A course of lectures upon the church catechism in four volumes. Vol. I. Upon the preliminary questions and answers by a divine of the Church of England.

THE First Lecture . A Catechism , that is to say , an Instruction to be Learned of every Person , before he be brought to be Confirmed by the Bishop .

THIS is the Title of your Catechism , which you are now learning ; and before I proceed to discourse on the Catechism it self , I thought it proper , from these Words , to define what a Catechism means , and to let you know the Benefit and Use of Catechizing .

As for the Word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to Catechize , The Meaning of the Word Catechize . it is often met with in the Holy Scriptures , particularly Luk. 1.4 . where it is taken in the self-same sense we now use it , wherein it does import a more General Instruction in those Christian Truths , which are afterwards to be more particularly and distinctly learnt by us ; for so St. Luke Dedicating his Gospel to Theophilus , tells him Chap. 1. ver. 3 , 4. Sensus loci q. d. ut ea quae olim Catechumenus viva voce didicisti nunc plenius accertius cognoscas . Eras . in Loc. That it seemed good to him , having had perfect knowledge of all those things from the very first , to write them in order to him , that he might know the certainty , or have a more full and particular Understanding of those things wherein he had been before Catechized , ( for so it is in the very Letter of the Greek ) that is taught only in General to prepare him for Baptism .

Hesychius , a Learned Grammarian , does give the meaning of this word Catechize , by another which signifies to Build ; and this does intimate to us the Matter of which a Catechism must consist , viz. Of the main and fundamental Points of Religion , such as are fittest to build up a firm and unshaken Christian withal .

Lastly , It is deriv'd from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies an inculcating and sounding often in the Ear of the Learner , the Principles to be imbibed and fixed in his Mind and Memory . So the Heathens , and so the Christians used the Word .

And this may suffice for the Importance of the Word , which I thought might not be improper to Note , because it gives so much Light into the Meaning of the Thing , and the Nature of a Catechism , which I shall therefore Define as follows , taking the Title now read , with some Explanatory Additions , for the Text upon which I shall Comment.

A Catechism is a general Instruction in the Fundamental Principles of the Christian Religion , The Definition of a Catechism . necessary to be Learnt of every Person in order to his Confirmation ; or the solemn Renewing of his Baptismal Vow and Covenant with God , and the receiving Benefit by the Bishop's Blessing , Prayers , and Laying on of Hands . In which Definition you are told ,

First , As to the Matter of which a Catechism is to consist : It is a General Instruction in the Fundamental Principles of the Christian Religion .

Secondly , As to the Persons to be so Instructed : It is necessary to be Learnt of every Person .

Thirdly , As to the End of a Catechism : It is necessary to be Learnt of every Person in order to his Confirmation , or the solemn Renewing of his Baptismal Covenant and Vow before the Bishop , and the receiving Benefit by the Bishop's Blessing , Prayers , and Laying on of Hands . Of all which Particulars I shall discourse to you in their Order .

And First , As to the Matter of which a Catechism is to consist : It is a General Instruction in the Fundamental Principles of the Christian Religion .

●tian Re● , What ? Christian Religion is out of Christian Principles to live an Holy , Good Life ; and together therewith to depend upon the Mediation of Christ with the Father for us , that our imperfect Righteousness may be graciously accepted to our Justification .

I. Moral Life an ●ial part ●hristia● That Morality , or a good Life , is a necessary and essential Part of Christianity , is expresly affirm'd by St. James , 1.27 . where he tells us , That Pure Religion and undefiled , before God and the Father ( or such as God the Father will accept ) is this , to visit the Fatherless and Widows in their afflictions , and to keep one self unspotted from the world . Many seem to place it in little less than Morality ; but it is the Life and Soul of all Religion , as in respect of God , to Love , Honour , and to Obey him ; to Trust in him , and to Resign one self to him ; to Worship him , and to be Devoutly given : So in respect of our Neighbour , to be Just and Charitable ; and particularly , and especially to Relieve those that are in Distress : And Lastly , as to our selves , to govern our Affections , to subdue our Passions , to mortify our Lusts , and to moderate our Desires : In a word , To keep the Heart and Life clean from the Defilements of Sin . In this , I say , consists One main Part of Religion , in abstaining from all Sin and Wickedness , and in a constant and steddy Performance of all the Parts of Vertue and Holiness .

This , I am sure , is a main Part of the Christian Religion , the Religion that our Saviour came to Plant amongst Men , for this St. Paul assures us , Tit. 2.11 , 12 , 13 , 14. The Grace of God that bringeth Salvation to all men hath appeared , teaching us that denying ungodliness and worldly lusts , we should live soberly , righteously and godly in this present world ; looking for that blessed Hope , and the glorious appearing of the great God , and our Saviour Jesus Christ , who gave himself for us , that he might redeem us from all iniquity , and purify to himself a peculiar people zealous of good works . He appeared teaching us to deny all Ungodliness ; and he gave himself for us to redeem us from all Iniquity . Hitherto indeed tended all he said , all he did , and all he suffer'd . This was the Design of his excellent Sermons and Discourses , of his most admirable Example and Life , and of his Death and Sufferings , to Root out of the Lives of Men whatsoever is Sinful and Wicked , and to Implant in its stead all the Parts of Vertue and Goodness .

But Secondly , It is not enough to make a Man a good Christian , II. To Act Virtuously upon Christian Principles . that he live a strict and unblamable Life ; but it is moreover necessary to render him such , that he act Virtuously upon Christian Principles : Both indeed are necessary to the constituting a Man a true Christian . The most regular Life that can be , except it be Acted upon Christian Principles , is but meer Morality at the best ; as the most Orthodox Belief that is , if it be Barren in good Works , is but a dead Faith . Thus Temperance may be observ'd because of our Health , and plain and punctual Dealing by the Men of Trade , because of their Interest . Men may Fast and Pray out of Hypocrisy , and to appear Good to others ; and may distribute large Alms to gain the Applause of Men , as you may see Mat. 6.2 , 5. And indeed considering that Godliness is profitable for all things , having the promise of the Life that now is , as well as of that which is to come , 1 Tim. 4.8 . And since of the Christian Religion it may be said , that Her ways are ways of pleasantness , and all her paths are peace ; Men may lead very blameless Lives in all respects , because of the Advantage and Tranquility of Mind , that arises meerly from a regular and orderly Conversation : But all this will be accounted by God to fall far short of the Christian Religion , and will entitle the Man to no Reward in Heaven , that acts upon no better Reasons nor Motives than these : Verily I say unto you they have their reward , says our Saviour , Mat. 2.6 .

Nay , He that lives an orderly , good , moral Life upon the Belief only that there is a God , that his Providence and Care is extended over us , that our Souls shall never Dye , but are capable of , and shall receive Rewards or Punishments in another world , can be only said to be so far Religious , as the good Moral Heathens were , who Believ'd and Acted upon the Principles of Natural Religion only ; and who having no other Law did by Nature the things contain'd in the Law , Rom. 2.14 . But to constitute a Man truly Religious , and to denominate his Religion the Christian Religion , it is farther necessary , that he moreover Act upon Christian Principles , such as not the Light of Nature only , but the Gospel of our Saviour does reveal unto us , for in the day when he shall judge the secrets of men by Jesus Christ , it will be , St. Paul tells us , according to his Gospel , Rom. 2.16 . And so main a part in his Gospel were the Principles of reveal'd Religion , that he told the Corinthians , he determined not to know any thing amongst them save Jesus Christ , and him Crucified , 1 Cor. 2.2 . that is , the Means and Methods of our Salvation by a Crucified Saviour ( which can be known only by Revelation ) he was resolv'd should be so much the Subject of his Preaching amongst them , that they might almost conclude he himself knew nothing else , and did not much care whether they did also . Thus the Christian Religion you see , is out of Christian Principles to lead an holy , good Life .

Nor Thirdly , III. Dependance upon the Mediation of Christ , that our imperfect Righteousness may be accepted , also necessary . Is it enough to render the Religion of us Christians compleat , that by the force of good Christian Principles we lead good Lives ; but to together therewith , we must depend upon the Mediation of Christ with the Father for us , that our imperfect Righteousness may be graciously accepted to our Justification . For alas ! the best of us all must consider this , that when we have done all that is commanded us , we are but unprofitable servants , Luk. 17.10 . But alas ! the best of us all do exceedingly fail in doing all that is commanded us ; for we have all sinned , and come short of the glory , or Approbation of God , Rom. 3.23 . And therefore , as there is One Mediatour between God and Man , the Man Christ Jesus , 1 Tim. 2.5 . So we are strictly commanded Col. 3.17 . that whatsoever we do in word or in deed , we should do all in the Name of the Lord Jesus . And particularly as to that so considerable part of Religion , Prayer , it is ordain'd , we are told Joh. 15.16 . That whatsoever we shall ask of the Father in his Name he will give it us : And also as to that other great Duty of Christian Worship , Thanksgiving , we are solemnly enjoin'd Eph. 5.17.20 . As we will shew our selves not to be unwise , but understanding what the Will of the Lord is , to give thanks always for all things unto God the Father , in the Name of our Lord Jesus Christ : And In him we have boldness and access with confidence by the Faith of him Eph. 3.12 . The Meaning of which , and innumerable other places , that might be produc'd to this purpose , is this , That considering our own Vileness and Unworthiness , by reason of our Sins , we should ground all our Hopes and Expectations of Favour and Acceptance , and Reward , solely upon Christ : That we should offer all our Deeds to God , as Sacrifices and Services unworthy of Acceptance in themselves , and as proceeding from us , but pleasing and acceptable to God , only for his sake .

Such De●ndance the ●istinguish●g Character 〈◊〉 a true ●hristian . And now this I take to be the grand distinguishing Character of Christianity , which ought therefore never to be omitted , when we pretend to give a full Account thereof . As to a good Moral Life , some Pagans did arrive to great degrees in Virtue ( such as I wish may not rise in Judgment against us Christians now a-days : ) And as for their Acting this upon good Principles , I can hardly imagine , that those who had such noble and worthy Thoughts of God , and of their own Souls , and who plac'd their Happiness in Purity and Uprightness , were so much wanting in that Ingredient also of Virtue , viz. The Acting it upon good Principles , as some do think . They seem to me only to have wanted the Knowledge and Belief of some more and better Principles which we do enjoy , to render their Virtue compleat in that respect also . But that the best of our Performances are so imperfect , that it was thought requisite in the Divine Wisdome , that the Son of God should become a Sacrifice to expiate their Guilt , and a Mediatour with his Father to obtain their Acceptance , is what the proud Hearts of natural Men never thought of , and no Religion but the Christian ever taught : But on the contrary , when they had done well , they did proudly over-value it , and did arrogantly challenge the Reward , not as of Grace , but of Debt .

Dependance ●●on Christ ●ecessary to ●ake down ●n Arrogant ●onceit of ●ur own ●ighteous●ess , a Tem●er of Mind ●ost displea●●ng to God . And therefore to take down this proud and arrogant Presumption in us , so natural to Man , and so dishonourable to God , together with his Design of making us Holy , it was withal God's Intent by such a Dispensation of his Mercies , as is given us in the Gospel , to create in us such a Reliance and Dependance upon Christ for Salvation , as to expect it , not on the account of our own holy Performance , but in the Vertue of his Mediation with the Father for us ; for so it is written 1 Cor. 1.29 , 30 , 31. That to the end that no flesh may glory in God's presence , Jesus Christ is by him made to us Wisdom , and Righteousness , and Sanctification , and Redemption , that so he that glorieth , might glory in the Lord . And indeed it does exceedingly tend to the praise and glory of his Grace , that he hath made us accepted in the Beloved , as it is said in Eph. 1.6 . This does eminently set forth the exceeding Lustre of his Mercy towards us in the Gospel , that our Imperfect , if sincere Obedience , shall be accepted through the Mediation of Christ . It does utterly exclude Boasting , and all occasions of proud Reflections on our Parts , as if so mean an Obedience as ours , could deserve such infinite Rewards , as are made over to us in the Gospel ; a Temper of Mind , which as it is very apt to get Entertainment in our Souls , so ought of all things to be supprest within us . And thus I have given you a larger account of the Nature of the Christian Religion , than otherwise I should have done , that I might clear the way towards coming to the Knowledge of those Fundamental Principles thereof ; which I told you are the proper Matter of a Christian Catechism .

And now answerably hereunto , The Nature of Fundamental Principles . the fundamental Principles of our Religion must be such Doctrines , as being well understood , and throughly believ'd , do most powerfully and forcibly perswade and move Men to be thus Religious ; as to tend to destroy the Power of Sin , to mortify our Lusts , and all wicked Inclinations within us , to render us pious and devout towards God , just and charitable and peaceable Neighbours , and sober , chast and orderly Livers in this World : And which shall withal create in us such an humble Opinion of our own Unworthiness , that when we have done all that we can , to deny our selves , and have proceeded never so far in our Zeal to good Works , we shall nevertheless , confessing that we are but unprofitable Servants , depend wholly on Christ's Merits and Mediation , and in the Virtue of his Satisfaction and Intercession alone , expect Salvation .

And now such is the Doctrine of the Covenant of Grace , An Enumeration of Fundamental Principles . particularly that part of it , the Vow in Baptism , wherein all do solemnly promise and vow Repentance , Faith and Obedience ; engaging to renounce the World , the Flesh and the Devil . Whosoever considers this , sees what Obligations ly upon him to deny himself the sinful Pleasures of the World , I. The general Doctrine of the Covenant of Grace . and to govern his whole Life and Conversation according to God's Commandments . And whoever again understands the Constitution of this Covenant , knows that it was obtain'd for him by the Mediation of Christ , who is therefore Stiled , The Mediatour of the New Covenant , Heb. 12.24 . and therefore that on his Mediation he must depend for the having those infinite Blessings made good to him , which are promised therein to his Obedience .

And such fundamental Principles also in a prime Sense are the Belief of all the Articles of our Christian Faith , as the Belief of God , II. The Articles of our Christian Faith . and of his Providence , that he is our Creatour , Governour , and will Reward every Man according to his Works . The Belief that Jesus Christ came into the World , Died and Suffered to Attone for its Sins , and Preach'd the Gospel to Reform it . The Belief that he gives his Spirit to sanctify us , and that he will hereafter come in Person to Judge us . In a word , The Belief of all the Articles of our Christian Faith . These are indeed the true Principles of our Religion , for these are all of them ( as I shall hereafter shew ) so many very powerful Motives to reform our Lives , to forsake our Sins , and to follow Holiness , as that without which we shall never see God . And these do most of them , influence us , as to a good Life , so , humbly to rely upon God's Mercies through Christ for the acceptance of it .

III. ●e Laws of Ten Com●●dments . And such also are the Laws of the Ten Commandments , which contain the great Instances of our Duty to God , our Neighbour , and our Selves ; and to which all others may probably be reduced . These Ten Commandments may properly enough be stiled the Principles of Religion ; for as the Root is the Principle , as it were , out of which all the Branches Stem forth , so out of these Commandments do all the Duties of a Christian grow forth , like so many Branches ; so that whosoever shall well study and digest these Ten Summary Commands , shall scarcely fail of growing up to be a Good Christian .

IV. 〈◊〉 Doctrine Prayer , 〈◊〉 of the ●raments . And if to these we add the Doctrine of Prayer , and of the Sacraments , which are the necessary Means , and appointed us by God , of our procuring and conveying unto us his Assistance , to enable us to mortify and forsake our Sins , and to become Holy : I do not know any other Principles that are Fundamentally necessary , either to the promoting of a Good Life here , or an Happy One hereafter ; at leastwise so far , as to be the Matter of Catechetical Instruction , and the Buisiness of a Catechist to inform you of them .

And indeed as these Doctrines are every One of them necessary to be Known , Believ'd , and Practic'd by every Christian , that may have the Means of Knowing them , and may be taught them , being no other than the Covenant of Grace it self , or those particular Articles contained in it , and which are expresly Enjoined upon us by the Word of God to be Believ'd and Practic'd by us ; so our Church does account them the only Fundamental and Necessary Principles that are to be the Matter of a Christian Catechism . There are , it must be confest , many other useful Truths contain'd in the Scriptures ; and those , who having first laid the Foundation in these already mention'd , would go on to Perfection , should endeavour , by Reading the Bible and other good Books , and by Attending to the Preaching of the Word , to gain the Knowledge of them : But a Catechism ought not to be crouded with any thing more than what is purely Fundamental to a Good Life here , Catechism ●ht not to crouded any thing ●e , than ●at is pure●●undamen● to a Good 〈◊〉 here , and ●ppiness ●eafter . and Happiness hereafter . And if other Churches have fill'd their Catechisms , either with many Unscriptural Tenets , as the Church of Rome has hers , or with any doubtful and nice Doctrines concerning God's Election and Reprobation , as many Others have done theirs , they have no reason to brag of their Abundance . It is the Glory of our Church that she Imposes no other Doctrines , as necessary to be Learnt by her Children , than those already mention'd , which are plainly declared in Scripture to be Fundamental and Necessary Principles , whereon we may securely build a Good Life , and the certain Hopes of Eternal Happiness ; and which are so firm a Rock , that the Religion and Hopes of Happiness founded upon it , will not easily be destroy'd by the most violent and boistrous Temptations that the World , the Flesh and the Devil , shall Assault it withal , thereby to Ruine it .

Thus have I Adventured in as few Words , as the Difficulty of the Argument would give me leave , to shew you the Nature of Fundamental Principles , and to declare to you what Doctrines are to be accounted such , so far at least , as they are the Matter of Catechetical Instruction , and the Buisiness of a Catechist to inform you of them .

I have done this Point when I have told you , That a Catechism is A General Instruction only , in the Fundamental Principles of Christianity . A Catechism is a General Instruction in the Fundamental Principles of Christianity . As a Catechism ought not to be crouded with any thing more than what is purely Fundamental to a Good Life here , and Happiness hereafter ; so even those Fundamental Truths it ought to deliver in as short and comprehensive a manner , as possible ; for a Catechism is an Instruction that must be fitted to all , even the weakest Capacities , and therefore it ought to be such a Form of sound Words , as all can retain : And the more explicite and enlarged Knowledge of these things is to be sought for in the Expositions and Comments that are given of them in Catechetical Discourses , of which Nature I design , by God's Grace , to Present you with some , until I have gone through your Catechism .

In a word , and to conclude this First Point : Such were the Ancient , and Apostolical Catechisms . Such a General Instruction in the Fundamental and most Necessary Points of Religion , as we have given you an account of , was the Matter of which the Ancient Catechisms did mostly consist , even in the time of the Apostles , and such is the Catechism you are now Learning .

As to the ancient Catechizing in the Apostles times , as it is plain from the Example of Theophilus , Luk. 1.4 . that the New Converts received their first Notions of Religion by Catechizing , as was before observ'd : So Rom. 6.17 . we read of a Form of Doctrine that was delivered to them , which the best Interpreters suppose to have been a Summary of Christian Doctrine , or Body of Catechetical Points : And what those Points were , which they first taught them , we have expresly laid down Heb. 6.1 , 2. from whence it appears , that those First Principles of the Doctrine of Christ were , for the most part , the very same I have now mentioned ; viz. The Doctrines of Repentance , Faith , and of the Sacraments : They are also called there the Foundation , which being laid , the Apostle tells them , he will go on to perfect them by other Teaching .

And such a general Instruction also is the Catechism you are now Learning , and which I am at present about to Expound to you . And such is our Church Catechism . You have therein indeed given you a Summary Doctrine of all the Fundamental and Necessary Articles of Christianity . And the Seed of these Catechetical Points , if they be but receiv'd into well-dispos'd Hearts , will in time , by God's Grace , produce a plentiful Crop of saving Knowledge : So that I may very safely Affirm it , That whosoever of you shall learn to understand throughly his Church Catechism , shall be sufficiently instructed to Salvation ; and whosoever shall live according to those Principles therein taught , need no more to render him a good Christian in this World , and an happy Saint in the World to come .

And so much for the First Point in my Description of a Catechism , viz. The Matter of which a Catechism is to consist ; that it is a General Instruction in the Fundamental and Necessary Principles of the Christian Religion .

Secondly , The next , are the Persons that are to be Catechized , The Persons that are to be Catechized , are every Person . and in the Definition I have given of a Catechism , it is said to be An Instruction necessary to be Learnt of every Person . It is very certain that whoever would be skilful in any Art or Science whatsoever , he must endeavour first to understand the Principles of it . This is every Day 's Experience : He that would be a good Grammarian , or Latin Scholar , must first learn to understand his Grammar Rules ; you know it is impossible to read at all before you know your Letters , or to read well till you can spell or distinguish between the Syllables . In like manner , He that would be a knowing , and withal a stable Christian ( as it is every Body's infinite Concern to be both ) he must make it his Care and Business to become well instructed in the Principles ( those which we call the fundamental Points ) of the Christian Doctrine : That the way to Perfection in the Christian , as well as other Doctrines , is to begin with the Principles of it , appears from that of the Apostle , Heb. 6.1 . Leaving the principles of the doctrine of Christ , let us go on to perfection . Hereby you see , that his Method in Teaching , was first to begin with grounding in the Principles of the Christian Religion , and then to proceed to higher things ; and the same Method the Apostle took in teaching of Religion , the same must the Disciples be supposed to do in learning of it . If the Apostle began with teaching of Principles , the Disciples must begin with the learning of them . And the Wisdom of laying first a Foundation of good Principles , and building our Religion upon them , and the Folly on the other side of not laying a good Foundation of such , is sufficiently represented in that Parable of our Saviour , Mat. 7.24 . The wise Man , he there tells us , Built his house upon a Rock , or a Foundation of good Principles , and when the rain descended , and flouds came , and winds blew and beat upon that house , it fell not , for it was founded upon a Rock . But the foolish man he built his house upon the Sand , upon none at all , or a very sorry Foundation ; and mark the Fate of that Man's Religion , when the Flouds came , and the Winds blew and beat upon that House , it fell , and great was the fall of it . A Person well grounded in the Principles of Religion shall be able to bear the Shock of the fiercest Temptations , But a Person of no Principles shall not be able to withstand the least . The necessity 〈◊〉 every Per●ns being well ●ounded in ●eligious ●rinciples by ●atechetical ●struction . This Parable does excellently well set forth the Necessity of being well grounded in Religious Principles , which can only be done , I have shewed you , by learning of the Catechism .

I do not say that Persons should be always in their Catechism ; but when they have laid the Foundation there , so that they cannot only say , but understand it , by having had it explain'd to them ; my advice then with the Apostle to the Heb. 6.1 . is , That leaving the principles of the doctrine of Christ , they proceed to perfection , and farther to improve their Knowledge in Divine Things : But this I say , that every Christian must lay the Foundation of his Religion there ; and if this has not been yet done , it is better late than never .

●he Contempt ●ereof is the ●fect of Pride ●nd the cause 〈◊〉 Ignorance . Those who think themselves too Wise already , or too Good to submit themselves to so mean an Instruction , as they ignorantly esteem Catechising to be , I can never promise my self much Good from them . Such indeed are generally Self-conceited enough of their own Skill and Knowledge ; but it is scarcely to be imagin'd that they should not remain very ignorant in all sober and substantial Truth ; nor can they but be subject to fall into the grossest Heresies and Errors , being untaught in those Principles , which are the only Foundations of all saving Knowledge and true Religion , and the Touchstone to try false Opinions by .

True it is ; The Seeds of Virtue and Principles of Religion can never be too soon Sown in Children's Hearts . Children are the Persons that we do now commonly Instruct this way , and it is requisite that even Children should be so Instructed ; for the Seeds of Virtue , and Principles of Religion , can never be too soon sown in their Hearts , that , if possible , Religion may have the first Possession of their Souls , which is a great Advantage , before that evil Examples , and bad Customes have corrupted them : But in regard , Children , tho' they learn the Words , can understand but little of the Meaning ; and the Principles of our Religion being , for the most part , deep Mysteries , hard to be understood ; the fittest Persons to receive an Exposition of these Things , However a clear Vnderstanding of Catechetical Doctrines is attainable only by Persons grown up to some Years of Discretion . must be Youth grown up to some Years of Discretion ; for even these first Principles , if we regard the more clear , distinct , and satisfying Knowledge of them , and the more orderly Knowledge of their Method and Dependance one upon another , and the Knowledge of their useful Consequences , are strong meat , belonging to them who are of full Age , even those who , by reason of use , have their Senses exercised to discern between Good and Evil , as the Apostle's Expression is , Heb. 5.14 .

The Matter without doubt of Catechetical Doctrines is fit to be apply'd to Persons of any Age , that are as yet but Beginners in the School of Christ : And therefore , as we find in Church History , not only the most Learned of the Primitive Fathers , as Pantaenus , Clemens , Origen , did open Schools of Catechizing , by which means several Countries within few Years receiv'd the Gospel : It is not below Persons of any Age or Quality to lay the Foundation of their Knowledge in Catechetical Instruction . So we also find from the same Histories , that Persons of all Ages , and of all Qualities , did submit themselves to be Instructed this way , till such time as they were perfected in the Mysteries of Religion . We read of Emperors , that have stood amongst the Catechumens , or Persons Catechized , and of some who have been Advanc'd from being Catechumens to be Bishops , the Highest Degree in the Church , as the other in the State . Nor is it design'd by our Church for the Instruction of Children only : But a Catechism is an Instruction necessary to be learnt of every Person , indifferently , before he be brought to be Confirmed by the Bishop , as appears by the Title and Description of your Catechism , on which Words I am now discoursing , which brings me to speak to what End Catechizing is design'd .

Thirdly , The End of Catechizing to prepare for Confirmation . And it is design'd to prepare you to be Confirm'd by the Bishop . Confirmation is an open Profession from the Mouth of One formerly Baptized , and now come to Years of Discretion , made before the Bishop and the Congregation of Christ's Church , of Consenting to , and Ratifying that Vow made in Baptism by his Godfathers and Godmothers in his behalf , with a solemn Promise , Confirmation , What ? that he will Endeavour in his own Person , according as was Engag'd for him , to Renounce the World , the Flesh and the Devil , to Believe in God , and to Obey him . This on the part of the Person Confirm'd : And then on the Bishop's part , It consists in his solemn Prayers to God , to enable the Party , by the Grace of his Holy Spirit , to do the same ; and in his Episcopal and Fatherly Benediction , or Blessing of him , together with his Laying on of Hands , after the Example of the Holy Apostles , to certify him of God's Favour and gracious Goodness towards him . This is the Doctrine of Laying on of Hands , or Confirmation , entire and unmaim'd in either of its essential Parts , according as it is deliver'd in our Church , and is order'd to be Perform'd , both by those who come to this Holy Institution , and by those who are Intrusted with the Administration of it : And a Rite it is both greatly Necessary , and of singular Benefit in the Church of Christ .

●onfirmation ●cessary . And First , It is greatly Necessary , if you consider it only , as that wherein you do solemnly Ratify and Confirm your Covenant with God ; for if when you come to Years of Understanding , you refuse , or wilfully neglect to appear before the Chief Minister of Christ , I. ●s a solemn ●atification the Cove●nt with ●od . the Bishop , there solemnly to declare and profess , That you will stand to that Covenant , your Sureties in your Infancy did make with God for you ; you may be reasonably deem'd to have Renounc'd the Covenant of Grace , and to have Repented it was ever made in your behalf ; to have Renounced that Blessed Covenant , I say , and all claim to the precious Promises and Priviledges thereof , which puts you above the Condition of Infidels and Heathens , which are without Christ , and strangers from the Covenants and Promise , having no hope , and without God in the world , which the Apostle mentions , as a most forlorn and desperate Condition , Eph. 2.12 . So that it is highly requisite therefore , as you will not throw your selves back into the sad and comfortless Rank and State of Infidels , that you should Ratify and Confirm your Covenant when you come to Age.

