A SERMON.

THE ADHERENT VANITY OF EVERY CONDITION IS MOST EFFECTUALLY ABATED BY SERIOUS GODLINESS.

ECCLES. 6: 11, 12.

Seeing there be many things that increase vanity, what is man the fatter For who knoweth what is good for man in this life.

SOLOMON, upon the review of his life, the honors, pleasures, wealth, and wisdom he had so abundantly enjoyed; the many observations of things natural, moral, domestical, civil, sensual, and divine; the curious, critical inquiries he had made after true happiness, and what contribution all things under the sun afford towards it; at last demonstrates the utter insufficiency of all things merely worldly to make us happy. In the first six chapters of this book, he shows wherein happiness doth not consist, confuting the opinions of all sorts of irreligious persons; and in the last six chapters, he shows wherein it doth consist, rectifying the judgment of all those that seek after it.

In this chapter is continued a further description of the vanity of riches, and honors, and children, and long life. And in these last two verses he takes up a general conclusion of all the preceding vanities: " Since there are so many things that increase vanity, what is man the better” for them all You will all grant, that SOLOMON was the fittest man that ever lived to extract what was possible to be extracted out of worldly vanities; and he doth, upon both his own impartial scrutiny, and the infallible guidance of the HOLY GHOST, give you the total sum at the head of the account: " Vanity of vanities; vanity of vanities;” (Eccles. 1: 2;) L e., extreme vanity. This he demonstrates by an induction of particulars: but to dispel as much as it is possible, that vexation of spirit that steams from such multiplication of vanity, he doth upon his own experience, and the HOLT GHOST'S direction, commend this prescription at the foot of the account, viz., Serious Godliness: " Let us hear the conclusion of the whole matter, Fear GOD, and keep his commandments.” (Eccles. 12: 13.) And do it now, as you will wish you had done it when you come to judgment. For the discussing my question, I shall lay down these propositions:—

I. Every condition is clogged with vanity. All things that men generally set their hearts upon are vanity: vanity is that which seemeth to be something, and is nothing; it is a shadow, empty, without substance, unprofitable, without fruit; if you put any confidence in it, it will not only deceive you, but hurt you; we are loath to think so, more loath to believe it; every one has a kind of unaccountable confidence about the things of this world, that if they might but be their own carvers, they doubt not of an earthly happiness; whereas they cannot but be mistaken. For,

1. GOD never made the world, nor any condition in it, to be a place of rest and satisfaction: and since sin has so far marred the beauty of the universe, there is a judicial vanity upon the whole creation. (Rom. viii. 20.) Now men must needs fail of their expectation, when they look for that in the creature, that GOD never placed there; as if we could mend the works of Creation and Providence. I confess, it is ordinary for persons to attempt it, and to glory in their achievements: for example; GOD made man only to have the use of speech; but how do persons please themselves with teaching birds to speak some few words, which they cannot possibly furnish them with reason to make use of; and yet they are delighted to hear them speak what they understand not, more than to hear the most edifying discourse of a serious Christian.

How have others cried up some chemical extracts to make men immortal, when their own life being cut off in the midst of their days unanswerably confuted their ill-grounded boasting! How do others prate of governing the world by stars, as if they would ease GOD of the trouble of it, while they know not one star of a thousand, nor what is their influence! Just as the old world would fence themselves against another deluge, when GOD did nothing to defeat them, but let them forget their mother-tongue, and so speak gibberish one to another, that they might run up and down like persons distracted, till they could find out any to understand them, and run away from the rest as savages. So true is that of the Psalmist:’* Verily every man at his best state is altogether vanity. Surely every man walketh in a vain show.” (.Psa. xxxix. 5, 6.)

2. We know but very little of the true nature of things, nor of ourselves, nor of our temptations, nor of our interests; and therefore, we cannot find out that good that is possible to be had in the creature. There must be some distinct knowledge of these things, or we can never find out what is best for us. For example: Let one that is utterly unacquainted with the Materia Medica, go into a physic-garden, where are all manner of simples, and thence into an Apothecary's shop, where are all manner of drugs and compounds with which medicines are made for all diseases; he knows not what to do with them; his disease may be to him incurable, though surrounded with remedies: " We are but of yesterday, and know nothing, because our days upon earth are a shadow.” (Job viii. 9.)

3. That little that we do know of any thing, we come so droppingly to the knowledge of it, that ere we can lay things together, so as to compare them, and separate them, and sort them, and compound them, so as to make a judgment; either things themselves, or our circumstances are altered, or upon alteration there is such a mutability both in persons, and things, and times, that it is as if one would undertake to gather at the same time primroses and violets, and roses and gilli flowers, to make a nosegay, when some of these are withered, ere the others be budded. When we call in the help of wiser heads than our own, there is nothing more ordinary than when wise men give good advice, those they give it to want wisdom to receive it, suspecting some over-reaching design, and therefore dare not trust them, and who can say how soon” his breath goeth forth, he returneth to his earth; in that very day his thoughts perish.” (Psa. cxlvi. 4.) The Prince's thoughts perish, and the thoughts of him that trusted in him perish.

II. All things on this side religion, whereby men endeavor to get above vanity, increase it. The multiplication of ciphers amounts to nothing. " All nations,” (the persons and things of all nations,)” before him,” (compared with GOD, yea, and in the esteem of the godly,)” are as nothing, and they are counted to him,” (and so far as they are godly, to them,)”less than nothing and vanity.” (Isa. xl. 17.) Happiness is that which every one aims at: now that which can make us happy, must supply all the wants, satisfy all the desires, fill all the capacities of the soul, and, above all these, be of equal duration and continuance with the soul: now none of all these are to be found in any thing on this side serious godliness, but the quite contrary, and therefore every thing that pretends to it, doth but increase vanity. Can any thing of the world supply the soul with grace Satisfy the desires in so much as any one thing Or fill any one faculty of the soul with satisfaction Can the world fill the mind with heavenly light Or the will with heavenly love Or the conscience with that. " peace that passeth understanding”

III. It is only serious godliness that can really abate the vanity that cleaves to every condition. Other things may, like topical medicines, (as plasters to the wrists,) repel the disease, but while they do not remove the cause, they cannot cure it. We may exchange one vanity for another, and the novelty may please us for a while; but when that is over, the vexation returns. It is true, GOD alone can cure us; but whatever method he takes to do it, whether of indulgence or severity, it is always by framing the heart and life to- serious godliness; to hate sin, and love holiness, to live a life of faith, in dependence upon GOD, and resignation to him; to live above the transports of hopes and fears, about things temporal; and to grow up in the graces and comforts of the HOLY GHOST, for things eternal: in short, to be blessings to the world while we live, and to be blessed with GOD when we die: this is the business and fruit of serious godliness; and this alone is that which at present can effectually abate the vexatious vanities which every condition swarms with.

