cast their burden upon him, and find that he sustains them; they may be careful for nothing, having cast all their care upon him who careth for them; but they will not be satisfied, will not have enough, because they will not have all in this life. The fulness of joy is waiting for them; it is in his immediate presence. Elizabeth found the truth of this; she could say, "O God, thou art my God, therefore will I seek thee." Her possessing him was the very reason for seeking him. "Seek, and ye shall find;" and when ye have found, seek again. "Seek the Lord and his strength; seek his face evermore."

She said, one day, that she liked to be alone, as she could pray better then. She remarked, "I am so sorry when I think I did not live closer to God; I have trifled so much, and neglected him." "What a blessed Saviour he is; more so to me, I think, than to any one; his goodness in the things of this life is beyond any thing; and I can say with David, 'I shall dwell in the house of the Lord for ever.""

When it was observed, that, to those who trust in Jesus, all will be well at last, she said, "Yes, and all is well now; it lasts but a little while, and then". She was interrupted by her cough. Afterwards, she said, "Sorrow lasts but a night, but joy cometh in the morning."

To the last she clung to the cross of Christ, constantly repeating the name that is above every name; beginning on earth the new song which she is now, I trust, singing in heaven with sweeter melody, and louder voice, and firmer assurance, "Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and the Father, unto him be glory for ever and ever." It is a new song when first uttered by the returning sinner; it is a new song throughout his pilgrimage, for there are continually new discoveries of the height, and depth, and breadth, and length of the love of Christ that passeth knowledge; it is a new song through eternity, for fresh trophies to redeeming grace are con

tinually added, and then a new string is affixed to the celestial lyre, or a new melody is awakened, or a new echo in the heavenly hills reverberates the sound, "Unto him that loved us, and gave himself for us, be glory for ever and ever."

Oh! that no Christian would rest short of the blessedness of being able to say, "I will greatly rejoice in the Lord, my soul shall be joyful in my God, for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels."

"O believe the record true,

God to you his Son hath given,
Ye may now be happy too,

Find on earth the life of heaven;
Blest in Christ this moment be,
Blest to all eternity."

FLAVEL, ON KEEPING THE HEART.

The heart of man is his worst part before it is regenerate, and the best afterwards. It is the seat of principles, and the fountain of actions. The eye of God is, and the eye' of the Christian ought to be, principally fixed upon it. The great difficulty in conversion is to win the heart to God; and the greatest difficulty after conversion, is to keep the heart with God. Here lies the very pinch and stress of religion: here is that which makes the way to life a narrow way, and the gate to heaven a strait gate.

The keeping and right managing of the heart, in every condition, is the great business of a Christian's life.

To keep the heart, necessarily supposes a previous work of sanctification, which has set the heart right by giving it a new spiritual bent and inclination; for as long as the heart is not set right by grace, as to its habitual frame, no duties or means can keep it right with God. Self is the poise of the unsanctified heart it biases, and moves it in all its designs and actions; and as long as it is so, it is impossible that any external means should keep it with God.

To keep the heart, is carefully to preserve it from sin, which disorders it, and to maintain that spiritual and gracious frame which

fits it for a life of communion with God; and this includes these six acts in it:

1st. Frequent observation of the frame of the heart, turning in, and examining how the case stands with it. Carnal and formal persons take no heed to this; they cannot be brought to confer with their own hearts. But the saints know these self-conferences to be of excellent use and advantage: "I commune with my own heart."

2nd. It includes deep humiliation for heart evils and disorders. Thus Hezekiah humbled himself for the pride of his heart, and on this account many an upright heart has been laid low before God.

3rd. It includes earnest supplications and instant prayer for heart-purifying, and rectifying grace. When sin has defiled and disordered it, "cleanse Thou me from secret faults."

4th. It includes the imposing of strong engagements and bonds on ourselves to walk more accurately with God, and avoid the occasions whereby the heart may be induced to sin. Well composed, advised, and deliberate vows are, in some cases, of excellent use to guard the heart against some special sin.

5th. It includes a constant, holy jealousy over our own hearts. Quick-sighted self-jealousy is an excellent preservation from sin. He who would keep his heart, must have the eyes of his soul awake and open to all the disorderly and tumultuous stirrings of his affections.

