well as doctrine, from whom they have bor

rowed their name.

OSTENTATION.

Do what good thou canst unknown; and be not vain of what ought rather to be felt than seen.

The humble, in the parable of the day of judgment, forgot their good works, "Lord

when did we so and so?"

He that does good for good's sake, seeks neither praise nor reward, though sure of both at last.

COMPLETE VIRTUE.

Content not thyself that thou art virtuous in the general; for one link being wanting, the chain is defective.

Perhaps thou art rather innocent than virtuous, and owest more to thy constitution than to thy religion.

To be innocent is to be not guilty; but to be virtuous is to overcome our evil inclinations.

If thou hast not conquered thyself in that which is thy own particular weakness, thou hast no title to virtue, though thou art free of other men's.

For a covetous man to inveigh against prodigality, an atheist against idolatry, a tyrant against rebellion, or a liar against fogery, and a drunkard against intemperance, is vice reproving viciousness.

Such a reproof would have but little success, because it would carry but little authoity with it.

If thou wouldst conquer thy weakness, thou must never gratify it.

No man is compelled to evil; his consent only makes it his.

It is no sin to be tempted, but to be over

come.

What man, in his right mind, would conspire his own hurt? Men are beside themselves, when they transgress against their convictions.

If thou wouldst not sin, do not desire: and

if thou wouldst not lust, do not embrace the temptation: no, not look at it, nor think of it.

Thou wouldst take much pains to save thy body take some, prithee, to save thy soul.

:

RELIGION.

Religion is the fear of God, and its demonstration good works; and faith is the root of both: "For without faith we cannot please God;" nor can we fear what we do not believe.

The devils also believe and know abundance; but in this is the difference, their faith works not by love, nor their knowledge by obedience; and therefore they are never the better for them. And if ours be such, we shall be of their church, not of Christ's; for as the head is, so must the body be.

He was holy, humble, harmless, meek, merciful, &c., when among us; to teach us what we should be when he was gone; and

yet he is among us still, and in us too, a living and perpetual preacher of the same grace, by his spirit in our consciences.

A minister of the gospel ought to be one of Christ's making, if he would pass for one of Christ's ministers.

And if he be one of his making, he knows and does, as well as believes.

That minister, whose life is not the model of his doctrine, is a babbler rather than a preacher, a quack rather than a physician of value.

Of old time, they were made ministers by the Holy Ghost: and the more that is an ingredient now, the fitter they are for that

work.

Running streams are not so apt to corrupt as stagnant waters; nor itinerant, as settled preachers; but they are not to run before they are sent.

As they freely receive from Christ, so they give.

They will not make that a trade, which

they know ought not, in conscience, to be

one.

Yet there is no fear of their living, that design not to live by it.

The humble and true teacher meets with more than he expects.

He accounts content with godliness great gain, and therefore seeks not to make a gain of godliness.

As the ministers of Christ are made by him, and are like him, so they beget people into the same likeness.

To be like Christ, then, is to be a Christian. And regeneration is the only way to the kingdom of God, which we pray for.

Let us to day, therefore, hear his voice, and not harden our hearts who speaks to us many ways: in the Scriptures, in our hearts, by his servants and providences; and the sum of all his holiness, and charity.

St. James gives a short draught of the matter, but very full and teaching: "Pure religion, and undefiled before God the Father,