med, in this mighty and manifold change wrought in the soul, so as directly to tend to this end; Eph. ii. 10. For we are his workmanship, created in Christ Jesus unto good works. Yea it is the very end of the redemption of Christ; Tit. ii. 14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. 2 Cor. v. 15. He died for all, that they which live, should not henceforth live unto themselves, but unto him who died for them, and rose again. Heb. ix. 14. How much more shall the blood of Christ, who through the eternal Spirit, offered himself without spot to God, purge your conscience from dead works to serve the living God? Col. i. 21, 22. And you that were sometimes alienated, and enemies in your mind by wicked works, yet now hath he reconciled, in the body of his flesh through death, to present you holy and unblamable, and unreprovable in his sight. 1 Pet. i. 18. For as much as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation. Luke i. 74, 75. That he would grant unto us, that we being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him, all the days of our life. God often speaks of holy practice, as the end of that great typical redemption, the redemption from Egyptian bondage; as Exod. iv. 23. Let my son go, that he may serve me. (So chap. iv. 23. and vii. 16. and viii. 1, 20. and ix. 1, 13. and x. 3.) And this is also declared to be the end of election; John xv. 16. Ye have not chosen me, but I have chosen. you, and ordained you, that you should go and bring forth fruit, and that your fruit should remain. Eph. i. 4. According as he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love. Chap. ii. 10. Created unto good works, which God hath fore-ordained that we should walk in them. Holy practice is as much the end of all that God does about his saints, as frujt is the end of all the husbandman does about the growth of his field or vineyard as the matter is often represented in scripture; (Matth. iii. 10. chap. xiii. 8. 23-30, 38. chap. xxi. 19, 33, 34. Luke xiii. 6. John xv. 1, 2, 4, 5, 6, 8. 1 Cor. iii. 9. Heb. vi. 7, 8. Is. v. 1-8. Cant. viii. 11, 12. Is. xxvii. 2, 3.)* And therefore

*To profess to know much is easy; but to bring your affections into sub. jection, to wrestle with lusts, to cross your wills and yourselves, upon every occasion, this is hard. The Lord looketh, that in our lives we should be serviceable to him, and useful to men. That which is within, the Lord and our brethren are never the better for it: but the outward obedience, flowing thence, glorifieth God, and does good to men. The Lord will have this done. What else is the end of our planting

every thing in a true Christian is calculated to reach this end. This fruit of holy practice, is that to which every grace, every discovery, and every individual thing which belongs to Christian experience, has a direct tendency *.

The constant and indissoluble connection there is between a Christian principle and profession in the true saints, and the fruit of holy practice in their lives, was typified of old in the frame of the golden candlestick in the temple. It is beyond doubt that the golden candlestick, with its seven branches and seven lamps, was a type of the church of Christ. The Holy Ghost himself has been pleased to put that matter out of doubt, by representing his church by such a golden candlestick with seven lamps, in the fourth chapter of Zechariah, and representing the seven churches of Asia by seven golden candlesticks, in the first chapter of the Revelation. That golden candlestick in the temple was every where, throughout its whole frame, made with knops and flowers, Exod. xxv. 31. to the end, and chap. xxxvii. 17-24. The word translated knop, in the original signifies apple or pomegranate. There was a knop and a flower, a knop and a flower: wherever there was a flower, there was an apple or pomegranate with it: the flower and the fruit were constantly connected, without fail. The flower contained the principles of the fruit, and a beautiful promising appearance of it; and it never was a deceitful ap

and watering, but that the trees may be filled with sap ? And what is the end of that sap, but that the trees may bring forth fruit? What careth the husbandman for leaves and barren trees?"-Dr. PRESTON of the Church's Carriage.