The wisest man in the world cannot tell what is good for man in this life. No man can tell what worldly condition is better for him, than that which is his present condition. Among the variety of things under the sun, which the heart of man is apt to be drawn out unto, neither he himself, nor any other for him, is able certainly to inform him, which of all those it is best for him to enjoy; whether it be better for him to be rich or poor, high or low, in private retirement, or in public service. Some men's greatness has undone them; they had never been so wicked., had not their wealth been fuel for their lusts: AHITHOPHEL might have lived longer, had he not been so wise. No man can tell, whether that he snatcheth at with most greediness, have not a hook under the bait, or be not tempered with poison. Turn your eyes to those that are most accomplished for human wisdom and knowledge.” Professing themselves to be wise, they became fools;” (Rom. 1: 22;) drowning their some way right (though’ every way short) notions they had of GOD, in unreasonable idolatry. You will say, these were but heathens, and therefore no marvel if” they did not like to retain GOD in their knowledge;” it is better with Christians: look upon Christians, and those of the highest notions and form of” godliness, on this side the power of it: “ While they speak great swelling words of vanity, (about that they call Christian liberty,) they themselves are the servants of corruption; and it had been better for them never to have known the way of righteousness, than not to have walked in it.” (2 Pet. 2: 18,19,21.) Whatever persons may hope or fancy,” if they fear not GOD, nor obey the voice of his servants,” though they are not at present” in trouble like other men, but can speak loftily, setting their mouth against the heavens, and their tongue walketh through the earth; though they compass themselves about with some sparks or blaze of comfort, yet this shall they have of GOD'S hand, they shall lie down in sorrow.”

Now thus when every one is rummaging among heaps of vanities, that pretend to be good for man upon earth, will you accept of a guide to direct you to what cannot but be good for you, and that in every condition; that shall not only abate the vanity, but discover the excellency that is in every condition This will be most distinctly done by an induction of particulars, and setting contrary conditions one against another, what may be said for and against each condition, and how serious godliness makes every condition amiable.

I. Who knows whether riches or poverty be best for man in this life

1. For riches, I need say but little, because most persons are ready to say too much: they seem to be the cause without which there cannot be so much as the fancying an earthly happiness. What pleasure or esteem can worldlings have without an estate to feed them The riches of the mind are too spiritual to be seen by carnal eyes.

But when you consider these, or such like inseparable attendants on a great estate, you will see the desirableness to shrink, as the vanity swells. Some run out the greatest part of their life, before they reach what they can call an estate: (to say nothing of those that die the world's martyrs, in the pursuit of that they never attain:) those that have got an estate, or have an estate left them, have ordinarily as great care and difficulty in keeping, as they or others have had in the getting of it. O the tiresome days, the restless nights, the broken sleeps, the wild passions, the fretting disquiet of those troublesome occurrences which they cannot possibly prevent! And when you come to speak of an enjoyment, to speak strictly they have nothing worth the name of an enjoyment, which they may not have as well (if not better) without what they call an estate: yet though it is thus while they have it, they are not able to bear the parting with it; the very thoughts of losing, puts them into heart-convulsions. So that an estate can neither be got, nor kept, nor lost, without manifold vanity and vexation of spirit. Alas! what remedy

Serious godliness carries a person above all heartbreaking vexations of getting the world; for his thoughts are filled about getting something better; about keeping, for comparatively he cares for keeping nothing but ”faith and a good conscience;” about enjoying, for he counts nothing on this side of GOD worth the name of an enjoyment; and as for parting with the world, he impartially considers that he cannot have possession of his heavenly inheritance, till the world and he shake hands for ever: so that there is no room without the regret of grace, to edge in so much as a distracting thought about worldly vanities. Faith treads the world under foot, and alone makes it know its place. When riches capacitate a godly person for those offices and employments from which the poor ai-e excluded, the power of godliness not only teacheth, but enforceth them to employ all their capacities for GOD, and to do good; they know they are GOD'S stewards, to whom they must be accountable, GOD'S almoners, and GOD makes the poor their creditors, to whom they must pay alms as debtors. In short, it is only the holy person that receives this for a maxim: ’That a worldly estate is no other way desirable, but to capacitate him to do that good with it which he cannot do without it.' This for riches. What may be said for poverty

2. Poverty is so desirable to many thinking persons, that they have, not only in words, for discourse' sake, but in practice, for happiness' sake, preferred it before the greatest wealth and grandeur in the world: and this has been done not only by melancholy persons, but by men of great name for wisdom and learning, and that upon great deliberation, upon weighing of circumstances, and trying experiments: and further yet, not only bookish men, to whom beloved retirement is much the same, whether they are rich or poor; but those that have worn an imperial diadem, that have commanded victorious armies, swayed the sceptres of flourishing kingdoms, and some of the then greatest empires of the world: and some of these, even after their self-deposition*,' have been importuned to reaccept “their dominion, but have refused it.” What greater demonstration can you expect of the preference of poverty before riches, and to be a cipher rather than to bear the greatest fio-ure in the world All this is true:—

But, alas! the world is full of the miserable effects of poverty: the poor have great temptations pressing them to the use of unlawful means for their livelihood; they are generally despised; and contempt is one of the things most intolerable to human nature; and, which is yet more, they are under an impossibility of being so serviceable as otherwise they might be.” There was a poor wise man, who by his wisdom delivered the city, yet no man remembered that same poor man.—The poor man's wisdom is despised, and his words are not heard.” (Eccles. 9: 15, 16.) As to all the instances that have been, or can be given of persons quitting troublesome riches for a quiet poverty; in those great men that have done it, it has plainly proceeded from vexation of mind: and as for the several orders of friars, that have vowed poverty, and renounced property, this is to be reckoned among the damnable cheats of Romish apostasy, whose religion is made up of” lying wonders, and doctrines of devils;” their prodigious wealth, and abominable luxury, sufficiently confuting their pretence of poverty: what help then in this case.

Serious godliness sweetens all the bitterness of a poor condition, bears up the heart under all those difficulties that were otherwise intolerable; GOD makes up their worldly poverty with riches of grace. It is the ”poor that receive the Gospel,” and the blessings of it; it is the poor that are best contented with their condition; and without content, every condition is uneasy: what though the poor are excluded from serving offices, they are also excluded from the snares that attend them. At first, when Christianity was managed without artifice, when the disciples of CHRIST used a compassionate leveling, it is said,” great grace was upon them all;” they were greatly in GOD'S favor, they were greatly enriched with the graces of the. HOLY GHOST, and they were greatly honored by those that did but gaze at them. You may easily observe, that very few grow better by growing rich; but it is ordinary for GOD to advance holiness by worldly abasement: and who live more in heaven, who have more satisfying communion with GOD, than those that are mean in the world

In short, to be poor and wicked, is to be in some respect more miserable than devils; to be poor and good, is to be conformable to our blessed JESUS, and his chief Apostle,” who was poor, yet made many rich, who had nothing, yet possessed all things.”

