DIRECTIONS FOR CARRYING ON A CONSTANT COURSE OF HOLINESS

 

 Being thus entered upon, and prepared for a godly life, I shall give you some directions, THIRDLY, How to carry it. on; and for your help herein, take these following counsels.

 

 I. In-your whole course pursue and, as much as possible, eye your end, GOD, and your own salvation. Consider, often wherefore you live; and if it be that GOD may he honored, and your souls saved, let this be pursued in all the parts of your life. Do no action, which has not, some tendency that way; and that which has a tendency, let it be directed to that glorious end. Let every narrow be leveled at your mark. The reason why the end is no more attained is, because it is no more intended; it is no wonder we shoot short, or beside our mark, when our eye is not upon it. The eyeing out end, will both direct our course, and quicken and encourage us in it. Set the LORD much before your eyes; dwell upon the contemplation of his glorious excellencies; and consider how worthy the LORD is to be exalted,-what an honor it is to poor creatures to be any way serviceable to his honor,-and how much to be lamented it is, that any of your time, or any of your strength, should be spent upon vanity, which might be improved to so worthy and high an end. Grudge every minute of your time, that is not bestowed on GOD.

 

 Consider the blessedness of living for ever in the presence and enjoyment of GOD. Look towards the holy city; enter by faith into the Holy of Holies; set yourselves before the throne of GOD; view that everlasting life, those glorious joys, those rivers of pleasure, that exceeding eternal weight of glory, which are there possessed by the saints; and then say to your hearts, Come on, soul, come on; here is that for which thou art praying; here is that for which thou art laboring; here are the country, the kingdom, the crown, for which thou art fighting, and wrestling, and running, and suffering.” The setting this glory before your eyes, will both quicken and sweeten your holy course, and take off your hearts from any other courses. The end puts a beauty upon the means, and a blackness upon al1 the hindrances of its attainment. A sight of heaven will make a holy life a beautiful life.

 

 There are two things which make a holy life beautiful 1. That it is the image of, a heavenly life: 2. That it is the way to it. All the labors, difficulties, and sufferings of a godly life, are therefore pleasant and beautiful, because they are the way of the kingdom. And, on the other side, a sight of heaven will make the ways of sin to be unpleasant, to be dark and black ways. There are two grounds upon which sin is odious to true believers. 1. Its opposition and unlikeness to GOD. 

 

 It bears the image of hell upon it, not of heaven. 2. Its interposition betwixt them and their end. Nothing else can ever keep them from GOD; there is no danger of their falling short of everlasting blessedness but by sin. This is the only gulf that is fixed between them and glory. And hence it is that the way of sin, with all its pleasures, is to the saints a dark and dismal way. The pleasures of sin are black pleasures; the gains of sin are black gains; the jollity, and liberty, and prosperities of sin are all dark and black in their eye. These LORD’s, whatever brightness there seems on them, keep the sun from shining on them.

 

 O what progress might you make in the way of life, were holiness with all its difficulties become beautiful, and sin with all its delights become odious! What would there then be wanting that might encourage you What would there be left to hinder you Why, let God and glory be more in your eye, and then sin will be more odious, and holiness more precious; you will then never want encouragements to lead you on, nor be encumbered with such temptations as now keep you back.

 

 Brethren, look on the things not seen, and take front them both direction in your way, and encouragement to go on in it.

 

 1. Take direction from Heaven. When you are traveling, and see the place before you whither you are going, your eye will tell you your way. When you are entering upon any course, look up and consider, Is this my way to GOD When you are eagerly pursuing the world, ask your hearts, “Is this my way to heaven Am I now working out my salvation” When you are walking in the way of pleasure or liberty, then look up to the LORD, and look in upon your heart, and say if you can “Now, LORD, I am hastening to thee; now soul, I am taking care for thee; my sports and my pleasures are the way to make GOD sure, and heaven sure to me: “ Can you say so Will not your own heart tell you, “This is not the way If heaven be what I intend, if salvation be what I mind, surely then I am out of my way.”

 

 2. Look heaven-ward, and take encouragement thence to go on. View the glory that is above, and consider how happy you would be if you were once safely there; and let such thoughts press you to hasten on, and encourage you against all labors and difficulties. Think with yourselves, when you are setting upon any duty, “If I go well through this, I shall be one step nearer heaven.” When you come to the beginning of every day, think with yourselves, “If I spend this day well, I shall this evening be gotten one day's journey nearer home.” When you are falling into any trouble, think thus, “ If I cut my way well through this wave, I shall be so much nearer my harbor.”

 

 Every new degree added to your grace is another stone laid upon the building of glory. At the end of every holy, duty which you have rightly performed, you have gotten one round higher on JACOB'S ladder. Look how many days you have walked with GOD; so many days' journey you are nearer your rest: look how many troubles and temptations you have gone through; so many gulfs you have shot, so many rocks have you passed by, towards your harbor.

 

 If such thoughts were continually upon your hearts, and before your eyes, how strangely would they quicken you in your way. Take courage; after a few days more, a few duties more, a few waves more, you will be safely landed in. your country. Lift up your eyes and see, lift up your heads and rejoice to see, how, by every duty and difficulty, your redemption draws nigh. If a traveler, who is almost spent and tired, once comes within sight of home, this adds new strength and life, and on lie goes again. Let your eyes be more on your home, and there will be less loitering or weariness in your way.

 

 II. Walk on your way in the name of CHRIST: live by faith in the SON of GOD. The strength of a Christian is his faith; the strength of faith is CHRIST; the strength of CHRIST is put into the promises. If you would live to GOD, live by faith; if you would live by faith, go often to the promises of them; there is grace in the promise: study the fullness of them; there is CHRIST in the promise, and with him all things; there is wisdom, righteousness, strength; there is bread, and clothes, and lands, and friends, and safety: study the sureness of the promises; there is a Yea and Amen set to them;” All the promises of GOD are Yea and Amen.” 2. Set thy seal to them. Believe that God is true. 3. Clear up your interest in them. Make it out that they age sure to thee. 4. Treasure up in thy memory a store of particular promises, which may answer every case of thy life. And then, 5. Upon the credit of that word, venture on, after thy LORD, in any duty, through any sufferings: whatsoever difficulty you sees in thy work, whatsoever danger you seest in thy way, whatsoever want or weakness is upon thee, go on, nesting upon CHRIST for success in thy duties, and support under_ thy trouble, and supply of thy wants.

 

 It may be when you look upon a holy life, you wilt say, “ This is indeed a blessed life, if I could attain it But O, I see there is so much to be done, and to be borne, that I doubt how I shall be able to go through it. The LORD requires me, if I will come after him, to deny myself; this first step puts me to a stand; I doubt I shall stumble and fall at the very threshold of Christianity. Deny myself I Alas, I cannot deny my friend, or companion; I cannot deny mine enemy that entices me to sin. If SATAN do but speak a word to me, to draw me aside, he prevails; and must I yet deny myself, when I see how unable I am to deny mine enemies I cannot do it. Why, here thy faith, if you wilt consult with it, will furnish thee with encouragement. Though thou, art able to do nothing of thyself, yet you mayest be able to” do all things, through CHRIST which strengtheneth" thee.

 

 Again, you say, “ The LORD requires me to make a clean heart, to purge my conscience, to crucify my lust. But who am I, that ever I should think of doing such great works I could as easily make a new world, I can as well stop the sun in its course, as stop my lusts in theirs; I can as easily dry up the fountains of the great deep, as cleanse the fountain of my corrupt heart.” Aye, but thy faith will tell thee, that He who bids thee cleanse thy heart, has said to thee, that He” will sprinkle clean water upon thee, and you shalt be clean.” Thy faith will carry thy fountain of sin to that fountain which is opened for sin and for uncleanness. Thy faith will tell thee, that the body of sin has received its death-wound, that you mayest not serve sin; and that the same mouth which commands thee, “ Let not sin reign in thy mortal body, “ has promised thee, “ Sin shall not have dominion over thee.”

 

 But yet, you add, “The LORD commands me to keep my heart, to keep my tongue and mine eyes, to make straight steps to my feet, and to turn aside to no iniquity, to turn aside from all temptations to sin, to abstain from all appearance of evil; and many more the like words has he given me in charge, requiring me to walk in all his commandments, and to keep all his statutes and judgments to do them: these are hard sayings, who can bear them” Aye, but he that said this (says faith) said one word more, that will make all this easy, “I will put my SPIRIT within you, and cause you to walk in my statutes; and ye shall keep my judgments, and do them.” (Ezek. xxxvi. 37.)

 

 Once more you reply, “ But CHRIST commands me to take up my cross,. to suffer with him, to part with all I have, and to lay down my life for his name. Can I do so little for his name, and am I ever likely to be able to suffer for him Am I put so hard to it in every light affliction, and is it possible that I should resist unto blood The LORD pardon me, II have found that a little shame or reproach is more than I can well bear: a scoff or a scorn for CHRIST, to what impatience has it often put me Have l’ run with the footmen,' and have these I wearied' me; how shall I ` contend with horses'”-” But God is faithful, who will not suffer you to be tempted above that you are able.” The LORD will lay on thee (says faith) no more than thy load; either he will increase thy strength, or not increase thy burdens. He who has given thee a little strength to go through small trials, will, if he lay more load on thee, give thee more strength to bear it. The LORD will either enable thee to die for his name, or he will not call thee to it.