II. ●s it consists 〈◊〉 the Episco●●l Benedi●●ion , and ●aying on of ●ands . Nor is it less necessary with respect also to that other solemn Part of it , the Laying on of the Hands of the Bishop , together with his Prayers and Episcopal Blessing . The whole Ordinance passes in the Scripture under this Title of Laying on of Hands , that being so eminent a Part of it , and because of the many Benefits that do accompany that Apostolical Rite . And so highly necessary is the Laying on of Hands in Confirmation to be retain'd in the Church , that Heb. 6.1 , 2. it is reckon'd amongst the First Principles of the Doctrine of Christ , and together with Baptism , said to be One of the Foundation Doctrines of Christianity . True it is , Laying on of Hands was used on other solemn Occasions besides Confirmation , as particularly in the Ordination of Ministers , 1 Tim. 5.22 . But however in this 6. Heb. 1 , 2. By Laying on of Hands can be meant no other than that used in Confirmation , it being mention'd immediately after Baptism , which Confirmation is to follow , and number'd amongst those first Doctrines of Christianity , which it belongs to all Christians indifferently to be instructed in , whereas no other but that Laying on of Hands , used in Confirmation , does Universally concern all sorts of People . So that Confirmation , it appears , consider'd in both its Parts , is necessary to be used in the Church of Christ .

●onfirmation ●eneficial . Secondly , And as it is necessary , so it is an Ordinance of singular Benefit to Men's Souls , if consider'd in its full Meaning and Extent . For why ?

I. As the solemn Profession ●herein made ●mprints seri●us Thoughts ●nd religious Resolutions . First , As to that solemn Profession therein made , Can any thing imprint upon Men's Spirits serious Thoughts , and Religious Resolutions , if such a solemn Declaration , as this , will not ? I do here ( does every Person that is duly Confirm'd say ) in the presence of God and of this Congregation , Renew the solemn Promise and Vow that was made in my Name at my Baptism , Ratifying and Confirming it in my own Person , and acknowledging my self bound to Believe , and to do all those things , which my Godfathers and Godmothers did then undertake for me . And no Man that considers any thing , after so serious an Undertaking upon himself , and in so Solemn a manner , can commit an ill Thing , but his Conscience will afterwards the more upbraid him for it , will rouze him up , and awaken him to Repentance . Besides the Weight there is in the Profession it self , the making it in so Solemn a manner , before so awful an Assembly , in the presence of God , and before the Bishop and the Church of Christ , must needs be a very singular Means to fix you in your Religious Purposes ; for as long as we are Men , and carry about us outward Senses , the Solemnity , whereby Religious Actions are perform'd , will be found to add great Advantages to the well-doing of them .

Nor again is Confirmation an Ordinance less Beneficial , II. As the Episcopal Benediction , Prayers , and Laying on of Hands have Spiritual Blessings attending them . consider'd in its other part ; in the Prayers , the Blessing , and in the Laying on of the Hands of the Bishop . The Person to be Confirm'd , having Renew'd that Solemn Promise and Vow that was made in his Name at his Baptism , Ratifying and Confirming the same in his own Person : The Bishop does then proceed to Beseech God to Strengthen him with the Holy Ghost the Comforter , and daily to increase in him his manifold Gifts of Grace , the Spirit of Wisdom and Vnderstanding , the Spirit of Counsel and Ghostly Strength , the Spirit of Knowledge and true Godliness , and to fill him with the Spirit of his Holy Fear : And does moreover add his own Fatherly Benediction in these Words , Defend , O Lord , this thy Servant with thy Heavenly Grace , that he may continue thine for ever , and daily increase in thy Holy Spirit more and more , until he come to thine everlasting Kingdom .

And now if the Effectual fervent Prayer of any Righteous man availeth much , Jam. 5.16 . how much more maybe expected from the Intercessions of One , who has , not only on the account of his own Personal Righteousness , but by Virtue of his Office also , an Interest in God , and the Priviledge of an easier Access , and of nearer Approaches to him in Divine Offices : And who is Commission'd to Pray to God in the behalf of others , and is Authoriz'd to Bless the People in his Name ? Why this is the Power and Priviledge that the Priesthood had given them under the Law and Gospel both : Under the Law , as you will see Numb. 6.24 . Joel 2.17 . and also under the more Spiritual Dispensation of the Gospel , as may be seen Jam. 5.14 . So that much Benefit may , without doubt , be expected from the Devout Prayers and Paternal Benediction , or Blessing of a Father of the Church , for God will ever have a particular Regard to his own Institutions , and will Bless those Means of conveying his Grace , which he himself has Appointed .

But then especially you may promise your selves a favourable Answer to the Bishop's Prayers and Fatherly Benediction , when it is also accompany'd with the Solemnity of Laying on of Hands . This has in all Dispensations , before the Law , under the Law , and under the Gospel , been Used both by Natural Parents , and by the Spiritual Fathers of the Church , as a Solemn way of their Blessing . Thus Jacob Blessed his Sons , Laying his Hands upon their Heads , Gen. 48.17 . So Aaron lifted up his Hands towards the People , and Blessed them , Lev. 9.22 . And our Saviour also , When the little Children were brought unto him , he put his Hands upon them and Blessed them , Mark 10. 16. No doubt those Great Persons did not Intend hereby a fruitless Ceremony , but they did Design their Laying on of Hands , together with their Blessing , should have a Spiritual Effect , or else such Persons would not have Used it . But to put us out of doubt concerning the Graces , that will Attend the Prayers and Benedictions , together with the Laying on of Hands of the Fathers of the Church , we have a plain Instance thereof in what Peter and John did , Acts 8.15 , 17. who when they came down to the lately Baptized Converts of Samaria , They Pray'd for them , that they might Receive the Holy Ghost , and then Laid their Hands upon them , and they Receiv'd the Holy Ghost . And tho' the Gifts that then follow'd the Laying on of the Hands of the Apostles , may be supposed to have been Extraordinary Gifts , because the Infant State of the Church did then require such to Raise and Support it ; yet the same Laying on of Hands after the Example of the Holy Apostles , and that by their Successors in the Church of Christ , the Bishops , may be expected to have still such Graces accompanying it , as in this present State of the Church , will be needful for you , and that thereupon the Fatherly Hand of God will ever be over you , that his Holy Spirit will ever be with you , and that he will so Lead you in the Knowledge and Obedience of his Word , that in the End you may attain everlasting Life , through our Lord Jesus Christ . And thus I have at length shew'd you what it is to be Confirm'd by the Bishop , and withal how Necessary and Beneficial it is to the Souls of Men , to be so Confirm'd .

Catechism Necessary . And now Catechizing , you are told in the Title and Description of that Catechism which you are Learning , is requisite in order to this your Confirmation .

I. ●o the solemn Ratifying of ●ur Covenant ●ith God . And First in order to your solemn Renewing therein of the Covenant and Vow made with God in your Baptism , and that you may Ratify and Confirm the same in your own Person . For why ? In your Confirmation you do Voluntarily and of Choice take upon you that Profession of Christianity , which before , in your Minority , was done by others in your behalf . And it is necessary before you take upon your selves so great and weighty a Business , as the Performance of the Conditions of the Covenant of Grace , that you be first Instructed , so as to understand them well , both what those Conditions of Repentance , Faith and Obedience are ; and what mighty Blessings God Vouchsafes to make over to you in the same Covenant , that should be an Encouragement , and reasonable Consideration to you , to undertake so great and weighty a Charge . Just as in the case of a Person under Age , who , by reason of his Minority , being uncapable of himself to Enter into any Covenants , his Trustees may do it for him : But when he is come to Age , and must Seal to , and Confirm such Covenants himself , it is requisite he have them Read to him , and be made to Understand what Advantages accrue to him thereby , before he Confirm them in his own Person .

But why not this Instruction , rather before Baptism than Confirmation ? It is in Baptism that we Enter into Covenant with God , and Catechetical Instruction should therefore properly go before that , you 'll say .

And in the beginning of Christianity indeed , when the Parties Baptized were , for the most part , Persons grown up to Years of Understanding , who Abandoning their Heathenish , or Jewish Principles and Practices , gave themselves up to be Christ's Disciples , it was required that such , even before they were Baptized , should be first Catechized in the Principles of Christianity , and be made to understand the Conditions of that Covenant , which by their Baptism they were to Enter into with God . And so it is still requisite , that all New Converts from Paganism , or Judaism , or Mahometism , or any other contrary Religion , should be likewise first Instructed before they be Admitted to Baptism , because such being as well to Unlearn , as it were , their former false Religion , as to Learn the true Christian Profession ; they ought therefore to Understand both , e're they can well Renounce that , or before they can Reasonably put on , or Embrace this . But as to you who are the Children of Christian Parents , your Case is quite different , for having no false Religion to Unlearn and Renounce , and having a kind of Right of Inheritance , by Virtue of your Christian Parentage , to be Baptiz'd , even in your Infancy , into the Profession of the True ; It is therefore sufficient that you be Instructed , after your Baptism , in the Nature and Tenour of the Baptismal Covenant , provided that when so Instructed , you afterwards appear Solemnly to Confirm it before Christ's Ambassadour , the Bishop .

But then it is highly necessary you should be so Catechized and Instructed before you Personally undertake a Matter of so great Importance , that so when you come to make a solemn and publick Profession of such an Undertaking , you may do it in a way and manner , that becomes reasonable and wise Persons to do so great a thing in , who always know and consider the Weight and Consequence of Matters of Moment , e're they will Solemnly make a Profession of them , or Undertake them . So necessary is Catechizing in order to the Renewing and Ratifying in Confirmation , that Covenant and Vow which was made in Baptism .

Nor Secondly , II. To the Receiving Benefit by the Episcopal Benediction , Prayers , and Laying on of Hands . Is it less necessary to your receiving Benefit by the Prayers , the Blessing , and by the Laying on of Hands of the Bishop in Confirmation . As Beneficial as these really are to all those , who shall come duly Prepared , yet it is certain , that without some necessary Qualifications in such as come to be Confirm'd ( amongst which , to understand the Nature , Terms and Conditions of the Covenant of Grace , and seriously to Intend to Perform the same , are the first and chief ) none will be much the better for the Bishop's Prayers , Benediction , or Imposition of Hands . These may be a Means indeed of Obtaining the Graces of the Holy Spirit , to Enable those , that understand their Baptismal Vows and Covenant with God , to perform such their Engagements , but they are utterly unlikely to have any Operation upon those , who understand not what a Covenant of Grace does mean . And therefore Catechizing , which is the only proper Means to give you such an Understanding , must needs be exceedingly necessary to your being Benefited also by what the Bishop shall perform in your Confirmation .

And so much for the Nature , Necessity and End of Catechizing , so far as the Title of your Catechism does give us occasion to discourse of it . And if we consider it so far only , you have a great deal of reason to value Catechizing as a most necessary and useful Kind of Instruction , so as to need no great Invitation to it . The Points you see therein taught , are the most substantial and weighty Truths of Religion . The Persons to be so Instructed , are indifferently any Persons of whatever Age , Sex , or Quality , till they come to a competent Understanding of those most necessary Points , as has been Practiced in the Apostle's Times , and the Primitive Church . And the End thereof you see , is no less than to render you capable to Confirm that Covenant with God , wherein are contain'd the Highest and most Valuable Priviledges in the World , and which cost the most inestimable Price to purchase them for us , even the Blood of Christ , and which except you shall secure your selves an Interest in , you are desperate and undone Persons .

And now each of these Considerations are Reasons sufficient to bring you to be Catechized , and to make you value it , as a great Happiness you may be so Instructed to your Soul's health . But that nothing may be left unsaid , to raise in your Minds a due Esteem of Catechizing , and to perswade you to Attend it ; I shall over and above what the Title of your Catechizing directly leads me to say concerning it , give you to understand several other good Uses to which Catechizing serves , as so many Arguments to Invite you to it .

THE Second Lecture . A Catechism , that is to say , an Instruction to be Learned of every Person , before he be brought to be Confirmed by the Bishop .

LAST Lord's Day taking these Words , which are the Title of your Catechism for my Text ( as I shall do the several Parts of the Catechism it self , till I have gone through with it ) and by Commenting upon them , I have given you an account of the Nature , and End of Catechizing , and the Persons to be Catechized .

First , As to the Nature of a Catechism , It is a general Instruction I have told you , in the Fundamental Principles of the Christian Religion . Secondly , As to the proper Persons to be Catechized , I have shewed you , that it belongs to all New Beginners in the School of Christ to be so Instructed ; and indeed that every individual Person , of what Age , or Quality soever , ought to lay the Foundation of his Christian Knowledge in Catechetical Instruction . And Lastly , The End thereof , I have shew'd you , is this , That you may be duly fitted and prepared for Confirmation , both to Renew your Baptismal Vow before the Bishop , and may be Qualify'd to receive Benefit by the Bishop's Prayers , Benediction , and by his Laying on of Hands upon you .

Well , but there are several other good Ends and Purposes to which Catechizing serves , and because the Knowing of them may increase your Esteem thereof , and cause you the better to attend it , I will bestow One other Discourse in shewing you what they are , before I proceed to Expound the Catechism it self . And

Secondly , As for Confirmation , Catechizing requisite to prepare Persons to be worthy Communicants . so it is also requisite to fit and prepare you that you may be Worthy Communicants in the Lord's Supper . Just as in Confirmation , so in the Lord's Supper , we do solemnly , tho' not so publickly Ratify and Renew our Covenant with God ; and for the same reason therefore , that Catechizing is requisite to prepare you for Confirmation , it must be also necessary to fit you for worthy Communicants , that you may Communicate with Knowledge , and as Persons that understand what they do . And alas ! To what is it but to their having been never Instructed in their Covenant by Catechizing , that so many come so Ignorantly , or else not at all to the Lord's Supper . I say so Ignorantly , for as too many of those , The want ●hereof the Occasion of People's Ig●orance con●erning the Sacrament , and conse●uently that do now and then Communicate , have but a slender Knowledge in the Nature and Conditions of their Covenant ; so too few do understand the Importance of the Blessed Sacrament , that It is the New Covenant in Christ's Blood , 1 Cor. 11.25 . that is , That it is the Seal of that Covenant , which was Purchas'd by , and Ratify'd in his Blood : But such as have been throughly Catechized , as they have been made to Understand the Terms and Conditions of the Covenant of Grace , both the inestimable Priviledges made over to them on God's part , and those very reasonable Conditions to be perform'd on their own ; so they have been also taught , that One main End of Communicating in the Lord's Supper , is to Ratify , and Confirm , and Seal this Covenant of Grace between God and Us. And then those , that have been taught this , cannot come Ignorantly to the Lord's Supper , nor consequently are in such danger of coming Unworthily , I. ●f Receiving ●nworthily . for Ignorance of the Nature and Consequence of that Blessed Ordinance , is generally as much the cause , as any thing , that any do approach Unworthily to it .

Nor if the People of our Nation had been ever throughly Catechized , II. ●f not Recei●ing at all . would so many Abstain , as commonly do , from ever coming at all ; for if all Men were throughly instructed in the Nature , Terms and Conditions of their Covenant , which it is the Business of Catechizing to do ; as they would then easily discern , that it is the highest and most inestimable Priviledge in the World , to be took into such a Covenant of Grace , wherein they have God Almighty Engaging himself , and putting his Seal to it in the Sacrament , to make good to them the most inestimable Blessings , Pardon , and Happiness , on the most reasonable Conditions , Repentance , Faith , and Gospel Obedience : So , if they did rightly understand this , they would then account it , as it really is , the highest Priviledge in the World , to be Confederates with God in so advantagious a Covenant , and would think they could never often enough Partake at the Lord's Table , whereby the oft'ner they come , they do more and more secure to themselves those inestimable Benefits , made over to us by the Covenant of Grace ; and Engage , as themselves more closely to God , so God himself more inviolably ( as it were ) to make good those Blessings to them . No surely , if all Christians had been but Catechized in those Points , both what a mighty Priviledge it is to be in Covenant with God , and that Receiving of the Sacrament is the Rite of God's own Appointment , of Confirming to our selves all the Benefits of this Covenant , we should then have our People Daily crouding to the Lord's Table , which they do now so profanely turn their Backs upon ; we should not then need so much to invite and entreat Persons to come , but they would of their own accord Embrace all Opportunities of more and more Ensuring to themselves these most invaluable Benefits , by often Coming .

In a word , A Man is no more fit to partake of the Lord's Supper , that does not well understand the Nature and Terms of that Covenant , which he does therein Ratify and Seal with God ; than he is fit to Seal to Covenants and Leases , whose Conditions and Obligations he never had so much as Read over to him , nor does he know them . But Catechizing is the appointed and most proper Means of gaining a competent Measure of Understanding , in the Nature and Terms of the Covenant of Grace : Without having been Catechized therefore , a Man cannot be well expected to Partake worthily of the Lord's Supper .

And this is the Second Use to which Catechizing does therefore serve , to prepare you , that you may be fit and worthy Communicants at the Lord's Table .

Thirdly , III. Catechizing is Requisite to Persons being Edifyed by Preaching . Catechizing is very Useful to render you Capable to receive Edification by the Preaching of the Word , and to your Profiting by Sermons . That is certainly the true and only edifying Preaching , which does most plainly lay open before you , the Meaning , the Reasons , and the Importance of any Article of your Faith , whereby you may best Know God , and the Necessity of Serving him ; and which does most clearly Explain to you the Nature and true Extent of your Christian Duties , whereby you may Know what it is you have to do , and may be freed from all causless Doubts and Scruples about the way of your Happiness : And lastly , which does give you the most convincing Arguments and Reasons , to move and stir you up faithfully to Discharge your manifold Obligations to God , your Neighbour , and your Selves . Such as this is truly Edifying Preaching , because this will , if you do duly attend to it , build you up perfect Christians in the Knowledge and Practice of true Religion .

And now One that has been Catechized , so as to have a general Understanding in the Nature of his Covenant ; when such an One hears a Sermon upon any particular Point of that Covenant , whereby he has more fully explain'd to him the Nature and Attributes of God , and his Saviour's Mediation , and of his own Duty , than formerly in Catechizing could be done ; and when he hears any good Reasons and Motives given , whereby he should seriously apply himself to live so and so , as becomes the Servant of such a God , and such a Saviour , and One that professes to pay him such Obedience : When a Catechized , Understanding Person hears such Preaching as this , he finds his Understanding more enlightned with Heavenly Truths , and his Will and Affections more bent upon doing as he has been Instructed ; and so ( as in all reason he ought ) he accounts such a Sermon truly Edifying , and himself Edify'd thereby .

But the Ignorant and Uncatechized part of the World , when they hear a Sermon ( for want of Discretion to judge of its real Worth ) such look only at some such trifling Consideration , as the Vehemence and Noise of the Speaker ; and if there be but enough of that ( as generally there is the greatest Shew , where there is the least of Substance ) tho' they are made to know no more than they did before of the Importance of any Article of their Faith , or of the Nature and Extent of any Duty of Religion , they are however stunn'd into Admiration of they know not what , utterly dis-regarding the most Instructing and really Edifying Preaching , to the very great Prejudice of their Souls , and the utter hinderance of their Improvement by our Ministry , in all useful and substantial Knowledge .

Besides , it is a mighty Help to the gaining Understanding in any Science whatsoever , especially the Christian Religion , to have a general View given one of the whole ( which it is the Business of Catechizing to do ) and to see how one Point depends upon another , and do all sweetly agree together . For not to mention other Advantages , by this a Man shall be able to Judge the better of the Usefulness and Weight of any Sermon , or Religious Discourse on any particular Point , as whether it does throughly Explain it , or does not take in what does more properly belong to some other Matter . And by this a Man shall be able also to judge whether the Preacher Builds upon the Foundation , Gold , Silver , precious Stone , or Wood , Hay and Stubble ; and shall be able to distinguish between , and separate the Refuse and Dross of a Sermon and Discourse from the weighty and substantial Parts of it . A Skill , which as it is of vast Consequence , so it is but little understood by the Generality of People , for want of having been well Catechized and Instructed in the Fundamentals of Christian Religion .

IV. ●techizing ●essary to ●vent being ●uced into ●ngerous ●rors . Fourthly , Catechizing is also requisite to secure you from being at any time mislead into dangerous Heresies and Errors , by the Sermons and Discourses of Men , Crafty to deceive , to the infinite Peril of your immortal Souls . There must be Heresies , the Apostle tells us 1 Cor. 11.19 . That they which are approved may be made manifest . For God does permit them for our Tryal , whether we will stand stedfast to the Truth . And our Saviour bids us Matth. 24.45 . Take heed that no man deceive us , for many shall come in my Name , says he , that is , will pretend to be Ministers of Christ , and shall deceive many . They will come wich all deceivableness , the Apostle tells us , 2 Thess. 2.10 . with so much Artifice and Cunning , that if it were possible , they shall deceive the very Elect , Mat. 24.24 . particularly of this sort are they , St. Paul warns us , 2 Tim. 3.6 . Which creep into houses , and lead captive silly women laden with Sins , led away with divers Lusts , ever learning , and never able to come to the knowledge of the Truth . A Character , than which nothing can more exactly agree , to the Seducers of our Times , and the Persons , whom they do usually Practice upon to draw aside , which are for the most part Ignorant Women , and the Effect it has upon their Disciples and Followers , which is to make them great Talkers and Pretenders to extraordinary Knowledge , but in reality not one Jot wiser in the grand Points of the Christian Religion .

And now , if any of these cunning Deceivers should come to any of you , and endeavour to Pervert you , how is it possible you should escape their Wiles , except you shall be well Principled , so as throughly to understand the Foundation Articles of your Religion : But Holding fast that form of sound words , 2 Tim. 1.13 . Having well imbibed the Principles of Religion , which are taught in your Catechism ; by these , as by a certain Touchstone , you will be able to discover , what are True , and what are Erroneous Doctrines . Those that agree with this Analogy of Faith , you may be certain are sound , what do contradict them , you may be sure are false Doctrines . Catechizing is an excellent Means , says Mr. Gouge , to keep Persons from the Errors and the Heresies of the Times : For Persons well Catechized and Instructed in the Principles of Religion , are in a great measure Antidoted against the Poison of seducing Doctrines . And observe who are they , as he goes on , that are easiest seduced by false Teachers , who are they that have embrac'd their Erroneous Tennets , and you shall find that they are such , who were never well Catechized , nor grounded in the Principles of Religion . As therefore you would not be poisoned with the Erroneous Doctrines of false Teachers , take care to be well rooted and grounded by Catechizing in the Knowledge of the Truth .

Lastly , Lastly , Catechizing is exceedingly Necessary , Catechizing is exceeding Useful to preserve Youth from a lling into any gross and wasting Sin , and especially any Ungodly Course of Living ; Or if he has been Seduc'd by evil Company , the having the Seed of good Principles sown in the Heart , by a timely Catechizing , will be the most likely Means to recover such a One out of the Snares of the Devil .

First , I. To preserve Youth from ever falling into an Vngodly way of Living . It is exceeding Vseful to preserve Youth from falling into any gross and wasting Sin , and especially any Vngodly Course of Living . This was the Counsel of the Wisest of mere Men , of Solomon , to Train up a Child in the way he should go , and when he is Old he will not depart from it , Prov. 22.6 . And that excellent Moralist , Plutarch , in his rare Tract of Breeding of Youth , speaks to the same purpose , that As soft Wax is apt to take the Stamp of the Seal , so are the Minds of Children to receive in Instructions imprinted on them at that Age. Let but your Youth be taught so much as they are capable to learn , concerning the Nature of God , how that he is wonderfully Good to those that Love and Fear him , and that he will be Terrible in Judgment towards those that Disobey him . Let them be instructed how wonderfully Kind the Son of God was to them , as to come down himself from Heaven to call them forth out of the wicked World ( wholly given up to the Service of the Devil ) to serve their God and Maker . Let them be taught betimes , as much as they are capable to understand of this , and of their Duty to God and Man , and what a solemn Vow , Promise and Profession they have made in their Baptism , not willingly to offend so good and gracious a Saviour , but to serve and honour him for ever : Let but these Notions take the first Possession of your Minds , and it will be hardly possible for any Temptation to prevail over you , and to draw you into Sin ; you will then Blush to hear the lewd and foolish Talk of the Godless Crew of hardned Sinners , you will then Tremble at their bold Oaths ; and you will be out of Countenance to be so much as Seen in the Company of Drunkards . If they shall endeavour to perswade you to joyn with them in their lewd Courses , you will have That within you will quickly answer , I cannot , I dare not do so ill a Thing : I cannot be guilty of so great a Piece of Ingratitude , as to offend so good a God , and gracious a Saviour as mine : I dare not be guilty of so high an Injustice , as to violate my Covenant , Vow and Promise to him , for then he will eternally Punish me : Away all ye workers of Iniquity , for I will keep the Commandments of my God .

But Youth untaught and unnurtured , quickly fly out into all manner of Extravagances ; for why ? they know no better , they have received no good Principles that should controul them . Vanity , Youthful Lusts , and their wicked Companions hurry them into such bold Villanies , as make us admire the Patience of God , that forbears striking them quick into Hell , but on they go to provoke him to the utmost ; and how should it be otherwise , since they have no Notion of the difference between Good and Evil : Nor any Principle within them , that should in the least check them in the Pursuit of that which is Evil , and stir them up to that which is Good .

True it is , It may too often happen , that One that has laid up in store a good Foundation of Religious Principles , may be tempted , and much staggered in his Constancy , and perhaps be overtaken in a Fault , so as wilfully to do an ill Thing . But then observe the force of Religious Principles : Such a One will soon bethink himself what he has done , his Conscience will quickly smite him , and he will be immediately brought to Repentance ( through the Power of good Principles ) and his Fall will but make him more careful of his ways hereafter .

Nay , It may sometimes happen , that a very towardly Youth ( notwithstanding all the care of his Parents and Christ's Ministers to bring him up in the Nurture and Admonition of the Lord ) when got too soon from under the Eye of his Parents and wise Counsellors , and falling into lewd Company ( with which this Age does too much abound ) may at first be a little Laught out of Countenance by them , ( as is their wont ) for being too Precise , Reserv'd , and Melancholly ; and after that be drawn by degrees into one Compliance after another with them in their Ungodly Revels : Nay , and at length be so drencht in Sin , as to deface the whole Image of God , that was wrought upon his Soul , so as to be even past all hopes of Recovery . This is very rare , but yet however too often , whenever it is .

II. To Recover out of it when fallen therein But even in this case , Secondly , The Power of those good Principles that were early Sown , shall be wonderfully seen to the Glory of God , and the Praise of good Education . Let Diseases , Distresses , Poverty , or any sore Affliction befal a lewd and sorry Liver ( as generally , sooner or later it does ) either as the Fruit of their Sin , or as a Chastisement from God to reclaim them . If the Person afflicted has been One that was never Instructed in the Fear of God , he is never the better , nor shall you hear so much as a good Expression from him , nor any the least Signs of Amendment ; for why ? He Knows not what he is to do , nor where he is to begin , nor does he distinctly know any good Reason wherefore he ought to Amend ; for Thanks to the Piety of his good Parents , he never had any Principles of Good instill'd into him ; and therefore as all his Life time he Liv'd like an Atheist , so he now does Die like a Beast : He was ignorantly brought up , and he Dies ignorant and wicked both .

But if it shall happen , that One who had receiv'd the Seed of good Principles within him , be overtaken with some sore Affliction , and God be so gracious to him , as not to cut him off quickly in the midst of his Sins , but affords him a leisurely Chastisement ; such a One shall begin to be serious and to bethink himself . He will recal to Mind what he once knew of God , and of his Duty to him . Those good Principles that have long lain Buried under a Load of Sin , will begin to stir within him . He will water them sufficiently with Tears of Repentance , and they will begin to work and revive within . And when he is once come to himself , so as to think seriously of Matters , with the Prodigal Son he will soon resolve to Arise and go to his Father , and to say unto him , Father I have Sinn'd against Heaven , and before Thee ; and am no more worthy to be call'd thy Son , make me as One of thy hired Servants , Luk. 15.18 , 19. The Seed of good and religious Principles sown in your Hearts by Catechetical Instruction , may well be compared to Seed , sown in the Ground by the Hand of the Husbandman . The Husbandman's Seed may lie Buried in the Earth under many Clods , so as to be in danger never to recover , but if the Rains shall descend from Heaven , so as to melt and dissolve that burden of Earth , with which the Seed was overlaid , it will then begin to work and revive , if it was good Seed , and may possibly bring forth a very fruitful Crop . So here , if you do but take care to have the Seed of good Principles sown in your Hearts , and should ye afterwards almost extinguish all good Motions within you , by laying on a continued Weight of Guilt and Sin ; and should God in Mercy hereafter ; not pour down the Fury of his Wrath , so as immediately to Destroy you , but Rain down upon you the gentle Showers of Fatherly Chastisements , so as to melt you into Tears , and bring you into a considering Temper ; the good Principles that lay long Buried , may possibly begin to stir , and to work in you a Repentance fruitful in good Works .

