when neither riches, nor power, nor friends, nor any thing that this world affords, will be able to give you the leaft relief? Let me therefore intreat you fpeedily to feek the favour of that God who is the only adequate portion of an immortal foul. Liften to that kind expoftulation and advice (Ifa. lv. 2, 3.), "Wherefore do ye fpend money for that "which is not bread? and your labour for "that which fatisfieth not? Hearken diligenttr ly unto me, and eat ye that which is good, "and let your foul delight itself in fatness. "Incline your ear, and come unto me; hear, "and your foul fhall live: and I will make

`an everlasting covenant with you, even the "fure mercies of David." But I now addrefs myfelf, in the

2d place, To thofe happy perfons who are in a state of friendship with God. To you, then, I fay, that this gracious promife fhould both excite and encourage you to ftedfastness in the ways of religion. "For if God be "with you, who can be against you?"-"Be ftrong, then, in the Lord, and in the power of his might."-All neceffary aid is provided for you in the tenor of the well-or

dered

dered covenant, and will not fail to be imparted to you in the time of your need. Your help is laid on one who is mighty to fave, and who is no lefs willing than able to support you under all trials. "Wherefore, gird your up the loins of your mind, be fober, and

hope to the end." But the principal improvement which you ought to make of this promife is to put away from your minds all diffatisfaction with your prefent condition, or anxiety about your future provision in the world. God hath charged himself with the care of providing for you while you are here. He hath not, indeed, promifed you an exemption from poverty, hardships, or afflictions. But he hath affured you, that these things are no tokens of his difpleasure; nay, on the contrary, that they are intended for your greatest good, and that he is never nearer to his people than when they are in the furnace of affliction. What abundant reason, then, have you to be contented with whatever lot he is pleased to appoint you in the world, and to look beyond all the momentary diftreffes you now fuffer, to that incorruptible inheritance which is reserved for you in hea

ven.

"Let your conversation then be with❝out covetoufnefs; and be content with fuch "things as ye have: for he hath faid, I will "never leave thee nor forfake thee."

And they that are Chrift's have crucified the flesh, with the affections and lufts.

O man, who hath experienced the de

N°

ceitfulness of his own heart, will think the fubject of this text improper for the prefent occafion *. It is true, this day is fet apart for thanksgiving; and with the highest pleasure would I enter on the delightful theme of divine love and condefcenfion, which fhall employ the praises of the redeemed through endless ages. But a folicitous concern, that your joy may be well founded, hath induced me to propose to you a ftrict examination of yourselves,

* Preached on a Day of Thanksgiving, after the difpenfation of the Lord's Supper.

yourselves, whether you have indeed an intereft in him, through whom all favour and good will to finners is conveyed. The text furnisheth us with an infallible rule to direct our judgment in this inquiry.

σε

They that called by his

are Christ's," not all who are name, but they who are united to him, as the branches are united to the vine, who are 'governed by his Spirit, and have a right to the benefits of his purchase, are diftinguished by this attainment, "They have crucified the "flesh, with the affections and lufts."

In difcourfing on these words, I propose,

First, To fhow what is meant by crucifying the flesh, with the affections and lufts.

Secondly, To how, that it is the diftinguishing character, and the real attainment of all who are Chrift's, to crucify the flesh, with the affections and lufts. And then to conclude with an improvement fuited to the occafion of our prefent meeting..

I begin with inquiring what is meant by "crucifying the flesh, with the affections and "lufts." By "the flesh," we are to under

ftand the corrupt nature of man; and by "the

"affections