of men everywhere have their affections set upon it, and that they are eagerly bent upon the pursuit of these present things alone, therefore I think myself bound not to enter into any of their ways, not in the least measure to be biassed by the mere influence of custom and example in matters of religion, nor to subscribe to the authority of the world in anything relative to my conduct; but to be always on my guard against the example and maxims of it, strenuously to oppose them in all my behaviour, and by no means to use the world as they do who are of the world, whether by priding myself upon whatever distinguishes me in it, or by enjoying the things of it with sinful gratification and indulgence."

From the explanation I pass on to the improvement.

And here it is very reasonable that we inquire, whether we have renounced the pomps and vanities of this wicked world. Concerning which, the leading question is this, Have we renounced the world itself? But before this is resolved, observe, if to renounce be to reject, forego, and forsake, and we are all bound to renounce, then naturally we are all of the world, for we cannot forsake that we were never related to and connected with. And, in truth, the state of man by nature is practical atheism. Reflect a moment on the earliest period of your memory and reason, and you will observe, that your whole heart, in the desires, hopes, and fears of it, was fixed on the things you found about you. Whether your desires and pursuits at that time were of importance or not in themselves is not material to the present question; but, whatever they were, you found them fixed on the world, and not on God. Him you delighted not in. God was out of sight. As to any love of him, or trust upon him, he was to you as if there were no such Being. The world was your all. And thus it continued to be, if it be not so to this hour; you lived without God in the world, till by the light of the Gospel the misery of your natural state was laid open to you, and you were brought to God in love through faith in Jesus Christ. The point then to be decided is, whether you have been to this day set at liberty, and in the sincerity of your heart do acknowledge God for your all instead of the world? Now therefore, my brethren, deal fairly and plainly with yourselves, and resolve the important question. To which of the

two do you give your hearts? Is it to the world, or is it to God? To both at once they cannot be given, because they are direct opposites; and yet both put in claim for your hearts; the world by natural usurped possession, God by right. Is then the world cast out? Has God your heart? heart? Are you at a loss how to determine this? I will tell you: you may determine it this way. If you find the desires, the hopes, the fears, the love, the delight of your heart to be habitually on God, you may answer in the affirmative. But if, although you have some thought of God on occasions, some uneasy fears of him, some wishes and hasty purposes of serving him, and although you have never so clear a knowledge in your head that God is better for you and has a better title to your heart than the world, nevertheless you find for one seeming or real desire after God within you there are a thousand after the world, and that your fears, cares, hopes, and prospects, do habitually run out on that side, then it is a plain case that you have not the love of God in you, and that you have not as yet renounced the world. This is the leading question. But it is rather general. Let us come to particulars, which may better show whether we have renounced the world or not: for it is evident we cannot have renounced the world if we be under the power of any of the things of it. Wherefore how does the point stand in respect of your interest in the world? Is not this nearer your heart than God? Certainly it must, if while you are very earnest about promoting it, very fearful of whatever would seem to threaten you with disappointment in it, very active to improve every opportunity of advancing it, you experience no such earnestness, fear, and activity in seeking God, lying on that side in cold indifference, and either not considering what the will of God is when your advantage is in question, or making a sacrifice of that will by going unwarrantable lengths to please those by whom you are profited in your worldly interest. Sirs, it is a common saying with many of you, "We must do such things. If we do not do them we cannot get our bread." But this is a worldly maxim; whoever follows it is of the world. He carries his own condemnation in his mouth: "We must do such things." What is this but as much as saying you allow them to be sinful; and yet you do them, because otherwise you cannot live? But