Nay , Such is the Force of good Principles , that even a serious Sermon , or but the Discourse of a good Minister ( especially of him , who first sowed them by his Instructions ) shall stir them up , and put them a working , to the Conversion and Reformation of a Sinner .

In a word : Such is the Effect of good Principles , that by the Grace of God , they are the likeliest way to preserve you in Innocency , and to prevent your falling into any deadly Sin , and then you will be in a happy Condition ; you will then be of the Number of those happy Persons , of whom our Saviour speaks , that they need no Repentance , Luk. 15.7 . that is , such a severe , and sorrowful , and painful Repentance , as Backsliding Sinners , and all Men of loose and wicked Lives must go through , or be forced to Endure infinitely worse : Or if you shall unhappily fall into any grievous Sin , or a Course of Sin , such may be the Force of pious Education , or good Principles , as by God's good Grace and Providence , to recover you out of the Snares of the Devil . These good Principles taught you in your Catechism , may not perhaps at present be throughly understood by you , no more than Children do the use of Letters , nor School-boys the use of Grammar Rules at first , but they will stick by you ( as One said ) and be remembred when you are more capable of Improving them , insomuch that it will be uneasy to you , if you take care to be well Principled in your Minority , to be Wicked and Profane hereafter ; or if you should prove so ( which God forbid ) there will yet be some hopes of Reclaiming you , because these things will some time or other revive and awaken your Consciences .

And this is the last of those good Uses and Ends , to which Catechism serves ; ( viz. ) to Instil into you such good Principles , as will either prevent your falling into Sin , ( which is much the Happier for you ) or at least recover you out of it by Repentance ; and which I have therefore insisted on , that I might perswade you to have a due Regard to so useful an Instruction , as Catechizing is , and to give a due Attendance to it .

And thus , as last Lord's Day I shewed you , that one good End to which Catechizing serves , is to prepare you for that necessary Work , your Confirmation , that you may Publickly , and with Understanding ( as those that know what they do ) profess before the Bishop , That you will be Faithful to your Baptismal Covenant : So Secondly , I have to Day shewed you , That it is for the same Reason requisite to prepare you for Receiving of the Blessed Sacrament , both by instructing you in the Covenant of Grace , which in the Sacrament we Seal , and in the Meaning of the Sacrament it self , that it is the Rite of Sealing it . Thirdly , I have now shewed you , that Catechizing is very Useful to render you understanding Hearers of the Word , when it is Preacht , so as you may receive Edification by it , and may be Profited by Sermons . Fourthly , That it is requisite to secure you from being at any time mis-led into dangerous Heresies and Errors , by the Sermons and Discourses of Men , crafty to Deceive , to the Peril of your immortal Souls . And Lastly , I have now largely shewed you , that it is exceeding Useful to preserve you from falling into any gross and wasting Sin , and especially any ungodly Course of Living ; or if any of you shall hereafter be Seduced ( which God forbid ) by evil Company , that the having the Seed of good Principles sown in the Heart by a timely Catechizing , will be the most likely Means to recover you out of the Snares of the Devil .

THE Third Lecture . What is your Name ? And the Answer is made by the Christian Name .

IN Two Discourses , on the Title of your Catechism , having given you to understand what a Catechism means , and shewed you also the Ends and Uses of Catechizing ; I shall now proceed by God's Assistance to Explain the Catechism it self , and to give you the Meaning of its several Parts . And the first Thing that offers it self to our Consideration , is the first Question in your Catechism , ( viz. ) What is your Name ? And the Answer you are taught to make to it , which is your Christian Name .

Now this Question is not so idle and insignificant , as some may imagine , but is ask'd upon very good Reasons ; insomuch that I do think , they may give me a very fair Occasion , to discourse to you upon these Three Heads .

First , To shew you , that the Reason wherefore your Catechism begins with Asking you , What is your Christian Name ? Is to put you in Mind of your Christian Profession , and of that strictness of Life , that is answerable thereunto .

Secondly , They do give me occasion to Re-mind you , that the bad Lives of such who bear the Name of Christians , do an infinite Prejudice and Dis-honour to Christianity .

And Thirdly , To exhort you therefore to stand upon the Dignity of your Christian Name and Profession , by living such good Lives , as may be an Honour , not a Disgrace unto it .

And these Three Heads of Discourse , as they do naturally arise from this Question and Answer about your Christian Name , so I know not any thing can be more properly and seasonably Discours'd upon in the Entrance upon your Catechism , as tending to warn you before-hand to Apply every thing you shall hereafter hear , either in the Catechism it self , or in the Explication thereof , to the Bettering of your Lives and Practices . To begin then ,

First , I am to shew you , that the Reason wherefore your Catechism begins with Asking you , What is your Christian Name ? Is to put you in Mind of your Christian Profession , and of that strictness of Life , that is Answerable thereunto .

It is thought sufficient to justify this Question and Answer about your Christian Name ( tho' there were no great Matter imply'd in its meaning ) that it is the Beginning of a Dialogue , it being the usual manner of Dialogues , or mutual Discourses , managed between several Persons , ( be the Subject of them never so grave and serious ) not to fall immediately Point-blank upon the main Matter intended , but in such , they usually usher in the more material Points , by such familiar Questions as this .

But not to insist on this , and many other good Reasons , that might be given ; tho' there be great Familiarity and Condescension in the Question , yet it is not without good Reason and Consideration , that in the Entrance of this Instruction in your Christian Religion , you should be first ask'd your Christian Name . The reason wherefore the Catechism begins with Asking the Catechumen his Christian Name , is to put him in mind of his Christian Profession . And the great Reason is , That at the Mention thereof , you might be prompted to call to Mind what Religion and Profession you are of . You had your Christian Names given you , at the same time you took upon you the Christian Profession ; you are therefore in the first Entrance of your Catechism ( which is an Instruction of you in this your Christian Profession ) Ask'd , What is your Christian Name ? That you might call to Mind that most excellent Religion you received together with it , and under that Name solemnly Promised and Vowed , to maintain and cleave unto .

Your Sir-name you have derived down unto you from your Ancestors , and you receiv'd it from your Natural Parents : But your Christian Name you received immediately from the Mouths of your Spiritual Parents , your Minister , and your Godfathers , who as your Proxies , did at the same time , they gave you a Christian Name , undertake for you , that you should live a Christian Life , Holy and Unblamable , as becomes those , who bear so Glorious a Title . You must therefore consider what your Name is , and the Importance of it , that it is Christian , and you must take care , that you Live not so , as to bring a Scandal upon that Name , in any Sin and Wickedness ; but so , as becomes those , who profess Christianity , and wear the Name of Christians , In Holiness and Righteousness all the Days of your Lives . And as he , who hath called you , is Holy , so be ye Holy in all manner of Conversation .

The Force there is in a Christian name to make a Man lead a Christian life as under that Name having Listed himself . And there is indeed the greatest Force in our very Christian Names , to render us Conformable to the Christian Doctrine , and whereby we may be perswaded to live Christian-like , otherwise the Apostle would not have laid so much stress upon our very Name and Profession of Christians , as he does , to perswade us from that very Reason to live Holy and Christian Lives . Let every one that nameth the Name of Christ , or upon whom the Name of Christ is called , depart from Iniquity , 2 Tim. 2.19 . For why ? It is ever expected , that those , that profess to be guided by the perfectest Doctrines , should answerably live the most perfect Lives . The Heathens did therefore expect , I. A Disciple of a most Holy and excellent Religion . that their Philosophers , who gave the highest Principles and Rules of Morality , should themselves exceed all others in a vertuous and orderly Course of Life ; and when they found any of their Philosophers a Tripping , and living at the rate of other Men of looser Principles , how severely therefore would they Reflect upon them for it ? Now we Christians profess our selves the Disciples of a Philosophy , that does infinitely exceed all others in the Powerfulness of its Principles and Doctrines , and in the Holiness and Strictness of its Commands . We have given up our Names , II. A Servant of a most Holy and Just God . and Listed our selves to be the Souldiers and Servants , not of a Lewd Jupiter , a Wanton Venus , a Fiery Mars , a Revengeful Juno , a Drunken Bacchus , and a Thievish Mercury : Such were the Heathen Gods , and no wonder then , that they who did Worship them , should also Imitate them . But we have given up our Names and Listed our selves the Servants of A God , that hath no pleasure in Wickedness , neither shall any Evil dwell with him ; in whose sight the Foolish shall not stand , and who hateth all the workers of Iniquity ; who will destroy all men that speak leasing ( that are crafty to Cheat and Deceive ) and will abhor the blood-thirsty and deceitful man , Psal. 5.4 , 5 , 6. Nay , Who will rain upon the Wicked , Snares , Fire and Brimstone , and an horrible Tempest ; this shall be the portion of their Cup , for the Righteous Lord loveth Righteousness , his Countenance doth behold the Vpright , Psal. 11.6 , 7. III. To fight against the World , the Flesh , and the Devil . Such is the God to whom we have given up our Names to serve : And we have Listed our selves in our Baptism , under our several Christian Names , to fight under his Banner against the World , the Flesh , and the Devil , so as not to be tempted or drawn off to commit any Injustice , or Unmercifulness , any Intemperance , or Filthiness , any Act of Ungodliness , or Profaneness : In a word , any Sin against him . IV. As under that Name he professes to Believe such Articles as are the most powerful Motives to deny all Vngodlyness . We have Engaged our selves under our several Names in the strongest Covenants , in hopes of the most glorious Rewards , and out of fear of the sorest Punishments , to be Faithful in our Obedience to him . We have openly Profest under our respective Christian Names , firmly to Believe such a Set of Articles ( those of our Christian Faith ) as are every one of them ( as shall hereafter be made appear ) the most powerful Motives in the World , to make us Deny all Vngodliness and worldly Lusts , and to live soberly , righteously , and Godly in this present evil World . And under the same Christian Names we have all of us profest , V. To Obey the most Righteous Laws . To be Governed by such Laws and Commands of Vertue and Goodness , of Piety towards God , of Righteousness to our Neighbours , and which lay down such incomparable Rules concerning the Government of our selves , as the like are not to be found in any other Philosophy . And Lastly , Lastly , As having under that Name received Promises of most powerful Asistances to do all this . We profess to have such Assistances derived to us from God , by Prayer and Sacraments ( those Means of his own Appointment to convey down his Aid and Assistance to us , to Enable us to do these Things ) as will make it not extreamly difficult to us , to live very excellent and good Lives .

Thus have we Christians under our several Christian Names ( as under Hand and Seal ) profest our selves the Disciples of a Religion , that does infinitely exceed all others in the Powerfulness of its Principles and Doctrines , and the Holiness and Strictness of its Precepts and Rules : Of a Religion , that can work , if its Dictates be follow'd , the greatest Miracles in the changing Men's Natures and Tempers from worse to better ; that can turn a ravenous Wolf into a harmless Lamb , a furious Lion into a tender Kid ; that is , the most savage and violent Dispositions of Cruelty and Pride , into perfect Charity and Meekness . And now , if we Christians should be found as Debauch'd and Evil Livers , as Unconverted Heathens , as Lewd as Turks , as Griping as Jews , as Impious and Profane as Atheists , how severely , and that deservedly , will the rest of the Infidel World Upbraid us ? What Dishonour shall we thereby do to the true God , and our most Holy Religion ?

Which brings me to the Second Thing propos'd , which was to Remind you , that the Bad Lives of those who bear the Name of Christians , do an infinite Prejudice and Dis-honour to Christianity .

The bad lives of Nominal Christians do an infinite Prejudice & Dishonour to to Christianity . And alas ! What bitter Reproaches have the Unchristian Lives of Christian Professors , put into the Mouths of our Enemies , making them to say , that if we Christians , did but Believe our selves , those Promises in Scripture , of such mighty Rewards to Holy , Honest and Good Living , we should sure our selves live better Lives : And when any of our Christians would perswade them to forsake their own Superstition and Idolatry , and to Embrace our most Holy Religion , our Unanswerable Lives have provok'd them to return smartly enough upon us , Would you have us to Believe the Truth of your Religion , which you do not seem to Believe your selves .

It hinders the Conversion of Infidels . And alas ! This is the main Thing , the very Unsuitable Lives of us Christians , that so Prejudices the Infidel Part of the World , Pagans , Turks , and Jews against our most Holy Religion , and hinders their Conversion . It is the Cruelty , and Covetousness of our Christian Merchants in the Indies , that makes the poor Indians even Abhor our Religion , and Scornfully to say , That Gold , not Jehovah is our God . Thus Is the Name of God Blasphemed amongst the Gentiles through us , Rom. 2.24 . It is the Idolatry of the Church of Rome , which makes Turks and Jews ( both of them mortal Haters of Idols ) to loath and despise the Christian Worship .

It puts bitter Reproaches in the Mouth of Atheists , especially when Wickedness is commited under the disguise of Religion . But not to Travel so far , as the Indies or Turkey , to find out how much our Living so unbecoming our most Holy Profession , has scandaliz'd Persons , so as to Abhor it ; Observe the Men of No Religion amongst our selves , our Atheists and Libertines , and what bitter Scoffs and Jeers may we daily hear them cast forth upon Religion it self , when they see some , that make great outward Professions there , guilty of so much Hypocrisy , Cheating , Cruelty , and Rebellion ; making their very Religion , a Cloak for the carrying on the most wicked Things , as if the least Religious , the most honest Man . And now , if there were but the least spark of Love and Honour in our Hearts for God and our most Holy Religion , this were enough to make us careful to lead innocent and inoffensive Lives , if it were only that we might not dishonour God and Religion thereby , and might not bring a Reproach upon our Christian Name . Every Man that desires the Honour and Reputation of his Calling and Profession whatever it is , will live answerable to his Character , and not so , as to be a Scandal to his Place . Few Men will endure their worldly Calling to be put at naught and Reproacht . And therefore , as we seldom see a Person of so abject and mean a Spirit , as to endure with Patience , whatever Art , or Profession he is of , to be set at naught and spoke against ; so Men are generally , with respect to the Credit of their worldly Professions , careful to act with that Decency and Becomingness , as shall advance , the Reputation thereof . Hence the Lawyer , as he cannot ordinarily ( endure except he be a profligate Person ) his Profession of the Law , nor the Physician his , nor the Tradesman his , to be run down , Exposed and made Ridiculous ; so each of these will be , as much as possible , for maintaining in their several Dealings a Reputation of Fairness and Honesty , as that alone which will raise and preserve an Esteem for them . And how then comes it about that a Christian can endure to hear his Christian Profession reproach'd and scorn'd by reason of his scandalous Living ? Whence is it , but from the greater Zeal Men generally have for the Honour of their worldly Callings and Professions , than for the Honour of their Christian Religion , Profession and Calling ?

And now therefore Thirdly , Let me Exhort you , An Exhortation therefore to Christians to stand upon the Dignity of their Christian Name and Profession . to stand upon the Dignity of your Christian Name and Profession , by living such good Lives , as may be an Honour , not a Disgrace unto it : Let me therefore Admonish you from this very Name , wherewith you are Honoured , to render your selves wholly conformable to those Christian Principles and Doctrines to which you have given up your Names to be governed by , and which being taught you in your Catechism , I shall by God's leave , with all the Plainness , and in the most Useful manner I can explain unto you .

And pray let me Entreat you my Dear Youth , seriously and diligently to hearken to me your Spiritual Father , that studies no less the Eternal Interest of your Souls , and to make you Heirs of Heaven , than your Natural Parents do your Temporal Interest to gather you Riches , and to leave you Estates in this World . You have been Ask'd , and you have Answer'd to your Christian Name ; and you see with what Title you are dignify'd , ( viz. ) with the Name of Christians .

And first , Wonder not at what I say , those Titles of Honour , which we daily hear sounding in our Ears , I. As that which is more considerable than Titles of Honour . and which are so much admired and doted upon ; I mean the Titles of Emperours , Kings , Dukes , Earls , Lords , ought to be accounted as very inconsiderable in respect of our Christian Title . They are but Earthly Glories , and will soon decay and vanish away , but this is of a Divine Original , which will never fade , but will Ennoble you to all Eternity . I beseech you therefore seriously consider this , and let a due Honour and Regard to so worthy a Name , continually Admonish every one of you , that you never commit in your whole Lives , any thing that does unbecome it .

I do also , Secondly , II. Because of that near Alliance there is between the Christian Name , and Profession . Entreat every One of you to consider the near Alliance there is betwixt your Christian Names , and your Christian Profession , insomuch that they both began , and will both end together . In your Baptism you put on both your Name and your Profession of Christianity together , and if ever you should abjure your Religion ( which God forbid ) you must also therewith abjure your Christian Names , so near are they linkt one with another . And therefore let this ever admonish you to Adorn your selves with Christian Graces , Temperance , Chastity , Charity , Justice , Piety ; and not to defile your selves with Heathenish , Brutish Vices , Drunkenness , Uncleanness , Cruelty , Infidelity .

Thirdly , III. Because the primitive Christians did in vertue of the Christian Name resist the fiercest Temptations . And is it Examples of this good Use of your Christian Name , that you want ? Why the Christians of Old took Courage from this very Name , whereby they overcame all their Enemies , both Bodily and Ghostly , the World , the Flesh and the Devil ; and encourag'd themselves thereby to the Discharge of their Christian Duties . In the Vertue of this Name they extinguisht their Lusts , they overcame Tyrants , they put to flight the Devil . Their Persecutors with Fire and Fagot , and all manner of cruel Torments , would have them forc'd them to Blaspheme Christ , to sacrifice and burn Incense to Devils , to worship Idols . But they in the midst of Flames and Torments would answer with Smiles on their Faces , We are Christians , we cannot do these Things . Forbear your Assemblies and Church-meetings , would the Heathen Persecutors say ; We are Christians , and must not therefore Forsake the Assembling our selves together , would they answer . Such great things did the Primitive Christians perform under the Power of the Christian Name . And let your very Christian Names likewise , my Christian Youth , encourage you to all manner of Vertuous and Religious Practices , in imitation of those Blessed Primitive Christians , and to the Examples of those , that shall come after you .

IV. Because of the Indecency of Living unsuitable to the Christian Name and Profession . Nay Fourthly , Look upon it ever as a most monstrous piece of Wickedness , for Christian Men , to live Antichristian Heathenish Lives , but on the contrary , ever look upon your selves , as you are Christians , bound even in Decency to Abstain from all Appearances of Evil , 1 Thess. 5.22 . What shall you , that have given up your Names to Christ , and are in Covenant with God , fight the Devil's Battels ? Know you not that your Bodies are the Members of Christ , and shall you take the Members of Christ , and make them the Members of an Harlot ? God forbid , 1 Cor. 6.15 . Shall you that are Heirs of the Kingdom of Heaven , walk in Darkness ? Have you Renounced the Devil , the World and the Flesh , and you for all that yield your selves Slaves to the Devil , the World and the Flesh ? You Believe the Gospel , and all the Articles of your Christian Faith , and shall any of you live as those , that neither know , nor fear God , nor dread the Devil ? You have vowed Obedience to God , and shall you trample under Foot all Laws Divine and Humane ? You have been dedicated to God , and have given up your Names to him in your Baptism , and shall you live , as if you had been Listed in Satan's Service ? Nothing so contrary , so contradictory as these things .

V. That to quite other Purposes we gave up our Names ●o be Chri●tians . Alas ! Consider , Fifthly , That you have given up your Names unto Christ for other Reasons , than that you should fight under the Devil's Banner , and do the Works of the Flesh ; Namely , That you might ever live to the Honour of God . You have been call'd forth out of the World , not that you should add by your own , to the Iniquities of the Times , but to nobler Purposes ; that you might re-establish the World now tottering , and ready to sink under the weight of Wickedness , that you might re-establish it , I say , by the Practice of all Christian Graces and Vertues . And for that Reason it is , you must consider , that you Christians are called the Salt of the Earth , Matth. 5.13 . the Light of the World , ver. 14. A Candle put upon a Candlestick , that it might give Light to all that are in the House , ver. 15. And therefore , Let your Light so shine before Men , that others may see your good Works , and Glorify your Father which is in Heaven , is the Inference , the Command of Christ , the great Captain of our Salvation , ver. 16.

And moreover , Sixthly , Every Christian has commonly that in his particular Name , VI. Most Chri●tian Names ●fford some ●xamples of Vertue which ●hould prompt Christians to an Imitation of those who were Eminent under those Names . whereby he may be excited to some noble strain of Vertue . It seldom happens , that any one has a Name given him , of which there has not been some One before him , renown'd in History , either in the Scripture , or elsewhere , for some noble Exploit of Vertue , or other . And now , my young Disciple , search the Scripture , and other Histories , who , or what , He , or She was , and wherein thy Name-sake did Excel in any Goodness ; and propose such a One for thy particular Example , to whose Eminency in the like Vertue , do thou all thou canst to arrive . Do thou John bethink thy self often of that great Contempt of the World , that One of thy Name , ( viz. ) John the Baptist did shew , and of that burning Love to God and Men , which the other , ( viz. ) the Apostle of that Name did express , and let the One excite thee likewise to the like Contempt of the World , and the other to the like Love of God and Men. A Peter should do well to call to Mind the ready Confession of Christ , that the Apostle of that Name did make , and the speediness and sorrowfulness of his Repentance , after he had Sinn'd , and let the Thoughts of him make thee ready to give Testimony to the Truth and Faith of Christ , and put thee upon a speedy Repentance , after every fall and backsliding into Sin .

Let every Anne call to Mind that Widow of her Name , mentioned Luk 2.37 . Who though a Widow of fourscore Years and four , departed not from the Temple , but served God with Fasting and Prayers , night and day . And let the Example of this devout and happy Woman of thy Name , call thee Anne to the first beginning of Prayers , Sacraments , and Sermons . Let every Mary bethink her-self of those Mary's Famous in the Gospel , the One for her chast Virginity , the Other for sitting so Attentive at JESUS's Feet , to whom the Lord gave this honourable Testimony , that she had Chose the better part , and prefer'd her before her Sister Martha , who disturb'd her-self too much with worldly Business , Luk. 10.40 , 41. and from her Example , learn not to entangle thy self too much with the Cares of this Life , but chiefly to take care of Heavenly things , and to apply thy self to Hearing and Devotion .

Lastly , Let me give it in Charge to you , that are Parents , And therefore Parents are Advis'd to choose for their Children , the Names of Persons Eminent for Vertue , not Infamous for Vice . not to give to your Children any other Names , but what are of Note for their eminent and good Examples , that they may have always before their Eyes whom they may Imitate in their Vertue . Give them such Names , as if not Signalized in Scripture , are at least in other Histories for some Good they have done : Or if you give them the Names of any of your Ancestors , let it be of those , whose Vertues have adorn'd , not whose Vices have disgrace'd the Age , they liv'd in : Or of such who have left behind them a good Name to be Imitated , nothing Ill to be Abominated by their Posterity , for those only are worthy to have their Memory continued in the Names of their Posterity , but these are fit to be Eternally forgot .

And thus , my Christian Disciples , having shew'd you the great , the very great Obligation lying upon you , even from your Christian Names , to square your Lives according to the Christian Rules , those Rules , that you have taught you , and shall hereafter with God's Assistance , be explain'd to you in the Exposition , I shall give you of your Catechism : And from several Considerations having therefore urg'd you , to live with all the Care you can , according to that most holy Religion , to which in your Baptism you have given up your Names , and under your several Names have Listed your selves to maintain and cleave unto : What then remains , my Christian Disciples , but that you apply your selves with the greatest Diligence , in order to your living good Lives , to understand throughly that Religion to which you have given up your Names ? There shall be nothing wanting , I do assure you , on my part , for I design , by God's assistance , to Instruct you in all the Articles of the Covenant of Grace , and which are each of them contain'd in your Church Catechism . It lies on your parts to be teachable Disciples , constantly to repair here to be Catechized and Instructed by me , to have attentive Ears , open Hearts , and faithful Memories .

And Oh! That I might always find you such ! What Satisfaction would then accrue to my self ! What Profit to you ! And how great and eternal Rewards to us both ? And that it may thus succeed with all of us , Pray let it be our constant and fervent Desires to God thro' Jesus Christ our Lord . Amen .

THE Fourth Lecture .

Quest. Who gave you that Name ?

Answ. My Godfathers and Godmothers in my Baptism , wherein I was made a Member of Christ , a Child of God , and an Inheritour of the Kingdom of Heaven .

Quest. What did your Godfathers and Godmothers then for you ?

Answ. They did promise and vow three things in my Name , First , That I should Renounce the Devil and all his Works , the Pomps and Vanities of this wicked World , and all the sinful Lusts of the Flesh . Secondly , That I should Believe all the Articles of the Christian Faith . And Thirdly , That I should keep God's holy Will and Commandments , and walk in the same all the days of my Life .

Quest. Dost thou not think that thou art bound to believe , and to do , as they have promised for thee ?

Answ. Yes verily , and by God's help so I will . And I heartily thank our Heavenly Father , that he hath called me to this State of Salvation , through Iesus Christ our Saviour . And I pray unto God to give me his Grace , that I may continue in the same unto my Lives end .

AS the Compilers of the Catechism did very wisely begin with a Question and Answer about your Christian Name , to the End , that at the mention thereof , you might take occasion to consider the great Obligation , which lies upon you to live according to that most Holy Religion , which under that Name you have received ; so in Commenting upon that Question and Answer about your Christian Name , I have given you my self some preparatory Admonitions , accordingly to make that good Use of those Instructions , shall be given you from your Catechism , as to live suitably to them .

And being thus well prepar'd , I hope , to receive Benefit from what shall hereafter be deliver'd ; what remains , but that I proceed to Instruct you in all the Material Parts of the Christian Religion , to the Belief and Practice of which you have given up your Names ? This , by the Assistance of God , I shall endeavour to do , ( and I beg your Prayers to obtain his Assistance ) and in the same Method your Catechism teaches you ; Our Catechism gives an entire Instruction in the Covenant of Grace , both generally and particularly . and I am sure I cannot choose a better to do it in ; since whatsoever is necessary to be Believ'd and Practis'd in order to Salvation , you have therein taught you both generally , and particularly .

As to a more General Institution , you have the summ and substance of the Christian Religion , and whatsoever is necessary to Salvation taught you that way , in those Three Questions and Answers , which I have now read to you . The summ and substance of Christian Religion , I. Generally in the 3 First Questions and Answers . and whatsoever is necessary to Salvation , is certainly contain'd within the Covenant of Grace ; for undoubtedly there can be nothing more of absolute Necessity to Salvation , than what God himself has been pleas'd to Promise and Ensure unto us , and we our selves have Engag'd to perform . And now in these Three Questions and Answers now read to you ,

First , You have whatsoever pertains to the Nature of the Covenant of Grace expresly deliver'd . I will instance to you the particulars , which pertain to the Nature of it , and will point to the Words wherein they are taught .

And in the first place you are Instructed , what are the Terms and Conditions whereof it consists , both on God's Part , and on Ours , in these Words , Wherein I was made a Member of Christ , a Child of God , and an Inheritour of the Kingdom of Heaven , which are the Mercies and Favours made over to us on God's Part of the Covenant ; and in these , First , That I should Renounce the Devil , and all his Works , the Pomps and Vanities of this wicked World , and all the sinful Lusts of the Flesh . Secondly , That I should Believe all the Articles of the Christian Faith . And Thirdly , That I should keep God's Holy Will and Commandments , and walk in the same all the days of my Life , which are the Conditions to be perform'd on our Part of the Covenant .

Secondly , You have here taught you the Gracious Importance of this Covenant , we are put thereby into A State of Salvation .

Thirdly , You have an Account of the Original of it , and by whose Mediation , you obtain'd so Beneficial and Gracious a Covenant , taught you in these Words ; Through Jesus Christ our Saviour . It was through the Mediation of Jesus Christ , that we obtain'd the Benefit of so Gracious a Covenant .