 

 Believe GOD!” To him that believeth all things are possible; if you believe, they shall be so to you. He has said, he will be, and therefore you may boldly say, “The LORD is my helper.” “ Trust in the LORD, and keep his way; be doing good, and verily you shall be fed.” Verily you shall be assisted; verily you shall be supported. Commit your way to him, and, whatever difficulty there he in your work, he shall bring it to pass. Commit the keeping of yourselves to him, and you shall be” kept by his power through faith unto salvation.”“ Faithful is he that has called you, who also will do it: “ distrust yourselves as much as you will, but distrust not your Rock: you are weak creatures, but you have a strong GOD; you have empty hearts, but a full SAVIOR; you have but a poor stock in yourselves, but a rich stock in the Promise, whence you shall have a continual supply, so that your barrel of meal shall not waste, nor your cruse of oil spend, till you have finished your course. Hang on your crucified LORD; take hold on his covenant; take hold on his strength. Go forth in his strength and name, and then fear not. Your difficulties shall vanish, your way shall prosper, your souls shall flourish; you shall have your fruit unto holiness, and your end everlasting life.

 

 III. Deny yourselves.” If any man will come after me, let him deny himself.” (Matt. 16: 24.) Remember your covenant; you have given yourselves to the LORD, and are now no longer your own. You are not debtors to the flesh, to live after the flesh; you have already paid it more than its due. Let him that live live to the LORD; let them for whom CHRIST died, live no longer to themselves, but to him that died for them, and rose again.

 

 CHRIST and self are contrary; you cannot serve these two masters: if you will not deny yourselves, you deny your LORD; and if you can deny yourselves in any thing, you will deny CHRIST in nothing. If you can heartily say, “ Not my will, “ you will easily add, “ But your’s be done.”

 

 But what is this Self which we must deny I answer, as CHRIST said to the woman of Samaria, “ He whom you hast for thy husband is not thy husband: “ That which you boldest for thyself is not thyself. You callest it, and countest it thyself, and lovest and cherishest it as thyself; but it is not thyself. That which is here called thyself is in Scripture called thy flesh, thy corrupt or carnal part; that corruption which is gotten into thy understanding, and sits there, giving thee evil counsel; that corruption which is gotten into thy will, and sits there, swaying thee to choose thy hurt; which is gotten into thy appetite, and makes thee, lust after all things that are pernicious to thee, and resist all that would do thee good. This is the self to be denied, -the corruption of thy nature, which has insinuated itself into all thy parts and powers, and governs thee in all thy actions. This it is which carries thee from GOD, keeps thee from CHRIST, resists the Word of Life, leads thee out of the way of life, leads thee about after thy pleasures, and sports, and companions, holds thee down to this earth, and is dragging thee to hell.

 

 This is it which makes men say, “ The word that is spoken to us in the name of the LORD, we will not do, but will do whatsoever proceeds out of our own mouths;” which makes them say concerning CHRIST, “ We will not have this man to reign over us;” let the world reign; let the Devil reign; let pride, and envy, and malice, reign; but whosoever reigns, this man shall not reign over us. It is this which lays so many blocks, and creates so many difficulties, in the way of holiness; which makes this way seem too strait, the duties of it impossible, and the troubles of it intolerable. Were it not for this, the way of CHRIST would be easy, and his burden light. This is that Self which must be denied, if you would follow CHRIST.

 

 Do you ask, What it is to deny this yourself It is to shake off its government, to resist its reasonings, to disobey its commands, not to follow its inclinations, or satisfy its desires. Whatever CHRIST commands, this Self will be reasoning against it, and countermanding it. When CHRIST says, “ Be humble, be watchful, be circumspect, be perfect, labor, run, strive, suffer;-your flesh will contradict” this is a hard master; these are hard sayings: this is both needless and intolerable: shake off the heavy yoke, pity thyself, spare thyself, and put not thyself to such hard service: at least you mayest abate something of this strictness: if you wilt be holy, what need of so much care and labor about it allow thyself some liberty, some ease, some pleasure.” And if you yield a little, it will counsel you a little more, and a little more; and never give over till it has reasoned you out of all Christianity, into very brutes or devils.

 

 But how shall we deal with this Self, when it thus sets upon us Why, return the same answer as CHRIST did to PETER, when he gave him the like counsel: “ Get thee behind me, SATAN: ““hold thy peace, Devil; speak no more thus to me.” Say to the flesh, as the men of Sodom said to LOT, “ Stand back: this fellow came in to sojourn, and he will needs be a judge, “ or a ruler. (Gen. xix. 9.)”You art stolen in, I know not how; stolen into my head, stolen into my heart; and now you thinkest to be a counselor, to be a ruler. Stand back, flesh; hold thy peace, for I will not hearken to thee.” Say to it as the King of Israel said concerning the Prophet, “ I hate him, for he never speaks good to me, but evil.” Say to this wicked flesh, as those wicked ones said against the LORD, “ The word which you hast spoken to me, I will not do: the liberty you demandest you shalt not have: the pleasure and the ease which you cravest I will not allow thee. My LORD whom you counsellest me against, shall be my LORD; him will I love, him will I obey, him will I follow in all that he shall say to me: I will not pamper this flesh, but pinch it more: I will not humor this fleshly mind, but cross it more: I will not feed this fleshly appetite, but hold it the shorter: I will not pray the less, or fast the less, or hear-the less, because this flesh is against it; but will pray the more, and fast the more, and beat down this body, and bring it into subjection with the more care and diligence: I will starve this proud beggar, and weary it out of its imperious demands; it shall get nothing by this ado which it makes, but rather shall be held the shorter. I will the rather deny myself what I might allow, because I will not feed or foster such an enemy: “

 

 O Christians! What an exact life might we live, and with what ease might we go on in our holy course, if this were done What an uncontrolled dominion might our LORD have over us, if this Self were pulled down from sitting with him in the throne And how much might be done to the destroying of it by our constantly denying it Keep the flesh low, and by degrees you kill it. But, woe to us, what friends are we of this enemy; how gently do we deal with this old man; what provision do we make for this flesh! What we have a mind to, we must have; what we have a mind to, we will do; whither we have a mind to go, we will go; and seldom give our reasons or our consciences liberty to say, “ What doest thou” We are like fond parents, if their child cry, though it be but for a knife, or a handful of dirt, it must have it to quiet it. A wise parent will rather give his child a rod than that which will hurt it; and knows that this will be hurt enough, that a child should always have its will. O check and whip the brat, and let not thy soul spare for its crying. Better the child cry than the parent; better the flesh cry than the conscience.

 

 But O, what a liberty have many, who seem to be Christians, often taken in the days of their prosperity; living in pleasure, as if they hoped to charm their flesh out of its enmity, or to kill it by kindness; as if this were the enemy, which, when it hungers, they must feed, when it thirsts, they must give it drink! O what liberty have we seen taken by many such, for feasting, costly attire, idle fashions, light and carnal merriment; yea, and condemning the stricter and more self-denying way of severe and mortified Christians, as if this proceeded from an affectation of a voluntary humility, or from an ignorance of their Christian liberty.

 

 But is this indeed the way to crucify the flesh Or have you gotten it so much under command already, that now you can securely trust it with any thing which it would have, without fear of its making war again against CHRIST, or your souls Look to yourselves: look back, and consider, whether your souls have not suffered, whilst your flesh has been thus surfeited; whether there have not been some abatements made from CHRIST, for every such allowance granted to the flesh; and whether GOD has not been provoked, whilst self has been thus pleased. Think seriously, whether this abuse of our liberty be not something about which the LORD is now pleading with us, and for which he is now scourging us. We have compelled the LORD to cast us into the house of mourning, thereby to repair the breaches that have been made upon our souls in our houses of feasting: and our LORD puts us the harder to our second lesson, “Take up your cross, “ because we have not better learned our first, “ Deny yourselves.”

 

 IV. Order yourselves aright. Beloved, if you observe the former rules well, all that remains will be the more easy. Order yourselves aright, in those things, I mean, which especially concern your own persons; keep your own hearts with all diligence; look well to your own ways” Let every man prove his own work, and then shall he have rejoicing in himself, and not in another.” (Gal. 6: 4.) Keep a severe eye upon yourselves; hold a strict hand upon yourselves; be more severe towards yourselves, than towards all the world. It is an ill sign, to see professors of religion severe in observing and censuring others, and remiss towards themselves. Be candid and charitable towards others, but exercise severity at home.

 

 In the right ordering of yourselves, take great care that you,1. Allow not yourselves in the least known sin. `2. Live not in the neglect of any known duty. 3. Take heed of the world. 4. Be humble: 5. Be temperate: 6. Be moderate.

