of one mind in their own house, and in the house of God.

As the Christian is no brawler, so, in his habit of life, he cannot be an arrogant, uplifted, conceited, and presuming person; because such an one, in this arrogant world, cannot possibly be free from brawling.

Not being a coxcomb of this world, the Christian hath nothing to plume himself upon for the admiration of others. He knows, that the applause of men will not follow the true servant of Christ, and that, if it did, it is too dangerous a thing for him to meddle with, whose inward selfishness costs him a constant hard labor to subdue it.

He values men, and desires to value them more, as God values them. The family of the faithful are his relations for eternity; and he will spiritually esteem these above all other men. He is to live with them in glory. By this shall all men know that ye are my disciples," said Christ, "if ye have love one towards another."

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His natural love to his natural friends, is not extinguished by the love of God, but elevated, purified, and increased. He sees more of the real worth of their souls, and is more anxious accordingly for their best interest and immortal welfare. Those among them, who have obtained like mercy with himself, are more especially endeared. Those who want this mercy, have his fervent prayers and compassion, because they want it. When he cannot love for Christ's sake, he will not cease to love them for their own.

Railing and evil speaking, he will cordially detest. The good he knows of others he will rejoice to mention, and the harm (unless for prevention of further harm) he will study to conceal. It is a good rule, never to speak of men's faults to others, till we have first and faithfully spoken of them to the offenders them

selves. This would prevent a world of mischief and slander, and perhaps save many from persisting in sin.

He will esteem grace, and even common virtues and worth of character, above all manner of riches. A rich wicked man is, in a Christian's eye, somewhat like a body bloated with unwholesome fat and disease; not very pleasant to look upon, but much to be pitied and deplored. O what an evil is fullness of bread, without emptiness of self, and fullness of grace! The Christian will behave to such, with the decency that becomes himself, and with the respect due to their station: at the same time, he cannot be partaker of their sins; nor ought he to miss the opportunity, if Providence give it to him, to set before them better riches than they now enjoy, even God's durable riches and righteousness. Though few of this sort shall be saved, and it is only possible with God to save any of them, yet the Christian will be the more tender and compassionate to them upon this very account. If they are to have their whole portion in this life, should not the anger that may be felt from their insolence and pride, be turned into pity and prayer, since their riches will soon be corrupted, and not an atom of their pomp can follow them.

With regard to the poor, the Christian cannot, as a Christian, be wanting in commiseration or relief, so far as it lies in his power. The affliction of their circumstances will reach his heart most, when his hand can do least to abate it. No real Christian can despise the poor. He that doeth this, is under a worse poverty than theirs. "God hath chosen the poor of this world to be rich in faith, and heirs of his kingdom." How then can those among the poor, who are thus blessed, receive contempt from God's children? Or how can the poor at large be treated with insolence and cruelty, when the Lord hath declared, that he will avenge their cause? If a poor man be wicked, he is doubly entitled

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to pity; because he hath nothing in this world, and worse than nothing to expect in the world to come. a poor man be gracious, he is doubly an object of love; because he is now under many trials in the flesh, which the wealthy do not feel, and yet is dear to God, as his own blessed child and future inheritor of his glory.

To men of every rank and station the Christian will endeavor to render their due; Custom to whom custom, fear to whom fear, honor to whom honor. Let his own situation in this world be what it may, he is the only gentleman in heart, whatever others may seem to be in outward grimace and manners. He is gentle, showing all kindness to all men. This is the golden polish; and without this, the rest is nothing but tinsel.

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It will appear from hence, that the Christian school teacheth the most difficult good manners of any in the world. It not only insists upon a decent outside, but leads to the correction of the heart, and to the strictest adjustment of all things into a right order within. lax morals, no licentious conduct, no ill words, no indecent looks, no, nor yet one evil thought, are tolerated for a moment to the disciple of Jesus Christ. He would be, if he could; and he grieves because he cannot be, in this life, all holiness and perfection. Thus, though no part or cause of his final salvation depends upon what is done by him or what is done in him; yet he desires to abound in all the fruits of faith, which are by Christ Jesus, to the praise and glory of God. And if these things be so, how can any presume to say, "That the doctrines of grace are pregnant with immorality ?"

CHAPTER XV.

THE CHRISTIAN'S CONDUCT TO THE TEMPTED AND DISTRESSED IN MIND.

THE members of the same body have a natural care and sympathy for each other; and so have the members of the church of Christ, which is his spiritual body. They cannot know of the sorrow and trials of a brother's soul, without some concern of spirit, or feeling of compassion.

Godly conference and discourse are often rendered the means of comfort and relief. The Lord indeed usually works in this way, that his people may see it to be their greater privilege and duty thus to help each other's faith, and so be joint partakers of his joy. This mutual regard and assistance tend also to unite the flock of Christ, and to make them more and more dear to each other. For want of this, many congregations are like scattered sheep, unaffectionate, disregarded, and careless of their brethren's true happiness and prosperity.

Whatever be the trial or the disorder, the word and promises of God are the appointed help and remedy, which must chiefly be used and applied. If God's word cannot relieve the troubled mind, vain indeed must be the word of man. Besides, experience shows, that this word hath been blessed to the souls of his distressed people, when all other helps have failed.

And as the blessing must descend from above, so all discourses, if not begun, should at least be ended in prayer. Very often in the prayer, the trouble shall be lightened, which the previous discourse did not seem in the least to remove.

There is not a possible case of distress into which a believer can fall, but there is something in the holy

scripture which can meet it. It is the wisdom, then, of a gracious person, in all conferences with the afflicted, to have a store of suitable passages with him or in his mind, that out of it he may be able to draw what may tend, under God's blessing, to remove or to lessen the trial.

Where the body as well as soul is affected, proper remedies must be administered to both, and especially to the latter, that it may be encouraged to support the trailer and the weaker part. If it be a case of sickness, the mind above all things must de attended to; for if that be well, it will not only enable the person to bear the other better, but it will have this noble cordial within, that all shall be well at the last. It is an abominable wickedness in some physicians, that they order all religious discourse out of the chambers of the sick and the dying, lest it should lower the spirits (as they think) and perplex the mind. Are the dying then to be deceived into death, if they are ignorant of God and salvation? Or, if they know God, are they to have no comfort of his word, when they have most occasion for it? It is equally wicked to flatter with life, when death itself is at the very door. I remember a man, who seemed to have some serious impressions from religious discourse, under a near prospect of dying; but when a deceiving physician had assured him of his recovery, he threw away all concerns for heaven, received with disgust any mention of the state of his soul, and was found with cards and idle company in the very evening of that night in which he fell speechless and died. Did not such a physician contribute what he could to the murder of a soul? And is not this the worst because the most lasting cruelty?

Certainly, religious discourses at such seasons should not be thrust in at random, bnt by discreet persons, or (if they can be had) by pious ministers who will neither be too long at one time in their attentions, nor offer what may be unsuitable or impertinent.