Fourthly , You are Instructed by whom , and how you have been call'd into this State of Salvation , by Means of the Covenant of Grace . It was your Heavenly Father , who hath call'd you to this State of Salvation through Jesus Christ our Saviour .

And Lastly , You are Admonisht of the very great reason you have to thank God , and our Saviour Jesus Christ , for so exceeding great a Mercy , as his Calling you into it . And I thank God our Heavenly Father , that he hath call'd me to this State of Salvation , thro' Jesus Christ our Saviour . Thus far you are Instructed concerning what pertains to the Nature of the Covenant .

II. You have also declar'd unto you , by what Sacrament , or Solemnity you first enter'd into it . It was in your Baptism , wherein you was made a Member of Christ , &c.

III. You have then those vast Obligations lying upon you , Faithfully and Conscientiously to discharge your part of the Covenant laid plainly before you . This you own in your Answer to this Question , Dost thou not think , that thou art bound to Believe , and to Do as they have promis'd for thee ? To which you are taught to Answer , Yes verily so I will .

IV. You have farther yet , the Means whereby you shall be enabled to perform your Part of the Covenant . The First , is the Grace , Help and Assistance of God . And by God's Help so I will . The Second Means , both to obtain the Divine Assistance , and to enable you thereby to discharge your Covenant , is Prayer unto God . And I Pray unto God to give me his Grace , that I may continue in the same unto my Lives end .

And Lastly , You have also Intimated herein , Two material Circumstances , relating to the making of this Covenant betwixt God and You , viz. 1. The time of Infancy , wherein you enter'd into it , imply'd in these Words , Wherein I was made . 2. The Persons by whom , as Proxies , you were Initiated therein . My Godfathers and Godmothers did promise and vow three Things in my Name .

I will endeavour to Explain all these Points unto you , in this First and General Part , according as they are here taught you in these Questions and Answers now read , as the Text , beginning

First , With what pertains to the Nature of the Covenant of Grace .

And in order to the Understanding hereof , it may not be amiss to premise something concerning the more general Notion of such Covenants , as are usually made betwixt Governours , and their Subjects . And such an One , if it be perfect in all its Parts , and fully exprest , may be defin'd to be

An Agreement between the Two Parties , wherein there are Promises , The Notion of a Covenant . Rewards , or profitable Considerations made over on one Part , and certain Conditions to be perform'd on the other . And wherein also , there is an Obligation on the one side , of undergoing some certain Penalties , in case of not performing those Conditions consented unto by him , and impos'd on him by the other .

A Covenant , I say , is a mutual Agreement between Two Parties ; It is a mutual Agreement . for if it be not mutual , and both Parties are not consenting to the Terms , the One to the making good the Promises , the Other to the performing the Conditions , the Agreement is none at all , or it is not Perfected , nor is it Obliging on either side . There may be indeed a Law given by one that is Superior in Power and Authority , which the Inferior is bound to Obey , whether he consent , or no , because he is plac'd by the Divine Ordinance , under the Other 's Command , and if he does refuse to Obey , he may be justly Punisht ; but then such a Transaction is to be consider'd as the giving of a Law , not as the making of a Covenant . Nor is this a slight Difference ; for where a Superior has given a Law , if the Inferior has also Covenanted , and consented upon good Considerations , and upon the Expectation of promis'd Rewards to obey that Law ; such a Covenant does withal lay a farther Obligation on the Party , on whom the Conditions ly to be perform'd , by vertue of his own Consent , to do it ; so that in the Violation of his Duty , in such a case , he shall be accounted , not barely Disobedient , but a Covenant-breaker , which is added as a more aggravated Sin , Rom. 1.31 . and therefore deserving a more severe Punishment .

As there are Conditions therein on our side , so express Promises on the other . It was farther added in the Definition , That in a Covenant there are certain Promises , Rewards , and profitable Considerations made over on one Part , on certain Conditions to be perform'd on the other . And herein also , with respect to these Promises , there seems to be another main Difference betwixt the Imposing of the Law , and the Making of a Covenant . The Difference seems to be in this , That in the Imposing of a Law , the Law-giver does not necessarily oblige himself to confer any Benefits , more than natural Equity does oblige him to , and it is sufficient to the Validity of his Law to render it Obligatory , if there be a Threatning of Punishments , great enough to deter the Subject from the Violation of that Law . But a Covenant does imply something more comfortable in the Notion of it , and therein the Party covenanting , tho' it be God himself , does graciously Condescend to oblige and bind himself , by express Promises , ( and usually by some outward Solemnities , as visible Signs and Seals ) to the performance of such Promises . And here also is another very considerable Difference betwixt the Obligations of a Law and a Covenant , that whereas on performance of Obedience to the Laws of a Superior , the Subject upon such his Obedience , can have only , by vertue of the Law , some general and faint Hopes of Benefit , so far as is Equitable , and as those who do well , may expect to receive well . But , by vertue of a Covenant , the Party promising has moreover given to the other , a full assurance of certain Benefits to be made good to him ; insomuch that upon our Repentance and Confession of our Sins , God will reckon himself in Justice and Faithfulness bound ( since the giving of the new Covenant ) to forgive us our Sins , and to cleanse us from all Vnrighteousness , 1 Joh. 1.9 . So that in short , A Covenant lays a greater Obligation , than the meer imposing of a Law does , upon both the Parties joyn'd in Covenant ; a greater Obligation , I say , upon the One , to perform the Conditions , upon the Other , to make good the Promises . And let this suffice to have remark'd upon the more general Notion and Nature of a Covenant .

A View of ●he Covenant ●f Grace . But for our better understanding the distinct Nature and Notion of the Covenant of Grace in particular , we must take our Rise from the very Creation , and consider the several Dispensations of God , by way of Covenant with Mankind . And to begin with the Covenant made with Adam , and in him with all Mankind ; the whole Proceeding stands thus : God having made Man ●pright , and ●n a capacity ●ever to have violated his Covenant , did Engage him ●o a perfect , ●xact , and ●nsinning O●edience . God having made Man upright , and given him a great measure of Light to direct him , and of Strength to enable him to do , as he should appoint ; proceeded then to make this very reasonable Covenant and Agreement with him . He agreed to continue and increase that Light and Strength to him , and to reward his acting according to it with immortal Life and Happiness , provided he making use of his Understanding and Power , would persevere to obey his Maker's commands , which if he should not do , in every particular Instance of Duty , he threatned him with Death , and eternal Misery . But then leaving him to act according to that freedom of Will , wherewith as a reasonable Creature he had endow'd him , Man did ●iolate it Man did by his own voluntary Disobedience , thro' the Cunning of Satan , tempting him thereto , transgress the Law given him by his Maker , Gen. 2.17 . and did thereby cast himself into a State of Sin and Misery under the Bondage of Satan , without any power , or possibility to recover himself out of that wretched Condition . And thus he broke his Covenant with God , Sinn'd against his Creatour , and so forfeited all the Happiness , convey'd to him therein , both for himself , and his Posterity .

And now was Man in a desperate and forlorn Condition : His own Sin had made him liable to the severest Strokes of God's displeasure ; and the Divine Justice , and Wisdom , The Divine Justice Wisdom , and Holiness requir'd satisfaction . and Holiness would not permit the Almighty ( however his Goodness inclin'd him to Pity ) to let his Sin go unpunisht , and to restore him to a capacity of Happiness , without a valuable Satisfaction made to infinite Justice , such as should shew the Divine hatred of , and severity against Sin , for the security of his Government in the World : And yet no Creature in the Heavens above , or in the Earth beneath , was sufficient for so great an Undertaking , as to satisfy for him , For There is no Man can Redeem his Brother , or pay God a Ransom for him , for the Redemption of his Soul is precious , Psal. 49.7 . And what now shall be done to rescue Mankind out of this miserable State ? Why , Man being himself uncapable to make it , by less than suffering an everlasting Punishment . when unhappy Man was in this desperate and forlorn Condition , past all hopes of Remedy , or Recovery , then did God's unspeakable Goodness choose to appear ; for to the wonder of Men and Angels , he does himself find out this way , to raise us out of the Abyss of Misery , into a State of Happiness again , that he So loved the world , that he gave his only begotten Son , that whosoever believeth in him , should not perish , but have everlasting Life , Joh. 3.16 .

So infinitely great , I say , were the Mercies of God to us , The Son of God undertook . and so admirable was his Wisdom in the Expression of 'em , that he himself contriv'd ( when no one else could ) this Expedient for our Deliverance out of this desperate and forlorn State : First , I. To satisfy for the Breach of the First . Because his Justice must be satisfy'd for the Breach of his Covenant , and yet on the other side he would not have us Eternally punish'd , he therefore gave his own Son to Dye in our stead , and by the infinite Merit of his Sufferings , to make Satisfaction to infinite Justice , which we could not , so 2 Cor. 5.21 . He made him to be Sin , or a Sin-offering for us , who knew no Sin , II. To Cancel it , and in its stead to make a Covenant of Grace consisting of conditions performable in our fallen State . that we might be made the Righteousness of God in him . And then Secondly , Because it was impossible to be Sav'd by the First Covenant , which required Unsinning Obedience , which we in our fallen State could not perform ; he gave him therefore to Cancel the First Covenant , and by his Blood-shedding to Purchase for us a Second , whose Terms and Conditions being more possible and easy , we might be capable of obtaining Salvation under it . Hence is he styl'd , The Mediatour of a better Covenant , Heb. 8.6 . And his Blood call'd , The Blood of the New Covenant , or the Blood , by which the New Covenant was purchas'd , and which was shed for many , for the Remission of Sins , Matth. 26.28 .

And the Terms and Conditions of this Second Covenant , Wherein Repentance , Faith , and a sincere Obedience is accepted , instead of a perfect , exact , and unsinning Obedience . being no more a perfect , exact and unsinning Obedience ; Repentance is henceforward to be admitted as a Means of Reconciliation , and a sincere Obedience , to the best of our Power , will be accepted ; and Faith in God , and in Jesus Christ , accompany'd with Living like those , who Believe the Gospel , shall be henceforward imputed to our Justification ; so that we shall have our Sins pardon'd , and be receiv'd to Happiness : This in short was the Tenour both of the First Covenant , made with Adam , and the Second , procur'd for us by the Mediation of Jesus Christ . Not to speak here of the different Measures and Degrees of its Promulgation ; nor of that Legal Covenant whereof Moses was the Mediatour , and was made only with the People of Israel , and was annex'd as an Appendix and Codicil to this Covenant of Grace , for Reasons too many , and too large now to be consider'd . For tho' to shew how , that the whole Promulgation of this gracious Covenant , was not made all at once , but that it seem'd good to the Divine Wisdom , that so stupendious and grand a Scene of Mercy , should not be open'd but by degrees ; tho' to shew this , I say , and the several Reasons of adding this Legal Covenant to the Covenant of Grace , may be useful Points of Divinity to be explain'd in their due time , yet I look upon 'em , as none of the Principles of the Doctrine of Christ , but rather part of that Strong Meat , spoke of , Heb. 5.14 . which belongeth to them who are of full Age , and have been already competently well instructed , and and so to be no proper Matter of Catechetical Doctrine .

To proceed therefore , and in a word , we may consider the Second Covenant , not as such indeed , which is made betwixt a Master and his Servant , wherein the Master engages to allow Meat , Drink , and Wages , on Condition the Servant will perform unto him such and such Services , which are just and reasonable , and the Servant is capable to perform , which expresses more the Nature of the Covenant of Works , Do this and Live : But rather , ( for this comes nearer to the Nature of the Covenant of Grace , between God and us , which is full of advantageous and profitable Considerations on our side ) we may rather compare it , It resembles Articles of Accomodation made thro' the Intercession of a Prince's Eldest Son , betwixt him and his Rebellious Subjects . I say , to an Accord , made betwixt a Gracious Prince , and his Rebellious Subjects , as suppose some City , or State , wherein the Prince is graciously pleas'd , through the Intercession of some great Favourite , to grant unto those his Subjects , not only Pardon of their former Crimes ; but moreover , certain great Priviledges and Freedoms , Protection , and several particular Favours , Lands and Possessions , and the like ; on Condition they will thence-forward Renounce and Forsake all his Enemies , and place no farther Trust , nor Confidence in 'em ; and will not Disobey him for the future in any of his just and reasonable Commands , but pay him a true and faithful Obedience to all his Laws .

And much of the same Nature , I say , is the Covenant of Grace , made betwixt God and all Christians , thro' the Mediation of his only Son , only with this difference : That on God's part , the Benefits and Advantages are of most infinite Value , which are made over to us his Rebellious and Disobedient Subjects ; and this upon the most reasonable , just , and easy Conditions , considering the Assistance he affords us , by the Vertue of the same Covenant , to perform 'em . For Almighty God , in the first place , vouchsafes us in this Covenant , to be made Members of Christ , Children of God , and Inheritours of the Kingdom of Heaven , which are Mercies and Priviledges of invaluable Benefit and Advantage to us : And we on the other side , Engage , and Promise , but to Renounce the Devil , and all his Works , the Pomps and Vanities of this wicked World , and all the sinful Lusts of the Flesh ; to Believe all the Articles of the Christian Faith , to Obey God's holy Will and Commandments , and to walk in the same all the days of our Life ; which , I say , are most reasonable , just , and easy Conditions , considering the Assistance he will afford us , to enable us to perform 'em .

This will very clearly appear , by that time I have Explain'd to you , distinctly , and severally , the Terms and Articles of this Covenant ; both the Advantages made over to us on God's part , and the Conditions to be perform'd on ours , as they are taught you in the Words , now read to you .

And it is a Subject , indeed , that does extreamly concern you to be well Instructed in , and to be consider'd by you . None of you shall be able to perform a Bargain , except you know , what you have bargain'd and agreed to do . No One can discharge a Bond , except he knows distinctly what he is oblig'd to pay ; no more can any of you be able to perform the Covenant of Grace , except you do well understand the Nature , Terms , and Conditions of it .

And , indeed , Little more of universal Concernment to be known , but the Articles of this Covenant . there is perhaps but little necessary to be known in Religion , besides the Articles of this Covenant . We may without Prejudice to our Salvation , doubtless , be ignorant of many Points , that are Canvast with Heat enough , in the Controversies of Men of all Perswasions ; but to know what inestimable Blessings God has Promis'd and Ensur'd to us , and what we are to perform to make our selves Inheritours of those Blessings , is what every Body , who believes a future State , and the Immortality of his Soul , and that it is worth his while , to study the Salvation of his Soul , must think it necessary , except he can imagine it safe to take his Journey to Heaven blindfold , when he cannot think of getting , but to his short Home here on Earth , without his Eyes open .

A distinct and clear Understanding of the Nature , Terms , and Conditions , and of all that pertains to the Covenant of Grace , is , without doubt , of all things in the World , the most necessary . The Catechetical Method most useful to that Purpose . And there is no Method of Instruction , whereby it can be so distinctly and clearly known , as the Catechetical way : For not to say , that Preaching , now upon one Head , and immediately after upon another , without any dependance and coherence of the several parts of Christianity together , is not so likely to give Persons a clear understanding of the whole Nature and Design of Christianity , as may be requisite : The Catechetical way , by treating orderly on all the Parts of our most Holy Religion , and by giving thereby , a distinct View of their natural Connection with , and Dependance one upon another , has this Excellency in it , no doubt , that thereby Persons shall be better able to judge of the beautiful Contexture , and admirable Contrivance of the whole ; and shall easily discern what End it is , that Christianity aims at , and how admirably every Part of it , is fitted to carry on that great End .

It is , without all doubt , a most useful Method of Instruction , and it would soon appear to be so , in its happy Effects , would all Persons but lay aside their unhappy Prejudices against it , as if it were proper only for Children , to be Hearers thereof : Whereas , indeed , it is no ways unbecoming the Eldest , and most Knowing Persons , to hear the great and fundamental Doctrines of Religion , explain'd , and handled distinctly and clearly , and separated from all unnecessary Mixtures .

But where all the Means and Methods of Instruction are little enough , to give Men a sufficient Understanding in all that is necessary to Salvation ; instead of comparing 'em one with another , we had better to make use of all , and to Pray to God to give a Blessing to all his Ordinances , that every one may be useful to the Edification , and Salvation of every Christian ; which , that they may all prove , may God Almighty grant of his infinite Goodness , thro' Jesus Christ our Lord : To whom with the Father , and the Holy Ghost , be all Honour and Glory , now and for ever . Amen .

THE Fifth Lecture . Wherein I was made a Member of Christ .

THE Preliminary Questions and Answers of your Catechism , do give you a general Account of all the Terms and Conditions of the Covenant of Grace , both of the Priviledges made over to us by God , and of the Conditions to be perform'd by us . And these Words , Wherein I was made a Member of Christ , expressing the First of those invaluable Priviledges made over unto us , in this Covenant , on God's Part ; I shall therefore endeavour , as well as I can , to Explain and open to you , what they do Import .

Christ is in Scripture often styl'd , The Head of the Church , as particularly Col. 1.8 . And he is the Head of the Body , the Church , it is there said ; and we are also styl'd , Members of this Body , the Church . Thus Eph. 5.30 . We are Members of his Body , of his Flesh , and of his Bones ; so that to be a Member of Christ , is to be a Member , A Member of Christ , is a Member . of Christ's Church or Part of that Body , of which he is the Head , or to be a Member of Christ's Church : And to make it appear to you , how happy a Thing it is to be a Member of Christ's Church ,

First , I will shew you , What kind of Body the Church of Christ is .

Secondly , What it is to be a Member of it . And then

Thirdly , What exceeding great and invaluable Priviledges do belong to a Member of Christ's Church .

And First , let us see , What kind of Body that is , which is call'd the Church of Christ . And tho' it does not belong to this Part of your Catechism , to give you a full account , of all that is Necessary to be known , concerning Christ's Church , which may more properly be refer'd to that Article of our Creed , I believe the Holy Catholick Church : However , since the High Priviledge and Dignity of any Member , as a Member , cannot be sufficiently understood , nor valued , without knowing the Nature and Excellency of that Body , of which it is a Member ; I do therefore think my self obliged , in order to let you into a through Understanding of what is meant by A Member of Christ's Church , and of the greatness of that Priviledge , to speak something largely , in this Place , concerning the Nature and Constitution of the Church it self ; and I shall therefore Define it , and also Explain , and prove each Part of the Definition , I shall give of it , as follows :

●●nition ●●ist's ●o . The Church of Christ , is the universal Society of Christians , consisting both of Lawful Governours and Pastors , and also of the People of God committed to their Charge ; and who are call'd forth out of the wicked World , by the Preaching of the Gospel , to a holy Profession and Calling ; Namely , To Repentance from dead Works , to the Knowledge , Belief , and Service of the One True God , Father , Son , and Holy Ghost , and to the Enjoyment of those inestimable Priviledges of the Gospel , viz. Most reasonable and excellent Laws to Conduct 'em to Heaven , Divine Grace and Assistance to Enable 'em to Obey those Laws , Pardon of Sins , upon Repentance , for the Violation of 'em , and Eternal Life and Happiness upon sincere Obedience to 'em . And who , to the End of being Incorporated into one Society , and of having God , to be their God , and they themselves his People , have Enter'd into Covenant with him , at Baptism , and do often Renew the same in the Lord's Supper , and are Incorporated thereby into one Body , subdivided , indeed , into several particular Bodies , and Churches , for the convenience of Government and Worship , but holding Communion with one another , in One and the same necessary and fundamental Points of Christianity , necessary to constitute the Church , under Jesus Christ , their superiour Head .

●hurch ●ist a ●der'd 〈◊〉 , ●n some ●over● some ●ed . And First , The Church of Christ is the Society of Christians , consisting both of Lawful Governours and Pastors , and of the People of God committed to their Charge . The Church of Christ is not a Confus'd , an Undigested , Headless Multitude , but a Regular and well-order'd Society . Hence , it is so often in the New Testament call'd , The Kingdom of God , as Matth. 21.31 . The Kingdom of Christ , as Rev. 11.15 . and The Kingdom of Heaven , Matth. 11.12 . and the Members of it , Children of the Kingdom , Matth. 13.38 . And Eph. 2.19 , 20 , 21. The Members therefore are styl'd , Fellow-Citizens , Members of a Houshold , and Parts of a Temple , all which Expressions speak the Church of Christ to be a Regular Society of Men , combin'd and knit together by Laws , derived from some supreme Head and Governour . A Society , I say , wherein some are Superiours , some are Inferiours , some Governours , some Governed , and who altogether make up a well-compacted Body of Men. This last cited place out of the Ephesians , speaks the Thing out : Now therefore , saith he to those , who are call'd into the Church , ye are no more Strangers and Forreigners , but Fellow-Citizens with the Saints , and of the Houshold of God , and are built upon the Foundation of the Apostles and Prophets , that is Governours and Teachers , Jesus Christ being the the chief Corner-stone , in whom all the Building , fitly framed together , groweth up into an Holy Temple in the Lord . Here , in this Description of the Church , you have Jesus Christ the chief Corner-stone , or Head of the Building , and Body ; the Apostles and Prophets Foundation-stones , next unto him , and all the rest of Christians Fellow-Citizens , depending upon Jesus Christ , their supreme Head , and Others his subordinate Governours , and Teachers , next under him , and the Whole represented a well-compacted Building . Or , to make it yet more clear to you , Eph. 4.11 , 12. it is said , that He gave some , Apostles : and some , Prophets : and some , Evangelists : and some , Pastors and Teachers , for the work of the Ministry , for the Edifying of the Body of Christ . So that upon the whole Matter , you see , that the Church of Christ is a well-order'd Society of Men.

And I do withal say , that in the Constitution of Christ's Church it is requir'd , that the Governours and Pastors thereof be Lawful Ones , that is , such as Christ has Commission'd to those Offices , because if they Usurp the sacred Offices of the Church , without being lawfully Ordain'd to the same , by the Successors of Christ and his Apostles , there will be very great danger of a Nullity in all their Ministerial Acts and Offices . You must all needs understand this , That those , who shall pretend to act in any Office , by the King's Authority , without a true Commission , the King will be so far from reckoning himself Oblig'd , to Confirm what they shall pretend to do in his Name , that he will punish the Presumption of such Officers , and those that adhere to 'em . And what reason have those to expect better Treatment from the King of Heaven , who shall either take upon themselves the Ministry , or recieve an Ordination to it from those Hands , who have no Power to Confer it , or shall Adhere to such Usurping Ministers ? To put the case as Favourably , as possibly we can , it does not appear , that God is under any Promise , or Engagement to hear the Prayers , that such Ministers shall put for the People , to convey the Graces of his Holy Spirit , by the Sacraments they shall Administer , or to Ratify the Pardon of those Penitents , whom they shall Absolve ; whereas he has assured the Church , with respect to his lawful Ministers , that whatsoever of this Nature they shall do on Earth , shall be Establish'd in Heaven , Matth. 16.19 . And we are farther told by St. Paul , Heb. 5.4 . That under the Old Law , No Man took the Honour of the Priesthood unto himself , but those who were called of God , as was Aaron . And as to the Ministers of the Gospel , St. Paul does sharply demand , Rom 10.15 . How any shall Preach the Gospel , except they be sent ? So that it does extreamly concern all Christian People , that the Governours and Pastors of the Church be lawful Ones , such as are Sent , Ordain'd , and Commission'd thereunto .

And now , if you would be well satisfy'd , who are certainly Sent , An Episcopal Clergy undoubtedly such . Ordain'd and Commission'd to Govern and Teach in the Church ; it is beyond all doubt , that Bishops are lawful Governours in the Church of Christ , and that those , who are Ordain'd by their Hands , have Commission to Preach the Gospel , and Administer the Sacraments , because they do undoubtedly derive their Power by an uninterrupted Succession from Christ and his Apostles ; for our Saviour , when he sent forth his Disciples into the World , to Preach the Gospel , and to gather a Church , he told 'em , Mat. 28.20 . He would be with them , or stand by 'em in giving Authority and Success to their Ministry , to the end of the World ; and yet for certain , for 1500 Years he did Authorize no other , than those Episcopally Ordain'd , as the Histories of all Ages of the Church do testify ; so that it concerns you , who have not that Necessity to plead for not Enjoying Bishops , and an Episcopal Clergy , as our Sister Churches Beyond-Sea think they have ; It concerns you , I say , as you would be secure of being within the Pale of a right Constituted Gospel-Church , not to separate your selves from this , wherein you are undoubtedly under a true Gospel Ministry . But to proceed

●e Church ●he univer● Society of ●istians , ●ng in men ●all Nati● as well of 〈◊〉 Gentiles , 〈◊〉 of the ●●s . Secondly , The Church of Christ is the Vniversal Society of Christians . The Christian Church is not now confin'd to one particular Place , or Nation , as the Jewish was ; but is Catholick and Universal , spread over all the Face of the Earth , and taking in all Nations of Men , as well those , who were Gentiles , as those , who were Jews : For Christ is our Peace , and hath made both One , and hath broken down the middle Wall of Partition between us , Eph. 2.14 . The Synagogue of the Jews consisted of one Nation , and the more solemn Parts of their publick Worship , were confin'd to one Place , as you will see , Deut. 12.5 , 6. So that it was rightly said , Joh. 4.20 . Tho' the Woman of Samaria did Schismatically question it , That Jerusalem was the place wherein men ought to Worship ; For the Temple was the only place in which the Sacrifices could be Offer'd , and wherein the Priests could perform their daily Ministration ; so that the Church , under the Law , was an Inclosure divided from all the World besides . But our Saviour , at the opening of the Christian Church , assures the Woman , who demanded of him , Whether in that Mountain , near to Samaria , whereon they both stood , or in Jerusalem , were the place where men ought to Worship , he assures her , The hour cometh when neither in that Mountain , nor yet at Jerusalem , they should worship the Father ; that is , not there only , nor any where in so carnal a manner , Joh. 4.20 , 21 , 22 , 23. But as St. Peter tells us , now under the Gospel , In every Nation , he that feareth God , and worketh Righteousness , is accepted of him , Act. 10.35 . And therefore our Saviour , when he sent forth his Disciples into the World , to Preach the Gospel , and to gather a Church , he commanded them , Mar. 16.15 . saying , Go ye into all the World , and preach the Gospel to every Creature . From whence we find them , in Revelations 5.9 . Crying unto the Lamb , Thou wast slain , and hast Redeemed us unto God by thy Blood , out of every Kindred , and Tongue , and People , and Nation . So , that whereas concerning the Jewish Church it was , that God declar'd formerly , Exod. 19.5 , 6. That in keeping his Covenant , they should be a peculiar Treasure unto him , above all People , a Kingdom of Priests , and a holy Nation . Now under the Gospel it is declared , 1 Pet. 2.9 . with respect to Persons of all Nations , who shall come within the Christian Church , that they are a Chosen Generation , a Royal Priesthood , an Holy Nation , a peculiar People , that they should shew forth the Praises of him , who hath call'd them out of Darkness , into his marvellous Light : But then , I say , the Church of Christ , tho' it takes in Persons of all Nations , yet it is still to be a Holy Nation , a peculiar People . For tho' it be spread over all the World , yet

〈◊〉 consists of ●h , who are ●l'd out of 〈◊〉 World , by 〈◊〉 Preach●● of the ●spel , to a ●y Professi●● and Cal●g . Thirdly , It consists only of such , who are Call'd forth out of the wicked World , by the Preaching of the Gospel , to a Holy Profession and Calling . It is not either Jews , or Gentiles , whilst they continue such , that are of the Church of Christ ; but it consists of those , who are Call'd out from amongst both . The Church is a selected People , separated from the Prophane part of the World , to be a Chosen Generation , a Royal Priesthood , a Holy Nation , a Peculiar People . To understand which , you must know , that the World , at the Time of our Saviour's coming into it , was grown to a sad pass , and was miserably Estrang'd from God . The World , indeed , soon after the Creation , began to fall off from God , and to take part with the Devil : But by the time that our Saviour came into the Flesh , the Apostle declares , Rom. 3.11 , 12. concerning as well Jews , as Gentiles , that there was none that understood , there was none that sought after God ; that they were all gone out of the way , they were all become unprofitable , that there was none that did good , no not one . Particularly , as to the Gentiles , they were charg'd , Rom. 11.23 , 24.28 , 29. to have Changed the Glory of the incorruptible God , into an Image made like to corruptible Man , and to Birds , and four-footed Beasts , and creeping things , and were thereupon given up to Vncleanness , and vile Affections ; and as they did not like to retain God in their Knowledge , they were given up to a reprobate Mind , being fill'd with all Vnrighteousness , Fornication , Wickedness , &c. And as to the Jews , they had in a manner wholly voided the Force of God's Laws , by their false Interpretations , as you will see in our Saviour's Sermon on the Mount , which cost him so much Pains to clear the Text from their false Glosses , and to shew them the full Extent of their Duty , contain'd in the Law . This was the State of both Jews and Gentiles , at that time : And therefore did Christ come to Call out such , as would Obey his Calls , to Call 'em out , I say , out of the wicked World , to a Holy Profession and Calling ; for which reason he is said to have Saved us , and Called us with an Holy Calling , 2 Tim. 1.9 . and in a great many Places of Scripture , Christians are therefore styl'd , the Called ; and Joh. 17.6 . they are said to be such , whom the Father had given our Saviour out of the world , and tho' they are in the world , ver. 11. that is , Live in the World , yet they are not of the world , ver. 16.