 

 1. That you allow not yourselves in the practice of the least known sin. Do not look on this as any apology for sin, “ that it is but a little one.” There is no sin that can properly be termed little. The least iniquity will cost either the blood Of CHRIST, or the blood of your own souls. Little sins are spreading sins; a little leaven leaveneth the whole lump: ELIJAH's LORD, out of the bigness of a man's hand, in a few hours clothed the whole heaven in black. Little sins are leading sins: the child conveyed in at the window, will open the door to let all the great thieves in. When GAD came into the world, his mother said, “ Behold a troop cometh.” When the messenger of the King of Israel came to the Prophet, he said, “ Shut the door, and hold him fast at the door: is not the sound of his master's feet behind him” (2 Kings 6: 32.) Shut the door against every sin, for whose messenger is it Look behind, and see who comes after it: is not the voice of his master's feet behind him The Devil is not far off, whenever sin knocks for admission; and the door being opened to the messenger, it is likely to stand open for the master. Take heed, Brethren, that you do not give a toleration to any sin; little sins allowed become great sins. The allowance of sin is that which makes the great waste upon conscience, and the great spoil upon our peace. There is but little tenderness in the conscience, that doth not bid defiance to the least sin.

 

 Beloved, if sin get the possession at any time of your hearts, let it be rather upon surprise than surrender; if possible, [and “all things are possible to him that believeth, “ and “abides in CHRIST, “] be not surprised by sin; but whatever you do, see that you do not surrender to it. Be jealous that sin steal not upon you in disguise, but when you see what it is, beware of it as of the Devil: will you let a known enemy lodge within you Brethren, do not shut your eyes against sin, nor open your doors to it. Shut. not your eyes against it; be willing to know it; do not go about to persuade yourselves concerning any thing to which you have a mind, that it is not sinful, or that it may be lawful enough, for ought you know; but look through it impartially, and if you find it to be sin, receive it not in. I cannot well say, whether of the two be in the worse case, those that are not willing to know what they do, or those that do what they know to be evil. But this I can say, that neither the one nor the other are likely to know whether there be sin or no; such winkings will blind their eyes, and such walkings will blot their evidences, and hinder their progress in holiness. If you would be sure that the LORD is yours, keep close to him; if you would keep close by GOD, keep clear of sin; and if you would keep clear of sin, keep your windows open, but your doors shut; see who it is that knocks, before you let him in. An open eye, and a tender conscience, will be the best security to both your grace and peace.

 

 2. Live not in the neglect of any known duty. The Devil may be served not only by your doing evil, but by your doing nothing. We obey the will of the flesh, when we neglect to obey the will of GOD: as our commissions stab, so our omissions starve our souls. GOD will not, and our souls cannot, want a duty. Our lameness in the practice of duty will quickly appear in the leanness of our souls. Omissions will be reckoned at our judgment, and therefore must be reckoned and repented of now. Do not content yourselves with a negative holiness, that you do no harm; do not think it enough to be able to say, “I know nothing by myself, no hurt that I have done: “ suppose you do not, yet thereby are you not justified. GOD will judge you, and may condemn you, for what you have not done. If you had nothing to answer for but your neglects, the neglects of one day, or of one hour, [if unpardoned,] will undo you for ever. To be holy, has more in it than to be harmless. There must be doing your duty, as well as departing from iniquity. Nor is it a little now and then that will serve; there must be continuance in well-doing, a readiness to every good work, a fruitfulness in good works, a faithfulness in good works.” Well done, good and faithful servant.” He is. a faithful servant who has done his best, and who has not voluntarily neglected any thing of his master's work; nor wasted any of his master's talents; who is able to say, “ Though I have not done what I ought, yet I have endeavored to do what I can.” Every neglect is a degree of unfaithfulness. If ye will be the servants of CHRIST, be faithful servants; and that you may be so,

 

 First, neglect not any kind of duty. One thing lacking may be the loss of all. You can hear, it may be, but you cannot pray; you can pray in secret, but you cannot pray in your families; you can instruct your families, but you cannot govern them; you can love the saints, you say, but you neglect the communion of saints; you can be just in your dealings, but you cannot be charitable; you can give an alms to a hungry body, but you cannot give counsel to a sinful soul; you can give counsel, but you cannot give a reproof; this or that you cannot bring your heart to. But take heed; though you cannot bring your heart to it, yet neglect not to be working your heart to it; to be persuading, and reasoning, and praying your heart to it. Take heed there be not an act of indulgence passed for this neglect: take heed you do not say, “ The LORD pardon me in this thing, “ and so give over, and let it alone.

 

 Secondly, Neglect not any opportunity of duty. Whenever the LORD calls to duty, let your heart answer; whenever the LORD opens a door for any service, take the season.

 

 (l.) Be watchful, and observe every opportunity. Sometimes the LORD puts” your enemy into your hand, “ and gives thee some special advantage against such a corruption sometimes the LORD puts” a price into thy hand, “ an opportunity of getting in, or laying up for thy soul; an opportunity for laying out for God or thy soul: observe diligently all such seasons. You mayest do more, or get more, in such an hour, than in many days after.

 

 (2.) Keep thy heart in a disposedness and constant readiness to duty. Be always prepared to every good work: see that however sometimes you mayest want power to perform, yet to will may be always present. When a price is put into thy hand, see you want not a heart to it; when your enemy is in thin hand, let not thy heart spare it; let not your heart be out of the way, whenever the season serves; let not thy heart suggest to thee afterward, Oh, what a day have I lost! How much seed might I have sown this day for eternity! What a treasure might I have laid up for everlasting!”

 

 (3.) Above all, take heed that you live not under a neglect of duty. The most diligent and vigilant Christians have too many neglects; but see that you are not guilty of any neglect in ordinary; that there be not any thing that you know to be your duty, which you commonly and of course pass over; so that this day is even as yesterday, and to-morrow, and next day, and next week, and so on, are likely to be as this day. Whatever it be that you perform, such a neglect as this will unavoidably hinder the thriving of your souls. For, 1. The guilt of such a neglect will mar the beauty of what is done; and the LORD will have such a standing controversy with you for what is not done, that he will not accept or prosper what is done. 2. There will be the want of the influence of those duties which are neglected. We cannot want a duty, but we may afterwards find the want of it in the state of our souls. Grace out of exercise grows into decay; and if one of thy spiritual members suffer or waste, the whole body suffers with it. 3. The Devil will fill up the vacuities of our lives. There is not a void plat in thy garden, but the Devil will be sowing his seed. If you do, the Devil will not leave an empty day, nor an empty hour of your lives. If grace do not fill up each day with the duties of it, he will fill it up with sin. It is a hundred to one, but a weed grows up in the room where a flower is wanting.

 

Brethren, if you would be thriving Christians, be universal Christians, for any work your master has to do; be honest Christians, willing to know your whole duty; be watchful Christians, that you may know your seasons, and then be faithful; allow not yourselves in, be not patient with yourselves under, any neglect. 

 

 4. Take heed of the world. If you be Christians, CHRIST has gotten the better of the world, has gotten the preeminence, and brought the world under. If it be so, take heed it get not head again: and that you may be both secured from the snares of the world, and make your best advantage of it, take the following directions.

 

 (1.) Never make any exchange of CHRIST, or any thing of CHRIST, for the world, or any thing that is of the world. Never purchase any thing of the world at so dear a rate, as the loss of any thing of CHRIST. Lose not any degree of grace, for the gaining of this world's goods; lose not a spiritual duty, for the attending on a worldly business. Enrich not your bodies upon the impoverishment of your souls. What possession or use of this world you may have without any prejudice to your soul; enjoy it, and be thankful. But beware you do not so take up with the businesses, and take in the advantages of this earth, that your souls suffer loss or that you should ever have occasion to say of any thing you have done or gotten, “ This is the price of my peace; this is the price of my comfort; this is the price of a Sabbath, or a Sacrament, or a, prayer; I have lost a Sabbath; I have lost my communion with GOD in prayer; I have abated the life, and the vigor, and the exercise of my grace: And this is all I have for its some addition to my outward state: I have more of earth, but less of heaven; more gold, but less grace; more of this mammon, but so much the less manna; more of the cistern, but less of the fountain.” Beloved, it was never the intent of the Gospel to strip you of this world's good, but to secure you from the mischief of it: be but so watchful, and so fearful, and so wise and wary in improving your worldly estates, that you be not hereby losers upon a spiritual account, that you may have what you have as an addition, but not in commutation for CHRIST, and he will never blame you for it.

 

 (2.) Let not CHRIST or the world again change places, or interests. If CHRIST has your hearts, let him not again be thrown under your feet: if the world be gotten under foot, let it not again get into the throne; let it be your servant, but let it never be again your god. Let CHRIST be the chief, let him have the highest esteem, the dearest, the strength of your affections. Let the word of CHRIST be of more power with you, and carry you farther, than all the gains and glory of the world. Let not this be your rule, “ To follow CHRIST and holiness, so far as you may without any prejudice to your worldly interests;” but let this be it, “ Follow the world so far only, as you may without being false or unfaithful to CHRIST.” Venture on in holiness to the great hazard of your estate; but venture not after that with the least hazard of your religion. Resolve to be Christians, whether you be rich or poor; but endeavor not to be rich, but upon such terms that you may be not the less Christians. Especially take heed that the prosperity of the world steal not away your hearts;” If riches increase, set not your hearts upon them.” (Ps. lxii. 1O.) It is hard to prosper in the world, and not to prostitute our hearts to it. Temptations of prosperity are the world's courting, and complimenting, and wooing of our love: if ever a suitor be likely to prevail, it is when he puts on his best array. Prosperity is the world in its glory; whenever it presents itself thus to you, then take heed lest you forget GOD, and prove adulterers and adulteresses.

