reason.

Here is a distribution of our duties with respect to their several objects, ourselves, others, and God. The first are regulated by temperance, the second by justice, the third by godliness. And from the accomplishment of these is formed that holiness without which no man shall see God.

1st. In respect to ourselves, we must live soberly. Temperance governs the sensual appetites and affections by sanctified

The gospel allows the sober and chaste use of pleasures, but absolutely and severely forbids all excess in those that are lawful, and abstinence from all that are unlawful, that stain and vilify the soul, and alienate it from converse with God, and mortify its taste to spiritual delights. By sensual complacency man first lost his innocence and happiness, and till the flesh is subdued to the spirit, he can never recover them. 6 The carnal mind is enmity against God. Fleshly lusts war against the soul." 1 Pet. 2. 11. Therefore we are urged with the most affectionate earnestness, to abstain from them, by withdrawing their incentives, and crucifying our corrupt inclinations. In short, the law of Christ obliges us, so to deal with the body as an enemy, (that is disposed to revolt against the spirit) by watching over all our senses, lest they should betray us to temptations; so to preserve it as a thing consecrated to God, from all impurity, that will render it unworthy the honour of being the temple of the Holy Ghost.

2dly. We are commanded to live righteously, in our relation to others. Justice is the supreme virtue of human life, that renders' to every one what is due. The gospel gives rules for men in every state and place, to do what reason requires. As no condition is excluded from its blessedness, so every one is obliged by its precepts. Subjects are commanded to obey all the lawful commands of authority, and “not resist,” Rom. 13. 1. and that upon the strongest motives, “not only for wrath but for consci- . ence sake.” Ver. 5. They must obey man for God's sake, but never disobey God for man's sake. And princes are obliged to be “an encouragement to good works, and a terror to the evil," Rom. 13. 3. “ that those who are under them may lead a quiet and peaceable life, in all godliness and honesty." 1 Tim. 2. 2. It enjoins all the respective duties of husbands and wives, parents and children, masters and servants. And that in all contracts and commerce none “ defraud his brother: * accordingly in the esteem of christians, he is more religious who is the more righteous than others. Briefly, christian righteousness is not to be measured by the rigour of the laws, but by that rule of universal equity delivered by our Saviour, “whatsoever you would have others do to you, do it to them.” Mat 7. 12.

3dly. We are instructed by the law of Christ to live godly. This part of our duty respects our apprehensions, affections and demeanour to God, which must be suitable to his glorious perfections. The gospel hath revealed them clearly to us, viz. the unity, simplicity, eternity and purity of the divine nature; that it subsists in three persons, the Father, Son, and Spirit; and his wisdom, power and goodness in the work of our redemption. It requires that we pay the special honour that is due to God, in the esteem and veneration of our minds, in the subjection of our wills, in the assent of our affections to him as their proper

object. That we have an entire faith in his word, a firm hope in his promises, a holy jealousy for his honour, a religious care in his service: and that we express our reverence, love and dependance on him in our prayers and praises. That our worship of him be in such a manner, as becomes God who receives it, and man that presents it. God is a pure spirit, and man is a reasonable creature, “therefore he must worship him in spirit and truth.” And since man in his fallen state cannot approach the holy and just God without a Mediator, he is directed by the gospel to address himself to the “throne of grace, in the name of the Lord Jesus Christ," who alone can reconcile our persons, and render our services acceptable with his Father.

Besides the immediate service of the Deity, godliness includes the propension and tendency of the soul to him in the whole conversation; and it contains three things :

(1.). That our obedience proceeds from love to God as its vital principle. This must warm and animate the external action : this alone makes obedience as delightful to us as pleasing to God. “He shows mercy to those who love him, and keep his commandments.” Exod. 20. 6. “ Faith worketh by love,” and. inclines the soul to obey with the same affection that God enjoins

the precept.

(2.) That all our conversation be regulated by his will as the rule. He is our Father and 'Sovereign, and the respect -to his law, gives to every action the formality of obedience. We must choose our duty, because he commands it : “whatsoever ye do in word, or deed, do all in the name of the Lord Jesus ;' that is, for his command, and by his assistance.

(3.) That the glory of God be the supreme end of all our actions. This qualification must adhere not only to necessary duties, but to our natural and civil actions. “ Our light must so shine before men, that they may see our good works, and glorify our Father which is in heaven.” Mat. 5. 16.

" Whether we eat or drink, or whatsoever we do, all must be done,” in a regular and due proportion, “to the glory of God.” 1 Cor. 10. 31. A general designation of this is absolutely requisite, 1 Pet. 4. 11. and the renewing of our intentions actually in matters of moment. For he being the sole author of our lives and happiness,

, we cannot without extreme ingratitude and disobedience, neglect to “glorify him in our bodies and spirits which are his," I Cor. 6. 19, 20.