True it is , It is not every Member of the Visible Church , that does effectually Obey this Holy Calling , and in his Life and Conversation , shews himself not to be of the World ; and therefore it is , that the Kingdom of Heaven , that is , the Church , is liken'd Matth. 13.24 . to a Field , in which Wheat and Tares grow up together until the Harvest ; and to a Net that was cast into the Sea , and gather'd of every Kind : But however , tho' too many of those , of whom the Church is compos'd , are in their own Persons Ungodly , yet , I say ,

Fourthly , They are Called , by the Preaching of the Gospel , to a Holy Profession and Calling , as Namely , to Repentance from Dead Works ; I. Repentance from Dead Works . for so our Saviour says , He came to Call the Sinners to Repentance , Matth. 9.13 . And thus also his Apostles Preacht unto Men , that they should turn from the Vanities of Idol-worship , unto the Living God , which made Heaven , and Earth , and the Sea , and all Things therein , Acts 14.15 . which is an Instance of Repentance , that the Gentile World were particularly Call'd to .

And then as to the Knowledge and Belief of the only True God , II. To the Knowledge , Belief and Service of the One True God , Father , Son , and Holy Ghost . and Jesus Christ ; the distinguishing Character given of the Church of Christ , Joh. 17.2 . is , that they are such , whom the Father hath given him ( or given him out of the world , as it is ver. 6. ) that they might have Eternal Life ; and this , he tells us , ver. 3. is Eternal Life ; or the way by which we can only come by Eternal Life , That we Know the only True God , and Jesus Christ , whom he hath sent . The Gentiles they Knew not the only True God , but Own'd and Worship'd many Gods , and did Sacrifice to Devils , 1 Cor. 10.20 . And as for the Jews , tho' they Believ'd , indeed , in the only True God , yet they Acknowledg'd not his Son Jesus Christ , whom he had sent , to be also the True God , as he is call'd , 1 Joh. 5.20 . And now both these Enemies to Truth , our Saviour Calls the world , Joh. 17. and in Opposition to both tells us , ver. 3. that this is Life Eternal , to Know the only True God , and Jesus Christ , whom he hath sent . So that the Church of Christ are such , who are peculiarly Separated from the World , to the Knowledge and Belief of the Only True God .

And they are such also , who have been Baptiz'd into the Knowledge , Belief , and Service of Three Persons , Father , Son , and Holy Ghost , in that One Godhead , Matth. 28.19 . And particularly they are such as are Baptized into the Name of Jesus , Acts 19.5 . that is , into the Belief , that Jesus is the Christ , or Mediatour between God and Man , for this is the great Fundamental Doctrine of Christianity , as the Apostle tells us , 1 Cor. 3.11 . assuring us , that Other Foundation can no Man lay , than that Jesus is the Christ . And he , that denyeth that Jesus is the Christ , is the great Liar , and an Anti-Christ , 1 Joh. 2.22 . But , whosoever believeth , that Jesus is the Christ , is Born of God , 1 Joh. 5.1 . that is , is Adopted into the Christian Church and Family .

●II . ●njoy the ●ledges 〈◊〉 Gospel . Fifthly , And as Christians are a Society of Persons , call'd out of the World to Repentance , Faith , and Gospel-Obedience ; so to the Enjoyment of those Inestimable Priviledges of the Gospel , viz. 1. Most Reasonable and Excellent Laws , given by a most Great and Gracious Governour , to Conduct 'em to Heaven , Laws writ in their Minds , and in their Hearts , Heb. 8.10 . that is , Laws , which are for the most part , the very Dictates of natural Reason . 2. They are such , as are Priviledg'd with having great Measures of Divine Grace , and Assistance to enable 'em to Obey those Laws , for , whereas the Law was given by Moses , Grace and Truth came by Jesus Christ , Joh. 1.17 . and is the Priviledge of the Church of Christ under the Gospel . 3. They are such , who have Assurance of Pardon of Sins , upon their Repentance for the Transgression of those Laws , for , with Respect to those of the Christian Church , God is pleas'd to say , Heb. 8.12 . I will be Merciful to their Vnrighteousness , and their Sins and Iniquities will I remember no more . And lastly , As to the Eternal Life and Happiness , Christ does assure us , Joh. 17.2 . that The Father has given him Power over all Flesh , that he should give Eternal Life to as many as are given him , or are given him out of the world , ver. 6. that is , that he has a Power of conferring the Rewards in Heaven , to as many as come within the Pale of the Church , if they do withal live in Obedience to its Laws and Constitutions . Thus is the Church of Christ a Society of Men , call'd forth of the World , as to a most Holy Profession and Calling , so to the Enjoyment of most singular Priviledges .

Church ●h , who 〈◊〉 End of ●ncorpo●●nto one 〈◊〉 , and of ●g God 〈◊〉 their Sixthly , And they are such , Who to the End of being Incorporated into One Society , and of having God , to be their God , and they themselves his People , have Enter'd into Covenant with him . It is the Royal Charter granted by the King , to the Members of a Corporation , or City , whereby they have certain Priviledges granted them from the King , and wherein they are Tied to discharge certain Duties to him , and to One another , that makes 'em , of a confus'd Multitude , to become a Corporation , or regulated Society . And those who stand out , and will not accept of those Priviledges , nor oblige themselves to their several Duties , shall not be reputed of that Corporation , nor receive any Advantages from it . And so it is here with that Society , which is call'd the Church of Christ . It is the Covenant of Grace , granted us by the King of Heaven , wherein we have the most inestimable Priviledges , those contain'd in the Gospel , graciously Ensur'd unto us , and most reasonable Duties both to God and Man , required of us , that do embody and join us into one Spiritual Society , the Church ; and those who will not Enter into such a Covenant with God , are Aliens from the Commonwealth of Israel , and Strangers from the Covenantts of Promise , having no hope , and without God in the world , Eph. 2.12 . But those who have join'd themselves in Covenant with Him , are No more Strangers and Forreigners , but Fellow-Citizens with the Saints , and of the Houshold of God , ver. 19.

And as by being United in one Covenant , Christians are Incorporated into one Society ; so by the same Means it comes to pass also , that they have God to be their God , peculiarly , and they become his People . Thus Heb. 8.10 . This is the Covenant that I will make with the house of Israel after those days , that is , in the time of the Gospel , I will be to them a God , and they shall be to me a People . It is the Nature of all Covenants , to Unite the Parties Covenanting together , and to give to each Party an Interest in the other . I entred into Covenant with thee , and thou becamest mine , Ezek. 16.8 . So that by having Enter'd into Covenant with God , we are Entitled to his particular Protection and Care over us , and we give to him thereby a new and stronger Claim to our Obedience .

Seventhly , I. In Baptism . And Christians are thus Enter'd into Covenant with God , and thereby made Members of Christ's Church in their Baptism : For as all the Members of a Corporation , are not usually made Members of that Society , without some certain Solemnities ; so it pleased God , that no One should be Enter'd into Christ's Church , and be made a Partaker of the Priviledges of it , without that outward Rite of Baptism ; for so we find , that when our Saviour sent his Apostles to Found , and Build the Church , they receiv'd , as a Commission to call forth out of the World , a Church , by the Preaching of the Gospel : So an Appointment to Incorporate all Men therein , by Baptism ; Go and Teach all Nations , Baptizing them in the Name of the Father , of the Son , and of the Holy Ghost , Matth. 28.19 . And hence , 1 Cor. 12.13 . it is said , That we are all Baptiz'd into one Body , or admitted by Baptism into one Church .

Eighthly , And they are Appointed to Renew the same , II. To Renew it at the Lord's Supper . by Feasting often together at the Lord's Supper . This was anciently , and is still the usual Method of Uniting more closely together the Members of any Society or Corporation , their Feasting often together at one common Table ; and for this Reason , amongst others it is , that the Sacrament of the Lord's Supper is Appointed in the Church of Christ : So the 1 Cor. 10.17 . it is said , That we being many are one Bread , and one Body , for we are all Partakers of that one Bread .

Ninthly , And now upon all these foremention'd Accounts , The Church one Body . the Church of Christ is One Body . Thus Eph. 4.4 , 5 , 6. There is one Body , and one Spirit , even as ye are all called in one Hope of your Calling , one Lord , one Faith , one Baptism , one God and Father of all , who is above all , and through all , and in you all ; where you see , that because all Christians are call'd out of the World , into one Hope of their Calling , or to the Enjoyment of the same Priviledges , to one Faith , or to Believe one God , Father , Son , and Holy Ghost , exprest here by one Spirit , one Lord , one God , and Father of all ; and because Incorporated by one Baptism , or by the Use of the same Sacraments , that therefore they are one Body . The Covenant of Grace , that great Charter , whereby we are Incorporated into one Society , is One and the same amongst all Christians , containing the same Duties to be perform'd by all , and promising to every One that performs those Conditions , the same Priviledges . And all Men are every where admitted and continued in it by the same Sacramental Solemnities , and therefore the Church founded upon , and Incorporated by that Covenant , must needs be One.

●divided 〈◊〉 several ●icular ●es and ●ches . Tenthly , This one Body or Society , the Church , true it is , is Subdivided into several particular Bodies or Churches , both for the convenience of Discipline , and Government , and also for the convenience of Divine Worship . For the convenience of Government it was anciently divided into Diocesan Churches , wherein , because no one Man is able to Govern so vast a Body , I. 〈◊〉 the con●ence of ●ernment , 〈◊〉 Diocesan ●ches . as is the whole Church of God , each Bishop had his particular Flock , arising out of one City , and the Parts adjoyning , to Oversee and to Govern. Hence we read , Rev. 2. and 3. chap. of the Church of Ephesus , the Church of Smyrna , the Church of Pergamus , the Church of Thyatira , the Church of Sardis , the Church of Philadelphia , and the Church of Laodicea , all which were so many Cities in the Lesser Asia ; and the Bishops of those Churches are Styl'd , the Angels of those Churches , in those Second and Third Chapters of Revelations . And the Elders , or Bishops of these Churches , probably it was , that St. Paul sent for , to meet him at Miletus , Act. 20.17 . and to whom he gave that solemn Charge , ver. 21.28 . To take heed unto themselves , and to all the Flock , over the which the Holy Ghost had made them Overseers , to feed the Church of God , that is , to Govern and Teach the Church of Christ , which he had Purchased with his own Blood .

And as for the Convenience of Government , the Church of Christ was anciently divided into Diocesan Churches , in which Constitution of the Church , each City has its Bishop to govern and direct the Affairs of the Church : II. ●r the con●ence of ●ship , into ●ticular ●gregati● So for the Convenience of Divine Worship , and because all the Members of a City , and the Parts adjoyning , could not meet together in the same Place , was each Bishop's See farther divided , into particular Congregations and Assemblies , under the Care of its respective Pastors : Hence as to the Church of Corinth we gather , that , as it was but one Church ; in regard it had but one Bishop , or Governour , for St. Paul directs his Epistle thus , Vnto the Church of God which is at Corinth , 1 Cor. 1.2 . yet in that one Episcopal Church , being there were several Congregations met together , for the Worship of God , we read , 1 Cor. 14.34 . of Churches in the Plural Number , and this particular Order of the Apostle , about the Decency of Divine Service , in those particular Churches , or Congregations ; Namely , that Women should keep Silence in the Churches . Thus , true it is , the Church , which is but one Body , is Subdivided into several particular Bodies , or Churches ; both for the convenience of Discipline and Government , and also for the convenience of Divine Worship : But however United , by one Covenant , into one Body . But however those several particular Churches were Vnited into one Body , by one Covenant ; for the Church of Corinth , the Church of Ephesus , Smyrna , &c , were all called to the same Holy Profession and Calling , to the same Faith in God , and to the same Priviledges of Grace , Pardon , and Happiness , as the whole Church , and were admitted into that same Covenant , by the same Sacraments , as the whole Catholick Church was ; by which means They kept the unity of the Spirit , in the bond of Peace , Eph. 4.3 . And each of those particular Congregations , also in the Church of Corinth , for Instance , were United also to the Church of God , in that City , by holding no other than the Doctrine Establish'd in that Church : And by being United thereby to that particular Part of Christ's Church , they were United also to the whole Body of Christ , and made up but one Body , For as the Body is one , and hath many Members , and all the Members of that one Body being many , are one Body ; so also is Christ , or the Christian Church , for by one Spirit , we are all Baptized into one Body , whether we be Jews or Gentiles , whether we be Bond or Free ; and have been all made to drink into one Spirit , 1 Cor. 12.12 , 13. So that the Church of Christ , you see , tho' divided into many Branches , or Members , is but one Body in the whole , because United in , and by One and the same Covenant of Grace : And also in the

Eleventh Place , As also by holding Communion with each other , in Hearing the Word , in Common-Prayers , Sacraments , and in affording to each other mutual Assistances . Because all the several particular Churches are to Hold Communion with each other . Now as to that Communion , which the Members of Christ's Church held with one another in the Apostle's Times ; ( and sure their's must be a Pattern of Church-Communion ) we are told , Act. 2.42 . that it consisted in this , That They continued stedfastly in the Apostles Doctrine , and Fellowship , and in breaking of Bread , and in Prayers . They continued stedfastly in the Apostles Doctrine , that is , they continued constantly , and also steddily , without swerving aside by Separation , in Hearing the Apostles Teach . They continued also stedfastly in Breaking of Bread , and in Prayers , that is , they Join'd constantly and frequently in the same Prayers and Sacraments . And lastly , They continued stedfastly in the same Fellowship , by which is principally meant in the Original , both here , and in several other Places of the Scripture , that Communication of charitable Assistances , that all the Members did afford each other , according to their several Wants and Necessities : For whether any Sister-Church were under Persecutions , or any particular Christians did labour with Want , the other Members of the Body did Communicate to the Relief of either . And the Apostle did also appoint that to be done in the Christian Assemblies , when they met together to Communicate in Hearing , Prayers , and Sacraments , ordering , that The first day of the Week , which was the Day of their Publick Assemblies , every one should lay by him in store , as God had prospered him , to this Purpose , 1 Cor. 16.2 . So that if One Member suffered , all the Members suffered with it , and there was no Schism in the Body , but the Members had the same care one of another , 1 Cor. 12.25 , 26.

In a word : Such was the Communion , which the Members of the Church held with each other , in those Days , which made it one Church , that there was no such thing as any separate Meetings , from those of the Apostles , and their lawful Successors , the Bishops and Pastors of the Flock , set up under the Pretence of better Edification , and for more pure Administrations of Ordinances . No , no sooner did any attempt to make such a Schism , but he was accounted a Gangreen'd Member , and cut off from the Body for so doing . And so much was mutual Kindness and Charity to be the distinguishing Character of Christ's Church , that our Saviour declar'd , Joh. 13.35 . That by this should all men know his Disciples , that they had love one for another .

●hurch 〈◊〉 into ●●dy , ●esus ●its su● Head . And now Lastly , It only remains , to compleat this my Explication of Christ's Church , to shew you , That this whole Society of Men , call'd forth out of the World , to such Duties and Priviledges , as has been spoke , is to be United into one Body , as has been declar'd , under Jesus Christ its supreme Head . Every Society of Men must have some supreme Head to keep it , both in Being , and Order ; and Christ is so much , to all Intents and Purposes , the Head of the Church , that there is no respect , in which any thing is the Head of the Body , in which Christ is not , in like manner , the Head of the Church . 〈◊〉 Po● Head ●●urch . And First , There is the Political Head in every Kingdom , which is the Prince , that gives Laws to his People , and Heads and Protects them against their Enemies . And such a Head is Christ in that Spiritual Kingdom , the Church of God , Whom the Father having Raised from the Dead , did put all things under his Feet , and gave him to be Head over all things to the Church , which is his Body , Eph. 1.20 , 21 , 22 , 23. And therefore pursuant to this Power , which was Given him in Heaven , and in Earth , to give Laws to Mankind , did he Commission his Disciples , and send them forth into the World , to Proclaim his Laws , to Teach all Nations Baptizing them in the Name of the Father , and of the Son , and of the Holy Ghost ; Teaching them to observe all things whatsoever he had Commanded them ; assuring them withal , that Lo he would be with them always , even unto the End of the World , Matth. 28.18 , 19 , 20. that is , That he would be ever with 'em , to Head and Protect 'em against their Adversaries .

Secondly , There is also a Domestick Head , viz. the Husband , in respect of the Wife ; and so likewise is Christ the Head of the Church , and he is the Saviour of the Body , Eph. 5.23 . And , indeed , the Holy Spirit does love to Represent him as such a Head , as also by the Title of a Shepherd over the Flock , to signify the Gentleness of his Government , and the Sweetness , and Goodness of his Laws , tending all for the Good of those he Governs .

And Thirdly , There is the Natural Head of the Body , which is the Fountain of Life and Spirit , from whence it is deriv'd into all the Parts of the Body , to enable and enliven all the Members thereof , to discharge their several Offices and Duties : And in Allusion to this , ●ist the ●al 〈◊〉 of the ●h . is Christ said to be the Mystical Head of the Church , from whom all the Body , by Joynts and Bands , having Nourishment ministred , increaseth with the Increase of God , Col. 2.19 .

And thus I have at length sufficiently , in order to my Design of Explaining this Article , Wherein I was made a Member of Christ , shew'd you , What kind of Body the of Church of Christ is . And , by the By , from what has been said , it does appear , That the Church of Christ is a Spiritual Kingdom , put up in the World by God , The Church of Christ , a spiritual Kingdom on purpose to reduce Man to his due Allegiance to his Maker , and to destroy the Dominion of Satan , which he had so long Usurpt over Mankind . It is a Kingdom , as it consists of inferior Governours and Subjects , combined together , by special Laws of Allegiance , to the Sovereign King of Kings , and Lord of Lords , and by Priviledges granted , by that Supreme Head and Governour , to such his Subjects ; and therefore it is so often , in the Scripture , call'd a Kingdom : But you see withal , it is a Spiritual Kingdom , by the Nature and Design of which , God is to Rule in the Hearts and Spirits of Men , and therefore it is , all over the New Testament , call'd the Kingdom of God , the Kingdom of Christ ; For Christ does Reign and Rule therein by his Gospel , as the Laws of that Kingdom , over the Spirits of Men ; and those are the People or Subjects of this Kingdom , who own him for their King , and his Gospel for the Laws of this Kingdom ; and who do give themselves up wholly , both Body , Soul and Spirit , to be Governed by those Laws .

And the Church is also often call'd in the Holy Scripture , the Kingdom of Heaven , for indeed it is not a Kingdom of this World , supported with outward State , and armed Forces , in order to promote , and to secure from those who would Invade 'em , our temporal Interests ; If my Kingdom were of this World , then would my Servants fight , that I should not be deliver'd to the Jews , Joh. 18.36 . but it is a Kingdom , or Society of Men , associated together , and Listed to Fight under Christ , the Great Captain of our Salvation , against much more formidable Enemies , than any Earthly Potentates ; Even against Principalities and Powers , against the Rulers of the Darkness of this World , against spiritual Wickedness in high Places , Eph. ● . 12 . that is , against the Devil , and his wicked Angels , who would despoil us of our Heavenly Inheritance . Listed , I say , to fight under Jesus Christ , the Great Captain of our Salvation , for so he is call'd Heb. 2.10 . and to our Comfort , who are to fight under him , he has already Spoiled these Principalities and Powers , and has made a shew of them openly upon the Cross , triumphing over them in it , Col. 2.15 . So that our Work is in a great measure already done under his Conduct , for he himself has divested the Devils of much of their Power , he has thrown 'em out of their Temples , silenc'd their Oracles , and does daily , by his Assistances , enable us to Foil 'em . So that the Church of Christ , you see , is a Spiritual Kingdom .

But yet notwithstanding , that this Society , the Church , But yet notwithstanding a Visible Society . is a Spiritual Kingdom , both as its Laws are Spiritual , reaching to the Government of the Inward Man ; and also , as it is a Body Listed under a Spiritual King , to fight against Spiritual Enemies : Yet however , from what has been said , it does appear , that the Church , or Kingdom of Christ , is a Visible Society of Men , consisting of such who make an Outward and Visible Profession of Allegiance to Christ , having visibly , by an Outward Sacrament , Enter'd into Covenant with him , and being such as do visibly Communicate together in his Holy Ordinances . And therefore it is not only of such who by an inward , real , and true Faith are United to Christ , that the Church and Kingdom of God , in this World , does consist , but of all those outward Professors of Christianity , who , by the Sacrament of Baptism , have Enter'd into Covenant with God . Such indeed as besides an outward Covenanting , ( which is certainly necessary ) are Renew'd withal to the Image of God in Knowledge , Righteousness , and true Holiness , are the only Persons of which the Invisible Church , as it is call'd , does consist in this World , these perhaps being meant by the Little Flock , Luk. 12.32 . and of such only will the whole Church , in the World to come , be made up , being , of The many that , are Called , the few that are Chosen , Matth. 20.16 . But if we consider the Church of Christ in its full Latitude , and in that imperfect State wherein it now is , on this side Heaven ; many Hypocrites and bad Men , as well as truly sincere and good Christians , do belong to it , for the Church of Christ , here on Earth , is compar'd , Matth. 13.24 , 25. to a Field , which contains Wheat and Tares growing up together , and to a Net , ver. 47. wherein there are Fish , both good and bad . Such you see is the Nature and Temper of that Body of Christ , his Church ; concerning which I thought it requisite to give you a more than ordinary full account , even in this place , before we come to the Article , I Believe the Holy Catholick Church , because that otherwise it cannot be so well Apprehended ,

●t it is to 〈◊〉 Member ●hrist's ●rch . Secondly , What it is to be a Member of Christ's Church ; which now the way being so far clear'd , I shall in few words shew you . And from what his been said it does easily now appear , that a true Member of the Church of Christ , is one who belongs to that Society of Christians which consists of Lawful Governours and Pastors , and of the People of God committed to their Charge , the one Ministring in Holy Things , and the other Partaking thereof at their Hands . He is not a Member of that narrow and enclos'd Society of Worshipers , the Jewish Synagogue , who by their peculiar Rites and Ways of Worship , were confin'd to one Nation and Place , no more than he is one of the Gentile World at large ; but he is one , who either himself was call'd , or is descended of those who were call'd , from out of the wicked World of Jews and Gentiles , to a Holy Profession and Calling , viz. To the Belief of the One True God , Father , Son and Holy Ghost ; as also to Repentance from dead Works , to serve Him the only Living and True God . And he is call'd , as to Faith and Repentance , so to enjoy the Priviledges of the Gospel , and the Rewards of such Faith and Repentance ; namely , Most Reasonable and Excellent Laws and Ordinances , to Conduct him to Heaven , with a plentiful measure of Divine Grace and Assistance also , convey'd by those Ordinances , to Enable him to Obey those Laws ; and he is one , who to the End of being of that Society of Men , the Christian Church , and of having God a Friend to him , and he himself a Servant of God's , has solemnly Enter'd into Covenant with God in his Baptism , and continues often to Renew the same in the Lord's Supper , because the Divine Goodness does in both Vouchsafe to make over and ensure to him those exceeding Great and Invaluable Priviledges , and most singular Benefits , as well as he on the other side , does solemnly Engage to yield himself up to the Service and Obedience of God . Farther yet , a Member of Christ's Church is one , who is not only United to the Catholick Church in and by one Covenant , that is , in the Profession of the same Faith and Repentance , and in the Enjoyment of the same Priviledges , and in the use of the same Sacraments : But also he maintains this Union therewith , by Communicating with that particular Part of the Catholick Church where he lives , and whereof he is a Member in particular ; by communicating , I say therewith , in Hearing , together with the rest of the Body , the same Doctrine , in Joyning in the same common Prayers , and receiving the same Holy Sacraments ; and Lastly , in Receiving from , and Administring mutual Assistances to the Members of that Body , wherever dispers'd , or however distress'd over the Face of the whole World , as there shall be occasion . And lastly , a Member of Christ's Church is One , who belongs to that universal Society of Men , call'd out of the World , to such Duties and Priviledges , as has been spoke , and is United into one Body , by the same means , as has been declar'd , under Jesus Christ its supreme Head . And if you consider him as a Member of the Kingdom of Christ , he is one who is Delivered by God from the power of Darkness , and is translated into the Kingdom of his dear Son , Col. 1.13 . that is , he is one of those , who is deliver'd by the Gospel , from under the Tyranny of Satan , under which the whole World was held Captive , and is made a Subject to the Gracious Government of the Son of God . From what has been said , it does plainly appear , I think , that such , and such a One only , is a true Member of Christ's Church .

And in the Sence of your Catechism , which teaches all to Answer , That in their Baptism they are made Members of Christ ; every Person who has been admitted into the Church by Baptism , is a Member of Christ , and shall continue such till he is cut off by the just Sentence of those Governours in the Church , who have the Power of the Keys , to Receive in , or Shut out ; or till he cuts off himself from that mystical Body , by a causless Schism and Separation , from any of its sound Parts .

Every Baptized Person , I say , is a Member of the Visible Church . Every Baptized Person is a Member of the Visible Church . So the Apostle expresly speaks , Gal. 3.27 . assuring us , that As many as have been Baptized into Christ , that is , the Christian Church , have put on Christ , or have put on that Relation to Christ that Members have to the Body . True it is , amongst those , that are Incorporated by Baptism into the Church , many do prove but very unsound and unfruitful Members ; such as , tho' they are admitted into that Holy Society , in order to their Edification , and through Conversion , by the means of those Holy Ordinances , which Christ has appointed in in his Church , do yet continue to be very bad Men , both in their Principles and Practices . Hence it is said , Matth. 22.10 . that of those who are called into the Wedding , that is , the Church , by the Servants or Officers of the Bridegroom , that is , Christ , there are as well Bad as Good . Yet as appears from that , and many the like Parables of our Saviour , concerning the Materials and Constitution of his Church , even such bad Men , when once Baptized into it , are Members of it .