"What is the end of every grace, but to mollify the heart, and make it pliable to some command or other? Look, how many commandments, so many graces there are in virtue and efficacy, although not so many several names are given them. The end of every such grace is to make us obedient: as the end of temperance is chastity, to bow the heart to these commands, Be ye sober, &c. not in chambering and wantonness, &c. When the Lord commandeth us not to be angry with our brother, the end of meekness, and why the Lord infuseth it, is to keep us from unadvised rash anger. So faith, the end of it is to take Jesus Christ, to make us obedient to the command of the gospel, which commands us to believe in him. So as all graces do join together, but to frame and fashion the soul to obedience; then so much obedience as is in your lives, so much grace in your bearts, and no more. Therefore ask your hearts, how subject you are to the Lord in your lives? It was the counsel that Francis Spira gave to them about him, saith he, Learn all of me to take heed of severing faith and obedience: I taught justification by faith, but neglected obedience; and therefore is this befallen me. I have known some godly men, whose comfort on their death-beds hath been not from the inward acts of their minds, which apart considered, might be subject to misapprehensions, but from the course of obedience in their lives, issuing thence. Let Christians look to it, that in all their conversation, as they stand in every relation, as scholars, trades. men, hushands, wives, look to this, that when they come to die, they have been subject in all things. This will yield comfort."-Dr. PRESTON's Church's Carriage.

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pearance; the principle or shew of fruit, had evermore real fruit attending it, or succeeding it. So it is in the church of Christ there is the gracious principle of fruit in the heart; and there is an amiable profession, signified by the open flowers of the candlestick; and there is answerable fruit, in holy practice, constantly attending this principle and profession. Every branch of the golden candlestick, thus composed of golden apples and flowers, was crowned with a burning, shining lamp on the top of it. For it is by this means that the saints shine as lights in the world, by making a fair and good profession of religion, and having their profession evermore joined with answerable fruit in practice: agreeable to that of our Saviour, Matth. v. 15, 16. Neither do men light a candle, and put it under a bushel, but on a candlestick, and it giveth light unto all that are in the house. Let your light so shine before men, that they may SEE YOUR GOOD WORKS, and glorify your Father which is in heaven. A fair and beautiful profession, and golden fruits accompanying one another, are the amiable ornaments of the true church of Christ. Therefore we find that apples and flowers were not only the ornaments of the candlestick in the temple, but of the temple itself, which is a type of the church; which the apostle tells us, is the temple of the living God. See 1 Kings vi. 18. And the cedar of the house within was carved with knops, and open flowers. The ornaments and crown of the pillars, at the entrance of the temple, were of the same sort: they were lilies and pomegranates, or flowers and fruits mixed together, 1 Kings vii. 18, 19. So it is with all those that are as pillars in the temple of God, who shall go no more out, or never be ejected as intruders; as it is with all true saints; Rev. iii. 12. Him that overcometh, will I make a pillar in the temple of my God, and he shall go no more out.

Much the same thing seems to be signified by the ornaments on the skirt of the ephod, the garment of Aaron the high priest; which were golden bells and pomegranates. That these skirts of Aaron's garment represent the church, or the saints, (that are as it were the garment of Christ), is manifest; for they are evidently so spoken of, Psal. cxxxiii. 1, 2. Behold, how good and how pleasant it is, for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garments. That ephod of Aaron signified the same with the seamless coat of Christ our great High Priest. As Christ's coat had no seam, but was woven from the top

throughout, so was the ephod, Exod xxxix. 22. As God took care in his providence, that Christ's coat should not be rent; so God took special care that the ephod should not be rent; (Exod. xxviii. 32. and chap. xxxix. 23.) The golden bells on this ephod, by their precious matter and pleasant sound, well represent the good profession that the saints make; and the pomegranates, the fruit they bring forth. And as in the hem of the ephod, bells and pomegranates were constantly connected, as is once and again observed, there was a golden bell and a pomegranate, a golden bell and a pomegranate, (Exod. xxviii. 34. and chap. xxxix. 26.) so it is in the true saints; their good profession and their good fruit, constantly accompany one another: the fruit they bring forth in life, evermore answers the pleasant sound of their profession.

Again, the very same thing is represented by Christ, in his description of his spouse, Cant. vii. 2. Thy belly is like an heap of wheat, set about with lilies. Here again are beautiful flowers, and good fruit, accompanying one another. The lilies were fair and beautiful flowers, and the wheat was good fruit.