Thus I have endeavored to set forth the vanity of the first pair, riches and poverty, and how serious godliness wears off the vanity that cleaves to them. I need not be so large in the rest.

II. Who knows whether a life of pleasure, or a life of sorrow, be best for him Vain persons will presently determine, without weighing one against the- other; yet it is only the practical Christian that can improve either.

1. For pleasure. To live without pleasure, seems, in some respect, worse than to be buried alive: most prefer a short life and a merry, before a long life and a sad; and those that are not sensualists, yet would fain have their lives comfortable in all the circumstances of it, in every change of life, from the birth to the grave, in every new employment, relation, preferment, it is the universal salutation, to wish them joy: so that a life of comfort is the desire of mankind.

But when we consider the cravings of a carnal mind, we find it is never to be satisfied; and when most satisfied, is soonest cloyed: most of his pleasures are the same with brutes; only they have the better relish of them in the use, and no after-claps when past; they eat, and drink, and frisk, and sleep, without any disturbing cares, or subsequent reflections. And for those pleasures that are above sensual, I say no more at present but this, The better the objects of our delights are on this side GOD, and the pleasing of GOD, the more our carnal wisdom is fortified against the true method of real happiness. Upon the whole matter then, pleasures are a kind of dangerous fruit, which, if not well corrected, are poison, and such as we can scarce taste, without danger of surfeiting.

But what doth the power of godliness in this case What It will not meddle with unlawful pleasures, though never so tempting; it will strain out the dregs of lawful pleasures, that they may not be unwholesome; it will moderate the use of unquestionable delights, that they may not be inordinate; and it will teach us to be thankful to GOD, for making our pilgrimage any way comfortable; it will raise the soul to prepare and long for heaven, where are pure and full joys, and that for evermore. This for a life of pleasure.

2. What shall we say to a life of sorrow and pensive-ness To live a recluse from the nattering vanities of this world And why not”I said of laughter, It is mad; and of mirth, What does it What music is the flighty mirth of the world to a serious soul Those that the frothy part of the world count melancholy, the sober part of the world count wise.

But yet to give way to sorrow, disspirits us for any considerable service either to GOD or man; it unfits us for every thing: " the sorrow of the world worketh death.” Such are burdensome to themselves and others; they are weary of themselves, and every body else is weary of them. If a melancholy temper be not checked, it will lead to hard thoughts of GOD, to blasphemy, to infidelity. In short, a life of sorrow is a degree of hell upon earth, and such persons torment themselves before their time. But what can religion do in this case

Serious godliness bears up the soul from sinking under worldly sorrow. Religion will teach us how to turn” worldly sorrow into sorrow for sin;” and” godly sorrow worketh repentance to salvation, not to be repented” of.” It is serious godliness that teacheth how to mourn for the sins and dangers of the times we live in. And pray take special notice, that this is our present great duty; a duty that every Christian not only ought, but may perform, and none can hinder it. And O that this duty were frequently thought of, and more universally practiced! The land is even drowned in pleasure; the conscientious performance of this duty would be a token for good, for the abating of the deluge: and though the times should be such that their own sorrows should be increased, yet then, even then, how cheering would the forethoughts of heaven be! How may they chide their hearts out of their own dejections! u Why art thou cast down, O my soul And why art thou disquieted within me Hope thou in GOD, for I shall yet,” yea, and ever,” praise him;” (Psa. xlii. 11;) who now is, and for ever will be, the K health of my countenance, and my GOD;” because thou art my GOD, my own GOD; my exceeding great (not only rewarder, but) reward.' And thus much for the second pair, pleasure and sorrow.

III. Who knows whether honor or obscurity be best for man in this life At first sight it seems easy to determine, but when both sides are heard, it will seem otherwise.

For honor: Every one would be esteemed and preferred before others: disgrace and infamy seem intolerable. When Jo B had done contesting with his censorious friends, he is greatly concerned about the contempt poured upon him, though but by infamous enemies. (Job 29: and 30:) Matter of honor and reputation is a tender point: men of what rank soever, deeply resent the being slighted.

But for honor, consider how hazardous it is to get, and when it is got, how slippery to hold: then add the falling from it, that is worse than if they never had it. And yet there is worse than all this, the violent temptation to pride, oppression, and impertinency; all which nothing but grace can prevent or cure. And for that lesser reputation and esteem, which comes short of the name of honor, it is troublesome to carry it, like a Venice glass, that the least touch may not crack it. What can religion do in this case

Serious godliness will never be beholden to sin nor SATAN, for worldly honor. It values it no more than as it adds to a capacity of honoring GOD. He that is truly religious, is neither so fond of honor, as to sin to get or keep it, neither doth he count himself undone to lose it; he values the privilege of adoption, beyond all the honors in the world: “ Since thou wast precious in my sight, thou hast been honorable.” (Isai. xliii. 4.) He is graciously ambitious of doing GOD and CHRIST some service in the world; he appears for GOD, to discountenance, prevent, or remove sin; to encourage, promote and advance holiness: this, GOD in condescension, accounts an honoring of him, and has accordingly promised,” Them that honor me, I will honor; and they that despise me shall be lightly esteemed.” (1 Sam. 2: 30.) This for honor. Some prefer Obscurity in the world; to live retired and reserved out of the vexatious hurry of a captious world; to keep in the shade out of the scorching sun; to steal out of the world, without any noise or notice. O how sweet is this to many wise and judicious persons, that are every way above what is vulgar!

But how do these in running from one vanity fall into another! They debase the human nature, and the reasonable soul, while they industriously conceal themselves from being serviceable; they are guilty of a civil self-excommunication, while they shut out themselves from those employments wherein they might be useful.

GOD has made every thing for use; to rust in a corner for avoiding of trouble, can proceed from nothing but uncharitable pride, or wilful ignorance: from base pride,— you think the neighborhood not good enough to be blessed with your endowments; or slothful weakness,— which you are conscious of, but will not take pains to cure: in short, to choose retirement for love of ease, is an envious kind of life, and therefore far from happiness: but what can religion do in this case

One that is serious in religion, can best manage an obscure station, whether it be forced or voluntary. It is only he that is crucified to the world, that can contemn the world's contempt. He that has learned the great lesson of self-denial, in the school of CHRIST, is well pleased with his secrecy for communion with GOD: in short, his religion keepeth him from being fond, or weary, of worldly obscurity.

