THE unrenewed Man, as he loves Sin at the Bottom, fo when he knows that fomething finful is in his Practice, is for making Excuses, will be telling you he is forry for it, and that it is unadvisedly, or unavoidably he falls into it. But then he is not for being fufpicious; he fhuts his Eyes, as much as poffible; he is not over-forward to think there is any thing amifs with him, that this or that Part of his Conduct is exceptionable: And if Doubt forces upon him, he hath fome how or other the Art of making himself easy. He lives in the midst of Temptation; neither fees, nor fears, nor flies from the Snare; is fecure in the midst of Danger, and adventures again to the Mouth of the Pit into which he before had fallen. A ftrange Faculty he hath of making Bleffings become his Curfe, while he turns even Food and Raiment into Indulgence or Vanity. No wonder if he be as regardless of others, as he is of himself: He goes on in his own Way, and if others are hurt by his Influence, what is that to him? Let them fee to that.-Altogether is not this a bad, however common Character?

But the reformed Man is the very Reverse. He doth not choose Sin; his Soul abhorring all evit Ways. Accordingly, he hath not left one known Sin in his Practice: Be it never fo little a one; let Convenience, Pleasure, Interest, Reputation, plead for it as they will,

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will, he fpares it not. Nay, but if he do but fufpect Sin to be lurking in any Part of his Conduct, (and apt he is to be fufpicious, while Sin is fo enticing, and his Heart fo deceitful;) he searches it out, and clears his Hands of Evil without Delay, not fuffering, as I may fay, the Smell of Sin to pass upon him, nor daring to act under a doubtful Mind. He is as fearful of Temptations, as he would be of a Peftilence, and takes as much care to avoid the one, as he would to escape the other. With a thankful Moderation he uses the needful Things of Life; treating them as his Servants, and not as his Masters. He hath an heedful Eye to others, as well as himself; minds his Brother's Wealth; endeavours, in all Things, that he be not a Stumbling-block to the Weak; and can fay of himself in general, what the Apostle faith in a particular Inftance, I will eat no Flesh while the World ftandeth, left I make my Brother to offend (1).

Thus he forbears. And is not this a plain, an honeft Carriage? Is not this to act like one born from above? You may despise fuch a Conduct if you please, and call it what you will: But I defy you to fuppress that inward Defire, this Moment rifing within you, that you were the Man.

(/) 1 Cor. viii. 13.

SERMON

SERMON

The Believer a new Creature.

X.

2 COR. V. 17.

If any Man be in Christ, he is a new Creature.

THE

HE Point now before us, is to produce the pofitive Part of the new Creature's Conduct.

I CANNOT enter upon fo great a Thing, without calling upon both myself and you to reflect, that what we fhall now hear, is no other than the Carriage of a true Chriftian. We fhall be told, what our Profeffion demands of us; what our eternal Expectations absolutely require at our Hands; what the univerfal Eye of GOD confiders we are doing. What Caufe of juft Humiliation may this Representation minister to the most Pious, when they are led to remember, how unlike this excellent Way their Path may M 2 have

have often been! And what Caufe too of awakened Fear to that Man, who shall evidently find from this Description, that his Conduct hath never been, nor to this Hour is, the Conduct of a Christian!

SEEING then nothing can import us more, every one of us, let me intreat your Attention, Patience, and Self-Inquiry, while I lay before you the Plan and Scheme upon which he who is a new Creature acts: the Rule he proposes; the Way and Manner to which he would exactly be conformed, and which he industriously labors to come up to.

HE lives to the GLORY OF GOD. This is his Plan; this the Aim he hath in all his Conduct. His Labor is, to bring his whole Courfe of Action, every thing he doth, great or little, into Conformity with this one Rule. When we look at the Particulars of his Converfation, as we shall by and by do, all of them will be found drawing this Way, and contracting more and more into this fhort Compafs. It must needs be fo: Because this is the Sum of the Whole, that which includes all: "He lives to the

Glory of God." By which I mean; his great View is, fo to frame his Behaviour after God's Will, that by his Conformity to the Divine Pleasure, GoD may have his juft and peculiar Honor paid him, of being fuch a one's true Lord and fole Go

vernor :

vernor At the fame time alfo studying, that, as much as in him lies, the Glory of God's Dominion may be extended throughout the World; his Majefty be acknowledged by the general Submiffion of all his reasonable Creatures; particularly, that the Honor and Interests of Chrift's Kingdom may be promoted. Upon this Plan, he often reviews his Conduct; "Am I acting like "the Servant and Subject of the great GOD, "my Mafter and King? Am I yielding "GOD that hearty and willing Obedience, "which from the Dependence we have up" on his Power and Majefty, his Goodness " and Mercy, his Love, Pity, Patience, " and univerfal Prefence with us, is moft "highly his Due? Is my Life ordered, in "all Things, as God would have it, and "in a Way beft fuited to promote his Hon"our? Lord, direct my Steps, as may best "ferve thy own Glory! Regard not, my "GOD and King, my Will, and my Incli"nation: However contrary to thefe, order "all Things to me in that Way which may

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promote theGlory of thy Name!"-Upon Occafion of Difficulty or Trial, his greatest Concern is, that the Glory of God may not fuffer Damage; his firft Fear, left he should bring Dishonor upon his heavenly King. Nothing he fo frequently afks himself, as, "Will this difhonor GOD? Will not this "tend to his GLORY?"-Nothing grieves him

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