 

 (3.) Let not the LORD want anything you have. There is nothing that you have, but it may at one time or other be said to you, “ The LORD has need of it;” and if he has, let it go: if the LORD Say, “ I have need of it, “ do not you say, “ I cannot spare it: “ desire to have only for use; and what you have, be willing to use it, and use it well. Nothing is well used but what is used for GOD; that which is bestowed on yourselves, or your children, is misused, if it be not bestowed there for the LORD: entitle GOD to all you have; write his name upon it, and mark it for him,” This is his wool, his corn, his silver, his gold;” and use it for him.-If your pride, or your gluttony, or your envy, if your sports, or your pleasures, or your companions, demand anything to be spent on them ,let your answer be, “It is not mine to give;” or what NA B AL'S was to D Av I D, when lie sent to him for provision for himself and his followers, “ What is DAVID Or who is the son of JESSE Shall I take my bread, and my water, and my flesh that I have killed for my shearers, and give it to men whom I know not whence they be” (1 Sam. 25: 1O.) What are these lusts What is this pride What are these pleasures Shall I take these good things which the LORD has given me, and bestow them upon such vile things as these Were these things given me to feed mine enemies, and the enemies of GOD to feed snakes and adders, vipers and scorpions Was this the end why GOD has made me greater than others, that I might be more wicked than others Has GOD made me rich, that I might be a drunkard, or a glutton, that I might maintain my pride, and my pomp, and my brutish pleasures Has GOD made me a man, that I might make myself a beast-Beloved, the LORD hash rather lent you, than given you, what you have. You are but stewards of his manifold gifts put into your hands: you must give an account to GOD for all your receipts and disbursements; and your account will be but a lame account, if you bring in any thing laid out, that is not laid out for GOD. Let not the cause of GOD, or religion, want any thing you have: let not any of the poor afflicted ones of the LORD go without their parts. He who has gotten such power over all he has of this world, that he can freely dispose of it to its proper use, may be numbered amongst those that have overcome the world, and so is in the less danger of finding it a temptation and a snare to him.

 

 (4.) Be able to want what you have not. To be able to want the world, is a greater honor and comfort than to possess and enjoy it. I know not which is more difficult, to be able to use it well, or to be able to want it; but ordinarily he that can do one can do both: he that can carry himself as a Christian in his plenty, will be able also to carry himself so in his penury. The Apostle tells us, that he had learned how to do both;” I know how to be abased, and bow to abound: in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need.” (Phil. 4: 12.) Worldly men can do neither, they know not how to be rich, nor how to be poor; how to be in credit, nor how to be in disgrace; they can neither bear wealth, nor want; that is, they know not how to be as they should be in either state. If they are rich, and in credit, then they are proud and riotous, and luxurious; if they are poor and in disgrace, then they murmur, then they are impatient, and discontented, and envious at those whose ways do prosper: if they are full, they forget GOD; if they are empty, they fret against the LORD. To be able to want, and to abound, is. the same as to be able to behave like a Christian in both estates; to be able to hold on in a, Christian course, without being hindered or turned aside by the one or the other; to be able to be holy with the world or without it; on the one side, to be able to be high, and yet humble, honorable, and yet honest, rich in, this world's goods, and yet rich in good works, to bear his burthen of thick clay without ever sinking one's spirit, or slackening one's pace heavenwards; and on the other side, to be able to be poor and patient, afflicted and cheerful, comfortable, contented, and as constantly serving the LORD' in the want of all things, as others do in the fullness of all things; to be able to live by faith, though one has never so much else to live upon, and to be able to live by faith when one has nothing else.-Christians, if you can want, you shall never want. lie has enough, that is able to spare that which he has not. If you can want the world, the Devil will then want a temptation, either to entice you' from, or discourage you in, your holy course; you may then be Christians in spite of all the world.

 

 (5.) Above all, take heed to get clear of the world, and, from under its dominion. Men may go far in religion, and yet perish by the world at last: it is dreadful to consider, how many sad instances there are to be found, who seem to have much love to CHRIST, whose hearts are yet secretly chained to the world. There is many a professor, that has made a fair show, and is persuaded in his conscience that he is upright with GOD, and yet his heart doth secretly cleave more strongly to the world than to CHRIST. As there may be secret pride, of which men may be guilty and not know it, so there is a secret reigning covetousness, in which men may live, and die, and be damned, when they never suspected it; and this I fear is a more common case than is supposed. When we see men owning the Gospel, setting up the exercises of religion in their families and closets, praying like saints, speaking like angels, melted into tears, raised in joys, separated from the world, holding communion, and in many things holding pace, with the best of men; when we see such persons (and are there not such to be seen) so industriously driving on after the world, so constantly busy in laying house to house, and field to field, so possessed with worldly cares, so hard-hearted, and straithanded towards those that are in need, hiding themselves many times from their own flesh; who can say to duty, Stand aside; to prayer, Stand aside; to hearing or meditation, Give place, whenever they have a worldly business before them; but seldom or never can say, Stand aside world, stand aside oxen, and sheep, and trades, and livings, I have a GOD and a soul to look after; but can content themselves, for that, with those few leisure times they have, wherein they have nothing else to do; and yet notwithstanding they comfort their hearts, and conclude all is well; nay, let them be never so plainly dealt with, and warned to beware lest they be found lovers of this world, and strangers from CHRIST, yet they cannot see, they cannot be persuaded, but their hearts are sincere;-what can be thought_ of such persons, but that they are likely to die for ever, by their secret adultery against GOD. Look to it, that this be not your case; be sure you begotten carry himself as a Christian in his plenty, will be able also to carry himself so in his penury. The Apostle tells us, that he had learned how to do both;” I know how to be abased, and how to abound: in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need.” (Phil. 4: 12.) Worldly men can do neither, they know not how to be rich, nor how to be poor; how to be in credit, nor how to be in disgrace; they can neither bear wealth, nor want; that is, they know not how to be as they should be in either state. If they are rich, and in credit, then they are proud and riotous, and luxurious; if they are poor and in disgrace, then they murmur, then they are impatient, and discontented, and envious at those ’whose ways do prosper: if they are full, they forget GOD; if they are empty, they fret against the LORD. To be able to want, and to abound, is. the same as to be able to behave like a Christian in both estates; to be able to hold on in a Christian course, without being hindered or turned aside by the one or the other; to be able to be holy with the world or without it; on the one side, to be able to be high, and yet humble, honorable, and yet honest, rich in this world's goods, and yet rich in good works, to bear his burthen of thick clay without ever sinking one's spirit, or slackening one's pace heavenwards; and on the other side, to be able to be poor and patient, afflicted and cheerful, comfortable, contented, and as constantly serving the LORD in the want of all things, as others do in the fullness of all things; to be able to live by faith, though one has never so much else to live upon, and to be able to live by faith when one has nothing else.--Christians, if you can want, you shall never want. He has enough, that is able to spare that which he Math not. If you can want the world, the Devil will then want a temptation, either to entice you from, or discourage you in, your holy course; you may then be Christians in spite of all the world.

 

 (6.) Above all, take heed to get clear of the world, and. from under its dominion. Men may go far in religion, and yet perish by the world at last: it is dreadful to consider, how many sad instances there are to be found, who seem to have much love to CHRIST, whose hearts are yet secretly chained to the world. There is many a professor, that has made a fair show, and is persuaded in his conscience that he is upright with GOD, and yet his heart doth secretly cleave more strongly to the world than to CHRIST. As there may be secret pride, of which men may be guilty and not know it, so there is a secret reigning covetousness, in which men may live, and die, and be damned, when they never suspected it; and this ’I fear is a more common case than is supposed. When we see men owning the Gospel, setting up the exercises of religion in their families and closets, praying like saints, speaking like angels, melted into tears, raised in joys, separated from the world, holding communion, and in many things holding pace, with the best of men; when we see such persons (and are there not such to be seen) so industriously driving on after the world, so constantly busy in laying house to house, and field to field, so possessed with worldly cares, so hard-hearted, and straight handed towards those that are in need, hiding themselves many times from their own flesh; who can say to duty, Stand aside; to prayer, Stand aside; to hearing or meditation, Give place, whenever they have a worldly business before them; but seldom or never can say, Stand aside world, stand aside oxen, and sheep, and trades, and livings, I have a GOD and a soul to look after; but can content themselves, for that, with those few leisure times they have, wherein they have nothing else to do; and yet not with-, standing they comfort their hearts, and conclude all is well; nay, let them be never so plainly dealt with, and warned to beware lest they be found lovers of this world, and strangers from CHRIST, yet they cannot see, they cannot be persuaded, but their hearts are sincere; what can be thought. of such persons, but that they are likely to die for ever, by their secret adultery against GOD. Look to it, that this be not your case; be sure you be gotten clear of the world. The Devil will allow you to have some respect for CHRIST, and some affection to religion; will allow you duties; will let you pray, and let you hear; so long as the world governs your hearts. Some indeed he holds close prisoners, that wholly mind earthly things: and he could wish his captives were all in such a case, without the least sense or show of religion; yet those he cannot keep under so great a restraint, he is content to hold as prisoners at large: any liberty to pray, to hear, &c., they may take, and yet be prisoners: the Devil does suffer you now and then to walk abroad, and exercise yourselves in the duties, and feed yourselves with the hopes of religion; but if you be not close prisoners, yet are you not prisoners still O let it not content you that you are prisoners at large: O let nothing content you but your enlargement out of prison, so that you are no longer prisoners to the world, but CHRIST'S free men.