Thus I have run over the beloved Disciple's summary of all worldly vanities', and their contraries, and how godliness in the power of it, corrects the vanity, and extracts the excellency of all those. But let these pass, and let us examine things of a higher nature, for which more may be pleaded; and yet here you will find, that without serious godliness their vanity is intolerable.

IV. Who knows whether wisdom, and learning, and the endowments of the mind, be best for a man; or to be without these, and their troublesome attendants Now we come to a close and inward search.

1. For wisdom, and learning, and intellectual accomplishments, are of such incomparable excellency, that he is scarce worthy the name of a man that slights them;” Wisdom excelleth folly, as far as light excelleth darkness.” (Eccles. 2: 13.) This is SOLOMON'S sentence, even then, when he is sentencing all worldly vanities.

Yet the wiser men are, the more they are exempted from the ordinary comforts of human society; they meet with but few that they can converse with to any satisfaction; the more learning they have, the more sense of, and sorrow for, their ignorance.” In much wisdom is much grief; and he that increaseth knowledge increaseth sorrow.” (Eccles. 1: 18.)

Hence it is. they affect an uncomfortable solitude, that they are fain to force themselves into a sociable compliance, where they seldom meet with any thing but what they slight or pity; they are ordinarily the objects of their own grief, and of others' envy. There is nothing more ordinary than for persons of lower accomplishments, to carry their designs, and attain their ends, before them. While they are pursuing a notion, others catch preferment; and while they are enriching their minds, others are filling their coffers.

What doth serious godliness in this case It is this alone that makes wise men truly wise, and learned men truly learned. Unsanctified parts and learning may, in some respects, be reckoned among CHRIST'S worst enemies; they furnish a man with cavils (which he calls unanswerable reasons) against the simplicity of the Gospel; they fill him with those prejudices, that nothing but grace can remove: " The carnal mind is enmity against GOD: for it is not subject to the law of GOD, neither indeed can it be: “ (Rom. viii. 7:) but where grace is graffed upon good natural parts, there wisdom and learning are excellently beneficial; it is they that have the clearest understanding of Gospel mysteries; it is these who are the most substantial, grounded Christians; these are the only Christians who are able to defend the truth, and convince gain-sayers; it is their lips that can” utter knowledge clearly: " (Job xxxiii. 3:) it is they that can best speak or write, to”edification, and exhortation, and comfort.” (1 Cor.xiv.3.) 2. What then can be said for the want of parts and learning Those that have them not do not trouble themselves nor others about the difficulties of knowledge, but take those things to be truth, that are commonly received, and are more satisfied, than those that are more inquisitive: besides, these better suit the generality they live among: they are wise enough to get estates, and they are esteemed in the world, and what care they They do not impair their health by study, nor perplex themselves with great matters.

But, alas! What use do these make of their souls A lazy neglect of improving of parts, and of getting learning, who is able to express the sin and mischief of it To be contented to live and die, but one remove from a brute, who can express the baseness of it Ignorance may well be the mother of their devotion whose religion is a cheat. But the Scripture tells us,” When wisdom en-tereth into thine heart, knowledge is pleasant unto thy soul: " (Prov. 2: 10:) and without it neither heart nor state can be good.

But what doth serious godliness in this case These, though they have not any considerable parts and learning, yet they bewail their ignorance, and are willing to learn: They get a savory knowledge of necessary truths, and they increase the knowledge of them by practice: though they are fools to the world, they are wise for their souls, and wise for eternity; and this is the best wisdom: they have learned CHRIST, which is the best learning.

This you shall find, as to those great doctrines of Christianity, which learned men bandy to and fro in doubtful disputation: serious Christians, of but ordinary knowledge, are so far satisfied, as to admire the grace of GOD in CHKIST, and press after such holiness of life, as adorns their profession, and muzzles revilers. So that by what has been said, you may plainly see, that both the excellency and deficiency of intellectual endowments, are best managed by serious godliness; without which, whatever can be said for either, is not worth the mentioning.

Serious godliness, in the lowest degree of it, expels Atheism. I grant, those that are eminently godly, may be tempted to Atheism; but they reckon these among SATAN'S fiery darts, and accordingly set themselves presently to quench them; which though they cannot so easily do, as they imagine, who have not experience of such temptations, yet there is this palpable difference between them and Atheists, viz., The Atheist is inquisitive for arguments to promote his atheism; the tempted Christian as inquisitive for arguments and grace to destroy it: those that are seriously godly, do not only seek a perfect cure of their own (in part) mortified Atheism, but mournfully bewail the insolent Atheism of the age they live in.

If it be (as it is)” as a sword in their bones” for their enemies to reproach them, while they say daily unto them,” Where is your GOD” (Psa. xlii. 10.) If it (as it were) break their bones, to have their interest in GOD, and GOD'S peculiar care of them, so much as questioned; it must needs be as a sword to their heart, (killing wound,) to hear the fear of GOD ridiculed, and the being of GOD denied.

Certainly as grace is heightened, a gracious person is next to being overwhelmed: though GOD has an evidence of his Deity that lies lieger in the worst of his enemies, yet upon the miracles of mercy “he works for and in his own people, GOD may say to them,” They are his witnesses, that he is GOD.” (Isai. xliii. 12.) And the more eminent any one is in grace, the more experimental witness he is that the LORD is GOD. This may not only be sufficient for the instances already given; but be sufficiently instructive, what to do in all other cases that might be”named. I shall but just name a few more particulars. 1. Who knows whether a full or a vacant employment be best for him A full employment is that which every one that has dealings in the world gapes after. This leaves no room for melancholy nor idleness, each of which are unspeakably mischievous.

But those that live in a hurry of business, neither enjoy GOD nor themselves: it is tiresome both to body and mind. The truth is, the desire of it is ordinarily naught in the progress,—it neglects GOD and godliness; and naught in the close,—it ends at best in disappointment.

But here religion gives relief: for a heavenly-minded person to be full of worldly business, it is he alone that minds the main business of his life, to work out his salvation; it is he alone that both will and can keep the world from justling out what is better. The world, in this, is like the gout: though you keep it at your feet, it is troublesome, but if it reach the heart, it is mortal: the world, through grace, may be a good servant, but it is impossible it should be a good master.

Is vacancy from employment better It is tedious to be always drudging, for we know not who or what; to have no time to spare for refreshment and recreation, that we may enjoy what we have, be it more or less. But yet to have little or nothing to do, exposeth us to we cannot say what. Idleness is an inlet to the most monstrous abominations; relaxation from business, and recreation after weariness, is at best but a banquet, no way fit for ordinary food: beside this, SATAN watcheth, and never misseth prevailing upon an idle person.