And shall continue to be Members of it , And shall continue such , 〈◊〉 off by ●st Sen●● 〈◊〉 those , ●ave the 〈◊〉 of the 〈◊〉 to Re●●n , or ●●ut . till such time as they are cut off by the just Sentence of those who have the Power of the Keys , to Receive in , or Shut out . For this you are to know , that Christ has given his Apostles , and their Successors in the Government of the Church , a Church Authority , consisting in Receiving in , or Shutting out of the Church . To Receive into the Church , is to Admit such as make a Profession of Christianity ; to Admit 'em , I say , by the Sacrament of Baptism , to all the outward Acts of Communion . To shut , or cast out of the Church , is by Excommunication to Exclude unworthy Persons from that Priviledge of Church-Communion , to deny 'em the Liberty to Pray , or Receive the Sacrament , or perform any Religious Office in the Publick Assemblies of the Church . And now accordingly has Christ appointed the Bishops and Governours of his Church , to be as Shepherds to Oversee the Flock , as you will find , Act. 20.28 . and has given 'em The Keys of the Kingdom of Heaven , Matth. 16.19 . that is , Authority , as to Admit into the Church , by Baptism , all who make a Profession of Christianity ; so to Expel out of it , by Excommunication , all those scabbed Members thereof , who contrary to such their Holy Profession , either by their pestilent Heresies , or by their scandalous Ill Lives , are Unworthy of it , and in danger to Infect it . If they Preach , or any-wise propagate any pestilent Heresy , contrary to the fundamental Truths of Christianity , let their Persons be never so acceptable , upon the account of some shining Vertues of Charity , or their Doctrines never so Plausible , as pretending to Reason , they ought not to be spared . Tho' we , or an Angel from Heaven , preach any other Gospel unto you , than that which we have preached unto you , let him be Accursed ; that is , Excommunicated , and cut off from Church-Communion , Gal. 1.8 . So far was this Blessed Apostle , so Zealous for the Glory of his Saviour , from sparing others , that he would not have himself be suffer'd to continue in the Communion of the Church , were it possible he should be guilty of propagating Heresy : And so likewise is any Person , guilty of a notorious and scandalous Ill Life . Why then also are the Governours of Christ's Church commanded , To put away from 'em that wicked person , 1 Cor. 5.13 ? And all the Members of the mystical Body , are so far bound to take notice of such an Excommunication , as to disown and discard such a Person , and to have no Society with him , so 1 Corinthians , 5.11 . If any man that is called a Brother , be a Fornicator , or Covetous , or an Idolater , or a Railer , or a Drunkard , or an Extortioner , with such a one , after Excommunication , they were not to Eat . In such Cases as these , indeed , an Evil Member becomes no Member , and is to be to the rest as a Heathen Man , and a Publican , that is , one that is out of the Church , Matth. 18.17 .

●ll he cuts ●elf off , 〈◊〉 causless ●m and ●ation , 〈◊〉 any of ●bund 〈◊〉 . And so likewise is he , who cuts himself off from that mystical Body the Church , by a causless Schism , and Separation from any of its sound Parts . I say , any of its sound Parts , for wherever there is a true Church , if there be nothing in its Doctrine nor Worship that is sinful , every Person is bound to Continue stedfastly in the Doctrine , Prayers , and Sacraments , and Fellowship of that Church , as in the Apostle's times they did , Act. 2.42 . and to reject the Communion of all other Parties and Sects of Christians , or otherwise he will cut off himself from the Church , and will cease to be a real Member of it , as the Finger ceases to be of the Body , when it is cut off from the Arm. Thus , in either of these cases , indeed , shall a Person dis-continue to be a Member of Christ's Church ; when either he is Cut off , by the just Sentence of those Governours in the Church , who have the Power of the Keys , to Receive in , or Shut out , or when he Cuts himself off by a causless Separation and Schism , from any of its sound Parts .

But otherwise , all Persons who have Enter'd into Covenant with God , and have been Admitted into it by Baptism , are Members of Christ's Church , ( as has been already sufficiently prov'd , and need not again be repeated : ) And so shall Partake of those exceeding great Priviledges , which belong to the Members of it ; which what , and how great they are , I come next to declare unto you .

THE Sixth Lecture . Wherein I was made a Member of Christ .

BY the Church of Christ , as has been shew'd , is meant a Visible Society of Men , call'd forth of the World , to the Knowledge , Belief and Service of the One True God , Father , Son , and Holy Ghost , and Professing the same in Opposition to the Service of Satan , and all false Gods whatsoever , and also to all those vicious and immoral Practices , which did so notoriously accompany the Pagan Worship ; and indeed professing an utter Hatred to all Sin , of any kind . And it is a Society , as has been shew'd you , combin'd into one Covenant with God , by outward Sacraments , and holding Communion with each other , under Jesus Christ its Head .

And a Member of Christ's Church , you have also seen , is every One , who has been Enter'd into this visible Society of Holy Men , and into this Covenant with God , by Baptism , and who holds a constant Communion , without swerving aside into separate Assemblies , with that Particular , True , and Orthodox Church , whereof he is a Member , and in whose Verge he lives . Every such Person , I have shew'd you , is a Member of Christ's Church , and will continue such , except his Lawful Governours therein , should cut him off by a just Excommunication , or he should cut off himself by a sinful and unnecessary Separation .

And now having sufficiently made it appear , in the former Discourse to this purpose , First , what kind of Body that is , which is call'd the Church of Christ , and also , Secondly , having shew'd you , what it is to be a Member of it ; it will be now requisite , that I should also Demonstrate to you , ( in order to make you sufficiently sensible of which , the Two former Points have been so largely treated of ) Thirdly , what vast and invaluable Priviledges do accordingly belong to every Member of Christ's visible Church . I say , to Every Member of Christ's visible Church , for it is not my Business here to Enlarge on the more peculiar Priviledges of those , who are styl'd Members of the Invisible Church , who are the sincere Part only of Christ's visible Church . Those perhaps , I may also declare in few words by the By. But the Priviledges , which I am here concern'd to Treat upon , and to Acquaint you with , are such as belong to every Member of the Church I have been speaking of .

And these Priviledges , The Priviledges of our being Members of Christs Church . which do peculiarly belong to all the Members of Christ's Church , as they are the Members of such a Body , whereof he is the Head , are these Two : First , a most reasonable and excellent Body of Religion and Laws , together with most profitable and edifying Institutions and Ordinances , appointed by Him , our supreme Head and Governour , to conduct us to Heaven . Secondly , a sufficient measure of Divine Grace and Assistance , deriv'd down upon us , from Him our mystical Head , and convey'd by those his Ordinances , to Enable us to conform to his Religion , and Obey those Laws .

And the first Great Priviledge , I. A most excellent Body of Religion , Laws , and Ordinances . which does peculiarly belong to all the Members of Christ's visible Church , as they are the Members of such a Society , Is a most reasonable and excellent Body of Religion and Laws , together with most profitable and edifying Institutions and Ordinances , given and appointed us by him our supreme Head and Governour , to Conduct us to Heaven .

We do enjoy , I say , thereby , The Christian Religion , and Laws , far exceed the Pagan , Mahometan , or Jewish . The Priviledge of a most reasonable and excellent Body of Religion and Laws , far exceeding what any other People have ever enjoy'd , to Conduct us to Heaven . This is clearly to be seen , Heb. 8.8 , 9 , 10 , 11. where God himself finding Fault with the Jewish Covenant and Laws , as what could not make the Comers thereunto Perfect , saith , Behold , the days come , when I will make a new Covenant with the house of Israel , and with the house of Judah ; not according to the Covenant , that I made with their Fathers , in the day when I took them by the hand , to lead them out of the land of Egypt ; for this is the Covenant that I will make with the house of Israel after those days , saith the Lord , I will put my Laws into their Minds , and write them in their Hearts , and I will be to them a God , and they shall be to me a People . And they shall not teach every man his Neighbour , and every man his Brother , saying , Know the Lord , for all shall know me from the least to the greatest ; which remarkable Words , spoke first by the Prophet Jeremy , as a Prophecy of the most happy State of the Christian Church , by reason of the most excellent Covenant and Laws that would be given it , beyond what was the State of the Jewish , do import , that even the Jewish Covenant was not in it self Perfect , and such as could not be better'd and improv'd , tho' it had God for its Author ; ( and sure then those Superstitions , which derive themselves from no better Authors than the Devil , and wicked Impostors , must be very bad ) but that the Christian Covenant , and Laws have such an inward , essential Goodness in them , that a Man 's own Reason would prompt him to Approve 'em as Best , and most Excellent ; there being none of its Doctrines , but what are highly agreeable to the best Reason of Man , and all its Precepts being no other , than the Law written in every Man 's own Heart .

And indeed the Christian Religion , whether we consider it , as compar'd with the Pagan , or Mahometan Superstition , and Jewish Dispensation , or in its own Nature , it is a most singular Institution , and Body of Laws , and such as we ought to Esteem it our very great Happiness and Advantage , above other Men , that we are under the Government of 'em .

And First , consider the whole Body of the Pagan Superstition , The Pagan Superstition ●d to no● , but to 〈◊〉 humane ●●re . and what else did it tend to , but to debase Mankind infinitely below the Dignity of their Nature , and to Defile 'em much more than the very Brutes . The Gods , which the Pagans worship , were at best the most Vile and Infamous of Humane Race , viz. An Adulterous Jupiter , a Revengeful Juno , a Drunken Bacchus , a Wanton Venus , a Thievish Mercury , and a Cruel Mars ( not to mention how they Bowed themselves before , and gave Divine Worship to the most poor and contemptible , ●he Gods 〈◊〉 Pagans ●iped , 〈◊〉 , at best , ●ost in●us Men 〈◊〉 Women . senseless Creatures . ) And when they Worship'd Adulterers , and Whores , and Thieves , and Drunkards , what can be expected but that the Rites whereby they serv'd 'em , should be accompany'd with the vilest Practices , such as were answerable to the Nature and Temper of such Deities ? Which was the occasion of those Words of St. Peter , 1 Epist. 4.3 . telling those , who had been lately Converted from Paganism to Christianity , that The time past of their lives was sufficient to have wrought the Will of the Gentiles , when they walked in Laciviousness , Lusts , Excess of Wine , Revellings , Banquetings , and abominable Idolatries ; wherein is more than intimated , that the Idolatries of the Heathens were usually accompany'd with such villanous Practices . And indeed from the Pagan Authors themselves we know they were so .

●y times 〈◊〉 worship●●he very ●ls them●s . But it was not only the vilest of Men and Women , but the Devils themselves , whom the Pagans worship'd , and whom they were wont to serve , not only with abominable Idolatries , accompany'd with most lewd Practices ( which however hateful to right Reason , might be grateful to some sensual Spirits ) but they were forc'd to commit many times the greatest Violences possible to Humane Nature in their Worship to those barbarous and cruel Devils , they Ador'd . ●nd that 〈◊〉 lewd , ●arous , 〈◊〉 cruel 〈◊〉 . Thus it was the manner of the Worshipers of Baal to cut themselves with Knives and Lancers till the Blood gushed out upon them , 1 King . 18.28 . Nay , They sacrificed their Sons and their Daughters unto Devils , and shed innocent Blood , even the blood of their Sons and of their Daughters , whom they sacrificed unto the Idols of Canaan , Psal. 106.37 , 38. Which was a Barbarity so horrid to Humane Nature , that they were forc'd to make use of loud Instruments , at the time of Sacrifice , to drown the Noise of the shrieking Infants . And at this Day the Idol Vitsiputsi amongst the Indians , is said to have many Thousands slain in one of his solemn Processions , it being usual for his Worshipers to throw themselves under the Wheels of his Massy Charriot , on purpose to be crush'd in Pieces , by the Weight thereof going over 'em . Such are the lewd and barbarous Rites of the Pagan Religion , not to mention any thing of those intolerable slavish Fears , which always possess Idolatrous and Superstitious Religionists , who are always in dread , lest they should ncense the angry and peevish Daemon , by e●ery l●ttle Accident , and are ever upon the Rack , studying to please him by innumerable little insignificant Observances .

●●e Maho●●n Reli● is a vile ●●sture . Nor Secondly , As to the Mahometan Religion , is there any thing in it worthy of God , whereby we should judge him to be its Author . First , it is a plain Imposture and Cheat , pretending to be Reveal'd by God , to his Prophet Mahomet , after the Jewish and Christian Religion , as a more perfect Institution than either , whereas , indeed , look into the whole Matter , and inward Frame thereof , and we shall find nothing in it , as One observes , but a Mass of foolish Opinions , odd Stories , uncouth Ceremonies , compounded chiefly of the Dregs of Christian Heresies , together with some Ingredients of Judaism and Paganism , confusedly jumbled , or unskilfully mixt one with the other . But as to that great Principle of it , which promises in Paradise a Thousand Years satisfaction , arising from sensual Pleasures , and the Enjoyment of Women , to those , who shall slay the Unbelievers , that is , Christians ; ( for so they do call us especially , because we believe not in their Mahomet . ) This one Principle of their Religion , I say , is enough to debauch Humane Nature to the lowest Degree of Naughtiness , by giving Encouragement to the Two worst of Sins , Lust , and Cruelty ; Its Principles tend to Lust , and Cruelty . and accordingly the Effects of it are , That they give an unbounded Range to their Lusts amongst themselves , and are Cruel and Blood-thirsty to all the World besides , being Instigated by their very Religion , to fill the whole Earth with War , Desolations and Misery ; so that this is another Religion also , which Tends , instead of Improving , to deprave Humane Nature , and to make it much worse .

And Thirdly , As to the Jewish Religion , Judaism was an imperfect and unfinisht Draught of Religion . tho' that indeed was of a Divine Original , yet whether it were that the Infancy of the World was not ripe for a more deep and manly Instruction ; or whether that particular Nation however , to whose Disposition and Capacity those Laws and Constitutions were suited , was unfit for the highest and hardest Lessons ; so it was , that St. Paul calls their Ordinances , Poor and Beggarly Elements , Gal. 4.9.3 . And indeed as to the Ritual Part of their Law , the Ceremonies and Sacrifices thereof , were for the most part Types and Shadows of good things to come , Heb. 10.1 . And as to the Moral Part , Moses for the hardness of their Hearts , was forc'd to Indulge 'em , what the Perfection and Purity of the Christian Religion , will by no means allow of , as may be seen in the Case of Putting away a Wife for every Cause , Luke 19.8 . But above all , it is to be consider'd , that universal Love and Charity to Enemies , to all Mankind , of what Nation and Religion soever they be , which does so nearly resemble us to God himself , Who maketh his Sun to rise on the Evil , and on the Good , Matt. 5.45 . was as it were a New Commandment to them , Joh. 13.34 . And yet such an unbounded Charity and Kindness , as this , is the great and necessary Duty of Christianity . So that Judaism at the best , and before that it was Corrupted by the false Interpretations put upon the Law , by the Scribes and Pharisees , was but an imperfect Draught of Religion , begun by Moses , but left to be finished by the more perfect Stroaks of our Saviour's Pencil afterwards , who is therefore said to have Come , not to destroy the Law or the Prophets , but to fill 'em up , Matth. 5.17 . Thus Imperfect at best , was the Jewish Law . But now consider

Fourthly , The whole Body of that Religion , Christianity a most excellent Religion . which Christ our supreme Head and Governour has given us , and under whose Guidance we have the Happiness to be , as we are the Members of Christ's Church , and nothing can represent God in more Noble Characters , and Glorious Perfections ; nothing can give a more Honourable and Rational Account of his Proceedings with Man , both in his Creation and Redemption of him , than it does . And as his Laws are infinitely beyond what the Wisdom of any Humane Law-givers did ever yet contrive for the good Order of Man in this World , and his real Happiness both in this , and the World to come ; so no Motives , nor Reasons can possibly be more Powerful , than those , which Christianity does give us , to Obey those Laws .

〈◊〉 Gives a excellent ●esentati●●f God . As to the Nature of God , Christianity does plainly Represent him as a Being , that has no manner of Imperfection in his Nature , but as One , that is Adorn'd with all the most Glorious Attributes and highest Perfections possible . It represents him to us so infinitely Wise , Just and Holy , and yet so wonderfully beyond all Comparison Good and Merciful ; and to add to all this , so intimately Present to all we say , or do , so Omniscient in discerning the very Thoughts and Intents of our Hearts , and withal so absolutely Powerful in doing whatsover he pleases in Heaven and in Earth , that Shall not this his Excellency make us afraid ? Job 13.11 .

〈◊〉 gives an ●ourable ●●nt of his ●eedings 〈◊〉 Man● , with re●ce both ●s Crea●● and Re●tion of 〈◊〉 And then as to his Proceedings with Man , both in his Creation and Redemption of him . Christianity gives us the most Plain and rational Account thereof in the World . It gives us to know how that God made Man Upright , and being so , we were at perfect Agreement with him ; but that afterwards we fell by Transgression from him , and must have suffered the Doom of Rebels for so doing . It lets us then know , That God taking Pity of us in this miserable Case , sent his own Son to Preach Repentance , and to offer Terms of Reconciliation to us . And moreover , because it was not consistent with God's Holiness , nor with his Wisdom and Justice , as Governour of the World , to let Sin go unpunish'd , or to accept of a Sacrifice and Satisfaction less infinite in Value , than he was in Majesty , who was Offended , that he therefore gave this his only Begotten Son also to Dye for us , and accepted of his infinitely Meritorious Sufferings here , instead of our suffering Eternally hereafter ; and as a sufficient Satisfaction to his injur'd Justice , which we in our own Persons could not pay , without perishing Everlastingly . Christianity does withal Reveal to us , that this our High-Priest , after having Offer'd himself for us here on Earth , a Sacrifice for our Sins , he is now gone into Heaven , to Intercede with the Father , in the Merit thereof , that it may be accepted to the Pardon of 'em . And it also Informs us , that being Ascended to his Father , which is in Heaven , in order fully to Reconcile him to Man , he has substituted his Holy Spirit here on Earth , to perfect the Reconciliation and Conformity of our Natures to God , by moving and moulding our Hearts to true Repentance , and Faith in him .

This is in short , that account which Christianity gives us , both of our Creation and of our Redemption . And so every way Rational it is in it self , and so exceedingly agreeable to the wisest Methods of Government in the World , that tho' it was beyond the reach of our Reasons , before this whole Mystery of Redemption was Reveal'd to us in the Gospel , to think of such an extraordinary way for our Recovery out of a lost and undone Condition , and of Reconciliation to God ; yet now since it is Revealed , all the reason of Mankind , whose Vnderstandings the God of this world hath not blinded , must own , that there is no method of Proceeding in such a Case , could be more worthy of the Holiness , Justice , Mercy and Wisdom of God , nor so likely to work Repentance in Man , nor consequently more agreeable to the wise Governour of the World to take , than this . So agreeable to the best improved reason of Mankind , are the Doctrinal , and even the most mysterious Parts of the Christian Religion , that Religion , which it is our Happiness , as we are Members of Christ's Church , to be under the Direction of .

Nor can any thing be better contrived for the Happiness of Men , Its Laws a●● excellently contrived for the good Order and Happiness of Mankind . with relation to themselves , or others , than what the Laws of our Saviour do directly tend to . As to our selves , they do so powerfully tend to mortify our Lusts and Appetites , those Rebels to our own Reason , to moderate our Passions and Affections , which so violently rack and disturb our own Breasts ; and they are excellently fitted also , to make us so Humble and Self-denying , so Temperate and Sober , so Chast and Pure , as Men on Earth would appear to be Angels come from Heaven , were the Laws of Christ universally followed . And lastly as to Others , such Justice and Uprightness , such Charity and Kindness , such Quiet and Peaceableness , does Christianity incline Men to , ( upon which account the State of the Gospel is represented , as that , In which nothing should destroy , nor hurt in the holy Mountain , Isa. 11.9 . ) And let me also add , such Prudent and Fatherly Care of Children , Servants and Dependants , do the Laws of Christ prescribe , as would make a Heaven here upon Earth , were they universally Obey'd . I say , were they universally Obey'd .

And yet to add to all this Excellency of Christ's Government and Laws , over us already seen , so Powerful is our Obedience to all these Laws Enforc'd by those mighty Principles and Motives of Christianity , And are Enforc'd by most powerful Principles and Motives . viz. The Articles of our Christian Faith , I mean , so very Perswasive and Forcible are the Motives , which Christ does give us to the Practise of these Vertues , beyond what was in any Reasons and Motives , which the Philosophers , or even Moses did give , the Gentiles , or the Jews , to be in any degree Vertuous , that this is another addition to our Advantage , in having Christ for our Supreme Head and Law-giver , and in being Members of Christ's Church . In a word , so Honourable to God , so Perfective of our own Natures , and so Beneficial to mankind are the Laws of Christ , and so well is our Obedience secur'd to 'em , by those Principles he has taught us , that this very Thing does speak our exceeding Great Priviledge , in being Members of Christ , and under his Conduct and Government , as our supreme Head and Law-giver .

But especially this Advantage will appear to be very Great , if we consider , How that together with those most excellent Laws , that he has given us , he has also appointed us most Edifying and comfortable Ordinances , Another Branch of this first Part of a Christian's Priviledge , are most Edifying and Comfortable Institutions and Ordinances . to conduct us to Heaven .

Now by Divine Institutions and Ordinances , I do mean those positive Appointments and Observations , which he has given his Church , and all the Members thereof , for their Improvement in the Knowledge and Practice of his Holy Religion and Laws . And that which our Great Law-giver has done of this Nature , is this ; He has Ordain'd solemn and set Days , viz. The Christian Sabbaths , for his own Service ; He has Order'd that publick Assemblies of all Christians should be held upon those Days ; He has Authoriz'd and Commanded the Publication and Preaching of his Laws at those publick Assemblies ; He has appointed that Common Prayers , Supplications and Thanksgivings , for Divine Grace and Assistance , to Enable us to perform these Laws then Preacht , and for other Mercies , should be jointly put up to him by all Christians on those solemn Days , and publick Assemblies ; And lastly , he has Enjoin'd therein the use of Sacraments , as means of Conveying such Grace and Assistance , and also as Oaths and Obligations upon us to be Obedient to those Laws . All which are the Priviledges that do belong to the Members of Christ's Visible Church . And if we compare 'em with what others want of this Nature , they are indeed most singular Favours , vouchsafed only to such as are Members thereof , and which Aliens and Strangers have no Right , nor Admittance to . And consider'd in themselves , they are most admirable Advantages towards the Observation of God's most Holy Laws , and in order to a Holy and Good Life .

I. ●lick Or●ances , the ●viledge of ●ry Mem● of Christ's ●rch . First , I say , All these foremention'd Priviledges do belong to the Members of Christ's Church , to such as have been Baptized , and profess themselves to be Christians . To understand which Rights and Priviledges the better , you must know , that as there are Two sorts of Members in the visible Church , so there are Two kinds of Priviledges that belong to each sort , as One rightly states this Matter , each having those Priviledges , which are proper and peculiar to 'em , according to the relation they bear to the Head , and their Fellow-members .

First , There are Members only by Foederal or Covenant Holiness , such are only Born of Water , when by Baptism they are United to Christ and the Church , and took upon them the Profession and Practice of the Christian Religion . Now the Priviledges that do belong to these , are of the same make with their Church-Membership , Outward , and consisting only in outward and publick Communion with the Church , in Word and Ordinances .

Secondly , There are Members by Real and Inherent Holiness , such as are , not only Born of Water , but of the Spirit also , when by the inward Operation of the Holy Ghost their Souls are Renew'd after the Image of God , and made Partakers of a Divine Nature . And the Priviledges that do belong to these , are not only the foremention'd Ones , but together with them , others that are suitable to their more spiritual Relations , Inward , and such as consist in the special and particular Care and Protection of God , and in the more plentiful Measures of his Grace , and in the more sensible Comforts of his Holy Spirit , according to that of our Saviour , Mat. 25.29 . Vnto every One that hath , or Improveth those Talents of Grace he has received , shall be given , and he shall have abundance . So that these latter , and more peculiar Priviledges indeed , do not belong to every Member of the visible Church , but to those only , who are sincere in their Profession of Christianity , and who , by their more than ordinary Piety , are become Dear to God .

But then , as to Outward Priviledges , it is not only the Duty , but it is the Priviledge , which of Right belongs to Every Member of Christ's Church , to Observe the Lord's Day , to be Present in the Publick Assemblies , to Join in the Common Prayers , and even to Partake , when of Age , of the Lord's Supper . So we find , Acts 2.41 , 42. That the whole Three Thousand Souls , who received the Word , and were Baptized , continued stedfastly in the Apostle's Doctrine and Fellowship , and in breaking of Bread , and in Prayers .

True it is , such is that more than ordinary Regard , that the Church , of Christ has for the Lord's Supper , that most solemn Ordinance in the Christian Religion , that when any Member becomes Scandalous for any Sin , he is to be Suspended from Communion in that , till he amends : Scandalous Members to be suspended from the Lord's Supper . So it is order'd in the Rubrick , before the Communion Service , that if any be an open and notorious Evil-Liver , so that the Congregation be thereby Offended ; The Curate , having Knowledge thereof , shall Call him , and Advertise him , that in any-wise he presume not to come to the Lord's Table , until he hath openly declared himself to have truly Repented , and Amended his former Naughty Life , that the Congregation may thereby be saisfy'd , which before were Offended . And the same Order shall the Curate use with those , betwixt whom he perceiveth Malice and Hatred to reign , not suffering them to be Partakers at the Lord's Table , till he Knows them to be Reconciled . But otherwise , till a Member become Notorious and Scandalous for his Evil Principles , or Practices , he may claim the Right to be Admitted to the Lord's Supper ; for even Judas himself , before he Betray'd our Saviour , did Partake with him at the first Institution of the Supper , as you will find , Matth. 26.25 , 26. So that as to the Outward Institutions and Ordinances of Christ , they are Priviledges , you see , that do belong to all the Members of Christ's Church , to all such as have been Baptized , and Profess themselves to be Christians . And now

Secondly , If we compare but these Outward Priviledges of God's Holy Ordinances , with what others do want of this Nature , they are indeed most singular Favours , vouchsafed only to such as are Members of Christ's Church , and which Aliens and Strangers have no Right , nor Admittance to . I. Christian Ordinances are a singular Favour , which Aliens and Vnbelievers do not , nor have any Right to enjoy . For alas ! The Infidel part of the World , whether Jews , Turks , or Pagans , have none of these Divine Ordinances amongst 'em . They neither Know the Lord's Day , nor Hold any Assemblies thereon for the Instruction in his Laws ; neither do they Profess Belief in , nor Pray to the One True God , Father , Son , and Holy Ghost ; and they are utter Strangers to our Holy Mysteries . And hence it comes to pass , that those miserable People continue still in Blindness , Ignorance and Barbarity ; remain perfect Slaves to Satan , and their own Brutish Lusts , and for the most part of 'em , are degenerated into such Inhumanity , Cruelty , and Brutality , that Tygers , Wolves , and Vipers , the most Devouring and Venemous Creatures in the World , are not so mischeivous to Mankind , as that Part thereof , who either know not , or contemn God's Holy Ordinances , are one to another : So true it is , what Solomon has Observ'd , Prov. 29.18 . that Where there is no Vision , or no Word and Ordinances of Divine Revelation , the People perish . Which brings me

Lastly , To consider What excellent Priviledges they are in themselves , II. They are excellent Advantages consider'd in themselves . And that they are upon Two accounts . First , As being most admirable Advantages towards the Observation of God's most Holy Laws . Secondly , As being exceedingly comfortable to those , who Enjoy 'em .

I. ●onducing ●htowards 〈◊〉 Edifica● . And First , Divine Ordinances are most Excellent Priviledges , as being most admirable Advantages towards the Observation of God's most Holy Laws , and in order to a Holy and Good Life . For why ? In these Holy Ordinances we have all the Means both Outward , and Inward , afforded for our Conversion . As to the Outward , you have the very Scriptures themselves , the Body of those Holy Laws , publickly Proclaim'd and Read out to you ; the Scripture it self , I say , Which was given by Inspiration of God , and is profitable for Doctrine , for Reproof , for Correction , for Instruction in Righteousness , that the Man of God may be perfect , throughly furnished unto all good works , 2 Tim. 3.16 17. In these Holy Ordinances again , you are not left to the Deceits and Whispers of a private Spirit , but you have the Doctrine of the Church , collected into a Form of sound Words , and containing all that is necessary , whether as to Faith , or that Love which is in Christ Jesus , or which is required in the Christian Religion , 2 Tim. 1.13 . You have this Collected , I say , partly by the Apostle's themselves , and partly by others , the wisest and best Divines out of the Holy Scriptures , and propos'd to you as a Rule to walk by : And moreover you have the Ministers of Christ constantly Applying both to your direction : The Ministers of Christ , I say , who as his Ambassadors do Pray you in Christ's stead to be Reconciled to God , 2 Cor. 5.20 . Again , In these Holy Ordinances , you do not wrestle with God for his Mercies , in the strength only of your own private Prayers , but you have your Devotions mingled with the concurrent Prayers of all God's People , and so by your joint Forces , after an humble , but powerful manner , do Besiege Heaven ; for the joint and united Prayers of Christians have , above all others , the Promise of a Gracious Answer , Matth. 18.20 . Our Saviour assuring us there , that Where Two or Three are gather'd together in his Name , there he will be in the midst of them . And lastly , You receive herein , from the Blessed Sacrament of the Body and Blood of Christ , that Food , which is necessary to the Nourishment of the Soul , as Meat is to the Strength of the Body , the same Blessed Saviour of the World assuring us , as you will see , John 6.55 . and the 63. compar'd together , that His Flesh is Meat indeed , and that his Blood is Drink indeed . And then as to the Inward Means of performing God's Laws , viz. The Grace and Assistance of his Holy Spirit , this , as it is absolutely necessary to enable our Weakness in this our faln State ; so it is no otherwise to be expected than in the Use and Ministry of Divine Ordinances , as shall be presently seen .

