long as the new propietor fhall think fit. I know no image that more properly reprefents the condition of the believer; with this difference, that in human affairs the change is ufually for the worfe; but in fpiritual things, the renunciation is an infinite advantage, and the seeming lofs an unfpeakable gain.

Think not, my brethren, that this is carrying matters to excefs. It is what our Saviour exprefsly requires of all that would embrace his doctrine: Luke ix. 23. "And he "faid unto them all, If any man will come after me, let "him deny himfelf, and take up his crofs daily, and fol"low me." It is indeed one of the hard fayings of the gofpel. You have heard it fometimes faid, that every Chriftian must be a martyr in refolution; and doubtlefs the world is not thoroughly crucified, unless our attachment to every worldly enjoyment, without exception, be fo broken, that we are ready to refign it whenever God, in his Providence, fhall fee fit to demand it. We have an excellent leffon to this purpose, in the trial to which our Saviour put the young man in the gofpel, with a decent and regular profeffion: Matth. xix. 21, 22. "Jefus "faid unto him, If thou wilt be perfect, go and fell that "thou hast, and give it to the poor, and thou fhalt have "treasure in heaven: and come and follow me. But "when the young man heard that saying, he went away "forrowful; for he had great poffeffions." To crucify the world, then, is to count no worldly enjoyment whatever neceffary, either to our prefent comfort, or everlasting happiness, but to put an abfolute and unfhaken confidence in the wisdom and goodness of a reconciled God. This is excellently expreffed by the prophet Habakkuk, chap. iii. 17, 18. "Although the fig-tree fhall not bloffom, neither "fhall fruit be in the vines, the labor of the olives fhall "fail, and the fields fhall yield no meat, the flock shall be "cut off from the fold, and there fhall be no herd in the "ftalls: yet I will rejoice in the Lord, I will joy in the "God of my falvation."

4. In the laft place, The world muft be crucified, as it is a separate and independent good, without its due relation to God. God himself alone is independent. All other

things fland in an inseparable relation to him, and should be used in fubferviency to his honor: "For of him, and "through him, and to him, are all things." Every rational creature, who continues in, or returns to his duty, difcerns this relation, and maintains this fubferviency. It was the first idolatry and facrilege, to break the ties that join the Maker to his works, and love the creature for its own fake. But he that is crucified to the world, will confider every earthly enjoyment as the gift of God: he will confefs the goodness of God in beftowing it, and will obey the command of God in the ufe and application of it. That this is the duty of a Chriftian, is plain from the general ftrain of the holy fcriptures; and particularly from this express and positive declaration, 1 Cor. x. 31. "Whether "therefore ye eat or drink, or whatsoever ye do, do all to "the glory of God."

The world, then, as a feparate independent good, or as a mere gratification of carnal defire, is to be crucified. It was not given us for fo low a purpose as the indulgence of appetite, but for nobler ends. But perhaps it will be necessary to obferve, that fome of the myftic writers have raifed a variety of improper queftions on this fubject. Some have affirmed the unlawfulness of tafting any of the sweetness of created enjoyments more than was barely neceflary for fubfiftence. It is eafy to fee, that it must be very hard, in many fuch cafes, to fix the bounds between neceffity and convenience, use and pleasure: hence the conscience is involved in unfpeakable and endless perplexity. Upon this I would obferve, that the general reference of all things, even common actions, to the glory of God, is fufficiently and clearly established upon the paffage of fcripture above mentioned. But in order to do this in the most profitable manner, fome fubordinate ends alfo must be confidered: and therefore, not only what is neceffary to health and comfort must be used with this view, but the enjoyment of many of the creatures may be allowed as the fruits of divine bounty, and tending to inspire an habitual chearfulness and gratitude to God.

I fhall conclude with giving you thefe two general rules to be obferved in the enjoyment of outward mercies.

:

1. That we have greater reafon to guard against fins of excess and intemperance than of abftinence. The firft are unspeakably more common and prevalent than the other they always have been fo, and are always likely to be fo. If fome few have gone into fuperftition, by extraordinary mortification, thousands have been betrayed into fin, and at laft brought to perdition, by the charms of a fenfual life.

2. If any are in danger of erring on the oppofite fide, the way to discover when we are going wrong, is to confider, whether the mortification renders us more fpiritual, and more active, or, by excefs of fcrupulofity, we are confuming our time, and neglecting our duty. The deceits of Satan are very fubtle: he fills fome perfons with fo many doubts upon every particular, that they are like one who makes little progress in his journey, from continual uncertainty, and frequent ftopping to enquire the way. It is certainly far better to carry on the general ends of God's glory, and point to this as our ultimate purpose, than every now and then to entangle and embarrass ourselves with queftions of little moment.