What can serious godliness do in this case Wnen one whose heart is set upon godliness, has but little to do with the world, he finds enough to do as a Christian. The considerate Christian has not one hour in his life vfherein he has nothing to do. He alone can make a virtue of necessity; he alone can redeem time for GOD; he alone can fill his life with duty and comfort. In short, it is through grace alone that a man has never too much, nor too little business: it is the power of godliness that is thus powerful.

2. Who knows whether many or few friends be best for him For many friends, man is a sociable creature, and cannot live of himself; to be destitute of friends seems very doleful. A friend is born for adversity; a friend may be better than an estate; to have many dear friends and relations, carries us through our lives with comfort; it is a duty to prize them, it is a sin to slight them; and therefore this seems unquestionably best.

But friends themselves are troublesome, apt to take exceptions, to mistake, to be weary of us if we have long need of them; and besides this, there is none in the world, whose friendship is not founded on grace, can be so much my friend now, but he may be as much my enemy hereafter; and if you can find any friend above these exceptions, how do the thoughts of parting abate the comfort of enjoying Alas! we dare not think of it.

Can serious godliness stand us in any stead here Much every way. If our fnends be irreligious, this necessitates us to do what is possible to make them friends to CHRIST and to religion. And this attempt is always successful, if not to make them gracious, yet to make ourselves more gracious. And if thy friends are already religious, thou wilt have a foretaste of heaven in the communion of saints.

Some think it is best to have few, or no friends. We are too apt to flatter ourselves, and to bear upon our friends, to reckon upon their interest, when we ordinarily find disappointments: whereas, expecting nothing from them, makes us learn to live without them, and in some sort above them.

But to be friendless, is very uncomfortable; a friend greatens all the joys, and lessens all the sorrows we meet with in this world; it argues a crooked and perverse disposition, to be without friends, or not to care for them. Besides this, we had need to have every man our friend; for we know not into whose hands our life may come before we die: that person must needs be miserable, who lives undesired, and dies unlamented.

What can serious godliness do in this case A serious, holy person, though he have but few, or perhaps no worldly friends, has the most, and the best friends. He has Go to be his friend; he has an interest in the whole household of faith; and he can make up in GOD what he wants in other persons, or things of the world.

What though he has no friend to stand by him Innocency and independency dare do, and can suffer any thing.

3. Who knows whether freedom from affliction, or an afflicted condition, be at present best for him Freedom from afflictions seems most desirable both to nature and grace. We naturally love our ease, and would have nothing to befall us that is grievous to flesh and blood; and gracious persons pray and strive to prevent and remove, afflictions. But yet the experience of all, good and bad, in all ages of the world, proclaims this upon the house-tops, that more have good by afflictions, than by being without them.” The prosperity of fools destroys them.” (Prov. 1: 32.)

What doth religion in this case The truth is, there needs great religion to carry us safe through freedom from affliction. (Job 1: 5.) JOB'S extraordinary devotion, upon his children's ordinary rejoicing in their prosperous condition, may convincingly instruct us, that there is more danger in freedom from affliction, than we are willing to suspect; and it is more difficult to love, and fear, and trust GOD, when we have the world, than when we want it.

So that without serious godliness, it is impossible to withstand the pleasing temptation of flattering prosperity. What then Is an afflicted condition to be preferred Some that have had experience of both, say, Yes. They have been afraid to come from under their afflictions: some sick persons have been even afraid of health, though they desired it; lest what they got in their sickness, they should lose in their health.

But yet the continuance of affliction breaks the spirits, and hinders that cheerful serving and praising GOD, which is the life of a Christian. Though many are bettered by afflictions, yet none are allowed to pray for afflictions, but against them, and use all good means to avoid and remove them. One thing which makes heaven desirable, is the putting an end to all our afflictions. In short,” no chastening for the present seemeth to be joyous but grievous, whatever be the fruits of it.” (Heb. 12: ]1.) This, therefore is clogged with vanity. But what doth religion in this case

Serious godliness by afflictions becomes more serious. GOD makes great use of afflictions for the working and promoting of piety; and in this, I think, all experienced Christians are agreed; they reckon sanctified afflictions amongst the choicest providences. I commend the enlargement of this by your own thoughts out of your own experiences. And thus, including these three cases as in a large parenthesis; there is one case more that I would cautiously speak to, which the Church catholic (truly so called) may have more cause than ever tremblingly to consider, and to seek more satisfying resolution than I can give for its determination.

V. What man upon earth can peremptorily assert, whether peace or persecution be just at such a time best for the Church of CHRIST It is easily granted, that we must at all times pray forr and endeavor the universal (both outward and spiritual) peace of the Church; and this, that we may at all times do any thing but sin, to avoid or put an end to persecution. But let us consider each as in the former instances.

That the peace of the Church is beyond expression desirable, he is no Christian that denies. Those that are the greatest troublers of the Church's peace, usually proclaim their friendship to it; calling their affection to a party, love to the Church; and the welfare of their party, that of the Church.

Now, though their charity is too narrow to contract the Church into a party, their notion of peace is large enough; they would have it commensurate with the Church. So that I need not be large to prove what nobody denies. Outward prosperity was so much the blessing of the old covenant, that some confine it to that; but others, upon better grounds, expect more under the Gospel. For this was no inconsiderable end of CHRIST'S coming into the world, “to deliver us out of the hands of our” worldly “enemies;”- to serve him without” affrighting fears of men, “in holiness before GOD, and righteousness” before men, “all the days of our life: “ (Luke 1: 74, 75:) which prosperity when the Church has enjoyed, according to CHRIST'S purchase and promise, when they have walked in the filial fear of the LOUD, and in the encouraging” comforts of the HOLY GHOST, they were multiplied” both in number of converts, and increase of their graces that were formerly converted. (Acts 9: 31.)

But, alas, the Church of CHRIST can as little bear continual prosperity as long adversity. A calm is sometimes as dangerous as a storm. Many are the temptations and snares of a prosperous condition; it breeds hypocrites; errors and heresies spring up like weeds in rank ground; professors are apt to grow remiss and careless, wanton and secure; to be too fond of the present, and to hanker after more temporal happiness than GOD judges good for them. How hardly were the very Apostles awakened from dreaming of CHRIST'S temporal kingdom! O the divisions among brethren, when pride makes them quarrelsome! When the world favors the Church, the Church slides into the world; then their worldliness spoils their Christianity, and their Christianity palliates their worldliness; and so those things are mixed which can never be compounded.