this is not true. You may always live without thus sinning, but not perhaps always in that way, or by those means, which you have set your hearts upon; and which while you will not forego, what are you but professing thereby in plain terms your renunciation of God, and determination to cleave unto the world? And what may you reasonably think God will say at last? In truth, what less than this, "Thou hast rejected me, thou hast had thy portion; go, therefore, since thou wouldst have it so, inherit the fruit of thy choice in an eternal separation from my favour and presence ?" Again, how doth the matter stand with you upon the article of pleasures? Are you not a lover of pleasures more than a lover of God? What! not when your mind is perpetually running upon these, and while you hardly think of God once in a month? when you are as one bereaved, if no pleasure be in prospect; and even at such a season, when time lies heavy on your hands, you cannot be comforted in the thought of God? when every moment is too long in prayer or the church, and whole hours, and every day, too short when you are in your amusements? Surely in such case you cannot persuade yourself to believe you have renounced the pleasures of the world. Once more, How can you answer respecting the esteem of men? Can you say you love the praise of God rather? What! when you dare not do what your conscience bids you, lest you should be laughed at, lest you should forfeit the favour of your friends, lest you should be reckoned stiff and particular? If you will only go so far in religion as is consistent with your worldly reputation, and will not, dare not, move one step further, taking all the pains you can to satisfy yourself that all beyond is too much, and to make the word of God speak a language which will suit this desire you have of keeping the praise of men, you may as soon prevail upon us to think it is dark night at mid-day as that you have renounced the world and the things of it. If at any rate the desire of man's esteem be your idol; if you value your knowledge, learning, wealth, or other accomplishments, because of the income of worldly esteem they bring you in, not because of the glory you may bring to God, or the good you may do to men by them; if you sacrifice to the pride of life, and some way or other determine to be of importance as well as you can, it is a manifest

point that you are of the world.-But besides these there is still another question to be resolved. Are you, or are you not, renouncing the men of the world; that is, their customs and maxims, the influence of their example, and, in short, the whole authority which the usuage of a wicked generation has established, and their manner of using the world and the things of it? Time will not permit me minutely to consider the several particulars comprehended under these heads; but the resolution of this single question shall serve to decide the whole, to wit, Do we make the word of God or the ways of men the measure of our conduct ?' This will seem an absurd inquiry at first thought by those who, while they are living as others do, are at the same time professed readers and hearers of the Scriptures. "What! (will such say,) do you think we do not believe our Bibles; or that we are so stupid as to judge that to be right, though all the world should concur in saying it, which we hear God himself tell us to be wrong?" This, I confess, is talking well but where is the corresponding practice? If you do not search the Scriptures really to know what the will of God is in every case, but are easily satisfied with everybody says so,' and everybody does so,' and think it very strange if any will not 'do like the rest of the world,' I beseech you, after all, what is this more than fine talking? The most of people go down with the current of the times, and take it for granted all is well, if they do not that which the world reckons ill. It is scandalous; that and that alone is the measure of forbearance; the world will not bear you out in what is scandalous. To be a drunkard, thief, whoremonger, is scandalous; upon such things the world has passed sentence, so you judge them very bad. To be liberal and decent, this the world countenances, and this you approve. But when a man denies himself, and begins to lead a heavenly life, O it is too much!' the world cries, and so you join in the cry. I pray you, what does all this prove, but that you live, think, and act upon the authority of a wicked world, and not upon the authority of God? Brethren, many now are the years that in the execution of my office I have been declaring to you the mind and will of God concerning you, and I verily think God can witness for me that I have

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not wittingly kept back or falsified any part of it through fear of disgusting and displeasing you. But now, what has been the fruit of this my much preaching, and your much hearing? Is it this, after all, that you are all living after your Bibles, and not after the ways of the world? Alas! it is not so; it is not so. Many, many of you join hand in hand, and keep each other in countenance in living directly contrary to your Bibles. And shall I need tell such (alas! they well know themselves) that they are wholly living after the world?'

And now, my brethren, after this inquiry, what is the report from every breast, what say we? Are we of God, or are we of the world?"

If we are still of the world, I doubt not our consciences have been telling us so, while the point has been under examination. Every child of this world here present has been testifying, and is now unavoidably testifying, against himself, I am not of God.' And will you consider what is implied in that testimony? Not of God! What can be more uncomfortable than that thought? Not of God! Then God is not your God; you have no interest in his almighty power, fatherly care, and pardoning grace. He does not regard you as a child; he has no provision for you in his family, he does not comfort you with his presence, you do not taste of his reviving communications, you are a forlorn creature, living in the world without God, without rest, without content, full of fears, big with anxieties, torn with disappointments; you seek Peace, but do you find her? you fly to Pleasure, but she dwells not there; you run to Company, but you cannot meet her; you say Wealth shall buy her for me, but you discover she is not to be purchased with gold. Do not you, children of this world, discern how unhappy you are in the midst of your all? But then what apprehensions beset you at the thought of death? When it does but threaten you, then what a terror possesses your spirits! You are at present miserable every day; yet, because ye dread being more so hereafter, you are willing to drag on in your chains. For, you sons of Care, you daughters of Pleasure, you that give yourselves up to the pride of learning and wealth, to the pomp of distinction and appearance, what are your prospects in death,