as on men's own? of such passionate invectives, such sharp prosecutions, against those that wrong both God and men's souls, as against those that wrong a selfish person? (and usually every man seemeth to wrong him, who keepeth from him any thing which he would have, or saith any thing of him which is displeasing to him.) Go to the assizes and courts of justice; look into the prisons, and inquire whether it be zeal for God, or for men's selves, which is the plaintiff and prosecutor? and whether it be for wronging God or them that all the stir is made? Men are ready to say, God is sufficient to right himself; as if he were not the original and end of laws and government, and magistrates were not his officers, to promote obedience to Him in the world.

At this time, how universal is men's complaint against their governors! how common are the cries of the poor and sufferers, of the greatness of their burdens, miseries, and wants! But how few lament the sins against government, which this land hath been sadly guilty of! The pastors complain of the people's contempt; the people complain of the pastors' insufficiency and lives; the master complaineth how hard it is to get good servants, that will mind their business and profit, as if it were their own; servants complain of their masters for over-labouring them, or using them too hardly; landlords say that their tenants cheat them; and tenants say that their landlords oppress and grind them. But if you were Christians indeed, the commonest and saddest complaints would be against

yourselves: I am not so good a ruler, so peaceable a subject, so good a landlord, so good a tenant, so good a master, so good a servant, as I ought to be. Your ruler's sin, your subject's sin, your landlord's sin, your tenant's sin, your master's sin, your servant's sin, shall not be charged upon you in judgment, nor condemn you, but your own sin. How much more, therefore, should you fear, and feel, and complain, of your own than of theirs.

3. As for the seeming Christian, I have told you already that selfishness is his nature and predominant constitution; and according to self-interest he judgeth of almost all things, of the faults and duties of others and himself; and therefore no man seemeth honest or innocent to him, who displeaseth him, and is against his worldly interest. Cross him about mine and thine, and he will beknave the honestest man alive, and call his ancient friend his enemy: but of his dealings with them he is not so scrupulous, nor so censorious of himself.

XXXV. 1. A Christian indeed is much taken up in the government of his thoughts, and hath them so much ordinarily in obedience, that God and his service, and the matters of his salvation, have the precedency in them; and his eye is fixed on his end and duty; and his thoughts refuse not to serve him for any work of God to which he calleth them. He suffereth them not to be the inlets or agents for pride, or lust, or envy, or voluptuousness, or to contrive iniquity; but if any such sparks from hell are cast into his thoughts, he presently laboureth to extinguish them; if they

intrude, he letteth them not lodge or dwell there. And though he cannot keep out all disorder or vanity, or inordinate delights, yet is it his endeavour, and he leaveth not his heart in any thing to itself.

2. The weak Christian also maketh conscience of his thoughts, and alloweth them not to be the inlets or servants of any reigning sin: but, alas! how imperfectly doth he govern them! what a deal of vanity and confusion is in them! how carelessly doth he watch them! how remissly doth he rebuke them, excite them and command them! how oft are they defiled with impurity and uncharitableness! and how little doth he repent of this, or endeavour to reform it! and little serviceable are his thoughts, to any high and heavenly work, in comparison of the confirmed Christian.

3. And the seeming Christian is very little employed about his thoughts; but leaveth them to be the servants of his pride and worldliness, or sensuality, or some reigning sin.

XXXVI. 1. A Christian indeed is much employed in the government of his passions; and hath so far mastered them, as that they prevail not to pervert his judgment, nor to discompose his heart so far as to interrupt much his communion with God, nor to ensnare his heart to any creature, nor to breed any fixed uncharitableness or malice in him, nor to cause his tongue to speak things injurious to God or man, to curse, or swear, or rail, or lie, nor yet to cause him to hurt and injure any in his heart; but when passion would be inordinate,

either in delights or desires, or anger, or grief, or fear, or hope, he flieth to his helps to suppress and govern them. (Though fear is more out of man's power than the rest, and therefore ordinarily hath less of sin.) He knoweth that Christ hath blessed the meek; and bid us learn of him to be meek and lowly; and that 'a meek and quiet spirit is in the sight of God of great price.' It is, therefore, hist care and course, to give place to wrath,' when others are angry; and if it be possible, as much as in him lieth, to live peaceably with all men;' yea to 'follow peace' when it flieth from him. And not when he is reviled to revile again,' nor to threaten or revenge himself on them that injure him. Reason and charity hold the reins, and passion is kept under: yea, it is used holily for God. Slow to anger he is in his own cause, and watchful over his anger even in God's cause.

2. But the weak Christian doth greatly shew his weakness, in his unruly passions, (if he havė a temper of body disposed to passion.) They are oft rising, and not easily kept under; yea, and too often prevail with such unseemly words, as make him become a dishonour to his profession. Oft he resolveth, and promiseth and prayeth for help; and yet the next provocation sheweth how little grace he hath to hold the reins. And his passionate desires, and delights, and love, and sorrows, are oft as unruly as his anger, to the further weakening of his soul: they are like ague fits, that leave the health impaired.

3. And the seeming Christian hath much less

power over those passions, which must subserve his carnal mind. For anger, it dependeth much upon the temperature of the body; and if that incline him not strongly to it, his credit or common discretion may suppress it; unless you touch his chiefest carnal interest, and then he will not only be angry, but cruel, malicious, and revengeful. But his carnal love, and desire, and delight, which are placed upon that pleasure, or profit, or honour, which is his idol, are indeed the reigning passions in him; and his grief, and fear, and anger, are but the servants unto these.

XXXVII. 1. A Christian indeed is one that keepeth a constant government of his tongue. He knoweth how much duty or sin it will be the instrument of: according to his ability and opportunity, he useth it to the service and honour of his Creator, in speaking of his excellencies, his works and word; inquiring after the knowledge of him and his will; instructing others, and pleading for the truth and ways of God; and rebuking the impiety and iniquities of the world, as his place and calling doth allow him. He bridleth his tongue from uttering vanity, filthiness, ribaldry, foolish and uncomely talk, and jests; from rash and irreverent talk of God, and taking of his name in vain; from the venting of undigested and uncertain doctrines, which may prove erroneous and perilous to men's souls; from speaking imprudently, unhandsomely, or unseasonably about holy things, so as to expose them to contempt and scorn; from lying, censuring others without a warrantable ground and call; from