6th. And lastly, it includes the realizing of God's presence with us, and setting the Lord always before us. This the people of God have found an excellent means to keep their hearts upright, and save them from sin. "Doth not he see my ways, and count all my steps?" In these and such like particulars do gracious souls express the care they have of their hearts. This is, of all works of religion, the most difficult, constant, and important work.

To repress the outward acts of sin, and compose the external parts of thy life in a laudable and comely manner, is no great matter; but to kill the root of corruption within, to set and keep up a holy government over thy thoughts, to have all things lie straight and orderly in the heart, this is not easy.

REASONS FOR KEEPING THE HEART.

The importance and necessity of making this our great business will manifestly appear in that, 1. The honour of God. 2. The

sincerity of our profession. 3. The beauty of our conversation. 4. The comfort of our souls. 5. The improvement of our graces. 6. Our stability in the hour of temptation-all are wrapt up in and dependent on our sincerity and care in the management of this work.

Put but the heart in frame, and the life will quickly discover that it is so. It is not very difficult to discern, by the duties and conversation of Christians, what frames their spirits are under. Take a Christian in a good frame, and how serious, heavenly, and profitable will his conversation and duties be! It would do any one's heart good to be with him at such a time. And what else can be the reason why the discourses and duties of many Christians are become so frothy and unprofitable; their communion both with God and one another become as a dry stalk; but because their hearts are neglected? Surely this must be the reason of it, and surely it is an evil greatly to be bewailed. For want of this looking to the heart, Christian fellowship is become a sapless thing. The attractive beauty that was wont to shine from the conversation of the saints on the faces and consciences of the world, which, if it did not allure them, and bring them in love with the ways of God, - yet, at the least, left a testimony in their consciences of the excellencies of those men and their ways. This is in a great measure lost, to the unspeakable detriment of religion; and, truly, I have little hope to see this evil redressed till Christians fall to their old work, and ply heart-work closer.

The most accurate and laborious Christians, who take most pains, and speak most true about their hearts, do, notwithstanding, find it very difficult to discover the pure and genuine workings of the Spirit there. How, then, is the Christian, who is comparatively negligent and remiss about heart-work, to be ever able to discover it? Sincerity, which is the thing sought for, lies in the heart like a small piece of gold in the bottom of a river: he who will find it must stay till the water is clear and settled, and then he shall see it sparkling at the bottom; and that the heart may be clear and settled, how much pains, and watching over, and diligence will it cost! God does not indulge lazy and negligent souls with the comforts of assurance; he will not so much as seem to patronize sloth and negligence. His contrivance has united our care and comfort together. Suppose a careless Christian to attain assurance, yet it is impossible he should long retain it; for even in the case of

those whose hearts are filled with the joys of assarance, if extraordinary care be not used, it is a thousand to one if ever they long enjoy it. A little pride, vanity, or carelessness will dash to pieces all that for which they have been labouring a long time in many a weary duty. Since, then, the joy of our life, the comfort of our souls, rises and falls with our diligence in this work, keep your hearts with all diligence, study them, watch them, keep them. Away with fruitless controversies and idle questions, empty names, and vain shows; away with unprofitable discourse, and bold censures of others; turn in upon yourselves. You have been strangers to this work too long; you have kept others' vineyards too long; will you now resolve to look better to your own? Oh! that you would keep a more true account of your thoughts and affections; that you would seriously demand every evening, "O my heart! where hast thou been to-day?"

GLEANINGS.

"Hold Thou me up, and I shall be safe."

Present faith is no security against future unbelief, "therefore let him that thinketh he standeth take heed lest he fall." A holy man's inconsistency should teach us humility, rather than excite the severity of censure; for what has befallen him, may also happen to us. "Who is free from vanity? or will say that he shall never withdraw his confidence in God."

Although the gate of heaven be wide enough to admit every penitent, believing sinner, and all who persevere in the path of faith and of holiness, it is too narrow for the unholy professor of the Gospel. Nor can any one enter the heavenly gate without many a conflict with indwelling sin, the world, and the devil; and finally to succeed, we must strive. The holy apostle Paul said, "I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway." (1 Cor. xi. 27.)

No talents, however splendid—no success, however extensive— no sufferings, however intense-no station, however exalted—will secure our future felicity, if sin reigns in our mortal bodies, to fulfil the lusts thereof.