 

 Be humble. Keep your hearts low; be low in your own eyes; think not of yourselves above what is meet: and be content to be low in the eyes of others; that is the harder lesson of the two; there is many a person that is so conscious of his own poverty and worthlessness, that he cannot have high thoughts of himself, but yet he would, as SAUL, be honored before the people. Take heed of this let who will affect to be reckoned among the world's great ones, let it be enough for you to be accounted among GOD's little ones. If the LORD has lifted you up, take heed of lifting up yourselves: your work is to abase yourselves, and then let GOD exalt you. Pride is one of the last enemies, and longest-lived, that a Christian has to deal with. It will rise up out of the ashes of other lusts: men are proud that they are not covetous, or prodigal, or intemperate. Nay, it sometimes rises up out of its own ashes: men may be proud of their humility, proud that they are not so proud as they have been: and can you be too watchful against such an enemy -Christian, labor to know thyself more thoroughly; and amongst all the lusts- of thy heart, which might, if understood, bring thee low, take particular notice of this thy self exalting spirit; and if this do not abase thee, and shame thee, and lay thy honor in the dust, you art proud indeed!

 

 Be temperate. In the use of creatures, I mean, beware of excess; eat and drink for service, not for pleasure. Let not your LORD be a loser by his bounty to you; lose not a duty in a dinner; a full meal makes many a drowsy duty. Take heed, give not to your appetite all it craves; let not appetite, but conscience, be your measure. Eat not your souls into leanness; let not your table become your snare, and that which is given you for your health become your disease. When you are at your meat, remember your work, and let that limit you; he only so free in your food, as may make you more fit for service. Ile that has such a race to run, such a warfare before him, must be temperate in all things, or he may lose the goal and the battle. Not only drunkards and gluttons, but even men that are accounted sober, are more peccant this way, than they are ordinarily sensible of. Their spirits would be more free, their services would be more lively, their work would be more easy, and their_ way more pleasant, if they were more temperate. Let this Scripture meet you at your tables, as well as elsewhere, “ Whether you eat or drink, or whatsoever you do, do all to the glory of GOD.”

 

 Be moderate . “Let your moderation be known unto all men: the LORD is at hand.” (Phil. 4: 5.) Maintain such a tranquility and serenity of mind, let all be in such a due and equal composure within you, that it may appear in your carriage without. Let there be no noise, nor tumults; but, as much as possible, let there be a constant silence and calm upon your spirits. Moderate your cares, moderate your fears, moderate your passions; say to your spirits when they begin to swell, as CHRIST to the wind and waters, “ Peace, be still.” Get the command of all within you, and keep them under constant discipline: be careful for nothing, fear nothing, be impatient at nothing; that whatsoever happens to you without, you may be able to say with the Apostle, a None of these things move me.”

 

 Be not like those weakly bodies, whose temper changes with the weather. Be able to bear whatever changes happen from abroad, without any perplexing commotions at home. “In your patience possess ye your souls.” If you can but keep your temper, whatever happens, you may keep your way, and hold on your course: but a heart out of quiet will put your whole man out of course. If you can but be quiet and patient, you maybe any thing, you may do any thing, that GOD will have you be or do but let your fears, and your passions, and your impatiences loose, and whither will they carry you When you should be denying yourselves, you will then be shifting for yourselves; when you should be following CHRIST, you will be running from CHRIST; when you should be working out your salvation, all your care will be taken up how to save yourselves in a whole skin: whereas, let those be well laid, and you will have nothing to do, but to follow your work, and to run your race which GOD has set before you.

 

 V. Carry yourselves well towards others. A Christian's work doth not lie all about himself: though your own souls be concerned in all you have to do, yet your care must not be confined to yourselves, you must have a due respect, and a due carriage, towards others also.

 

 Carry yourselves well towards all men. Let your conversation be, as in all things, so towards all men, as becomes the Gospel. I can here give you only some short hints. 1. Be true. 2. Be just. 3. Be merciful. 4. Be peaceable. 5. Be courteous.

 

 1. Be true. Take heed of the way of lying; let sinners know that a lie is of their father, and not of yours. Let the word of a Christian be sacred. Make sinners say of you the same which GOD Says, “ They are children which will not lie. Temptations to lying are many, and men are especially tempted to it in these two cases. First, In case of any faults committed. What cannot be excused, must be concealed; and, for want of a better covering, they must hide it under a lie. Secondly, In their dealings in the world; in their buying, and selling, and trading. The trade of lying gets into every trade, as if there were no living but by lying. The seller must have his lies there must be a lie to set off the wares;” It is special good, the best of its kind, “ when perhaps it is stark naught; a lie to set up the price;” It stood me in so much, I cannot abate;” or a lie to bring on the buyer, “ I will not abate;” when it may be the next word is a lower price. The buyer must have his lies: a lie to bring down the price, “ It is naught, it is naught, “ says the buyer; a lie to bring down the seller, 111 will not give your price, “ and yet he gives it. Oh, how common an evil is this, and how little considered! How few are there that have great dealings in the world, that can altogether acquit themselves of it! How many are there that live upon lies, that feed themselves with lies, that clothe themselves with lies,the unlawful gains that their trade of lying has brought them in!-Resolve to be true; be true though it be to your loss, be losers rather than liars. Sell not conscience with your commodities, for a penny or two-pence profit extraordinary. And be watchful. Consider what you say before you speak, that you be guilty of falsehood neither purposely, nor unwarily.

 

 2. Be just. Observe that rule of righteousness, “ Do to others, as you would they should do to you.” And let this rule be observed in all your words, yea, and your thoughts also, as well as actions: if you would not be wronged, do not wrong; if you would not be oppressed, do not oppress; if you would not be defrauded, do not defraud; and so, if you would not be defamed, or reviled, do not defame or revile; if you would not upon every report or groundless surmise, be evil thought of, do not think evil of. others. Are you faultless upon this account

 

 Would you that all that should come upon you, which by you has fallen upon others Would you that all the world should be to you, what you have been to any in the world If you have not been knowingly unjust in your dealings, yet have you neither been injurious in your words Would you that your faults and infirmities should be the ordinary discourse of others And have not yet others' infirmities or faults been the subject of yours Would you not be suspected, or despised in the thoughts of others And have you never dealt thus by others

 

 3. Be merciful.” Be ye merciful, as your Father is merciful.” (Luke 6: 36.) You have a merciful Father; you have a merciful High Priest: be ye also merciful: as you have received mercy, as you look for mercy, be careful to show mercy. Give to him that asks; lend to him that would borrow; visit, relieve, refresh the bowels of him that is in misery. He that is merciless to the bodies of men, is therein cruel to their souls. Niggardliness, in professors of religion, will disgrace their profession, and harden the hearts of sinners from entertaining the Gospel.” Can you persuade me, “ they will say, “ that this is the way of GOD, that this is true religion What, a merciless religion GOD keep me from such a religion!” Your feeding of hungry bellies, your clothing of naked backs, may be a means to save many a soul from death.

 

 4. Be peaceable. “Have peace one with another.” (Mark 4: 5O.)” Follow peace with all men.” (Heb. 12: 14.) The LORD is a GOD of peace; Christians are sons of peace.” The wisdom which is from above is first pure, then peaceable, gentle, easy to be entreated.” Peaceableness consists, (1.) In an unwillingness to provoke or offend: a peaceable man will not break the peace, is not quarrelsome or contentious, will not stir up strife, forbears all provoking carriage, and has no provoking tongue; he has peace in his heart, and that brings forth peaceable language and to be reconciled: “ Easy to be entreated: “ James 3: 17.) A peaceable spirit is hardly provoked, easily pacified. (4.) In a forwardness to reconcile those that are at variance: a peaceable spirit is a peace-making spirit; such a one is both a blessed man, “ Blessed are the peacemakers, “ (Mat. 5:,) and a blessing to those he lives among. One angry, quarrelsome spirit may be a plague, and one peaceable and healing spirit a blessing, to a whole society.

 

 5. Be courteous, sweet, and affable in your carriage towards all. This will much win upon the hearts of those you converse with, and beget their good-liking of whatever good they behold in you; this will both mollify their spirits towards you, and make them more willing to hearken. Morosity and sourness will flight them out of your company, and harden them against your counsel. Your candor will help to convey down any admonition or reproof you give them, which otherwise their stomachs would rise against, and spit out in your faces. Carry yourselves so to all, that you may convince them you are their friends, the friends of their souls, whilst you appear the enemies of their. sins; that your counsels are the counsels of a friend; and that your reproofs are the wounds of a friend, which are better than the kisses of an enemy.

 

 But still take heed, that your courtesy to sinners do not lead you into a compliance with them in their sins; that what you intend as a net to take their souls, become not a trap to take yours: whilst you are a friend to their persons, beware you be not drawn aside to have fellowship with them in their wickedness. It is better to be uncivil than ungodly. Be as courteous as possible, yet so far only that your courtesy be neither a snare to you, nor an encouragement to them in their sins. Be wise as well as kind.