Before proceeding to the fecond general head, I fhall finish this difcourfe by a few obfervations for the improvement of what hath been already faid.

And,

1. From what hath been faid upon this fubject, you may learn the great importance of the duty; that it is the distinguishing character of a real Christian, to be crucified to the world, and the world to him. Alas! how many deceive themselves in this particular! How many fatisfy themselves with a name to live, when they are dead; with a form of godlinefs, while they deny the power thereof! How many, with a decent and regular outward profeffion, are yet wholly devoted to the world! Their meditation dwells upon it; their affections centre in it; their care is bestowed upon it; and their delights entirely flow from it. Let it be confidered, that there is nothing more contrary to true religion. The world, or created good, is the great competitor with God for the heart. All the honor and esteem that is given to it is taken from God. All the service and obedience that is beftowed upon it is refu

fed to God. Call to mind fome of the paffages of fcripture referred to in the preceding difcourfe; particularly the following: John ii. 15. "Love not the world, nei"ther the things that are in the world. If any man love "the world, the love of the Father is not in him."

My dear brethren, there are many who would look with contempt or indignation on those who are guilty of particular fcandalous and difgraceful fins, for example, on a profane fwearer, drunkard, or unclean perfon, while yet they themselves are as much wedded to the world, and have as great an inward averfion at the practice of piety, and the power of the fpiritual life, as any of them all. Other fins are but the body or the members: worldliness is the foul and fpirit of irreligion. Other fins are but the acts or expreffions, worldliness the inward principle that gives them life.

How important a part this is of the Christian character, will plainly appear from thefe two confiderations: 1. Worldlinefs may be itself the principle which restrains men from many other fins. A defire of reputation, a delight in the esteem of others, is often the cause of outward decency; nay, it is not feldom the cause of apparent zeal and eminent hypocrify. 2. There may be as great a degree of worldlinefs with as without a profeffion of piety. Men may retain a form of godlinefs chiefly to fet themfelves free from the reproofs of confcience, that their prefent enjoyments may have the higher relifh. Nay, I cannot help obferving, that though covetoufnefs is one of the grofs fins mentioned in fcripture, as entirely fubverfive of religion, there is fcarcely any fin that can be carried to fuch a degree, without cafting off the profeffion of it. Hence it plainly appears how important a part of the character of a real Chriftian it is to be crucified to the world. Without this the foundest principles, and the ftricteft profeffion, will avail nothing; for they that are "Christ's, "have crucified the flefh, with its affections and lufts."

2.

From what hath been faid you may fee, not only the importance, but the great extent of the duty. The world itself, and all that is therein, in the fenfe formerly explained, must be crucified. That you may, in

fome measure, conceive the extent of this, confider the common divifion of worldly enjoyments, viz. riches, honors and pleasures. All thefe, without exception, and all thefe equally, must be denied by the Chriftian. You fhall often fee, that the covetous man will defpife and hate the prodigal, and even express the greatest zeal against riot, and extravagance of every kind. The fenfualift, on the other hand, defpifes the mifer, as glued to the world, and a flave to the moft fordid of all human paflions. And the ambitious man, eager in the pursuit of honor and dignity, vainly conceives himself fuperior to both. But they are all equally oppofite to, and inconfiftent with the fpirit of the gofpel. If your fupreme delight, if your portion and happiness is here, it is of little confequence whether your hearts are fet upon "the luft of the flefh, the luft of the eye, or the pride of life." It is with the foul as with the body there are many different diseases taking place in different parts, and fhewing themselves by different fymptoms, but which will equally end in death as their effect.

3. You may hence learn the difficulty of the duty; to be crucified to the world, and yet to live in the world; to be crucified to the world, and yet to poffefs the world; to be crucified to the world, and yet to have a great part of our thoughts and love neceffarily employed about the world. The temptation is ever prefent, and, through the corruption and treachery of our own hearts, fatally strong. Ought we not hence to infer the abfolute neceffity of continual vigilance, and continual prayer? continual vigilance in our duty, and jealous of every temptation that may be in danger of diverting us from it? continual prayer to the Father of lights, in the name of Christ, for fupernatural strength? Every exercised Chriftian knows from experience the danger of the world as an enemy, and how hard it is to keep fuch clear views of the things of eternity, as to be preferved from an undue and finful attachment to the things of time. The world is dangerous even to those who maintain an habitual jealoufy of it, and hold it as an enemy: how much more must it be ruinous and fatal to those who love and profecute it as the object of their chief defire: