2. It reproveth them that would have a dispensation at times, and take liberty to cast off all Christian modesty and gravity ; that think if they be serious sometimes, they may be light and vain at others ; and therefore sometimes like angels of light, at other times like fiends of darkness. Sometimes we would take them for grave, serious Chris- tians, at other times for loose libertines ; and they casi the fear of God behind their backs: Ezek. xxxiii. 13, 'If he trust to his own right- eousness, and commit iniquity,' &c. ; that is, if upon presumption that he hath been righteous, lie dispenseth with himself, and takes an in- dulgence from his former duty to be light, vain, careless, all his right- eousness shall be forgotten. Such a dissimilitude is there between men ; now they seem to be grave and serious, anon vain, light, and wanton ; so very uncertain and uneven are we in our temper and practice.
3. It shows what need there is of a constant watchfulness, that in all things we may behave ourselves as God's children. Sin is always at work : Gen. vi. 5, 'The imaginations and thoughts of our heart are only evil, and that continually:' and Satan is always at work, espying advantages against us, 1 Peter v. 8, to draw us off from God. Oh, then, let grace be in its continual exercise ! Live as knowing all the motions and operations of the soul are under a rule ; live as being always under the eye of God ; live as being sensible God takes care of us himself, remembereth us every moment, therefore it is but reason we should take him.
Secondly, A perseverance without defection and apostasy, that we may not fall off" from God when we have taken a profession of his name upon us. Now, the considerations to quicken you to that will be these : —
1. Consider how equal it is that our duty should last so long as we would have God's blessings last, that one part should answer another. We would have God bless us to the end, therefore we must serve and obey him to the end : Ps. xlviii. 14, ' For this God is our God for ever and ever ; he will be our guide even unto death.' He doth not lay down the conduct of his providence until we come to heaven, and therefore we should keep his law for ever and ever. How can we de- sire God to he ours to the end, if we are not his to the end? The stipulation of our part of the covenant must answer that of God's.
2. We have the same reasons to continue that we had to begin at first ; there is the same loveliness in God's ways ; Christ is as sweet as
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ever, and heaven as worthy and as great as ever. If there he any difference, there is more reason to continue than there was to hegin. Why ? Because we have more experience of the sweetness of Christ ; yon knew him before only by report and hearsay, but now you have tasted he is gracious, you know him by experience, 1 Peter ii. 3. Surely when we have made trial, Christ should be sweeter and heaven nearer: Eom. xiii. 11, ' Our salvation is nearer.' The nearer to the enjoyment of any good, the more impatient in the want of it. A Christian, as he is nearer to his hopes and happiness, and the more experience of God and Christ, the more stable should his heart be in the ways of God. I speak of this, because at first men are carried out with great affection and zeal, and are of very promising beginnings. There is no reason of altering our course, or wliy we should grow remiss, lazy, and changeable in God's service. What is more usual with men than to cast off their first faith, 1 Tim. v. 12, and their first love. Rev. ii. 4, and their first diligence and obedience, 2 Chron. xvii. 3. We read of ' the first ways of David.' Many that seem to have set forth with a great deal of forwardness and zeal tire afterward. In the marriage relation true affection increaseth, but adulterous love is hot only while it is new.
3. Consider the danger and mischievous effects of apostasy and de- clining from God.
[1.] This is somewhat, that you lose your crown: Eev. iii. 11, ' Hold that fast which thou hast, that no man take thy crown.' The honour and comfort of all we have hitherto done and suffered will be lost and gone, ' Therefore take heed to yourselves, that ye lose not the things which ye have wrought.' All your watchings, strivings, pray- ings, fastings, professing the name of God, all is come to nothing. The Nazarite under the law was to begin again if the days of his separation were defiled, Num. vi. 12. If he had separated himself for such a while, though he kept almost all his time, yet if he defiled him- self before the time was out, he was to begin all again : Ezek. xviii. 24, ' When the righteous turneth away from his righteousness and committeth iniquity, all his righteousness that he hath done shall not be mentioned.' When you turn head against your former profession, all comes to nothing.