In a word , The outward Ordinances , and Institutions of the Gospel , together with the Holy Spirit accompanying them , are the only ordinary Means of Conversion . Some may pretend to be above Ordinances , but Experience tells us , that accordingly as Men do slight and neglect 'em , accordingly do they decay in Grace and Vertue ; and when once they begin wholly to lay them aside , they become perfectly Graceless , and are given up to a Reprobate Mind , as is daily seeni in such as make nothing of Profaning the Lord's Day , and do totally lay aside Prayers and Sacraments .

●ost com●ble to Souls of those , who enjoy them . Secondly , And they are not more Profitable and Edifying , than they are Comfortabler to the Spirits of all Pious Souls , who Enjoy 'em . Holy David was a most eminent Instance of this . My Soul thirsteth for God , for the living God , when shall I come and appear before God , Psal. 42.2 . See what earnest Longings he had for the publick Service . And I was glad when they said unto me , let us go to the house of the Lord , Psal. 122.1 . And Psal. 65.4 . he expresses his sense of this Matter , thus , Blessed is the man , whom thou choosest , and causest to approach unto thee , that he may dwell in thy Courts ; he shall be sasisfy'd in the goodness of thy house , even of thy holy Temple .

Alas ! the inestimable Priviledges and Advantages of Divine Ordinances , as the Benefit of the Heat and Light , and all other common Mercies , are never sufficiently valued , till most wanted . They are seldom sufficiently valued , till most wanted . In the abundance of 'em , we slight 'em , but when depriv'd of 'em , we see , we cannot live the spiritual Life without 'em . This is most significantly Express'd , Amos 8.11 , 12. Behold , the days come , saith the Lord God , that I will send a famine in the land , not a famine of bread , nor a thirst for water , but of hearing the words of the Lord . And they shall wander from Sea to Sea , and from the North even to the East , they shall run to and fro to seek the word of the Lord , and shall not find it . You see here , that the Famine of Bread is nothing , in comparison with the Famine of the Word and Ordinances . I will send a famine in the land , not a famine of bread , nor a thirst of water , but of hearing the words of the Lord ; which is a much sorer Famine , for it is a Famine , which will starve the Soul . And when they are deprived of the Word and Ordinances , then shall they wander from Sea to Sea , and from the North even to the East , th●y shall run to and fro to seek the word of the Lord , and shall not find it . And accordingly , we may always observe this Difference in Men's Esteem of those excellent Advantages . In the outward Peace and Prosperity of the Church , when the Church Doors are always open , and Prayers and Sacraments constantly Administred , then how many , that live near the House of God , shall seldom come at it ; and how will others Profanely pas● by it , even in time of Divine Service ? And how do People , when it is Plentiful , loath this Heavenly Manna ? But when Persecution at any time arises , and the Church Doors are shut up , and Divine Ordinances are forbid , upon Pain of Death , how then shall you see those very same Persons go many Miles , and with the utmost hazard of their Lives , Assemble themselves together , and take the greatest Comfort imaginable in Enjoying 'em ? This the Experience of all Ages does Confirm ; And God grant our present Neglect ; of his Holy Institutions and Ordinances , may not provoke him to teach us also , how to Value and Esteem the Priviledges and Advantages of 'em , by depriving us thereof . And thus I have at length shew'd you , how that the First Great Priviledge , which does peculiarly belong to all the Members of Christ's visible Church , as they are the Members of such a Society , is a most Reasonable and Excellent Body of Religion and Laws , together with most Profitable and Edifying Institutions and Ordinances , given and appointed us by Him , our supreme Head and Governour , to Conduct us to to Heaven . And now it is time to proceed , and to shew you , how that

Secondly , The Second general Pr●viledge bein to Members Christ's ●rch , is a ●cient mea● of divine ●●ce and ●stance , ●ved from 〈◊〉 , the Head , and Convey'd by his Ordinances , to Enable us to Conform our selves to his ●gion , and to Obey his Laws . We enjoy thereby a great Measure of Divine Grace and Assistance , derived down from him our Head ; and Convey'd by those his Ordinances , to Enable us to Conform to his Religion , and to Obey his Laws . The mystical Body of Christ is often compar'd in Scripture , to the natural Body of Man , and that as for many others , so for this very good Reason , that as in the natural Body , every Part partakes of Life , and Sense , and Motion , from the Head , so do we , by being Baptized Members of Christ , of Grace and Help from him our Head , From whom all the Body , by Joints and Bands , having Nourishment ministred , Increaseth with the Increase of God , Col. 2.19 .

〈◊〉 the same ●ns that ●●st is V●d to his ●●bers , is ●ce Con●d down 〈◊〉 him , as ●●d , to ●●e Mem●● . Now it is easy to conceive , how Christ , as a Political Head , should give Laws to his Spiritual Kingdom , the Church , and how , as such , he should Head and Protect it , and every Member thereof , against its Enemies . But the difficulty with some , is to conceive how , as from a Mystical Head , Divine Grace and Assistance should be Convey'd down from him , to us his Members . But it is but to consider what those Joints and Bands are , which Unite us to Christ , as our Head , and we may then easily conceive , how we shall have Nourishment ministred unto us , till we Increase with the Increase of God . For whatever are the means of Uniting us to him , the same are the means also of Conveying the Influences of his Holy Spirit down upon us .

〈◊〉 first Me●n of V● betwixt ●ist , and Members , 〈◊〉 be each ●●ber's V● to the ●●olick ●●ch . And the First great means of Uniting cach Member to Christ , must be its Union to the Catholick Church , the Body of Christ , not Cutting himself off from it , either by Renouncing his Covenant with God , or by causlessly separating from the Communion of that Sound , and Orthodox Part of the Church , whereof he is an immediate Member ; and by not giving just Occasion to the Officers of Christ's spiritual Kingdom , the Church , to Excommunicate , or Cut him off for so doing . For it is Just with the Mystical Body , the Church , as it is with the natural Body of Man . If a Leg or an Arm should be Cut off from the Body , by a Man 's own Hand , or by the King's Officers , it cannot receive Nourishment from the Head , and for lack thereof must soon Die . And so in the Church of Christ , a Heretick , that for denying the Faith and Sacraments ; and a Schismatick , who for breaking the Communion , shall be Cut off from the Church , cannot ordinarily expect to receive Supplies of Grace from Christ , the mystical Head , which by Keeping the unity of the Spirit , in the bond of Peace , he might . But it is not sufficient , in order to its deriving Life from the Head , that a Member be United to the Body only , and to any of its Parts , but it is moreover particularly necessary , that it should be United also to those principal Parts of the Body , where the Blood and Spirits are form'd , and from whence they are Convey'd to every single Member . And therefore

II. Vnion to 〈◊〉 Lawful ●ernours 〈◊〉 Teach● of the ●●ch . A Second means of Uniting each Member to Christ the Head , and so of Conveying spiritual Supplies of Grace down from him to such a Member , is its Unity to those Lawful Governours and Teachers , which Christ has Appointed in the Church , by Joining with 'em in the same Fundamental Doctrines of Christianity , and by holding Communion with 'em , in the same Holy Worship of God . The Lawful Governours and Teachers in the Church of Christ , are the principal Parts in the Mystical Body , as the Heart , the Liver , and the Brain , are in the Natural . For as in the Natural , from these principal Parts are sent forth that Portion of Blood and Spirits , which give Life and Strength to every single Member ; so from Christ's Ministers , is Communicated to all the Members of the Mystical Body , that Nourishment , which maintains the spiritual Life in them . All this may be fairly gather'd from Eph. 4.11 , 12 , 13. He gave some Apostles , and some Prophets , and some Evangelists , and some Pastors and Teachers , for the perfecting of the Saints , for the work of the Ministry , for the Edifying of the Body of Christ , till we all come into the unity of the Faith , and the knowledge of the Son of God , unto a perfect Man , unto the measure of the stature of the fulness of Christ . In which Words , the Ministers of Christ's Church , whether Extraordinary , as Apostles and Evangelists , or Ordinary , as Pastors and Teachers , are said to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for the Holding and Knitting together the Church , and that from them each Member does immediately receive that Nourishment of sound Doctrine , whereby he grows up to be a Perfect Man in the Knowledge , and Practice of true Religion . And indeed , the Graces of the Holy Spirit are Convey'd by those Ordinances , which they only have power to Administer , which brings me

Lastly , To shew how , III. The use of Christ's Institutions and Ordinances . that next to the being United to the Church , and its principal Parts , the Ministers of Christ therein , the great Bonds of Union to the Head , and means of Conveying his Grace to the Members , are the Sacraments , and other Holy Offices and Ordinances appointed for that Purpose ; and of which the Ministers of Religion , are the only Dispensers . For just again , as in the Body Natural , there are Nerves that Branch from the Head through the Body , conveying the Animal Spirits to every Member thereof ; so in the Mystical Body , the Church , there are the Ordinances , of Sacraments , Preaching , Publick and Common Prayers , and such like Holy Offices , Administred by Persons set apart for that Purpose , to be the Conveyances of those ordinary Supplies of his Holy Spirit , which he thinks necessary to preserve that Member in Health and Vigour . So that thus at length you see , how that in keeping in Union with the mystical Body of Christ , his Church , and with its Lawful Governours and Teachers , and in the use of Sacraments , and other Divine Ordinances , those Conduits and Conveyances of of his Holy Spirit to us , we shall have spiritual Life , and Strength , and Vigour , derived down to us from Christ , our spiritual Head , in like manner , as in the natural Body of Man , the Animal Life , and Strength , and Vigour , is derived down to all the parts of the Body , from the natural Head .

And this is a most singular Priviledge , if compar'd with that little , or nothing of this Nature , which others , who are not Members of Christ's Church do enjoy ; and also it will pear to be a most exceeding great Advantage , if consider'd in it self .

And First , If we compare our Happiness with Others , I. Divine Grace a most singular Priviledge , if compared . we shall find it the peculiar Advantage of Christianity , which no other Law , nor Doctrine so much as pretends to , that it not only clearly teacheth us , and strongly perswadeth us to so excellent a Way of Life , but provideth also Divine Help and Assistance to Enable us to Practice it . If God would have Ordinarily , 〈◊〉 what o● enjoy of Nature . and in the way of a Constant Dispensation imparted so excellent a Gift to any , to be sure it would have been to the Jewish Church ; but we are told Joh. 1.17 . That the Law was given by Moses , but that Grace came by Jesus Christ , that is , the Graces and Gifts of his Holy Spirit , as well as other Mercies and Favours ; so that tho' Moses deliver'd Legal Precepts , it is by Jesus Christ we shall have the Assistance , whereby we shall be Enabled to attain unto Holiness . And as to that Measure of Grace , afforded to Holy Men under the Law , whatsoever it were , it was through him , the Promised Messiah , and in Vertue of that Covevenant of Grace , Confirmed with Abraham before the Law ; but the more constant Influences of the Holy Spirit , and the fuller Measures thereof are derived from him , down upon us now under the Gospel . And because of that more plentiful Measure of Grace and Spirit Communicated unto us from Christ under the Gospel , does the Apostle call the Gospel , the Ministration of the Spirit , in Opposition to the Law , which he styles the Ministration of Death , 2 Cor. 3.8 , 9. And does therefore so assuredly promise himself Success in his Ministry , ver. 5 , 6. Such trust have we in Christ to Godward , not that we are sufficient of our selves , to think any thing , as of our selves , but our sufficiency is of God , who hath made us able Ministers of the New Testament , or Covenant , not of the Letter , but of the Spirit ; where the Gospel is styl'd the Spirit , as for other Reasons , so for this , in the Judgment of the Learned Dr. Hammond , that Grace which is the Gift of the Spirit , is now join'd to the Gospel , which was not to the Law . In a word , and to speak in the Words of a Learned Author , Other Laws for want of this , are in effect Ministeries of Condemnation ; Racks of Conscience ; Parents of Guilt , and of Regret ; Reading hard Lessons , but not Asss ; isting to do after them ; Imposing heavy Burthens , but not Enabling to bear them . But our Law of the Gospel is not such , it is not a dead Letter , but hath a quickning Spirit accompanying it ; it not only soundeth through the Ear , but stampeth it self upon the Heart of him , that sincerely doth Embrace it ; it always carrieth with it a sure Guide to all Good , and a safe Guard from all Evil.

II. exceed●●dvan●●●nsider●● 〈◊〉 self . And this Advantage , as it is proper to our Religion , So it is exceeding considerable in it self . The Advantage is , that every Member in Christ's Body , in what Station soever he be , shall have sufficient Supplies of Grace derived down from Christ , our Head , proportionable to his Necessities , by those moans of Conveying it , which Christ has appointed for that Purpose . I say , every Member in Christ's Body , ●e Mem●● Christ Supplies ●tiona●● their ●n in ●hurch . in what Station soever he be : For As we have many Members in one Body , and all Members have not the same Office , so we being many , are one Body in Christ , and every one Members one of another , Rom. 12.4 , 5. that is , there are different Members in the Church of Christ , some are to be Governours and Teachers of Others , and accordingly must be Endow'd with a Spirit of Government , and Gift of Teaching ; and others are of a more private Capacity in the Church of Christ , whatever they may in other Respects , and their Business is to keep a Conscience void of Offence , both towards God and Man , and faithfully to discharge their Duties to God , their Neighbour , and Themselves . And whatever , I say , those several Duties are , which arise from their several Stations in the Church , they shall have a competent measure of Divine Grace , Enabling them to discharge 'em . They shall not have Gifts , that are necessary to the Discharge of other's Offices , but not of their own ; that is , a private Christian call'd to no Office in the Church , is not to expect , nor ought to pretend to have received Gifts of Government , and Teaching in a publick Ministerial way , For God is not the Author of Confusion , but of Peace in all the Churches of the Saints , 1 Cor. 14.33 . But every Member of the mystical Body , by keeping himself United to the Head , in such ways , as has been shew'd , shall have such Graces and Assistances derived down to him from Christ , who is that Head , as are necessary and proper for him .

And , that too , in such Measures and Proportions , And also in such Measures as according to different Times and Occasions in the Church , are wanting . as , according to the different Times and Occasions in the Church , are wanting . Thus in the first Plantation of the Gospel , when the Work was so Extraordinary , that there was need of Miracles to convince the Jews of the Insufficiency of Moses's Law , and the Gentiles of the Falshood of the Pagan Superstition , then did Christ bestow upon his Apostles divers Extraordinary Gifts , viz. Of Miracles , Prophecy , discerning of Spirits , divers kind of Tongues , and the Interpretation of Tongues , 1 Cor. 12.10 . And as to all Christians in general , as the Malice of Satan did then most violently rage against the Church , Persecuting to the Death those , who would not Renounce Christ , and his Religion ; so all the Christians in those Times were very extraordinarily Strengthen'd , no doubt , to Resist such strong Temptations . But now , that the Church is Establish'd , and the Truth of Christianity already Prov'd and Believ'd , God does assist the Ministers of Religion only , with the ordinary Graces of his Spirit in the discharge of their Ministry . And as to Lay Christians therefore , except it be when the Orthodox are call'd out in any Part of the World ( as sometimes they are to this Day ) to suffer for the Truth , they receive no other than ordinary Assistances . But this both Ministers and People are sure to do , in the use of those Means , that Christ has Appointed in his Church for that Purpose ; so very considerable , on many accounts , are the Priviledges , that do belong to the Members of Christ's Church .

THE Seventh Lecture . Wherein I was made a Child of God .

THE Preliminary Questions and Answers of your Church Catechism , as I have already told you , do give you a general Account of the whole Covenant of Grace . And these Words , Wherein I was made a Member of Christ , being the First of those invaluable Priviledges , made over to us in this Covenant , on God's Part , I have already explain'd , and open'd to you what they do Import .

The next of those Priviledges , made over to us in the Covenant of Grace , is exprest in these Words , Wherein I was made a Child of God , in order to make you sensible of the Vastness of which Priviledge also ,

First , I will shew you what is meant in Scripture , and here in your Catechism , by a Child of God .

Secondly , What an inestimable Priviledge accordingly it is , to be a Child of God .

●hat is ●●t in the ●chism by ●hild of 〈◊〉 . And first let us Enquire , What is meant both in Scripture , and here in your Catechism , by a Child of God . To understand which , we must Enquire into the several meanings of this Phrase , in the Holy Scriptures , and then , in which of those Sences it is to be understood , here in your Catechism , when every Catechumen is taught to Answer , that In his Baptism he was made a Child of God . And as to the several Acceptations of this Phrase , in the Holy Scriptures .

I. 〈◊〉 the Son ●od by an ●nal Ge●●ion . First , In the highest , most natural , and most proper meaning of the Word , there is He , who is the Son , or Child of God , by an Eternal Generation , viz. Our Saviour Jesus Christ , who being Begotten of God the Father , from all Eternity , in a peculiar , inconceivable , and inexpressible manner , so as to be Co-equal , Co-eternal with the Father himself , is call'd the Onely Begotten Son of God , Joh. 3.16 . But then , being he is in so peculiar and high a manner , the Son of God , as infinitely to exceed , that wherein any one else , whether Angels or Men , can be call'd his Sons , he cannot , in any measure , be meant here by a Child of God , which signifies a Priviledge common to many , as will be presently shew'd .

●ot every ●by Tem●● Crea●● which is ●ence too 〈◊〉 . Secondly , There are those , who are the Sons of God by a Temporal Creation , and such are Reasonable Creatures , both Angels and Men ; both being call'd the Sons of God , as you will see , Job 1.6 . and Luk. 3.38 . And that , both upon the account of the manner of their Production , which was by the immediate Power of God , and because of their Spiritual and Immortal Natures , in which both do so immediately resemble God . But this is an Acceptation too wide . That which is meant here by a Child of God , is a Priviledge , which all Men in the World do not enjoy , but is the Favour , which is granted to a selected Body of Men , who are separated from the rest of the World ; Behold , what manner of Love the Father hath bestowed upon us , that we shoould be called the Sons of God , 1 Joh. 3.1 .

Thirdly , III. Nor such only who are Children of God , by spiritual Regeneration , which is a Sence too narrow . There are those , who are the Children of God by Spiritual Regeneration , by being renew'd in the Spirit of their Minds , and by being Created anew in Righteousness and true Holiness . And these are such , Who have put off , concerning the former Conversation , the Old Man , which is corrupt according to the deceitful Lusts ; and who have put on the New Man , which after God is created in Righteousness and true Holiness , Eph. 4.22 , 23 , 24. They are such , who are Born , not only of Water , but also of the Spirit , that is , who have not only been Baptized into the Christian Church , but have been Sanctify'd by the Holy Spirit , and have their whole Natures and Dispositions so altered for the Better , that , from Vicious and Ungodly , they are chang'd to Vertuous and Holy Dispositions and Inclinations .

And such a vast Change wrought in our Natures by the Word and Spirit of God , may very justly give those , who Enjoy it , the Title of the Children of God ; for if in the way of Natural Generation , the Communicating of a Principle of Life , and of suitable Operations , does found the Relation and Title of a Father , there is as good Reason why in Regeneration , the deriving such Holy and Heavenly Dispositions and Powers from the Word , and the Spirit of God to the Soul , as give to a Man a Divine Nature , whereby he is a Partaker of the Life and Likeness of God himself , should Entitle God to be also a Father , and such , who are so Regenerated and Renew'd , his Children . And accordingly in the Holy Scripture we find , that such a derivation of Strength and Grace from the Word and Spirit of God , does Entitle those , who are Renew'd thereby , to be Children of God . St. Paul not only attributing to the Ministry of the Word , a Power of Begetting in Christ , 1 Cor. 4.15 : But withal expresly assuring us , that As many as are led by the Spirit of God , are the Sons of God , Rom. 8.14 . So that he is undoubtedly a Child of God , whoever giving himself up to the Guidance of God's Word and Spirit , is thereby Sanctify'd wholly in his own Spirit , Soul and Body , 1 Thes. 5.23 . so as to sudue and mortify every Lust , and every naughty , inordinate and worldly Desire .

And indeed every truly Regenerate Child of God does do so ; such a One does by the power of the Word , and in the use and strength of that Grace , that God does afford him , subdue and mortify every Lust , and every naughty , inordinate , and worldly Desire . So we are expresly told , 1 Joh. 3.9 . Whosoever is Born of God , doth not commit Sin , for his Seed remaineth in him , and he cannot sin , because he is horn of God ; that is , a sanctify'd Child of God , does really hate Sin , the very Temper and Bent of his Soul is against it ; and as to living in any gross and wilful Sin , he cannot without much Reluctancy force himself to it ; his renew'd Nature is so much contrary thereto . Such , I say , is every Regenerate Child of God ; and such indeed in a peculiar manner , ●ch indeed in a pe●ar man● , and in 〈◊〉 highest ●e , the ●ldren of ●l . and in the highest and strictest sence of the Word , that it can be apply'd to a meer Man , is a Child of God .

But then all , who are the Children of God , either in the sence of Scripture , or of your Catechism , are not actually thus Regenerate . As to the sence of Scripture , it is plain , as will presently appear , that every One , who bears the Relation of a Child to God , is not Dutiful to his Father , ●ut every ●●d of God ●t actual● Regene● either in sence of ●●ture : of your ●chism . which is in Heaven , no more than all Children are to their Natural Parents . It is a monstrous Thing indeed , that any Child should be Undutiful to so good and gracious a Father , but it is too true , that too many are so : Hear , O Heaven , and give ear , O Earth , for I the Lord have spoken ; I have nourished and brought up Children , and they have rebelled against me , Isa , 1.2 . And as to the meaning of a Child of God , here in your Catechism , it is also plain , tht it ; is not only such as are Renew'd in the Spirit of their minds , and do imitate God , that are there to be understood ; for every One , who is Catechized , is requir'd to Answer , that In his Baptism he was made a Child of God , whereas many Catechumens are not actually as yet Renew'd , and really Converted , and by their own Fault , many will never be ; so that a Child of God , by spiritual Regeneration , and a God-like Imitation , expresses rather the Duty of every One , what he ought to be , than the Notion and Nature of a Priviledge , which many may Enjoy , who in the mean time are not over Dutiful . So that a Child of God by spiritual Regeneration , or a God-like Imitation , is a meaning of the Word , as much too narrow to be the sence of it , here in your Catechism , as a Child by Creation was too wide . To proceed then ,

Fourth●● Child ●od , as 〈◊〉 in the ●hism , is one who by Ver●●f a Co●●t Rela● Fourthly , There are the Children of God , by Vertue of a Covenant Relation , and also by Adoption , who are neither all the Sons of God by Creation , nor yet on the other side , such onely as are Renew'd in the Spirit of their Minds , and do imitate God : But they are all those , who have been Baptiz'd into the Covenant of Grace , and have been Incorporated into Christ's Church , and who do profess the true Religion , and themselves the Servants of the True God . Thus before the Law , Gen. 6.2 . the whole House and Posterity of Seth are call'd the Sons of God , as on the contrary , the Posterity of Cain are call'd the Daughters of Men. They are there call'd the Sons of God , because that in the Family of Seth , ●was the ●●n of a 〈◊〉 of God 〈◊〉 the 〈◊〉 the Worship of the True God was continued and establish'd , from which the Posterity of Cain had Revolted . And so likewise under the Law , the whole Body of the Children of Israel are call'd the Children of God , Deut. 14.1 . and that for this Reason , ●der the 〈◊〉 as it follows , ver. 2. because they were a Holy people unto the Lord , and the Lord had chosen them to be a peculiar people unto himself , above all the Nations that were upon the Earth . They were a Holy people unto the Lord , not all of 'em by an inward and real Change in their Natures , but by a Foederal Holiness , and by reason of their separation from the rest of the Idolatrous and wicked World , by a Holy Covenant . Alas ! as to their inward Holiness , this very Body of Men , who were call'd the Children of God , are said Deut. 32.5 . to have Corrupted themselves , and to have not the spot of Children , but to be a very froward Generation , Children in whom is no Faith , ver. 20. But their outward Relation to God continued notwithstanding , and that whole Body of People being in Covenant with God , were styl'd thereupon his Children .

And under the Gospel likewise , Vnder the Gospel . all that are Members of the Church , and in Covenant with God , are styl'd his Children . Thus 2 Cor. 6.16 , 17 , 18. you will find , that with Relation to all those , concerning whom God declar'd . He would be their God , and that they should be his People , which are the express Terms of the Covenant betwixt God and all Christians , as you will see Heb. 8.10 . and with Relation to all those , whom he commanded to Come out from among the Gentiles , and to be separate , and not to touch the unclean thing , that is , not to Partake in their Idolatry , which is the very Description of the Members of Christ's Church ; I say , with Relation to all these , he declar'd he would be a Father unto 'em , and that they should be his Sons and Daughters .

And such are called Sons by Adoption , Also a Child of God , as meant in the Catechism , is every One , who is so by vertue of Adoption . concerning whom it is said , Gal. 4.4 , 5. When the fulness of time was come , that God sent forth his Son , made of a Woman , made under the Law , to Redeem them that were under the Law , that we might receive the Adoption of Sons . Now this word Adoption , is much used in the Epistles of St. Paul , to declare that filial Relation towards God , which the Members of Christ's , Church are taken into ; and because the right understanding of the Nature and meaning of such Adoption , will very much contribute to a right and through Explication of what is meant by a Child of God , I will

First , Shew you the Nature and Meaning of Adoption , both amongst the Jews and Gentiles , amongst both which different People it was in use .

Secondly , I will then shew you , how we Christians , especially such of us , who are descended from the Gentiles , are accordingly Adopted to be the Children of God .

And as to the First : Adoption Adoption , What ? ( a Thing so well known both amongst Jews and Gentiles ) was the Taking in of a Stranger upon the want , or loss of natural Issue , into the Relation of a Child , and into the Rights and Priviledges of a Son by Nature . The use of it amongst the Israelites , & the Priviledges it gave them . As to the use of it amongst the Israelites , we find Gen. 30. that Rachel upon the want of Issue by her Husband Jacob , did Adopt , and take as her own Sons , those of her Maid Bilhah , ver. 5.8 . And so likewise did Leah , when she saw that she had left Bearing , she Adopted , and took also , as her own Children , the Sons of Zilpah . And several other the like Instances may be found in Scripture , as in Jacob's Adopting Ephraim and Manasseh , the Sons of Joseph , to be his Sons , Gen. 48.5 . In all which cases it appears , that upon their Adoption , or being took into that Relation of Sons to Jacob , Rachel , and Leah , they were Instated into equal Priviledges with the true and genuine Issue of those Persons , and were accounted amongst the Twelve Patriarchs of the Israelites , equally with the rest .