 

 Do not pass over these second-table duties, as the lower things of religion, which a little praying or confessing will make up. Truth and temperance, justice and mercy, are among the weightier matters of the law: there is so much religion in them, that there can be no religion without them: though there may be morality where there is no true religion, yet there can be no religion where there is not morality.” Shall I count them pure with the wicked balances, and bag of deceitful weights” (Micah 6: 11,12.) Are these my people What, holy and not honest Religious and not righteous A single heart, with a double tongue What, grace where is no peace, nor mercy, nor temperance What, railers, and quarrellers, and yet religious” If any man seem to be religious, and bridleth not his tongue, but deceiveth his own heart, that man's religion is vain.” (James 1: 26.) A dreadful word! There are many seeming Christians, in whom an unbridled tongue is found. How many light and vain words, how many false and deceitful words, how many bitter and angry words, do we hear out of their mouths! What biting and devouring, what cutting, provoking, reproachful, and reviling language doth often break forth at the same mouths, whence at other times we hear praying and blessing! But can such consider, without a trembling heart, “ This man's religion is vain, ““ Vain” notes two things: 1. Empty: Whatever religion such men seem to have, there is nothing in it. 2. Ineffectual: that is vain that falls short of, and doth not reach its end. The end of our religion is salvation. Whatever religion such men have, it will never save their souls; they may lie in hell for ever, notwithstanding all the religion they have. All the conclusions that men make from such religion, that they are in a state of salvation, are false and deceitful that faith which cannot drive the Devil out of the tongue, will never prove CHRIST to be in the heart: that religion which will not tame the tongue, will never save the soul.

 

 I insist the more on this, because however injustice, unmercifulness, and intemperance, may possibly be as common, and some of them as pernicious; yet these evils of the tongue are more apt to be; passed lightly over, and, notwithstanding all the mischievous consequences of them, to be less regarded.

 

 But can you make a light matter of that which proves you damnable hypocrites By this biting and devouring tongue, you do not only consume one another, but you consume every man himself, your own peace, religion, and salvation. You see, by experience, how it devors all the exercises of religion. What duties are we fit for, whilst our tongues are on fire Prayer must be laid aside: reading, or conference, about GOD, or about our souls, are turned out of doors: GOD himself cannot be heard, conscience cannot be heard, while those noises and tumults last.

 

 You that have been sick of this disease of an evil mouth, bless the Lo nn if the cure be begun; but rest not until it be perfected. It will still defile, where it doth not destroy. It will still defile your consciences: your hearts never send forth an evil breath, but there is something of it sticks behind. It will defile your duties: there will be a tincture on your prayers of that foulness which your evil words have left behind them. It will disturb, where it doth not devour: it will disturb you in your holy course, if it doth not quite divert you from it. Never look to prosper in holiness, or to be fruitful in good works, whilst you break forth into evil words: these lean kine and thin ears of envy and contention will eat up all your good fruit.

 

 O brethren, let us no longer excuse, but judge ourselves for this: let our bitterness become bitter to us; let us weep over it, let us watch against it, let us quench those fires within, that there be no more such flames and smoke without.

 

 We lay the blame of all upon temptations and provocations; but our lusts are in the fault, which war in our members. Let us be more sensible of these; let us be humbled, let us be ashamed, that we that profess ourselves sons of peace, should harbor such sons of contention in our hearts. Let the experience we have had of the loss we have sustained, the guilt we have contracted, the wounds we have given to our brethren, to our own souls, and to the Gospel of our LORD, set us to the purging out of this sour leaven. Let salt be cast into the fountain, that the streams may become sweeter; and when the fountain is healed, then let us sweep the channel: let there neither be war any longer in our hearts, nor a sword in our mouths. Let us a beat our swords into plough-shares, and our spears into pruning-hooks.” Let our words plough up the hearts, and not break the heads; let them reprove the sins, and not reproach the faces of our brethren. Let us counsel, and admonish, and comfort one another, and” provoke to love and good works: “ but let there be no more bitterness, or strife, or envying, or quarrellings found among us; let us leave these evil fruits to grow only on evil trees, where we can expect nothing else. Let the saints still be found what they were of old, “ doves,” “ lambs, “ “ lilies among thorns:” let there be “nothing that hurts or offends in all the mountain of the LORD.”

 

 And whilst we take this care about our words, let us take as great care about our works. Let there be no virulence in our tongues, nor violence in our hands: let there be no deceit in our lips, nor falsehood in our dealings: let us speak the words of truth and soberness, and let us keep the way of righteousness and peace: let us walk humbly with GOD; and let us do justly, and love mercy, and live peaceably with men: let good words and good works meet together, religion and righteousness kiss each other; let peace spring up out of the earth, as grace looked down from heaven. Let us now “add to our faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly-kindness, and to brotherly kindness charity.” “ Finally, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, if there be any praise; think on these things.” Brethren, so speak ye, and so walk; these things do: live in peace and love, and the GOD of peace shall be with you.

 

 In special: Carry yourselves well in, and towards, your Families. You that are governors of families, have more souls than your own to look to. You have the charge of souls lying upon you. You are not only to look to your families in matters civil, but in matters of religion. Under the Law, the master of the family was to circumcise all the males in his house: in the Fourth Commandment, the master of the family is charged not only to keep the Sabbath himself, but to see that his whole family keep it. Parents are required” to bring up their children in the nurture and admonition of the LORD;” to nurse them up for GOD; to nourish them up in the words of faith and good doctrine; to feed their souls with the milk of the word, as well as their bodies with the milk of the breasts. Now, where there is a charge of souls, there must be an account given of souls. When there is a child brought forth, or a servant brought into thy family, GOD says to thee, as the man in the Prophet's parable, “ Keep this man, look to this man; if he be lost, thy life shall go for his life.” (1 Kings 20: 39.) If any in the house perish through thy neglect, thy life shall go for his life, thy soul for his soul. This is thy charge, and if you be not faithful, so shall thy judgment be.

 

 But what must we do for the right ordering of our families 1. Instruct your families, teach them the way of the LORD, dwell in your houses as men of knowledge, and make GOD known to all yours, by reading and acquainting them with the Scriptures, which are able to make them wise unto salvation. 2. Endeavor their conversion to GOD, by speaking often to them of the sinfulness and misery of their natural state, and of the nature and necessity of conversion, and by inquiring often into the state of their souls. 3. When they are grown up, and well instructed in the principles of Christianity, endeavor to bring them to an express dedicating and engaging of themselves to the LORD. 4. Teach them to pray; and call upon them often, and see to--it that they neglect it not. 5. Pray for them, and with them. 6. Dispense your favors and frowns, your corrections and encouragements, not only as they are more or less towardly to you-ward, but as they are more or less tractable and careful in the matters of God. 7. III your disposal of them, either to callings, or in marriage, have a special regard to the advantage of their souls. I can now but name these particulars, which I have formerly more largely insisted on. 8. Be examples of holiness to them; walk in the midst of your house with a perfect heart; do not unteach them by your practice, what they have learned from your instructions; do not teach them to slight your words, by the unsuitableness of your ways to them. For a Conclusion of the whole, observe farther these four general Directions:-1. Be sincere. 2. Be steady. 3. Be fruitful. 4. Be steadfast.

 

 1. In your whole course, and all the particular actions of it, be sincere. Sincerity is not a distinct grace, but notes the truth of every grace, and gracious action. There is a sincerity of our state, and of our actions. (1.) There is a sincerity of our state. That notes the uprightness of our hearts in the main, and has been already described. (2.) There is a sincerity of our actions; this is two-fold, either such as respects particular actions, or the series of our actions, or our whole course; ”This is our rejoicing, the testimony of our conscience, that in simplicity and godly sincerity, not in fleshly wisdom, but by the grace of GOD, we have had our conversation in the world.” (2 Cor. 1: 12.)

 

 There is also a natural sincerity, and a godly sincerity. (1.) Natural sincerity imports no more than simplicity or plain-heartedness; when there is no guile or deceit in any action, no purpose to deceive, no pretence of what is not intended. (2.) Godly sincerity supposes the sincerity of our state. He cannot have his conversation in godly sincerity that is not first a godly man. It includes in it not only truth, but faith and love; and not only a good meaning, but a good will to the work, and to the LORD, for whose sake we do it.

 

 Brethren, be upright in your way; be true to the LORD, not putting him off with eye-service, but serving him in singleness of heart; be ingenuous towards God, with good-will doing service: whatever good words you speak, whatever good duties you perform, whatever good fruits you bring forth, let good-will at the bottom. Let not fleshly wisdom have any thing to do in the managing and ordering of your spiritual ways. You must be fools, if you will be honest.” He that will be wise, “ says the apostle, “ let him be a fool.” So he that will be upright, let him lay down his fleshly wisdom. Let him not consult with flesh and blood, nor study to cast himself into such a mode, or limit himself to such a measure of godliness, as will best secure and advance his earthly concernments; but laying aside such considerations, let him follow the Loltn in all things.

 

 Beware of hypocrisy and dissimulation: be not mockers of GOD. To refresh the needy with good words only, “ Be filled, be warmed, “ this is but mock charity; and to worship GOD with tongue-worship, this is but mock religion.