But serious godliness is the best preservative against surfeiting on prosperity. This powerfully enables, and necessarily provokes, to improve the Church's peace to all spiritual advantages. The Church of the Jews was never in such a flourishing condition as in SOLOMON'S reign; and is it not well worthy our observation, that the prosperity of his servants, who became proselytes to the Jewish religion, was, several ages after his death, doubly recorded by the SPIRIT of GOD, above the proselytes of former ages

It is serious godliness that keeps them humble, and always upon their watch against nattering temptations; that keeps them low in their own eyes, and from despising others. To have ”our conversation in heaven,” when it is best with us upon earth, this can only be effected by the power of godliness.

Much good GOD doth in, and for, and by his children, by bringing them into, by his presence in, and deliverance out of, persecution: GOD increased! their graces, heightens their comforts, multiplies their experiences, beyond what he doth at any other time of their lives. Our great Exemplar, though he was the SON of GOD, yet as he was the Son of Man, he experimentally learned obedience by the things which he suffered. And the HOLY GHOST tells us,” It became him. for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings.” It is hard to say what kind of perfection CHBIST had by suffering, but it is easy to observe how sufferings tend to the perfecting of Christians. They force them to a more severe examination of heart and life, and to a more thorough repentance of what provoked GOD to lay them under sufferings; then their prayers are more fervent, and their whole conversation more regular than at other times. Their greatest sufferings are medicinal, not destructive; the more they exercise their graces, the more they increase them. For here is the difference between an earthly and a heavenly treasure: the one, the more you spend, the less you have; the other, the more you lay out, the more you augment the treasure.

GOD doth not only this in and for themselves, but hereby he makes them more eminently useful to others. Persecution was the occasion of spreading the Gospel all the world over. Blessed PAUL wrote more Epistles in his bonds, than any one of the other Apostles in their liberty; and it was in one of those Epistles that he appeals to his readers, to” understand his knowledge in the mystery of CHHIST.” It was in the time of the beloved disciple's banishment into Patmos, that CHBIST gave him a prospect of the state of the Church from his time to the end of the world; through all the times of the heathen persecutions; and through” the rise, reign, and ruin of the anti Christian apostasy; with peculiar prophecies, suitable directions, terrible threatenings, and cheering promises, through the several visions; all which, though not very easy to be understood, yet well deserve the name of Revelation; evidencing CHBIST'S peculiar care of his persecuted servants, that nothing befalls them by chance, but that the main outrage of enemies is ordered and bounded by CHRIST'S infinite wisdom and compassionate love.

Yet present persecution is grievous, and that upon many accounts. In times of persecution, hell seems to be let loose as to all manner of wickedness; when nothing but the service of GOD is criminal, the service of the Devil seems meritorious. Some will be frighted from the entertainment of the Gospel, and die in their infidelity, and be lost for ever: others so far shrink that they lose their peace, (if not their souls,) and never recover it more: and the spirits of the strongest will be apt to faint, if the sufferings be sharp and long. When persecution comes to its height,” except those days should be shortened, there should no flesh be saved.” But what is to be done at that time, that what is intolerable to flesh and blood may be borne with triumph; that we may be so far from stumbling at the cross of CHRIST, as humbly to glory in it;” rejoicing that they were counted worthy to suffer shame for his name” In a word, How may the time of their persecution be the best time of their life

By serious godliness; by a more vigorous exercise of all the graces of the HOLY GHOST. When we feel what there is in that life of faith, we have at other times but talked of; what though the furnace be heated seven times hotter than ordinary, may we be but seven times more purified than ordinary! Let this be your great care,” never to suffer as evil doers;” but so walk, that your enemies may find no occasion against you, except concerning the law of your GOD.

And now, though I have made out what I proposed in behalf of serious godliness, yet I am sensible it is not done beyond contradiction. I shall therefore next endeavor to remove the objections that are of moment, and leave the cavils to die of themselves.

Object. 1. If our present condition be best for us, why should we seek to alter it Why should we seek health when we are sick, or right ourselves when we are wronged Or why should we seek peace of conscience, when we are under trouble of conscience This seems to make a confusion in our very prayers, to hinder praying, and to stagger our very faith in prayer.

(1.) This is so far from hindering or confounding our prayers, that, next to the SPIRIT of GOD, it is our best guide and instructor for prayer. This will teach us, that our petitions are not to direct GOD what to do; nor may we expostulate jwith GOD in a quarrelling manner, as if GOD wronged_us if he did not humor us. Whatever we pray for, that cannot but be good for us; e. g., renewing, strengthening, stablishing grace; for these we may insist with so much earnestness as not to take a denial. GOD has no where made it our duty to be willing to be damned, to hate him, and blaspheme him for ever; and therefore, if a pretended angel from heaven should tell us that GOD would not hear us, nor bestow his grace upon us; we might tell him, GOD never denied his grace to any that were not willing to be denied; where GOD has, by preventing grace, engaged the will restlessly to desire grace, he has given a token for good that he is pleased with our importunity. Peremptorily then resolve humbly to lie at GOD'S feet, and to live and die with this petition for grace, your endeavors being answerable to your prayers. But in things not necessary to salvation, we must pray in another manner. We are to • consider our circumstances, the promises that suit them, how far GOD uses to Fulfill such promises in the letter of them, how in his wise love he Fulfills a spiritual promise when we are earnest for a temporal; and we shall never have hard thoughts of GOD, though he deny us any thing in this world.

The truth is, let but serious praying Christians deeply reflect upon their own hearts, how they have been differently affected in prayer, according to the things they prayed for, and they will certainly find, that whatever their expressions have been about things less necessary, yet their hearts have been more thoroughly broken, and more inexpressibly longing for spiritual supplies. So that the more spiritual any Christians are, the more they lose their will in the will of GOD; and the less they quarrel with GOD, let him do what he will with them. This is the temper and practice of the most serious Christians.

(2.) This will teach us to observe GOD'S answering of prayer, &o as to be thankful or penitent, to retract, alter, or urge our petitions, as our case requires. And this I think I may say, One of the choicest exercises of grace, is about the improving the' return of prayer; e. g., I think such a thing to be good for, me: suppose a better frame of health; for this I fill my mouth with arguments, and my heart with faith, but GOD answers me with disappointment; this puts me upon reflection; I find causes more than are good why GOD should deny me. Suppose further, I beg the pardon of sin, yet have less hopes every day than other. Well, this puts me upon a more thorough scrutiny, and I find I have not observed GOD'S method for pardon. I would have the comfort of a pardon, without a suitable sense of the evil of sin, which, if I should obtain, I should not be so shy of sin as when I have felt the smart of it; I should not look upon myself as so much beholden to CHRIST, but that I might venture upon sin, and have a pardon at pleasure; I should not so much pity others under their inward troubles. In a word, the more we consider, the more cause we shall see why GOD answers prayer according to his own wisdom, not our folly.