This religious tendency of the soul to God, as the supreme Lord and our utmost end, sanctifies our actions, and gives an excellency to them above what is inherent in their own nature. Thus moral duties towards men, when they are directed to God become divine. Heb. 13. 16. Acts of charity are so many sacred oblations to the Deity. Men are but the altars upon

which we lay our presents: God receives them, as if immediately offered to his majesty, and consumed to his honour. Such was the charity of the Philippians towards the relief of the apostle, which he calls 66

an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.” Phil. 4. 18. The same bounty was an act of compassion to man, and devotion to God. This changes the nature of the meanest and most troublesome things. What was more vile and harsh than the employment of a slave ? yet a respect to God makes it a religious service, that is, the most noble and voluntary of all human actions. For the believer addressing “ his service to Christ," Ephes. 6. 5. and the infidel only to his master, he doth cheerfully what the other doth by constraint, and “ adorns the gospel of God our Saviour," Tit. 2. 10. as truly as if he were in a higher condition.

All virtues are of the same descent and family, though in re

spect of the matter about which they are conversant, and their exercise, they are different. Some are heroical, some are humble; and the lowest being conducted by love to God in the meanest offices, shall have an eternal reward. In short, piety is the principle and chief ingredient of righteousness and charity to men. For, since God is the author of our common nature, and the relations whereby we are united one to another, it is necessary that a regard to him should be the first, and have an influence upon all other duties.

I shall further consider some particular precepts, which the gospel doth especially enforce upon us, and the reasons of them.

1st. That concerning humility, the peculiar grace of christians, so becoming our state as creatures and sinners; the parent and nurse of other graces, that preserves in us the light of faith, and the heat of love; that procures modesty in prosperity, and patience in adversity; that is the root of gratitude and obedience, and is so lovely in God's eyes, that “ he gave his grace to the humble.” This our Saviour makes a necessary qualification in all those who shall enter into his kingdom: “except ye be converted and become as little children, ye shall not enter into the kingdom of heaven.” Mat. 18. 3. As by humility he purcha

” șed our salvation, so by that grace we possess it. And since pride arises out of ignorance, the gospel to cause in us a just and lowly sense of our unworthiness, discovers the nakedness and misery of the human nature, divested of its primitive righteousness. It reveals the transmission of original sin, from the first man to all his posterity, wherewith they are infected and debased; a mystery so far from our knowledge, that the participation of it seems impossible, and unjust to carnal reason: “we are dead in sins and trespasses,” Ephes. 2. without any spiritual strength to perform our duty. The gospel ascribes all that is good in man to the free and powerful grace of God: “ he works in us to will and to do of his good pleasure." Phil. 2. 12. He gives grace to some, because he is good; denies it to others, because he is just; but doth injury to none, because all being guilty, he owes it to none. Grace in its being and activity entirely depends upon him. As the drowsy sap is drawn forth into flourishing and fruitfulness by the approaches of the sun : so habitual grace is drawn forth into act by the presence and influences of the Sun of Righteousness. “Without me," our Saviour tells his

disciples, John 15.5. “ you can do nothing. I have laboured more abundantly than they all,” saith the apostle, 1 Cor. 11. 13. “yet not I, but the grace of God in me.” The operations of grace are ours, but the power that enables us is from God. Our preservation from evil, and perseverance in good, is a most free unmerited favour, the effect of his renewed grace in the course of our lives. Without his special assistance, we should every hour forsake him, and provoke him to forsake us. As the iron cannot ascend or hang in the air longer than the virtue of the loadstone draws it; so our affections cannot ascend to those glorious things that are above, without the continually attracting power of grace. It is by humble prayer wherein we acknowledge

: our wants and unworthiness, and declare our dependance upon the divine mercy and power, that we obtain grace. Now from these reasons the gospel commands humility, in our demeanour towards God and men. And if we seriously consider them, how

. can any crevice be opened in the heart for the least breath of pride to enter ? - How can a poor diseased wretch that hath neither money, nor can by any industry procure nourishment, or physic for his deadly diseases, and receives from a merciful person not only food, but sovereign medicines brought from another world (for such is the divine grace sent to us from heaven) without his desert, or possibility of retribution, be proud towards his benefactor ? How can he that only lives upon alms, boast that he is rich ? How can a creature be proud of the gifts of God, which it cannot possess without humility, and without acknowledging that they are derived from mercy ? If we had continued in our integrity, the praise of all had been entirely due to God; for our faculties and the excellent dispositions that fitted them for aetion, were bestowed upon us freely by him, and depended upon his grace in their exercise., But there is now greater reason to attribute the glory of all our goodness solely to him: for he revives our dead souls by the power of the spirit, of the sanctifying spirit, without which we are to every good work repro bate.". Since all our spiritual abilities are graces, the more we have received, the more we are obliged; and therefore should be more: humble and thankful to the author of them. And in comparing ourselves with others, the gospel forbids all proud reflections that we are dignified above them: for, " who maketh thee to differ from another? And what hast thou that thou