mbly with God.

2. There is also sobriety in the affections when they are moderate. The
objects of this world which come under the affections, are either sinful
and unlawful or in themselves lawful and allowable. Now sobriety towards
the first kind is simple abstinence, towards the second moderation. The
rule of the first is, "Abstain from fleshly lusts which war against the
mind" (1 Pet. ii. 11), and, as it was said in another sense, "Touch not,
taste not, handle not." "Have no fellowship with the unfruitful works of
darkness," Eph. v. 11. As a man who would be clean should not touch pitch,
and he who would not be burnt should not carry coals in his bosom, so
ought the child of God, who walked formerly in the lusts of ignorance,
after the custom of this world, to abstain from all appearance of evil (1
Thess. v. 22.), not only from sin itself, but from all the occasions of
it, and inducements unto it, all that which hath any appearance of evil.
There is no measure of moderation here, a man must not think to give his
lusts part, and Christ part. No, he must have all or none. Ye should have
no quarters with sin, ye should be out of speaking terms with it. The
least motion of the affections and heart that way, is insobriety, and
inordinate affections. 3. But sobriety in things lawful is moderation,
when the spirit is kept within bounds, Col. iii. 1, 2. And the rule of
this is that which Paul prescribes, 1 Cor. vii. 29, "Use the world as not
abusing it," knowing that the fashion of the world doth pass away. Love
this world as if ye loved it not. Every thing hath too much of the heart,
and Jesus Christ would have his royal palace his peculiar place here. He
may have suitable affections to God's dispensations in this world, (for
the Christian wants none of his senses,) yet he ought not to be "greatly
moved," as David speaks, Psal. lxii. 2. Now we consider this in three
things, (1) In seeking of any thing; (2) In enjoying of any thing; (3) In
losing or wanting any thing. That rule of Paul's may be applied to all the
three, he should seek the world as if he sought it not. He should enjoy
the world as if he enjoyed it not. He should want or lose the world as if
he lost it not. This sobriety makes him want, in abundance, and abound, in
want,--to have nothing, and yet possess all things. All our time and pains
and affections are spent out upon these, and turn about on these three
points. Desire, attended with care and anxiety, goes