 

 Oh, how much such mocking of GOD are many guilty of There is nothing but words in their prayers, nothing but words in their confessions. Their faith is a mock faith, their repentance is a mock repentance, their humility is mock humility; nay, their very alms, wherewith those that received them are refreshed and relieved, are in respect to GOD a mock-charity, mock-altns. Whatever is done, there is nothing of the heart in it; and where that is wanting, the LORD looks on all as nothing.

 

 O remember and bewail all your hypocrisies and dissimulations! You are apt to think, when you have been praying, or fasting, or keeping Sabbaths, or visiting the sick, or relieving the oppressed, that you have been doing some great services; when yet, it may be, you have been dissembling with the LORD in all, and had need to pray again, not only, “ LORD, forgive us our pride, or covetousness, “ but, “LORD, forgive us our prayers.” Consider, my Brethren, what a high provocation this is: it is no small sin to be mockers of men; but will a man mock GOD” Seemeth it to you a small thing that you weary men, that you will weary my God also” Seemeth it a small thing to you to deal falsely with men, but will you deal falsely with Got) also.

 

Brethren, in all your ways observe the rule, “ Do as you would be done by.” If you would not that the LORD should mock you, be you no longer mockers of God. Do not put off the LORD with mock-duties, unless you will be content to be put of with mock-mercies, with a mockpardon, and a mock-salvation.

 

 Blessed be God for any sincerity that he hash seen iii us: but woe to us that there has been so much hypocrisy mingled with it! O, let us fear an hypocritical heart: O, let us watch against an hypocritical heart: let us purge out all the remainders of the Pharisaical leaven. Let there be truth in all we do, and, as much as in us lies, nothing but truth. Let us draw nigh to GOD with a true heart. Let us be undefiled or upright in the way of the Lo RD. Let us love in truth; let us speak the truth in love; let all our paths be mercy and truth; let our hearts be in every word, in every step of our lives; let the heart do all; let faith pray, and obedience hear, and repentance celebrate our fasts; let wisdom guide, let truth speak, let mercy give, let love forgive, let patience bear, and longsuffering forbear: let temperance feed us, humility clothe us, and integrity preserve us; let grace do all, and let God have all; let pride have nothing, and covetousness nothing, and envy nothing; let lust neither bear a part in our doings, nor eat any of the fruit of our doings. Let there be written on all we have, or do, “ Holiness to the LORD.”

 

 Brethren, sincerity will give us boldness before the Lo RD we shall be able to lift up our faces in his presence, and look in his face in peace; and he that can be bold with God, play be bold with all the world: he that can look GOD in the face, may look his accusers, his despisers, and his persecutors in the face: he that can freely appeal to GOD, can boldly appear before men.” The sinners in Sion are afraid, fearfulness surpriseth hypocrites: “ the sense of their guilt, and wile sides with every danger

 

that they are in, strengthens every fear that comes upon them, makes their own` hearts fall upon themselves, and puts a sting into every cross. It is innocency that has boldness; dare to be upright, and fear nothing.” Go thy way, eat thy bread with joy, and drink thy wine with a merry heart, for GOD accepts thy works.”

 

 Be steady and even in all your ways. Be not off and on, in and out: “be you in the fear of the LORD all the day Icing;” alone, in company, at home, abroad, in thy ditties, in thy business, all the day, and every day: let tomorrow be as this day, and the next day as to-morrow. In this evenness and quality of our lives stands the beauty and comeliness of them, when all the several parts of them bear their due proportion each to other.

 

 Be like unto GOD, and then be ever like yourselves; be unchangeable. We appear almost so many men as we live days, or come into companies: we have more of the moon than of the sun,-little light, but many changes and spots. Let not your conversation be so checkered; let not Christians be speckled birds, sometimes something of GOD, sometimes as much of the flesh. What a deformity is it to a new garment, to, have here and there a company of old rotten patches; now a little of GOD, and then as much of the Devil; now in the spirit, and then in the flesh; now a little of godliness, and then a patch of sensuality. Be Christians, and be ever yourselves: do not change your hearts with your companies. Let all your goings be established; be ever in the fear of the LORD.

 

 3. Be fruitful. That ground is counted fruitful which brings forth good fruit, and which brings forth much fruit. I have already directed you how to bring forth good fruit; now let me press you to see to it, that your fruits abound;” always abounding in the work of the LORD.”“ The wisdom which is from above is pure and peaceable, “ &c., and “full of good fruits.” “Herein is my FATHER, glorified, that ye bring forth much fruit.” As you have” yielded your members servants to uncleanness, adding iniquity unto iniquity, even so now yield your members servants to righteousness and holiness.” You have been the servants of sin, be ye now the servants of righteousness; and be ye as free, and as forward, and as fruitful in the service of righteousness, as ever you have been in the service of sin. You have added sin to sin, unrighteousness to uncleanness, iniquity to iniquity: as sin has abounded and multiplied its fruits, so let grace also abound, and bring forth its fruits abundantly.

 

 Bring forth good fruits, and of all sorts. As it is said of the tree of life, that stands in the city of GOD above, (Rev. 22: 2,) so let it be said of every living tree that stands in the vineyard of GOD here below: They bring forth “twelve manner, “ that is, all manner “of fruits.” Be fruitful in every good work, and bring forth fruit for every season. There are summer-fruits, and there are winter-fruits, that GOD expects from you. By summer-fruits, I mean those that are most proper for the days of your prosperity; as thankfulness, watchfulness, fear, humility, self-denial, mercy, and compassion. Your winter-fruits are such as GOD looks for in the days of our afflictions; fasting, repentance, mortification, humiliation, submission, and patience. Brethren, be not only good summer-servants, but winterservants also: and whenever it is winter with you, fall close to your winter-work; be much in the exercise of repentance, godly sorrow, and patience. Let the persecuting world see, that godliness will not only live, but flourish too, in the hardest winter. The truth is, there is no such flourishing time for the saints, as the time of trouble. God's trees do usually bear best in winter. The winter-frosts, ordinarily bring forth and ripen their fruit better than the summer's warmth: at least the hard winter prepares for a fruitful summer.

 

 Beloved, is it winter with any of you Lose not this season; to your work, to your work! Let your work serve you instead of fire to keep you warm. Let not the cold winds and storms chill and freeze your spirits, and so kill your fruits; let a fire be kindled and kept alive within you, the fire of love and holy zeal. Let not those winds blow out, but blow up these fires: let them blow out the fire of lust, of passion and contention, but let them blow up the fire of love and zeal; and let your inward warmth supply the want of outward comforts and encouragements, for the cherishing and ripening of your fruit. Be either bringing forth fruit, or preparing fruit; let not the plough stand still, let the clods be broken, let the seed be cast in: if it be the day of your tears, sow in tears; it is good sowing in such a rainy' day, and such a seed-time will bring forth a comfortable harvest.

 

 4. Be steadfast and immoveable. Be not moved, either from the hope of the Gospel, or from the obedience of the Gospel. Be not apostates from CHRIST: let not the fear of the cross make you weary of the yoke of CHRIST turn not back from the holy commandments for any tribulation that may come upon you. Suffer not yourselves to be persecuted out of your religion or conscience.

 

 Tribulations are temptations, and will try what there is of GOD in you; what reality there is lying under all your professions; whether the word of CHRIST has taken any root in you: and those troubles will make the greatest trial of you, which fall upon you for righteousness' sake.

 

 There are some troubles that fall promiscuously on all, good and bad, and put no difference betwixt the one and the other, but as an overflowing flood, bear down all before them: as in general famines, pestilences, and wars, in which it happens alike to the just and unjust, to him that serveth GOD, and to him that serveth him not. There are other troubles that fall only on the heritage of the LORD, on the best among a people;-when the vile of the earth prosper and flourish, and those only in whom some good thing is found, are the suffering people;-When the sun shines on the barren mountains and miry marshes, and the storms, the thunder, and the hail, fall only on the fruitful field;-when the corn is smitten, and only the thorns and briars escape. Such troubles as fall on the righteous of the earth, and for their righteousness' sake; when the bread and water of affliction are given to disciples, and in the name of disciples, these are the most trying troubles. Such troubles as leave men to their choice, either to sin or suffer; when godliness becomes the road to tribulation, and ungodliness is the only door that is left open by which we may escape;-such afflictions as these will make the most narrow search and thorough trial whether we are godly indeed or not.

 

 Brethren, see that your hearts be so established with grace, that you stand your ground, and keep your way in such days of temptation. And that you may hold out, and hold on, and abide in the day of trial, take this course. First, Try yourselves thoroughly aforehand. If we could judge ourselves we should not be judged. Though I cannot say, if we would try ourselves we should not be tried; yet this I can say, if we would try ourselves, we should be the more likely to abide the trial of the Lo RD. Try yourselves aforehand: and that,

 

 (1.) What you are in the state of your souls, according to the instructions I have already given.

