and covetous Thoughts may dwell, where better Thoughts are not fought after. But when you are conftantly and diligently employed in the proper Duties of Body and Mind, then Sin cannot take fuch Poffeffion, nor Satan find you at Leifure for his Service. Let Faith ever make the Service of God your Delight. This is the Way to have no · Relifh for finful Pleafures. You will have no Need to fteal the Onions and Garlick of Egypt, when you dwell in a Land that flows with Milk and Ho ney.' But while you keep yourselves in the Wildernefs, you will be tempted to look back again to the Houfe of Bondage.' The great Cause of Men's yielding to forbidden Pleasures, is their neglecting to live upon the Pleafures of Believers.

§ 16. Avoid the Beginnings of Sin. The greateft Sins begin with fuch fmall Approaches, as feem to have little Danger. Gluttony or Drunkennefs might not be intended, when the first unnecef. fary Bit or Cup was complied with. Nor Fornication, when it was introduced by fome wanton Speeches, or Glances. But he that has unwarily put Fire among Thatch, tho' he did not intend burning his Houfe, will find it harder to quench, than to have at firft prevented it. Keep at a Distance from frong Temptations. He that lives in a Tavern, fhould be very averfe to Tipling. He that fits to eat with a Ruler,' fhould not be a Man given to Appetite (r).' He that is in the leaft Danger from the Fire of Luft, fhould not only avoid the Bed, but the Converfation and Company, and even the Thought and Look that is impure, Our bleffed Lord faid, how hardly shall they that • have

s) Frov. xxiii, 1, 2,

have Riches enter into the Kingdom of God (s)!' because they have a ftronger flefhly Intereft to keep them from Chrift and Godlinefs; they have more plentiful Provifion for their Lufts; and it is always eafy to them to fin, and very difficult to avoid it.

Cherifh no Sin by keeping it fecret. Secrecy is the Neft of Sin, where it is kept warm, and hid from Difgrace. Turn it out of this Neft, and it wil. fooner perifh. Indeed the Eye and Knowledge of God fhould be fufficient; but when it is not, let Man know, that the Love of Reputation may help to fubdue the Love of Lüft. Difclofing a Sin, or a ftrong Temptation to Sin, lays an Engagement ari fing from Credit in the World, over and above the divine Engagement. It is better to go to Heaven with the Shame of a penitent Confeffion, than to keep your Honour till you are in Hell. He that

covereth his Sins, fhall not profper; but whof)› 'confeffeth and forfaketh them, fhall have Mercy. • Confess your Faults one to another, and pray one for another (t).'

$ 17. Especially take heed of thofe Sins to which the Godly are most expofed. As for Inftance; the Sins for which you have the fittest Opportunities; or those you are apt not to fufpect any Danger from; or thofe which you think fmall and inconfiderable; or thofe to which your Conftitutions are moft inclined; or to which you are peculiarly tempted in your particular Callings and Trades, and by your worldly Intereft. Alfo, thofe Sins, in which the Action may be good and lawful, but the Danger is only in the Manner and Circumftances; G 3

(s) Luke xviii, 24.

(t) Prov, xxviii. 13. James v. 16.

as

as in the Ufe of Food, Apparel and Recreations. Or those Sins which are in Reputation amongst Perfons, whom you highly honour and esteem; for it is a great Mercy to have Sin lie under an univerfal Odium and Difgrace. Or thofe which are Sins of Ignorance and Pride. Or thofe Sins which put on the Appearance of Truth and Duty, and pretend to have Scripture for their Support, and even dare to come to us in the Name of the Lord; as Paul, before his Conversion, verily thought with himself, that he ought to do many Things contrary to the Name of Jefus of Naza reth (u). Or those Sins which are most secret from Fellow Creatures; or those into which we are furprized by fudden Gufts of Paffion; or thofe, on the contrary, which come on by infenfible Degrees. And indeed our Danger is great from all Sins, which require us to be upon conftant Watch and Guard against them. On the whole, whatever Sin is more loved, than it is hated; or that is wilfully indulged, when it might be avoided; or that is made light of, after it is committed, inftead of having true Repentance for it; or that is inconfiftent with a prevailing Love to God; it may be concluded, that fuch a Sin cannot belong to fincere Believers.

(u) Acts xxvi. g.

CHAP.

How to live by Faith in Profperity and Adverfity.

Sr. Faith is much converfant in the different Scenes of divine Providence. $29. [1] Particular Directions how to live by Faith in Prosperity; § 10 -12. [II] and alfo in Adverfity.

T

HE Life of Faith is much converfant in the different Scenes of Profperity and Adverfity. Faith fees farOther into the Nature of all Things in the World, than Sense can do. It fees that they were never intended for our Portion or Ref. It forefees how the World will use us, and how it will leave us at the laft. It enables us to judge of the World, as we shall do at Death and Judgment. It crucifies the World to us, and

us to the World, by the Crofs of Chrift (a).' It conquers Earth by opening Heaven to our View. And what is a fmiling or a frowning World, when Heaven is near? Faith fhews the Soul its own Wants and Miferies, which nothing in the World G 4

(a) Gal. vi. 14.

can

can fupply or cure. It looks to Chrift, who has overcome the World (b).' It obferves an alldifpofing Providence, and infers that the Race is

not to the Swift, nor the Battle to the Strong, • neither yet Bread to the Wife, nor yet Riches to • Men of Understanding (c).' And it fo abfolutely devotes, and fubjects the Soul to God, that it fuffers us to do Nothing, but for him, and with his Confent.

§2. [I] In Order to live by Faith in Prosperiby,' take the following Directions. Ever remember that the common Caufe of Men's Damnation, is their loving this IVorld more than God or Heaven. Can you believe this, and yet be fo eager to have all your own Inclinations gratified? How difficult a Part has Faith to act here? The Worldling muft be pleafed; the Believer must be faved. Men don't fell their Souls for Sorrow, but for Mirth. They for fake not Heaven for Poverty, but for Riches. And is that State better, for which all that perish, turn from God; or that, for which no Man ever finned, nor forfook God? Obferve what Answer your Hearts give to this Question, if you would know whether you live by Senfe or Faith. And obferve how contrary the Anfwers of Senfe and Faith will be, in Point of Practice. For tho' many fin thro' Poverty, Sufferings, and Difgrace; yet no Man ever finned for them. Let your Hearts be deeply impreffed with the Danger of Profperity, and your Fear and Watchfulness will help you against Never forget the distinguishing Nature of Worldly-Mindedness. It loves the Pleasures, Profits,

it.

and

(b) John xvi. 33.

(c) Ecclef. ix. 11.