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tures, and supremely for the honour of their God, "in that day when holiness to the Lord shall be written upon the bells of the horses; and every pot in Jerusalem shall be holiness unto the Lord of hosts." Why should we not join then with the whole creation in groaning and longing after this promised time, when all the works of God shall be restored to their rightful use, and the glory of the Maker shall some way or other be made to shine in every one of them?

The Apostle then adds, in the words of my text, "and not these creatures only, but ourselves also who have the first fruit of the Spirit," we who are filled with the gifts and graces of the holy Spirit, and eminently the first fruits hereof appear in our taste and relish of the divine provisions that God has given us here in this world to prepare for a better; and even bestows upon some of his Christian servants these first fruits of the tree of paradise, these blessings, and these foretastes which are near a-kin to those of the upper world, when the saints shall be raised from the dead, when their adoption shall be clearly mani fested, and they shall look like the children of God, and their bodies and all their natural powers shall be redeemed from those disorders, whether of sin or sorrow, and from all the springs and seeds of them, which they are more or less liable to feel in the present state.

Here let it be observed, that the first fruits of any field, or plant, or tree, are of the same kind with the full product or the harvest; therefore it is plain, that the first fruits of the Spirit, in this place cannot chief

ly signify the gifts of the Spirit, such as the gifts of tongues, or of healing, or of miracles, nor the gifts of prophecy, preaching, or praying, because these are not the employments nor the enjoyments of hea ven. The first fruits of the Spirit' must rather refer therefore to the knowledge and holiness, the graces and the joys which are more perfect and glorious in the heavenly state, than they were ever de. signed to be here upon earth. Now these first fruits of graces and joys are sometimes, bestowed upon Christians in this world, in such a degree as brings them near to the heavenly state: And that is the chief observation I design to draw from these words, viz. 'That God has been pleased to give some of his children here on earth several of the foretastes of the heavenly blessedness, the graces and the joys of the upper world;' as they are the first fruits of that paradise to which we are travelling: And these privileges have brought some of the saints within the verge of the courts of heaven, within the confines and borders of the celestial country. What these are I shall shew immediately; but before I represent them I desire to lay down these few cautions.

Caution 1. 'These sensible foretastes of heaven do not belong to all Christians; these are not such general blessings of the covenant of grace, of which every Christian is made partaker;' but they are special favours now and then bestowed on some particular persons by the special will of God. (1.) Such as are more eminent in faith, and holiness, and prayer than others are, such as have made great advance

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ments in every part of religion, in mortification to the world, in spiritual-mindedness, in humility, and in much converse with God, &c. Or, (2.) Sometimes these first fruits may be given unto such as are weak both in reason and in faith, and may be babes in Christ, and are not able by their reasoning powers to search out their evidences for heaven, especially under some present temptation or darkness. Or, (3.) Sometimes to those who are called by providence to go through huge and uncommon trials and sufferings, in order to support their spirits, and bear up their courage, their faith and patience.

It is true, the more general and common way whereby God prepares his people for heaven, is by leading them through several steps of advancing holiness, sincere repentance, mortification of sin, weanedness from the world, likeness to God, heavenly mindedness, &c. These are indeed the usual preparatives for glory, and the surest evidences of a state of grace. Therefore let not any person imagine he is not a true Christian, because he hath not enjoyed these special favours and signal manifestations.

Caution 2. If there be any who have been favoured with these peculiar blessings, they must not expect them to be constant and perpetual, nor always to be given in the same manner or same measure ;' they are rare blessings and special reviving cordials; they are not the common food of Christians, nor the daily nourishment of the saints. The word of God, and the grace of Christ in the promises is our daily support, and the constant nourishment of our souls.

Cordials are not given for our daily nourishment in the life of grace.

Caution 3. However great and rapturous these foretastes may be, let us not so depend on them as to neglect the more substantial and solid evidences for heaven, and those steps of preparation' which I have elsewhere mentioned. Let not those who have enjoyed them give a loose to their souls, and let go their watchfulness, or neglect their daily mortification and diligence in every duty. Some of these divine raptures have sometimes been so nearly counterfeited by raptures of fancy, by warm self-love, or perhaps by the deceit of evil angels, that they are not so safe a foundation for our dependence and assured hope, as the soul's experience of a sincere repentance, and general turn of heart to God, and mortification of sin, and delight in every practice of holiness. The devil sometimes has transformed himself into an angel of light," 2 Cor. xi. 14. And there have been some who at first hearing of the gospel have had wondrous raptures. Heb. vi. 4. it is said, "they have tasted of the powers of the world to come," &c. who have yet fallen away again, and having lost all their sense and savour of divine things, have become vile apostates.

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Caution 4. If you seem to enjoy any of these affectionate and rapturous foretastes of heaven, be jealous of the truth of them, if they have not a proportionate sanctifying influence upon your souls and your ac⚫tions.

If you find they incline you to negligence in duty, to coldness in the common practices of religion and godliness, if they make you fancy that common ordinances are a low and needless dispensation, if they seem to excuse you from diligence in the common duties of life towards man, or religion towards God, there is great reason then to suspect them: There is danger lest they should be mere suggestions and deceitful workings either of your own natural passions, or the crafty snares of the artful and busy adversary of souls, on purpose to make you neglect solid religion, and make you part with what is substantial for a bright and flashy glimpse of heavenly things.

But, on the other hand, if you find that these spe. cial favours and enjoyments raise your hearts to a greater nearness to God, and more constant converse with him; if they keep you deep in humility, and in everlasting dependence on the grace of Christ in the gospel, and warm and zealous attendance on the ordinances of worship; if they teach and incline you to fulfil every duty of love to your neighbour, and particularly to your fellow Christians, then they appear to be the fruits of the Spirit;' and as they fit you for every duty and every providence here upon earth, there is very good reason to hope they are real visits from heaven, and are sent from the God of all grace to make you more meet for the heavenly glory.

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