 

 (2.) What you are in your duties, in your active obedience. He that is not faithful in doing the will of GOD, is not like to be faithful in suffering the will of GOD. He that carries himself like a Christian in his present state, need not fear how he shall stand in any future state he may be brought into. The trial that trouble will make upon us is, whether we will be faithful in doing the will of GOD when we must suffer for it: now he that neglects his duty, and cannot hold his heart to a holy course when his religion is like to cost him nothing, what is like to become of this man's godliness when it may cost him the loss of all Dost you talk of suffering for CHRIST, and suffering for righteousness, and hope you shalt never forsake him whatever may come upon thee, when thy heart tells thee, how much you hast slighted CHRIST, neglected thy duty to CHRIST, and contented thyself with a cold, heartless, lukewarm profession, without the power of Christianity; and that, when you hadst no pretence of damage or danger that was hereby like to come upon thee You say, may be, with PETER, “Though I die with Him, I will not deny Him: “ Aye, but dost you deny thyself for him now; deny thy pleasures, and thy ease, and thy companions now Hast you not many a time denied him a prayer, or an alms, when he has called for it Canst you watch with CHRIST Lost you walk with CHRIST Lost you live to CHRIST Art you faithful in bringing forth fruit unto CHRIST, the fruits of holiness If not, how dost you think to be able to suffer for him If the way of CHRIST be too strait for thee, you wilt find his burden to be too heavy; if you cant not bear his yoke, you wilt be less able to bear his cross. Consider what your ways and your doings are at present; and if you find the LORD helping you to walk in all good conscience now, you need not doubt being able to witness for a good conscience when called to it. If you keep the word, and do the work of the LORD, you may expect his help for bearing his burden. If you be faithful in your lives, you are the more like to be faithful to the death; 11 Because you hast kept the word of my patience, I also will keep thee in the hour of temptation.” (Rev. 3: 1O.)

 

 (3.) What you are in the ordinary and smaller crosses, that come daily upon you. Though many of our crosses are but light, and below the spirit of a Christian to take notice of, yet may we observe at what a loss we often are under them. Every little wind raiseth a storm: every little cross puts us out of course. What breaches are often made upon our consciences! What interruptions of duties! To what distance are we put from CHRIST, and our holy communion with him! And all merely for a thing of nought! We cannot bear unkindness from a friend, nor an injury from an enemy, the provocation of an evil tongue, a scoff, or a slander, but presently our spirits are in an uproar, and there are such tumults raised up within us, that for the time we forget we are Christians duty and comforts, CHRIST and conscience, souls and the matters of eternity, are laid aside, and turned out of doors; and all this sometimes for such trivial things, that when we come to ourselves we are quite ashamed. Now if every small party which the adversary sends out against us puts us to the rout, how shall we stand when he comes upon us with his full body If we are overcome of the footmen, how shall we contend with the horsemen If we cannot bear an unkindness, or a scoff, or a slander, what would become of us, should we be brought to resist unto blood Beloved, it is of greater import to Christians than they are aware of, both to observe themselves daily, and their carriages in these lower things, and to inure themselves to patience and meekness under them. Though it be no great virtue to be patient, where there is no great provocation, yet there may be great benefit by it. If we could shame ourselves out of this folly and childishness of spirit, whereby we are so apt to be moved with every toy; if we could reason and pray ourselves into such a fixed calm and quietness of spirit, that we could keep our way with the neglect of such disturbances, our lives would be both more comfortable at present, and we should be in the better preparation for any harder things that might come upon us. If we know how to be Christians among briars and thorns, we shall be the better able to continue such among spears and arrows.

 

 (4.) Examine what you are under the temptation of prosperity. The world is a Christian's enemy; it expresseth its enmity in its temptations; and the end of all its temptations is to draw us off from GOD. Its temptations are of two sorts, either of prosperity or affliction, and both drive at the same end, though in a different way. The more dangerous of these two sorts of temptations are held to be temptations of prosperity; the world flatters more from CHRIST than ever it can fright from him. Now, Beloved, if you have stood your ground against the storms of these first mentioned temptations, you may with more confidence encounter the latter: lie that has been holy in prosperity, will be holy in afflictions; he that knoweth how to abound, will the better know how to want; lie that has kept close to Go n, and kept on his way, against all the flatteries of the

 

world, is nor likely to be sunk under its frowns and threatenings: the GOD that has preserved you from being lulled asleep by the warm sun, will also preserve you from being withered by the scorching sun. Secondly, Mortify the flesh with the lusts of it. It is corruption that makes affliction tedious and dangerous. Unmortified lusts will both make affliction to be sharper, and also to be the greater temptation.

 

 (1.) They will make afflictions to be the sharper and more painful. What makes contempt and disgrace so tedious Why, it is the pride of our hearts. What makes poverty and want so grievous The covetousness and greediness of our hearts. The appetite will be quarrelling that it wants its dainties; carnal fears, and worldly desires, come in with their vexations. Kill these lusts, and you give present ease to your hearts; it is sin that makes sufferings smart.

 

 (2.) They make afflictions to be greater temptations. The more affliction pains us, the more strongly do they persuade us to take heed of that which brings them on us, and comply with any thing that will give us ease or relief. Every pang that comes upon us for godliness' sake, they will be crying out,’” Away with it, away with it: this praying, and precise walking, has undone me: this conscience has lost me my estate, my liberty, my friends; bereft me of all my comforts, my credit, my quiet; and created all these fears, and sorrows, and vexations: will remitting my zeal make me whole, and save me all this harm and loss why then shall I thus torment myself, when I have a way open to escape all”-Brethren, would you be secure from such temptations, get your lusts slain, which put an edge upon them: cut off all provision from the flesh; allow not yourselves liberty to live a sensual life, while you have opportunity; bring yourselves under a voluntary restraint; deny yourselves before GOD comes to deny you; put the bridle upon your appetites before GOD comes and puts bonds upon them and you; starve your lusts to death, that the LORD come not and storm them; let tribulations find their hard work done to their hand, and they will lie more easy. Get your hearts so low, that the contempt of men cannot bring you lower. Give all you have to GOD, your ease, and your pleasures, and your liberty, and your estates; give away all you have from lust to GOD, and then you will not be disquieted at whatsoever messengers he sends to fetch it away. When this is done, what hurt can tribulation do you You will then dare to follow the LORD against all the world. You will not fear loss; you have nothing to lose, all is given away already: you will not fear a prison; your hearts have carried you thither already: you will not fear disgrace or contempt your hearts have brought you so low, that the pride of them cannot lay you lower.

 

 Thirdly, Be circumspect. See that you do not unnecessarily pull sufferings on yourselves; and especially look to it, that you suffer not as evil doers. If your sin lead you into sufferings, GOD may leave you in them; and then what is like to become of you There is a suffering for our faults; and there is a suffering for our righteousness without our fault; and there is a suffering for our righteousness through our fault. We sometimes run ourselves upon trouble when we need not; as when by our imprudent ordering of ourselves in some duties, we lay ourselves open to those sufferings which a little prudence might have prevented. We must be wise as well as innocent. Christians should never ordinarily expose themselves to suffering, till GOD has so hedged up all lawful ways of escape, that they must suffer or sin. Be so wary in your course, that you may not faultily suffer for the good that is in you; but especially see to it, that you suffer not as evil doers, and for the evil that is found in you. To this end be careful,

 

 (1.) That you speak not, nor do, any thing in the matters of religion rashly. Christians should be considerate and well advised in what they speak or do, and should mark and weigh their words and actions themselves, which they know will be so narrowly observed and weighed by others.

 

 (2.) That you speak not, nor do, nor refuse to do, any thing obstinately, or out of animosity. Let your ways be guided, not by passion, or a spirit of contradiction, but by conscience and meekness of spirit: be not self-willed: let nothing be done through strife. Be steadfast, but not stubborn; be faithful, but not willful be zealous, but not contentious.

 

 (3.) That you neither do nor suffer any thing out of pride or vain glory: as we are to do nothing, so we should suffer nothing, out of strife or vain glory. Take heed that an affectation of. applause be not that which leads you on. Your pride may cost you much, but will never bear your charge; may bring you into trouble, but will never bear you out.

 

 (4.) That you do nothing ignorantly. Be clear, especially, in those things which may be costly. Study your duty thoroughly: labor to see your way plain; to see the pillar of fire and of the LORD going before you: give heed to the word of the Scriptures, which is a light to our feet, and a lantern to our steps.” Where you are clear, you will be bold; but take heed of suffering upon a mistake. Your troubles will be likely to open your eyes, and thereby destroy your supports and comforts.

 

 (5.) Do not suffer unpeaceably. Suffer not for unpeaceableness, and suffer not unpeaceably: be patient, and you will be peaceable. Thus, Brethren, see that you be well advised, meek, humble, peaceable, and clear in the grounds of your sufferings: And then,

 

 Fourthly, Be resolute. Be sure you stand on good ground, and then resolve to stand your ground against all the world. Follow GOD, and fear not men. Art you godly Repent not, whatsoever thy religion cost thee. Let sinners repent,_ but let not saints repent: leting in my practice with what conscience complies not, yet I list not to be contentious, nor to perplex myself or others about them. But by the grace of GOD, whilst God is a GOD of holiness,-whilst holiness is the image of GOD, whilst these words of the LORD, “ Be ye holy, “ a Follow holiness, “Live righteously, soberly, and godly in this present world, “whilst these, and the like words of the LORD stand unrepealed, by the grace of God I will be a friend, an advocate, a practitioner of holiness, to the end of my days. This is my resolution, and in this resolution I commit myself to God, and so come on me what will.