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 Christian, 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 whatfoever 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 so low a purpose as the indulgence of appetite, but for nobler ends. But perhaps it will be neceffary to observe, that fome of the mystic wri ters have raised a variety of improper questions on this fubject. Some have affirmed the unlawfulness of tafting any of the sweetnefs of created enjoyments, more than was.barely neceffary for fubfiftence. It is easy to fee, that it must be very hard, in many fuch cafes, to fix the bounds between neceffity and convenience, ufe and pleafure hence the confcience 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 fabordinate ends alfo muft be confi

:

dered;

dered; and therefore, not only what is neceffary to health and comfort must be used with this view, but the enjoyment of many of the crea⚫ tures may be allowed as the fruits of divine bounty, and tending to infpire an habitual chearfulness and gratitude to God.

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

1. That we have greater reason to guard against fins of excefs and intemperance than of abftinence. The first are unspeakably more com. mon 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 last brought to perdition, by the charms of a sensual life.

2. If any are in danger of erring on the oppofite fide, the way to difcover 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 progrefs 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 VOL. I.

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to intangle and imbarrass ourselves with queftions of little moment.

Before proceeding to the fecond general head, I shall finish this discourse by a few ob. servations 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 Chriftian, 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 godliness, 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 center in it; their care is beftowed 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 honour and efteem that is given to it is taken from God. All the fervice and obedience that is bestowed upon it is refused to God. Call to mind fome of the paffages of fcripture referred to in the preceding difcourfe; particularly the following: 1 John ii. 15. "Love not the "world, neither the things that are in the world. "If any man love the world, the love of the Fa"ther is not in him."

My dear brethren, there are many who would

look

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 aversion at the prac tice of piety, and the power of the spiritual life, as any of them all. Other fins are but the body or the members: worldliness is the soul and spirit of irreligion. Other fins are but the acts or expreffions, worldlinefs the inward principle that gives them life.

2.

How important a part this is of the Chriftian character, will plainly appear from these two confiderations: 1. Worldlinefs may be itself the principle which reftrains men from many o ther fins. A defire of reputation, a delight in the esteem of others, is often the caufe of outward decency; nay, it is not feldom the cause of apparent zeal and eminent hypocrify. 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 conscience, that their prefent enjoyments may have the higher relish. Nay, I cannot help obferving, that though covetoufness 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

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foundeft principles, and the strictest profession, will avail nothing; for they that are "Christ's, "have crucified the flesh, 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 division of worldly enjoyments, viz, riches, honours, and pleafures. All these, 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, despises the mifer, as glued to the world, and a flave to the moft fordid of all human paffions. And the ambitious man, eager in the pursuit of honour and dignity, vainly conceives himfelf fuperior to both. they are all equally oppofite to and inconfiftent with the spirit of the gospel. If your fupreme delight, if your portion and happiness is here, it is of little confequence whether your hearts are set upon "the luft of the flesh, 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.

But