise will be better than that of silver, and its gain than that of pure gold. For it is the end of religion to have God for our portion, who is the Author, fountain, life and substance of all happiness, and the all-sufficient, yea, the alone and only sufficient support and felicity of our souls. It is God and his Christ, with the Holy Spirit, that is our all in all, the everlasting and everflowing fountain of bliss. It is from this fund of all-sufficiency that we must be supplied with all we want,-all grace and mercy, all peace and pardon, all help and wisdom, all our righteousness, sanctification and redemption. And do we not lie under millions of eternal obligations to love him with all our hearts? In vain do we pretend to religion, if we do not with all our might secure and improve our interest in him, which cannot be done without making religion our business indeed.

XI.

The paucity of good men lamented.

1733, SEPT. 17.-Christian friends are not so numerous as I could wish. But it is a comfort that there are some such to converse

with. O Lord! what a cause of lamentation it is that both clergy and laity are so much fallen away from the doctrines and life of Christ. Godly simplicity, spiritual humility, heart purity, brotherly charity, fervent zeal, and frequent fervent prayers were the fruits of grace in the former ages of the gospel, and will be so yet, when God's grace and love are stronger in our souls than worldly lusts and corruption. The war and combat we feel in ourselves are about this very thing, whether worldly fleshly lust, or divine, heaven-born love shall prevail and gain the ascendancy in our souls. We have need heedfully to look about us, and manfully take part with the better side, to nourish and cultivate divine love all we can in our own hearts. For every other grace will thrive where this increases. The main intention of all God's Holy word is to represent God's infinite love to man, his creating love, providing love, sparing and forbearing love, redeeming and receiving love. All is designed to gain and engage our love to him. From this root will spring forth fruit unto holiness, and the end will be everlasting life.

XII.

The surprising effects of grace.

1733, OCT. 24.-The means and instruments of grace cannot but be highly esteemed by those to whom they have been successful in conveying grace. How much more should we esteem and love the Spirit of grace and the Author of it. And indeed that great thing called grace introduces into the soul such a placid and peaceful state of mind, that whoever has it, cannot refuse to love and admire the Giver of it.

The very grateful sensation they sometimes feel in their minds, puts them under sweet constraints of love and obedience. And indeed all religious duties and practices should be no other than the outward expressions of this inward love. It is also surprising enough, that sinners, who are now but like sick people under cure, when usually pains attend, have sensible pleasure and rejoicing. What may be expected when they have attained to a state of perfect health? For such is holiness, even the health and beauty of the soul, as sin is the sickness and deformity of it. Were this duly considered, it would soon convince men that the things of this earth have no pretence to come in competition with God for our affections. Ah! content in life, comfort in death and a crown of glory in eternity, are not the rewards of this world. Whoever expects so much as the first of these from the world is seeking the living among the dead.

XIII.

The principal ends for which the Lord's Supper was ordained.

1734, MARCH, 26.-1. The Lord's supper was ordained to be a solemn commemoration of our Lord's death and passion, and to keep up a lively and affectionate rememberance of it in our minds until his coming again.

2. It was also to be a solemn renewing of the holy covenant; in which Christ on his part, makes a solemn delivery of himself to us, and with himself peace, pardon, adoption, his spirit of grace, and eternal life to every worthy receiver; and in which we, on part, solemnly accept of Christ and his benefits on the terms of delivering up ourselves to

our

him as his redeemed people and the purchase of his blood, even to the Father as our reconciled God, to the Son as our Lord and Saviour, and to the Holy Spirit as our sanctifier, guide and helper.

3. It is likewise ordained as a lively and solemn means, whereby the Spirit of Christ may stir up, exercise and increase our repentance, faith, love, desire, hope, joy, thankfulness and new obedience, by a lively representation of the evil of sin, the infinite love of God in Christ, the firmness of the covenant sealed in his blood, the greatness and sureness of the mercy promised,-and to work in us a desire after, and help us to the attaining of spiritual communion with God.

4. We may farther observe, that the Lord's supper is ordained to be a public and solemn profession of our faith, love, obedience and gratitude to the blessed Trinity, and of our avowed resolution to adhere firmly to the ways of holiness.

5. At the same time it is intended to be a solemn sign, badge and confirmation of our brotherly love and union in Christ, and readiness to communicate to each other.

I cannot yet see any material objection that can arise from these ends of the ordinance against private communion. But what may be objected here is this,-that since it is by divine appointment and in its own nature a public church ordinance, why should it be celebrated in private, except in times of persecution, or in cases of necessity, as sickness or confinement? And I must own that to use our endeavours to promote the more frequent celebration of it among professed church members in public is very expedient, every thing

considered. Where we read in scripture of the disciples breaking of bread from house to house, their houses were their churches or stated meeting places, and they had no other then. There was the gathering of the disciples together, and there they had the doctrine of the Apostle, that is, the preaching of the word of God, singing of psalms and prayer, namely the whole of divine worship devoutly performed, of which the sacrament was but a part, the concluding part. This they did as often as they met together as a church; and, as it is supposed, on any day of the week, or any part of the day. But even here it is remarkable, that no day in particular is mentioned in scripture, upon which this ordinance used to be administered, except the first day of the week, Acts xx. 7, in order, I suppose, to consecrate that day in a particular manner to the honourable commemoration of Christ's resurrection, and of the pouring forth of his Spirit, both which fell on that holy day. We have reason to bless God that particular days and particular places are set apart for our more devout and undisturbed attention to solemn ordinances, which perhaps we could not observe so well in times and places of common business.

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XV.

God, the best portion-means to attain this portion.

1734, MARCH 30-We have an opportunity in all conditions to observe, that they only are happy who have been wise enough to make choice of God for the portion of their souls; the enjoyment of whom cannot but