As this fruit of Christian practice is evermore found in 'true saints, according as they have opportunity and trial, so it is found in them only; none but true Christians do live such an obedient life, so universally devoted to their duty, and given up to the business of a Christian, as has been explained. All unsanctified men are workers of iniquity: they are of their father the devil, and the lusts of their father they will do.— There is no hypocrite that will go through with the business of religion, will both begin and finish the tour. They will not endure the trials God is wont to bring on the professors of religion, but will turn aside to their crooked ways; they will not be thoroughly faithful to Christ in their practice, and follow him whithersoever he goes. Whatever lengths they may go in religion in some instances, though they may appear exceeding strict, and mightily engaged in the service of God for a season; yet they are servants to sin; the chains of their old task-masters are not broken. Their lusts yet have a reigning power in their hearts; and therefore to these masters they will bow down again *. Dan. xii. 10. Many shall be purified, and

*"No unregenerate man, though he go never so far, let him do never so much, but he lives in some one sin or other, secret or open, little or great. Judas went far, but he was covetous; Herod went far, but be loved his Herodias. Every dog bath his kennel; every swine hath bis swill; and every wicked man his lust.”. SHEPARD'S Sincere convert, 1st edition, p. 96.

made white, and tried: but the wicked will do wickedly: and none of the wicked shall understand. Is. xxvi. 10. Let favour

"There is never an unsound heart in the world, but as they say of witches, they have some familiar that sucks them, so they have some lust that is beloved of them, some beloved there is they have given a promise to never to forsake."— SHEPARD'S Parable, Part I. p. 15.

"No man that is married to the law, but his fig-leaves cover some nakedness. All his duties ever brood some lust. There is some one sin or other the man lives in; which either the Lord discovers, and he will not part with, as the young man ; or else is so spiritual, he cannot see all his life-time. Read through the strictest of all, and see this, Matth. xxii. Painted sepulchres. Paul that was blameless, yet (Eph. ii. 3. Tit. iii. 3.) served divers lusts and pleasures. And the reason is, the law is not the ministration of the Spirit, 2 Cor, iii. 8, 9. which breaks off from every sin. There is no law that can give life, Gal. iii. 21. and hence many men have strong resolutions, and break all again. Hence men sin and sorrow, and pray again, and then go with more ease in their sin. Examine thyself; is there any living lust with thy righteousness? It is sure, it is a righteousness thou art married to, and never wert yet matched to Christ."-SHEPARD'S Parable, Part I. p. 19, 20.

"No hypocrite, though he closeth with Christ, and for a time grow up in knowledge of, and communion with Christ, but he hath at that time hidden lusts and thorns that overgrow his growings, and choke all at last, and in conclusion meditates a league between Christ and his lusts, and seeks to reconcile them together."SHEPARD'S Parable, Part I. p. 109.

"Their faith is in such a party, as never was yet thoroughly rent from sin. And here is the great wound of the most cunning hypocrites living.—Let a man be cast down as low as hell with sorrow, and lie under chains, quaking in ap-" prehension of terror to come; let a man then be raised up to heaven in joy, not able to live; let a man reform and shine like an earthly angel; yet if not rent from lust, that either you did never see it, or if so, you have not followed the Lord to remove it, but proud, dogged, worldly, sluggish still, false in your dealings, cunning in your tradings, devils in your families, images in your churches; you are objects of pity now, and shall be of terror at the great day. For where sin remains in power, it will bring faith, and Christ, and joy into bondage and service of itself." SHEPARD'S Parable, Part I. p. 125.

"Methinks it is with the best hypocrites, as it is with divers old merchants: they prize and desire the gain of merchandize; but to be at the trouble to prepare the ship, to put themselves upon the hazard and dangers of the ship, to go and fetch the treasure that they prize, this they will never do. So many prize and desire earnestly the treasures of heaven; but to be at the trouble of a heaven-voyage to fetch this treasure, to pass through the valley of Baca, tears, temptations, the powers of darkness, the breaches, opposition, and contradictions of a sinful unbelieving heart, good and evil report, to pass from one depth and wave to another, this the best hypocrite fails in; and hence loses all at last. And this I conceive to be one of the great differences between the strong desires and esteems of hypocrites and saints.-Look, as it is with men that have two trades, or two shops; one is as much as ever they can follow or tend: they are forced at last to put off one, and they must neglect one; so here.-That spirit of sloth and slumber, which the Lord ever leaves the best hypocrite to, so mightily oppresseth all their senses, that they cannot use effectually all means to accomplish their ends. And hence a man desires the end, but has it not; Prov. xiii. 4."-SHEPARD'S Parable, Part I. p. 150, 151.

"Read through all the scripture; constantly, never any hypocrites but they had this brand, Matth. vii. 23. You workers of iniquity," SHEPARD's Parable, Part I. p. 195.