manner in which the fervice that is due to God ought to be performed.

ift, We are exhorted to ferve God, in teftimony of our gratitude for the inestimable benefits his grace hath conferred upon us. This argument is plainly addressed to believers in Chrift, who have received that kingdom which cannot be moved. The Apoftle doth not fay, Let us ferve God that we may obtain a kingdom; but, having received it, as the free gift of God, through faith in his Son, who purchased it with his blood, let us express our thankfulness, by devoting our felves, and all that we have, or can do, to his fervice. This is the plain and obvious meaning of the Apoftle's argument; and in order to make this paffage of Scripture speak the language of that fcheme of religion which is too current in the world, the words of it would need to be tranfpofed and varied in fome fuch manner as this:

Prompted by felf-love, and the tormenting fear of future punishment, let us refolve in our minds, for we neither need nor expect fupernatural grace, that henceforth we will ferve God, as well as the world and the flesh

will permit, that fo we may escape damna tion, and procure a title to, or at least the probable chance of a kingdom, which, after all, may not only be moved, but so agitated and fhaken, that without a vigorous exertion of the powers we poffefs, we ourselves may be toffed out of it, and fall into perdition. Thus ridiculous are the best efforts of human wifdom, to corrupt the plain meaning of Scripture language, and to accommodate the conftitution of gospel grace to that pride and self-idolatry, which, ever since the apoftacy, reign in the heart of every natural man.

Whereas the gofpel of Chrift binds us to duty by the cords of love, and while it preffeth holy diligence and activity in the service of God, by the moft perfuafive arguments, it animates us, at the fame time, with the moft comfortable affurance, that our labour fhall not be in vain in the Lord. Help is laid for us upon one who is mighty, even that good Shepherd who laid down his life for the fheep, who gathers the lambs in his bofom, and gently leads thofe that are with young. Therefore they fhall never perish, because none are able to pluck them out

of

of his hand. He gives unto them eternal life, and they enter upon the poffeffion of it at their new birth, when, by believing on his name, the power, or rather the privilege, is given them, to become the fons of God. His grace is fufficient for them at all times, and in every fituation. He is gone to his Fa ther's houfe to prepare a place for them; and he will come again and receive them to himfelf, that where he is there they may be alfo, to behold that glory which his Father hath given him. "Wherefore, we receiving a

kingdom which cannot be moved, let us "have grace whereby we may ferve God acceptably, with reverence and godly fear."

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The Second argument, which refpects the manner of our fervice, is contained in these words, "For our God is a confuming fire." This, at firft fight, does not seem to accord with the other argument, which is addreffed to the ingenuity and gratitude of a renewed heart; but appears rather adapted to the fpirit of bondage than to that spirit of adoption which believers in Chrift receive, whereby they are difpofed and enabled to call God,

Father.

Father. But I fhall direct you to two paffages of Scripture, which, I apprehend, will remove this difficulty, and lead us to the true meaning and intent of the Apostle's argu

ment.

One is, Ifaiah xxxi. 9. where it is faid, as a ground of fear to the enemies of Zion, and confequently as a ground of encouragement to her children, "that the Lord hath his fire "in Zion, and his furnace in Jerufalem.'

The other is Mal. iii. 2. where the Meffenger of the Covenant and King of Zion is compared to a refiner's fire and fuller's foap.

He shall fit as a refiner and purifier of filver, and he fhall purify the fons of Levi, "and purge them as gold and filver, that they

may offer unto the Lord an offering in "righteoufnefs." In this fenfe he is a confuming fire to the godly; he refines them, by confuming their drofs. This view of God, indeed, is terrible to the wicked, who are all drofs; but it hath another aspect to the godly, who are made partakers of the diThe fire that burns up the enemies of God altogether, fhall only contume the drofs that ftill cleaves to them, and from

vine nature.

which they will never be wholly feparated, till death diffolve their earthly tabernacles. Nevertheless, this is urged, with great propriety, as an argument for ferving God with reverence and godly fear; for the means of purifying may be very painful in the mean time, and, as it is written, Pfalm xcix. 8.

Though he forgives their fins, yet he will "take vengeance of their inventions." The children of God may be affured of it, that the rod fhall not be withheld-their own backflidings shall be made to reprove them ; "for whom the Lord loveth he chafteneth." And therefore they fhould ferve God with reverence, that a moderate furnace may fuffice to purge away their drofs, and that it may not become neceffary, that God, for their correction, fhould wound their hearts in the tendereft part, by taking from them their dearest earthly comforts, or withdrawing the light of his countenance utterly from them. Wherefore, we receiving a kingdom that

cannot be moved, let us have grace whereby we may serve God acceptably, with reverence and godly fear; for our God is a confuming fire."

SER