your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And be not conformed to this world, but be ye transformed by the renewing of your mind." In the remaining part of the chapter are recommended to christians divers virtues; such as humility, faithfulness, and diligence in the improvement of their talents and in the discharge of the duties of their several stations, undissembled love of each other, patience under afflictions, a love of peace, forbearance of enemies, and even kindness to them if they are in distress.

My present design is to consider the cautionary direction of the text: "And be not conformed to this world." By the world, as you well know, in the New Testament and in common discourse, is often meant this present state, and the things of it. It likewise sometimes denotes the sinful customs and practices of men who live in this world; or the bad men of the world who live according to the lusts of the flesh, and as if they looked for no other happiness, but what consists in the possessions and enjoyments of this world; and so generally had men abandoned themselves to sin and folly, that Satan is spoken of as the "god of this world," 2 Cor. iv. 4, as if he had been the deity they acknowledged and worshipped.

Indeed before the coming of Christ, and the publication of his gospel, human nature lay in a very deplorable and degenerate condition, being generally involved in great darkness and ignorance, and under the power of irregular and exorbitant appetites and affections: little virtue, either in the Heathen or the Jewish world: things contrary to reason practised by men of every rank: the very principles of the guides and instructors of men too much suited to extenuate vice, or too weak to check the torrent of it; and often recommending little else but a bare performance of external acts of religion, without, and in the stead of, real virtue and true piety.

The apostle, therefore, now writing to the christians at Rome, judged it necessary at the beginning of his practical directions, to caution them against being carried away with the stream of irreligion and wickedness: and it is to be feared, that still there may be reason for such a caution. The gospel may have made some considerable alteration in the world. Yea, it ought to be owned, that the world has been greatly reformed and amended thereby. It has blessed many with juster sentiments concerning God and the way of serving him. It has also had a good effect upon the manners of men; and many have been influenced by the

good principles they have received. Great numbers have been preserved from sins they otherwise would not have escaped. And others have reached to degrees of virtue, which they never would have attained without its assistance: and the number of truly good and upright men is not so small as formerly; but, we may reasonably suppose, much enlarged and increased.

Nevertheless there are many whose lives are not agreeable to the rules of right reason, or the precepts of the christian religion. And though it should be allowed, or charitably supposed and hoped, that they are not now the most, who act contrary to the precepts of religion; yet a caution not to be conformed to the world, may not be useless or needless. If there are but few who act as men of the world, and are principally influenced by the things of this present life; yet considering the deceitfulness of our hearts, the bias of inclination to some sins, and the force of only a few bad examples, (especially where there are many,) it may be reasonable to guard against imitation of them, or conformity to others in that which is evil.

In discoursing on this text I shall take the following method:

I. I shall endeavour to show the design and meaning of this direction.

II. I intend to consider the importance of observing it, and offer some reasons and arguments against conformity to this world.

III. After which, I shall conclude with a few reflections. I. I shall endeavour to show the design and meaning of this direction.

And hereby is not to be understood, that we are studiously to avoid all conformity and agreement with men of the world. We all agree in one common nature, and perform the ordinary functions and operations of the animal and rational life: and we are to provide for the wants and necessities of nature, as well as other men. Nor does the apostle design to restrain or forbid a diligent pursuit of the comforts and advantages of this life, in any methods that are lawful and innocent: but what he means is, that we should not be led aside by multitudes, or by any of those we converse with, into the practice of any thing sinful and unlawful.

But beside this general explication of the words, I would mention some particulars, in which we ought not to be conformed to others, how much soever such things may prevail. 1. We are not to be conformed to the world in those sins

which are called sins of the flesh. In this caution the apostle very probably has an eye to these things, inasmuch as they were very generally indulged among the heathens, by whom the christians at Rome were surrounded. So he writes to the Ephesians: "This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk in the vanity of their minds, having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart: who being past feeling have given themselves over to lasciviousness, to work all uncleanness with greediness. But ye have not so learned Christ, if so be that ye have heard him, and have been taught by him, as the truth is in Jesus; that ye put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts." Eph. iv. 17-22. He requires, that such things be "not once named," ch. v. 3, among christians; that is, that there be no instances of such transgressions among them: but that they behave " as becometh saints; and have no fellowship with the unfruitful works of darkness, but rather reprove them," ver. 11. He likewise directs, that "foolish talking and jesting, which are not convenient," ver. 4, should quite cease from among them.