Object. 2. We do not see that religion doth any great matter in fact towards the bettering of every condition.

To our grief we must acknowledge, that Christians are shamefully defective in living up to such heavenly-minded-ness, as to have the experiences they might have; and shall we, when we are injurious to ourselves, expect God to Fulfill conditional promises, when we neglect the condition of them GOD doth not only in displeasure, but in kindness, make a people feel a difference in their comforts, from the difference in their walking. You may as well expect to buy things without money, because money answers all things, as to expect promises Fulfillled to godliness, when you want that godliness to which the promise is made. Make conscience of performing the condition, and make conscience of believing the promise; for GOD will certainly Fulfill that promise or a better; so that the fault is our own that we do not inherit the promises.

When I have granted this, do but impartially observe, and you will find, that notwithstanding all the defects of Christians, it is they only that have received those” exceeding great and precious promises, whereby they are partakers of the divine nature, having escaped the corruption that is in the world through lust;” and though they have not already attained that heavenly frame they hope for, neither are already perfect, u yet this one thing they do: forgetting those things which are behind, and reaching forth unto those things which are before, they press towards a full experience of what is to be found in the ways of holiness. If this be not a sufficient answer to this objection, what I shall add will be more than enough.

Whereas I have in several cases demonstrated the excellency of serious godliness; I shall now in several instances, beyond all comparison, and beyond contradiction, demonstrate the superlative excellency of the power of it.

1. Serious godliness will make your present condition good for you, be it what it will. Every thing but religion will make you think any condition better than your present condition. Those that are destitute of the truth, suppose that gain is godliness; but” godliness with contentment is great gain: “ q. d., Those that only talk of religion, have no higher design than to make a gain of it; but to those that are sincerely religious, that know, and fear, and worship GOD aright, there is a treasure, a great treasure, a constant revenue, an unexhaustible spring; and then content is not mentioned as a condition added to piety, as if piety were not great gain without content added to it, but content is mentioned as the very genuine effect of piety. The godly man is so well contented with his condition, that he is not so solicitous as others for the bettering of it; whatsoever is wanting to him, is made up by tranquility of mind, and hope in GOD, that GOD will supply him with necessaries, and he acquiesceth in his will. Now where is that man in the world that can do this beside the Christian

2. Serious godliness will make every change of condition good for us, though the change shock both nature and grace. A change of condition is either the hope or fear of every one in this world; and it is not the least part of heaven's happiness, that there is no fear of change. Alas! we change more or less everyday, and who is it that meets not with some (almost) overwhelming changes in his life, and doth, or should, preparingly expect his greatest change at death And let the conscience of all that are not worse than dead say, whether any thing on this side now-despised godliness, can so much as endure the thoughts of such a change In the comparatively petty changes of our life, when we but change plenty into want, or credit into disgrace, or health into sickness, how do persons fret and toss like a wild bull in a net, or lie down sullen under GOD'S hand, as if he had done us wrong, or were to give us account why he grieves us! But grace turns our eyes inward, and shows us what we have more cause to lament; no evil comparable to the evil of sin. Whatever GOD doth against us on this side hell, it is less than sin deserves. Will GOD any way prepare us for our unchangeable condition Glory be to free grace!

3. Serious godliness will make relative afflictions (which of all outward afflictions are the most grievous) good for us, and nothing else can do it. I confess it is morally worse for all the relations of a family to go the broad way to ruin. It was sad in Egypt, when” there was not a house where there was not one dead;” but it is far worse to have whole families, where there is not one spiritually alive. It is most dolefully afflictive, to have those whose souls' welfare we desire as our own, to be devils incarnate. If serious godliness can keep us from sinking under this burden, you need fear no other. To be inseparably related to one that is loaded with infamy, or even famished through poverty, loathsomely diseased, or incurably distracted, these are but flea-bi tings to the stabbing wounds of wicked relations; but serious godliness doth not only support, but grow under this burden; which is a privilege they are injurious to themselves to overlook. CHRIST takes upon him all those relations that are impossible to meet in any other, that what is grievous in any relation, may be comfortably made up in him; and GOD usually increaseth their graces, though not always their present comforts.

4. Serious godliness will force something good out of the evil of sin., Here it concerns me to speak with more caution; for we must not dare to Venture upon sin, through hopes of extracting good out of it. No; the Apostle tells us, that those that do” but say we may do evil that good may come of it, the damnation of those slanderers is just.”

In short, I understand this instance then to refer to sins past, not future; to sins already committed, that there is no other possible way of undoing what is done, but by repentance; not of sins not yet committed, as if I gave so much as the least encouragement to so much as the least sin. Thus” understanding the instance, I dare say it over again, Serious godliness will force something of good out of the evil of sin. These are the persons that cannot forget the wormwood and the gall of their mortification;” their soul has them still in remembrance, and is humbled in them.” These are the persons that put a due estimate upon pardoning mercy, and love CHRIST the more, for the more sins he has forgiven them: as CHRIST said of MARY MAGDALENE,” Her sins which are many are forgiven, for she loved much; but to whom little is forgiven, the same loves little.”

I beseech you, let not any one take encouragement hence to sin; but let the worst of sinners take encouragement hence to repent: what though thou hast been one of the vilest wretches upon earth, thou mayest through grace be one of the highest saints in heaven.

I have endeavored to be so practical in the doctrinal part, that there needs but little to be added for application; the LORD make that little to be more effectual than a greater quantity I Rouse up yourselves to do your part, that it may be so.

(1.) Set your hearts upon serious godliness. This must be the first use; for you can make no use at all of this doctrine, till you have made this use of it. Every thing without this is but an abuse of it: you do not only wrong the truth, but you wrong yourselves, whatever you say or do about it, till you make it your business to experience the truth of what has been spoken; and this I can assure you, never any one repented of his downright godliness. Therefore live in the practice of those plain duties, without which it is in vain to pretend to religion: daily read some portion of the Old and New Testament, not as your child reads it for his lesson, but as GOD'S child reads it for his profit.

Be more frequent in prayers, not as those that pass their prayers by number, but as those that pour out their hearts to GOD in holy fervor. Let your thoughts be so filled with heavenly objects, that you may in some respect make all things such, you think of. Discourse of the things of GOD, not in a captious or vain-glorious manner, but as those that feel the truths they speak of. Receive the Sacrament, as sealing that covenant, wherein you will be as careful to Fulfill the conditions, as you would have GOD faithful in Fulfilling the promises.

