counsels, his conduct will neither be firm nor graceful; and, even when he does what is right, he will be unable to enjoy the satisfaction of it, conscious that he did it not in that simplicity and godly sincerity which alone can render our obedience acceptable. We are therefore to yield ourselves to God as our supreme Lawgiver, who hath an unquestionable title to the service of all our active powers, saying with Samuel, "Speak Lord, for thy servant heareth;" and with the apostle Paul, "Lord what wilt thou have me to do?"

2dly. We must yield ourselves to God not only to do but to suffer his will. The rewards of active obedience are not found in the present life: on the contrary, the most faithful servants of God are often visited with the severest dispensations of Providence. We must therefore not only have our loins girt about for cheerful obedience, but our minds prepared also for patient suffering. We must be ready to resign our most valuable possessions, and our dearest comforts, the moment that they are reclaimed by him who at first bestowed them, saying with Job, "The Lord gave, and the Lord hath taken away, blessed be the name of the Lord;" and, with David, "I know, O Lord, that thy judgments are right, and that in very faithfulness thou hast afflicted me.”

We are already in the hand of God, by our essential dependance, as the clay is in the hands of the potter; let us likewise be so by our own consent and choice. This is the true balm of life. It is this that softens adversity, and alleviates the load of sorrow. In this we unite the noblest duty which we can perform, and the most precious benefits which we can reap. What wisdom can compare with the wisdom of resignation, which not only softens inevitable evils, but turus them into real and permanent good; which not only sooths the sense of suffering, but secures a happy and a glorious reward.

8dly. We must yield ourselves to God, to be disposed of by his providence, as to our lot and condition in the world. "He hath made of one blood all that dwell upon the face of the earth." He hath fixed the precise issues of life and death, and hath appointed where we shall dwell, and what station we shall occupy in the world. To one he saith, Be thou a king; and to another, Be thou a beggar. All these things come forth of the Lord of Hosts; and in his will we must cheerfully acquiesce, with a firm and meek resolution to be disposed of as he sees meet, and to glorify him in the place and station which he hath assigned us; to serve him cheerfully, while he hath service for us to perform in this world; and at last to resign our souls into his hands, when he shall require them.

4thly. As we must be resigned to the will of God with respect to our outward lot, so we must be satisfied with his disposal, as to the measure of spiritual gifts which he is pleased to bestow on us. Should he make us but as the foot, we must be as well contented as if he had made us the hand or the head, and rejoice that we are found qualified for being even the least honourable member in Christ's mystical body. We must not envy our brother for being wiser or better than we, more than for being richer or nobler. And though we may covet earnestly the best gifts, yet if, in the use of appointed means, we cannot attain to them, we ought, with resignation to the Father of lights, to make a diligent and faithful use of what God hath given us, trusting that they who have been good stewards over a little, shall not fail to receive their proportional reward in the day of retribution. Every vessel of honour hath not the same capacity, but every vessel of honour shall be completely filled. None shall have a mean station in the

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heavenly temple, although some shall be more gloriously distinguished than others. They shall all be kings and priests unto God, and mansions shall not be wanting to accommodate every class of guests in the New Jerusalem.

I proceed now to give you some directions as to the manner in which we ought to perform this duty, of yield. ing ourselves unto God.

I. Before we can perform this duty in an acceptable manner, it is necessary that we have just views both of God and of ourselves. In a particular manner, we must have a deep sense both of our original apostacy, and of the actual transgressions with which we are chargeable. We must yield ourselves to God, like condemned rebels, who cast themselves on the mercy of their sovereign. Yet while we are sensible of our miserable and condemned state, we must also have a view of those riches of mercy which are open to the chief of sinners. We are to remember, with faith and gratitude, that God so loved the world, as to send his only begotten Son, not to condemn the world, but that the world through him might have life; that he only is the way, the truth, and the life; that he is able to save to the uttermost all who come unto God' by him; that in him dwelleth all the fulness of the Godhead bodily; and that he is made of God to all that believe on him, wisdom, and righteousness, and sanctification, and redemption. The knowledge of these fundamental truths must influence the surrender which we make of ourselves to God, that it may be an act of our understanding, accompanied both with humility and with hope. But,

II. We must yield ourselves unto God with serious, attentive, and awakened minds. It is seldom that any permanent good is obtained, in consequence of a hasty choice. Even when the object of our choice is just and

valuable, our esteem of it is apt to decline, if it has been embraced at first with too rash and violent an affection. In proportion as the charms of novelty fade, our attachment to it subsides, and indifference or aversion succeed to the eagerness of a prompt and hasty passion. If therefore we would prove steadfast and faithful, we must not be precipitate, but weigh every circumstance with care, and ponder well ere we fix our choice. We must remember, that yielding ourselves to God, will involve in it the renouncing of many favourite engagements, the performing of many difficult duties, and the mortifying of many desires, which hitherto, perhaps, it has been the whole plan of our lives to gratify. Let us, therefore, represent to ourselves the probable consequences, before we embark in so important and solemn a transaction. Consider the self-reproach, the censures of others, and, above all, the displeasure of God, which you must incur, if you retract from such a deep engagement. God doth not wish to ensnare you into his service. He does not allure you by flattering prospects of ease. He does not conceal from you the hardships which you must endure. It is plainly therefore his will, that ye should consider these things, and that before ye devote yourselves to him, ye should count the cost, and see whether ye are able to fulfil the engagement.

3dly. In yielding ourselves unto God, our hearts must be humbled with serious and deep repentance, for having so long gone astray from him and his service. We ought to imitate the example of those penitents mentioned in the 50th chapter of Jeremiah, (verse 4.) "In those days, and in that time, saith the Lord, the children of Israel shall come, they and the children of Judah together, going and weeping, they shall go and seek the Lord their God. They shall ask the way to Zion with

their faces thitherward, saying, Come and let us join ourselves to the Lord in a perpetual covenant that shall never be forgotten." God will not accept of us, unless we be truly weary of our burden, and sensible of our absolute need of a Saviour. To such, the calls of the gospel are peculiarly addressed: "Come unto me, all ye that labour and are heavy laden, and I will give you rest."-"For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy, I dwell in the high and holy place; with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones."

4thly. We must yield ourselves unto God without any secret reserve or limitation, imploring that he may take the full possession of our hearts, and cast out of them whatever opposeth or exalteth itself against him. We ought to say to him, "O Lord, our Lord, other lords have had dominion over us; but henceforth we will make mention of thy righteousness, even of thine only." He who hath only consistent pursuits, may follow them with a prospect of success; but a mind divided between contrary principles of action, can expect nothing but to be for ever drawn backward and forward, as they happen alternately to prevail. In this view it is impossible to yield ourselves to God, if at the same time we yield ourselves to sin in any degree. Perhaps indeed we propose to dedicate ourselves to God in general, and only to spare ourselves the mortification of renouncing a few trifling indulgences. But these indulgences have unforeseen connexions with others that are not trifling, and these again with more. Or supposing that they had not, yet the truth certainly is, that when we deliberately become unfaithful to our consciences in any one instance, we lose every firm ground on which we can withstand