Nor are we to indulge ourselves in any intemperance or excess, that disorders the reason, prejudices the health, and indisposes for the duties of life." And be not drunk with wine, wherein is excess," Eph. v. 18. We are not to be guilty of compliance here. Though some should take it ever so much amiss, that we will not be like them, or bear them company therein, we are resolutely to decline a conformity with them. Thus St. Peter, referring to the prevailing customs of heathens: "For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, excess of wine, revellings, banquetings, and abominable idolatries: wherein they think it strange, that you run not with them to the same excess of riot, speaking evil of you," 1 Pet. iv. 3, 4. So it was then. And it is to be feared, that still among some, and in some places, this kind of excess is so common, that not a few may be tempted by the customariness of it.

2. Christians are not to be conformed to the world, or the men of it, in any injustice, either in the way of fraud or violence. Says St. Paul to the Ephesians: "Let him that stole steal no more; but rather let him labour, working with his hands the thing which is good," Eph. iv. 28.

Among the ancient laws of God delivered to the Israelites are such as these: "Ye shall do no unrighteousness in judgment, in mete-yard, in weight, or in measure. Just balances, just weights, a just ephah, a just hin shall ye have. I am the Lord your God, which brought you out of the land of Egypt," Lev. xix, 35, 36. Solomon observes: "A false balance is abomination to the Lord; but a just weight is his delight,” Prov. xi. 1. And God himself by his prophet reproves prevailing injustice in this manner: "Are there yet the treasures of wickedness in the house of the wicked, and the scant measure that is abominable? Shall I count them pure with the wicked balances, and the bag of deceitful weights?" Mic. vi. 10, 11. Christians then certainly ought to be fair and open in their dealings, and to do to every man what is just. Though we could unobserved detain what is rightfully due to any, we should not withhold it. We are not only to decline unreputable methods of gain, which all men would condemn, and cry out of; but every artifice that is unjust and unequal, however common with some, and secure from the cognizance of human laws. We should be willing to exert ourselves to secure to others their rightful possessions against unjust invaders; but should never employ our power, or art, or influence, for getting into our hands what belongs to others. Though a good man does not choose to be oppressed, and would use

all

proper measures to secure himself from wrong; yet he would much rather suffer, than do an injury. To be wronged of his possessions, or rightful inheritance, by the artifices of designing persons, might be matter of much grief and concern; but to treat others in such a way, never enters into his heart: nor would any consideration whatever prove a temptation to such fraudulent proceeding. He would rather lose what he has, than gain the greatest estate by an act of injustice.

3. Christians are not to be conformed to the world, or the men of it, in the practice of known falsehood. It is one of St. Paul's practical directions to the Ephesians: "Therefore, putting away lying, speak every man truth with his neighbour: for we are members one of another," Eph. iv. 25. The words we use are to express the sense of our minds. We are not to promise any thing, but what we intend to do: and when we have promised, we are to perform according to our engagements. Nor does it seem consistent with truth and sincerity to make pompous professions of affection, respect, and esteem, beside, and beyond the sense of our minds: creating thereby vain dependences, and big

expectations; for our own present interest possibly, but to the real detriment, and lasting and piercing vexation and disappointment of those who have been deceived by us. A christian also, one would think, should reckon it incumbent on him to have a regard to truth in lesser, as well as in greater matters. However customary it may be with some people to be at the same time at home to some, and abroad to others, and to direct their attendants to deliver a known falsehood, and to persist in it: a man of honour and conscience will scarce encourage, or approve a practice, which is a breach upon sincerity, and may have pernicious consequences.

I need not add here, that if we are not to transgress the rules of veracity in our ordinary discourse and conversation, much less may we falsify upon solemn occasions: when beside the weight of our own credit, we call God to be witness to the truth of what we say.

4. We are not to conform to the world, and the men of it, in a profane use of the name of God. Reverence is always due to the Supreme Being in which they appear to be defective, who upon trivial occasions appeal to God for the truth of what they say. If any should insist, that they do it sometimes without knowing they do so, or thinking of it: they only show thereby, that they have been long habituated to a practice which is not to be justified. For is it not an offence to attest insignificant points with an oath? which is a solemn and awful thing, not to be introduced into society, but for deciding matters of weight and importance. A sober and considerate heathen or deist, who has upon his mind a serious sense of religion, would not approve that the Divine Being should be mentioned, or spoken of in such a light and irreverent manner, as would be judged a contemptuous use of the name of a great man. And shall christians venture upon such an use of the name of God, who have so much more reason to love and honour him? Is it not strange and surprising, that a sin to which, as is often said, there is so little temptation, should be so common as it is, among those who are called by that honourable name? But however common it may be among some, chiefly, I think, of the higher and lower ranks of men (in which, as well as in some other things, they too much agree,) let us not be conformed to them therein.

Nor can it be fit for us to stake our salvation, or life, or credit, for the truth of matters of little or no consequence, as some frequently do. This is a practice that is not to be reconciled to the reason of any thoughtful and considerate