Look out so sharp to the progress of your sanctification, that sin may not expire, but be mortified; and that grace1 may be so lively, as to confute the reproach of enemies, and exceed the commendation of friends. Bear afflictions, not as a malefactor goes to execution, because he cannot help it, but so as not to miss the fruit of affliction, the participation of GOD'S holiness. Though you look first to yourselves, be not only selfish, though in the most gracious manner, but endeavor to be blessings, as far as your name is heard of. In short, perform all your duties to GOD, yourselves, and others, in the name of CHRIST, through his strength, according to his command, relying upon his promises, that you may feel what it is to be accepted in GOD'S, and your Beloved. This is to be serious in religion.

(2.) Learn to be more than barely contented with your present condition: it is that which GOD in wisdom chooseth for you, preferring it before any other condition. Every condition has some lessons peculiar to it, which are better learned in that condition, than in any other; and those things that may be best learned in thy condition, are the things you most need learning; which when you have learned, then GOD will put thee into other circumstances, to teach thee something else. Every condition has something grievous in it, by reason of the sin and vanity that cleave to it; but that which is most grievous, if it be used as physic, will help to cure thee. We all grant it is best to take physic when we need it: " Now for a season (if need be) you are in heaviness: “ and when we take physic, we imprison ourselves in our chamber, as much as others in a gaol; we abstain from excess, as much as they that want bread; we tend our physic, and need no argument to do so. Christians, let GOD be your Physician, and prescribe what physic he pleases; we have nothing else to do, but observe his instructions for its beneficial operation: apply this to any condition that is uneasy to you, and you will see cause not only to justify, but to praise your wise Physician. But if this arguing be not cogent, I will commend one that is, (I confess I love those directions that will apply themselves, that will work their way for application,) that you may so far like your present condition, as to perform the duties of it, before you desire an alteration of it: Take this course: Sit down and consider, should GOD so far humor thee, as to let thee frame thine own condition to thine own mind, to give thee thy choice for a worldly happiness; suppose he allowed thee time to think, to consult friends, to alter and add upon your second and third, yea, upon your twentieth thought, whatever the wit of man could suggest, or the heart of man desire, and all this for a whole month together, before you fixed your choice: I suppose when you choose, it should be wealth without care, pleasure without weariness, honor without hazard, health without sickness, friends without mistake, relations without crosses, old age without infirmities; and if GOD should thus alter the course of his Providence, unto what would your own pride, and the world's envy, expose you O! but you will say, All this with grace will do so well: Do you think so But would not grace without all this, do better Can you think that such a condition would wean you from the world, and fit you for heaven Or is earth the place where you would live for ever, and have no more happiness than that can afford you Return, poor soul, return to thyself, and to thy GOD; acknowledge that GOD is wise, and thou art a fool: and it is better to be employed in the present duty of thy present condition, than to doze out thy life in wild imaginations.

(3.) Make conscience of both sorts of duties, religious and worldly; and allot fit and distinct times for heavenly and worldly business; but with this difference, let religion mix itself with worldly business, and spare not; but let not the world break in upon religion. Religion will perfume the world, but the world will taint religion. Though every thing in the world be clogged with vanity, yet there is something of duty about every thing we meddle with, and we must not call neglect of duty, contempt of the world. Use the world as you do your servants, to whom you would give due liberty, as the best way to prevent their taking more than is due: so to take a due care about the world, is the best way to prevent religion's being justled out by worldly cares. Count not any sin or duty about the least matters so small, as to venture upon the one, or neglect the other; but proportion your carefullness according to the business before you. I see more cause every day than other, to commend both the truth and weight of the observation, that” all over-doing is undoing.” You cannot bestow much diligence about one thing, but you must rob something else of what diligence is necessary, and mar that about which you are over-solicitous.”

This I say, then, brethren, the time is short,” we have none to spare;” it remaineth,” for the future,” that both they that have wives, be as though they had none,”—let them not be uxorious;” and they that weep, as if they wept not,”—if GOD bring them under sorrow, let them but water their plants, not drown them;” and they that rejoice, as if they rejoiced not,”—we must at best rejoice with trembling;” and they that buy as if they possessed not,”—there is nothing we can purchase worth the name of a possession;” and they that use this world, as not abusing it,”—to any other use than what GOD has appointed;” for the fashion of this world passeth away,”—• the pageantry of this world will soon be over;” but I would have you without carefulness,”—without distracting carefulness about worldly things.

(4.) Whatever you do for the bettering of your condition, follow GOD, but do not go before him. This is a direction of great moment, being a necessary caution against that sin that doth always beset us. Every man is an orator to aggravate his own grievances, and thinks himself a politician, for fitting them with remedies; yea, has the confidence of a Prophet, that they shall certainly be effectual, if GOD will but take his time and method for their operation.” Vain man would be wise, though he be born like a wild ass's colt,” to kick up his heels against GOD'S unsearchable wisdom. You may see both your proneness to the sin, and CHRIST directing to this remedy, in one and the same instance. When PETER had made such a confession of faith, that CHRIST never commended any like it, but would prescribe to CHRIST an exemption from suffering, not considering that mankind would have been undone by that advice; CHRIST with a short reproof bids,” Get thee behind me.” In all cases, about settling in the world, getting estates,, seeking preferment, entering into marriage, removing from one place to another, be not self-conceited, nor hasty to run before GOD, nor to go out of his way; but follow him; follow his commands in a way of obedience; follow his Providence in a way of observance; follow GOD, and you may expect his blessing.

(5.) Remember these two words, though you forget all the rest of the Sermon, viz.,”CHRIST and Holiness, Holiness and CHRIST: " interweave these all manner of ways, in your whole conversation. Press after holiness as much as is possible, had you no CHRIST to befriend you; (for it is a shame to mind holiness the less, for any benefits you expect from CHRIST;) and rest as entirely upon CHRIST, as if there were nothing else required: (for the best of your holiness doth not merit acceptance.) It is serious Christianity that I press, as the only way to better every condition: it is Christianity, downright Christianity, that alone can do it: it is not morality without faith; that is but refined Heathenism: it is not faith without morality; that is but downright hypocrisy: it must be a divine faith, wrought by the HOLY GHOST, where GOD and man concur in the operation; such a faith as works by love, both to GOD and man; a holy faith, full of good works. a For we are his workmanship, created in CHRIST JESUS unto good works, which GOD hath before ordained, that we should walk in them Worshipping Gon in the Spirit, rejoicing in CHRIST JESUS, and having no confidence in the flesh ; yea, doubtless, counting all things but loss for the excellency of the knowledge Of CHRIST JESUS, that we may be found in him, not having “ (not trusting in) “ our own righteousness, but that which is through the faith of CHRIST, the righteousness which is of GOD by faith.

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