And as to the like Custom of Adoption , amongst the Gentiles , The use of it amongst the Gentiles , and the Rights it confer'd upon 'em . you 'll see , Act. 7.21 . how that Moses , when he was cast out , Pharaoh's Daughter took him up , and nourished him as her own Son , that is Adopted him as such . And by that Right of Adoption he would have Inherited the Crown of Pharaoh , but that By Faith , when he was come to Years , he refused to be called the Son of Pharaoh's Daughter ; esteeming the reproach of Christ greater Riches than the Treasures of Egypt , Heb. 11.24.26 . Thus the Egyptians Adopted : And how the same Custom did also prevail amongst both Greeks and Romans is a Thing well known to those , who read their Authors , but need not here be further mention'd , the Scripture use of this Custom being what it does most concern you to know . To hasten therefore ,

Secondly , I am now to shew you , How We Christians , especially such of us , who are descended from the Gentiles , are accordingly Adopted to be the Children of God . How we Christians , especially such who are descended from ●he Gentiles , are accord●ng , as has ●een spoke , ●he Adopted Children of God . I say , how we Christians , for to the Jews did once pertain the Adoption , Rom. 9.4 . and that whole Church and Nation were once His Children , Deut. 14.1 . To understand which , you are to consider , that the whole World , who were the Sons of God by Creation , having Revolted from God , to serve strange Gods , then did God choose Abraham and his Posterity , to be a Holy Nation , a peculiar People unto himself , and to that purpose did Enter into Covenant with him and them , and so Adopted them to be his Children , instead of the rest of Mankind , who had wholly forsaken him . To the Israe●tes did once ●ertain the Adoption . And hence it is said , Rom. 9.4 . that To the Israelites did once pertain the Adoption , and the Glory , and the Covenants , and the giving of the Law , and the service of God , and the Promises . Thus the Jews alone were once the Adopted Children of God .

And now the Question returns , How we Christians , especially such of us who are descended from the Gentiles , are according , as has been spoke , ●ut that Co●nant , by en●ring into ●hich they ●ere his Chil●●en , was only ●emporary . Adopted to be the Children of God . And you must know , that the Covenant given to the Jews , was but a Temporary Law , to last only till they should be fit for , and till the Son of God should descend from Heaven to Institute a better , and more perfect One. Just as Children in their Minority are brought up under the Discipline of the Rod , and Ferula , and of certain outward Observances , till such time as they shall be fit for a more Manly Government ; so Before that Faith , 〈◊〉 last only 〈◊〉 the Pub●ation of the ●ospel . or the Gospel came , the Jews were kept under the the Law , which was their School-master , to bring them to Christ : But after that Faith , or the Gospel was come , they were to be no longer under a School-master , but were to be the Children of God , by Faith in Jesus Christ , ●fter which ●●y , and all ●ristians , ●re to be ●ildren of ●d by faith Christ . Gal. 3.23 , 24 , 25 , 26. that is , after they were sometime Train'd up , and exercis'd to Obedience , by that severe Dispensation given by Moses , God did design to prescribe 'em , by his own Son , he a more Reasonable Service , namely , That contain'd in the Gospel ; Ordering that That should thenceforward be the Rule of Obedience , to all such as would be his Adopted Children : And accordingly When the fulness of time was come , God sent forth his Son , made of a Woman , made under the Law , to Redeem them that were under the Law , that they might receive the Adoption of Sons , Gal. 4.4 , 5. that is , when that time was come , wherein God saw it fit to lay that lower Discipline , the Law of Moses aside , then God sent his own Son in Humane Flesh , who submitted to , and perform'd the whole Law himself , to Redeem 'em out of that Slavery of Mosaical Performances , and to receive them into the Participation of his Promises , and to be his Children , without those Legal Observances , by Faith in Christ , and Obedience to his Gospel . But the Jews being still of a Childish Disposition , and fond of their Chains , as People , long accustomed to Slavery , commonly are , would not forego their Legal Observances for the more Manly Religion , and more reasonable Service of the Gospel of the Blessed Jesus . And thus refusing Christ , But the Jews adhering to their Law , and refusing Christ , and his Gospel , in whom God had predestinated all to be his Sons , the Apostles turned unto Gentiles , Preaching Christ , and Salvation to them , and to as many as received him , to them gave he Power to be the Sons of God . in whom God did predestinate us all into the Adoption of Children by himself , according to the good Pleasure of his Will , Eph. 1.5 . the Apostles by the appointment of God , did thereupon turn to the Gentiles Acts 13.46 , 47. Preaching Christ and Salvation by him , unto them , and to as many as Receiv'd him , to them gave he power , or the Right and Priviledge , as it is in the Original , to become the Sons of God , Joh. 1.12 . This is a remarkable Text to our Purpose . In the Two Verses immediately before , viz. The 10 , and 11 , it is said , He was in the World , and the World was made by him , and the World knew him not ; he came unto his own , and his own received him not , but as many as received him , to them gave he Power , or the Right and Priviledge , to be the Sons of God , even to them , who Believe in his Name . So , that by this time , I hope it does fully appear to you , what is meant by a Child of God , especially in that sence , wherein it is to be understood here in your Catechism . And you see , as he is not every Child by Creation , which is a sence too wide ; so neither on the other side , is he only One , who is so by Regeneration , which is a sence as much too narrow ; but every one is such , who has Enter'd into Covenant with God , and whom the Heavenly Father , has thereupon Adopted into his Family , to partake of the Priviledges , which belong to his Adopted Sons , which ,

Secondly , What are the Priviledges , which do belong to the Children of God , as such . Brings me next to Enquire what a Vast Priviledge it is , accordingly , to be made the Children of God . And truly upon Enquiry it will be found to be in general the very same Priviledge in Kind , but infinitely greater in Degree , ( as Heavenly Things are always greater than Earthly ) which the most Tender and Indulgent Father , that is withal Wise , as well as Good , can be suppos'd to allow his own Children , In general , such as an indulgent , but wise Father , may be suppos'd to allow his Children beyond Aliens and Strangers . beyond what he will do to Strangers and Aliens . For is it natural to such a One more easily to Pardon the Offences of his Child , than of his Slave , more favourably to over-look his Infirmities , more readily to hear his Requests , and to instate him in a surer Title to his Possessions , than he will do others , that have no such Relation to him ? Why such are the Priviledges our Heavenly Father will allow to us , who are his Children by Adoption , above others , who stand in no such Relation to him . He will be Just to all , but these are properly Fatherly Kindnesses , and he will Indulge 'em to none therefore but those , who are his Children . But more particularly , Particularly ,

First , It is worthy our Consideration , I. Pardon of all Sins , upon hearty Repentance . that we shall have this inestimable Priviledge , by being his Children , above the rest of Mankind , namely . We shall have all our Sins Pardon'd , upon our hearty Repentance of 'em , upon Condition we forsake 'em , and return to God . The unbelieving Jews and Gentiles , and all Persons remaining in a State of Nature , who have not Embrac'd the Gospel , who have not been Baptized , nor have Enter'd into Covenant with God , have no Assurance from him , that their Sins should be ever Pardon'd , tho' they should forsake 'em , because God never gave any Promise of Pardon to any other but his Children , who are in Covenant with him :

And for want of their having any express Engagements and Promises from God , of Mercies from him , does the Apostle therefore speak of the State of the Gentiles , as exceedingly Uncomfortable , Eph. 2.11 , 12. in these very remarkable Words , Remember that ye being in times past Gentiles in the flesh , that at that time ye were without Christ , being Aliens from the Commonwealth of Israel , Strangers from the Covenants and Promises , having no hopes of Pardon , and without a God in the world .

But we Christians , who have Enter'd into Covenant with God , and so are his Children , have the utmost Assurance possible , grounded upon the most gracious and express Promises , that upon laying down our Rebellious Arms upon our Renouncing of his , and our own most mortal Enemies , our Sins , and Coming over to him , we shall have all our Sins Pardon'd . Or rather as the Apostle himself does Express it in the following , viz. The 13 , 14 ver. But now in Christ Jesus , ye who sometimes were far off , are made nigh by the Blood of Christ , for he is our Peace .

And indeed , that this Pardon and Peace with the Father , does more peculiarly belong to us under the Character of his Children , who had formerly stray'd afar off from him , by our Sins , but are now return'd Home to him , by Repentance ; we have Exemplify'd to us in that famous Parable of the Prodigal Son , Luke 15. That Person , we there read , after a most Lewd and Riotous Life , after he had spent and squander'd away all his Substance , that his Father gave him , yet upon his deep Humiliation , for his Vile and Undutiful Behaviour towards his Father , and his hearty Desires to return Home , and to his Duty and Obedience to him , was thereupon admitted to his former Interest in his Father's Affections ; Yea , and receiv'd with more than usual Joy . Why , the whole Design of that Parable is to shew us , how our Heavenly Father will graciously deal with us , his Undutiful and Rebellious Children ; and that after , even a very Ill Life , upon our laying down of our Sins , the forsaking the service of our Lusts , and Return to him , he will graciously Pardon and Forgive us , his Children .

And , Secondly , II. being his ●ldren , he 〈◊〉 not be so ●re , as to ●k what is ●e amiss , as Sins of In●ity . being his Children , he will not be severe to mark what is done amiss , tho' after our Return to him , through the Infirmity of our Flesh , we do not altogether Live up to the Rule , by an Unsinning Obedience , provided we watch carefully against the common Infirmities of Humane Nature , and do not wilfully Indulge our selves in any of 'em . The Rigour of the First Covenant would admit of no less than a Perfect , Exact , Vnsinning Obedience , the never Offending in any One Point . In the day thou dost Eat thereof thou shalt surely dye , Gen. 2.17 . But here under the Second , our Father deals with us with the Indulgence of a tender Parent , who does not throw off his Child , and withdraw his Kindness upon the smallest Offences , and such as through Ignorance , Surprize , or the like , cannot in this our fall'n and corrupt State be avoided : But as a Father pitieth his own Children , even so the Lord pitieth them that fear him , that is , Who do not willingly displease him , Psal. 103.13 .

In a word , As the Pardon of Sins , whether great , or small , is a Mercy held out to us only in the Covenant of Grace , so it is granted us under this very Notion , of being Children of God , as appears from Mal. 3.17 . where the Prophet foretels the Happy State of Christians , upon this very Score , in these words , And they shall be mine , saith the Lord of Hosts , in that day , when I make up my Jewels , and I will spare them , as a man spareth his own Son , that serveth him . And more particularly yet , Eph. 1.3.5.7 . Forgiveness of Sins is there specify'd , as the distinct Priviledge of Adopted Sons , in these words ; God the Father of our Lord Jesus Christ , having predestinated us unto the Adoption of Children by Jesus Christ unto himself , according to the good pleasure of his Will ; in him we have Redemption through his Blood , the Forgiveness of Sins , according to the Riches of his Grace .

And , Thirdly , which is an Appendage to this same Priviledge ; III. To the Children of God is granted an easier Access by Prayer , to the Throne of Grace , for Pardon of Sins , and other Mercies . A Child of God , upon the Score of such his Relation , is permitted to have an easy Access to the Throne of Grace ; and is admitted to Address himself in Prayer to God , as for whatever other Mercies he stands in need of , so for Pardon of Sins , when he has Transgrest , with a full Assurance of a gracious Answer . The Gentiles , who serv'd no Gods , but what their own Imaginations created , did it after a Slavish manner ; for how could they be sure the Offended Deity was to be Entreated , when he had Reveal'd no such thing unto 'em ? And so did the Jews also , who serv'd the True God , it was in a Servile manner too , for when they had committed an Offence against the Law , they were to provide their Sacrifice , and bring it to the Priest , and he was to Offer it for 'em , whilst they stood at a distance . But now the Veil of the Sanctuary being broke , upon the Death of our High-Priest , We have therefore the Liberty to enter into the Holiest , by the Blood of Jesus , by a New and Living way , which he hath Consecrated for us , through the Veil , that is to say , his Flesh : And having him our High Priest over the House of God , we may hence-forward draw near with a true Heart , in full Assurance of Faith , having our Hearts sprinkled from an evil Conscience , Heb. 10.19 , 20 , 21 , 22. that is , Every Christian , provided he comes not with the guilt of any unrepented Sin upon his Conscience , may himself now Offer up his own Prayers to God through Christ , without the Mediation of any other Priest , or Sacrifice , and that with a full Assurance of being graciously heard and answer'd .

And that this Faith and full Assurance , with which we may Approach unto God , to Pray to him for the Forgiveness of Sins , is our Priviledge only , as we are the Sons of God by Adoption , is plain from St. Paul , Rom. 8.15 . Ye have not received the Spirit of Bondage again unto fear , as under the Law , but ye have received the Spirit of Adoption , whereby we cry unto God , Abba Father . And again , Gal. 4.6 . Because ye are thus made his Sons , God hath sent forth the Spirit of his Son into your hearts , crying , Abba Father .

And now Lastly , If there be any other very considerable Priviledge , Lastly , A Child of God is more surely instated in the Inheritance of Heaven , than others . accruing to a Child of God , from such his Relation , it is , That , God will more surely Instate him in the Inheritance of Heaven , than he will do others , that have no such Relation to him : And , indeed , if Children of God , then Heirs , we are told . Heirs of God , and Joint-Heirs with Christ , Rom. 8.17 . But the Vastness of this will be best consider'd by us , when we come to the Explication of that Third , and the last of those Priviledges made over to us , on God's Part , in the Covenant of Grace ; viz. What it is Inheritor of the Kingdom of Heaven .

●he infinite ●sen we ●son we ●veto praise ●d for these ●dvantages . And now , upon the Review of what has been said , in the Exposition of this present Article , In what Admiration of God's Goodness may we all of us cry out with St. John , 1 Epist. 3.1 . Behold what manner of Love the Father hath bestow'd upon us , that we should be call'd the Sons of God ? And what infinite Reason have we , ●he infinite ●●son we ●ve to praise ●d for these ●dvantages . with St. Paul , thankfully to Praise him for it , Eph. 1.3.5 . Blessed le the God and Father of our Lord Jesus Christ , who hath Blessed us Christians , with all Spiritual Blessings in , and concerning Heavenly Places , and Concerns of the World to come , through Christ ; having Predestinated us to the Adoption , and Priviledges of Children , by Jesus Christ unto himself , according to the good Pleasure of his Will.

He Adopted us to be his Children according to the good Pleasure of his Will. This Priviledge , that we should be his Children , is Attended with very rich Advantages , all which have accru'd to us , not from any Merit and Desert of ours , being suppos'd Enemies unto him ; but only from his free Goodness towards us , which was pleas'd so to determine it . And as it is both Great and Free , we ought certainly , with all possible Acknowledgments , to Magnify and Extol , both his infinite Condescension and Goodness , and our owa unspeakable Priviledge and Dignity therein . Indeed , for God to be a Father by Creation and Providence ( as One observes ) tho' it be a Mercy , yet it is no Priviledge ; for in that Sence he is Parens rerum , the common Parent of all things : But , that God should be thy Father by Adoption , that he should make thee his Son , through his only Begotten Son , that he should rake up Dirt and Filth , as thou art , and lay it in his Bosom ; that he should take Aliens and Strangers near unto himself , and Adopt Enemies and Rebels into his Family : Register their Names in the Book of Life , make them Heirs of Glory , Co-heirs with Jesus Christ , his Eternal Son , as the Apostle doth admiringly re-count it , Rom. 8.17 . This is Mercy and Miracle both . It is , indeed , an invaluable Grace and Favour , that we should be Adopted his Children , were it only for this , that he will be ready to Pardon our Sins and Infirmities , and will Admit us favourably to Address , our Selves , and Prayers to him . But this Priviledge of being his Children will farther appear , to be beyond all Expression , Great , since , if Children , as the Apostle infers , Rom. 8.17 . then Heirs , Heirs of God , and Joint-Heirs with Christ ; If a Child of God , then , which Crowns all the rest of his Covenanted Mercies , Inheritors of the Kingdom of Heaven , which yet , it is said we shall be ; But what , and how Great that Third , and Last Priviledge of the Covenant is , I am in the Explication of the next Article to declare unto you .

THE Eighth Lecture . And an Inheritour of the Kingdom of Heaven .

HAving hitherto spoke to the Two First Priviledges , made over to us in the Covenant of Grace , that thereby we are First made Members of Christ , and Secondly , Children of God . Having both Explain'd to you the Meaning and Importance of those Two Articles , and laid out to you the Vastness of those Priviledges and Advantages , contain'd therein ; I come now in like manner , to Explain to you the Third , which is , that we are made thereby Inheritours of the Kingdom of Heaven . And indeed , this Last does necessarily follow from the other : For as St. Paul speaks , Rom. 8.17 . If Children , then Heirs , Heirs of God , and Joint-Heirs with Christ .

This is the Perfection of all God's Promises and Favours , vouchsafed in the Second Covenant . It comes last , and Crowns all the rest . And it will be the certain Reward of all those , that persevere to the end of their Lives in well-doing , and in sicere Obedience ( notwithstanding all Temptations to the contrary ) to God's most Righteous Commands . Be faithful unto Death , says our Saviour , and I will give thee a Crown of Life , Rev. 2.10 . And that you may throughly understand the vast Greatness of this most extraordinary Priviledge , made over to you by Covenant , so as to be excited thereby to render your selves worthy to be Partakers thereof ; according to my usual Method I will Explain to you ,

First , What is meant by the Kingdom of Heaven .

Secondly , What it Imports to be an Inheritour of it .

And then Lastly , I will lay out before you , the Vastness of our Priviledge , in being made Inheritours of the Kingdom of Heaven .

And First , I am to Explain unto you , By the Kingdom of Heaven , is meant in Scripture , either First , the Kingdom of Grace in this Life , or Secondly , the Kingdome of Glory , in the Life to come . what is meant by the Kingdom of Heaven . The Kingdom of Heaven is an Expression we do meet with above Thirty times in the New Testament ; and I think we may safely say , That we are constantly to understand by it , either First , The Kingdom of Grace in this Life , or Secondly , The Kingdom of Glory in the Life to come .

By the Kingdom of Grace in this Life , The Kingdom of Grace , the Gospel State . mean , that Happy and Blessed State of us Christians , now under the Gospel , wherein we Enjoy the Happiness of Living under a Government , wholly made up of manifold Graces and Favours ; having a most Gracious God , governing us by most Gracious and Reasonable Laws , affording us a plentiful Measure of Divine Grace and Assistance to perform these Laws , and proposing to us most Encouraging Rewards in Heaven , to stir us up to a diligent Observance of 'em .

It is this happy State of Things , under the Title of the Kingdom of Heaven , whose near approach John the Baptist foretold in the Wilderness , saying , Repent , for the Kingdom of Heaven is at hand , that is , the Kingdom of the Messiah , or the State of the Gospel , whose Great , Fundamental , and Gracious Law , is this , that all Sinners must Repent 'em of all their former Sins , and upon their Repentance they shall have most Eminent Mercies , bestowed upon 'em . And it was this State also , concerning the undue Entertainment of which by the Scribes and Pharisees , our Saviour complain'd , Matth. 11.12 . saying , that From the days of John the Baptist , even till then , the Kingdom of Heaven suffered Violence , so that the Violent took it by force ; that is , the Publicans , and Sinners , and Gentiles , who were look'd upon by the Jews , as those , who had no right to the Messiah , and so as violent Persons , as Invaders and Intruders , did croud into the Church at the Preaching of the Gospel , whilst the Scribes and Pharisees ungratefully and proudly stood off . So again , Matth. 13.24 . The Kingdom of Heaven is likened unto a Man , which sowed good Seed in his Field ; that is , the State of the Gospel , or the Success of our Saviour's Preaching in the World , is so resembled . And so likewise in several other Parables of the like Nature , by the Kingdom of Heaven is to be understood the state of the Gospel here on Earth ; which sure does shew the exceeding great Dignity , Worth and Excellency of the Gospel State , far beyond any other Dispensation , either Patriarchal , or Mosaical , which the World had ever Receiv'd from Heaven before .

●he reason 〈◊〉 the Gos● State ●ld be dig●'d with 〈◊〉 Title of 〈◊〉 Kingdom 〈◊〉 Heaven . And indeed upon a near View of the Nature and Design of the Gospel Dispensation , we shall see sufficient reason , why that State , above any other , should be so honourably Entitled the Kingdom of Heaven . And the reason is not only because the same God governs us , and that by the same Laws of Eternal , Unalterable Righteousness and Goodness , as in Heaven , but also because this Blessed Government of God over us by the Laws of the Gospel , does directly tend to render us so exactly like the Blessed Saints , Because 〈◊〉 directly ●s to ren● Men so ●tly like 〈◊〉 Blessed ●ts , the ●bitants ●he King● of Hea● those Inhabitants of Heaven ; for where the Gospel of Christ does so far prevail upon Men , as through the Grace of God to make them diligent and careful to Obey him , according as they have Covenanted with him , it does bring in such an excellent State of Things , as makes a kind of Heaven here upon Earth ; for where the Gospel does so far prevail , as to be sincerely Obey'd , it causes that The Wolf shall dwell with the Lamb , and the Leopard shall lie down with the Kid , and the Calf , and the young Lyon and Fatling together , and a young Child shall lead them , and it causes that they shall not hurt , nor destroy in all the holy Mountain , for the Earth shall be full of the Knowledge of the Lord , as the Waters cover the Sea , as was long time since Prophecy'd , Isa. 11.6 , 7 , 8 , 9. concerning the State of the Gospel ; that is , it files off the roughness , and sweetens the cruel and savage Humours of Men , so that instead of tearing and tormenting one another like Beasts and Devils , it makes Men Gentle , and Kind , and good Natur'd , like Angels , like Gods to one another . A State certainly which may very well deserve the glorious Title of the Kingdom of Heaven , being so contrary to the Kingdom of Darkness , and the State of Hell , where there is nothing but Malice , Rancour and Rage do reign among those unhappy Beings , that do inhabit that Place . And thus you see that in Scripture , by the Kingdom of Heaven is sometimes meant the State of the Gospel , the same God governing us therein , and by the same everlasting Laws of Goodness , as in Heaven , and so as to render us of like Tempers and Dispositions with the Saints in Heaven . A State so nearly resembling that of Heaven , that the Condition of the meanest Christian now under the Gospel , is , for that reason , prefer'd before that of the greatest of Prophets under the Law ; Verily I say unto you , among them , who are born of Women , there hath not risen a greater than John the Baptist , notwithstanding he that is least in the Kingdom of Heaven , that is , the Gospel State , is greater than he , Matth. 11.11 .

But tho' this be very frequently the meaning of the Kingdom of Heaven in the New Testament ; and for that reason , This is not the meaning of the Kingdom of Heaven , here in the Catechism . I have took such particular Notice of it , that so you may know how to understand that Metaphorical Expression in those many Scriptures , where you will meet with it in that sense ; yet it is not the proper and immediate Meaning of the Word in Scripture , nor is it so to be understood here in your Catechism .

But Secondly , the Kingdom of Heaven does , if not most frequently , II. The Kingdom of Heaven signifies the Kingdom of Glory . at least most properly signify in the Scripture , the Kingdom of Glory ; and accordingly here in your Catechism it is solely to be understood of the glorious and happy State of Angels and Saints with God in Heaven . For Instance , In this sense it is to be understood , Mat. 5.3 . where the Kingdom of Heaven is promis'd as the Reward of the Poor in Spirit . And so ver. 20. where it is said , that Except our Righteousness shall exceed the Righteousness of the Scribes and Pharisees , we shall in no case enter into the Kingdom of Heaven ; that is , into the State of Glory . And in this sense only it can be understood , Mat. 7.21 . where our Saviour declares , that Not every one that saith unto him , Lord , Lord , shall enter into the Kingdom of Heaven , but he that doth the Will of the Father , which is in Heaven ; that is , not only those , who barely profess Christianity , but those , who sincerely Practice according to such a Belief and Profession shall be received into Glory . The Profession alone will gain Admittance into the Visible Church here on Earth , but nothing less than a Living up to it , will give an Entrance into the Kingdom and State of Glory , with God and his Holy Angels , and Saints in the Highest Heavens .

And a most Noble and Glorious State we may be sure this is , This , a most noble and glorious State , as being dignify'd with so honourable and glorious a Title , as the Kingdom of Heaven . or else it would not be Dignify'd with so Honourable and Glorious a Title , as the Kingdom of Heaven , a Kingdom being the Top and Height of all Earthly Glories , as Heaven is a Place , which comprehends all future Excellencies . To denote therefore that most exalted State of Bliss in Heaven , it is , that this State is call'd the Kingdom of Heaven . And truly there is nothing in this World , wherein we can imagine the greatest Glory and Happiness , as a Kingdom , a Crown , a Throne , a Marriage , a Feast , but are set forth as Emblems to represent to us the Joys and Glories of our future State . And yet , as if a Kingdom , a Crown , a Throne were infinitely too short , to set forth the Joys and Glories of Heaven , and those infinite Blessings , Hence all ●ose things 〈◊〉 this world , ●herein we ●nceive the ●ghest Glo●● and Hap●ness , are ●'d , as Em●ems , to set 〈◊〉 our future ●lory . that do await the Sons of God , Saint John tells us , It doth not yet appear what we shall be , 1 Joh. 3.2 . Beloved , now we are the Sons of God , and it doth not yet appear what we shall be , only this we know , says he , that when he shall appear , we shall be like him , for we shall see him as he is . Nay , and as if the highest Contentments and Satisfactions of this Life were but meer Nothings , as to any thing in 'em , whereby they may represent the Joys above , St. Paul tells us , 1 Cor. 2.9 . That Eye hath not seen , nor Ear heard , nor hath it enter'd into the Heart of Man to conceive the things , which God hath prepared for those , that love him ; Nay , and tho' he was caught up to the Third Heaven , into Paradise , and so did both see and hear the Glories and Triumphant Joys of that Place , All which ●ings come ●●rt of ex●essing it . yet the Things , which he saw , and heard were unspeakable , he tells us , which it is not possible for Man to utter , for so it may be render'd , 2 Cor. 12.4 . So that in short , the Kingdom of Heaven does import a State of the most excessive Glory and Happiness , that our Natures can be capable of receiving ; A State so unspeakably Honourable and Delightful , that tho' the choicest Things of this World , those Things , that yield the vastest Contentments , are made use of in Scripture to represent them to us , yet they are but the meer shadows of the Glories and Joys in the Kingdom of Heaven ; and after all , there is abundantly more than can be Express'd , or Imagin'd by us . And therefore this must suffice here for the Explication of what is meant by the Kingdom of Heaven , the particular Character of whose Joys , being what more properly belongs to that Article of your Creed , The Life Everlasting , shall there be given you . And now

〈◊〉 Inheritor 〈◊〉 the King●m of Hea●n , What ? Secondly , Let us next see , what it is to be an Inheritour of it . An Inheritour , or Heir , both in Scripture , and in common Language , does import something of Priviledge more than ordinary : Thus Gen. 21.10 . we find , that Sarah would not endure that the Son of the Bond-woman should enjoy the Priviledge to be Heir with her Son . And as to common Account , every Body knows that an Heir has a considerable Priviledge above the rest of the Children , and what it is , I shall define as follows ;

An Heir is ●e , who has ●egal Right ●d Title to 〈◊〉 Possession ●●de over to 〈◊〉 . An Heir among Men is one , that receives , from Parents , or Predecessors , either by nearness of Blood , or by Adoption , by Entail , or by Will ; or whatever other Method of Conveyance , a sure Right and Title to a Possession . And here perhaps it might not be difficult to shew how that an Inheritour of the Kingdom of Heaven is made such by something , that bears a near Resemblance , at leastwise , to all these Ways and Methods , whereby Men become Heirs to Temporal Possessions . But not to insist upon any nice Comparison in these Matters , it is sufficient to Ensure unto us the Benefits of Heirship , even to the Kingdom of Heaven , that those , who are in Covenant with God , are frequently in Scripture styl'd Heirs ; and particularly Heb. 1.14 . Heirs of Salvation , and that they are in like manner , and to all Intents and Purposes as much Heirs , Such who ●ve Enter'd ●o the Co●nant of ●ace , are in ●e manner Heirs of the Kingdom of Heaven , as Children are Heirs . as Children are Heirs , for thus the Apostle argues , If Children , then Heirs , Heirs of God , and Joint-heirs with Christ , Rom. 8.17 . And if a Son , then an Heir through Christ , Gal. 4.7 . So that we may safely say , That as an Heir is One , whose Estate is not precariously depending upon the meer Will and Pleasure of another , but so setled and secur'd to him , as to give him a Legal Claim and Title thereto , so long as he does not forfeit his Title , by not performing the Condition on which his Title depends ; so an Heir of the Kingdom of Heaven is One , who does not depend meerly upon the Vncovenanted Goodness of God , for his hopes of Heaven and Happiness ; but he is One , to whom God through Christ , has vouchsafed to grant a Legal Claim and Title thereto , by giving his solemn Promise , and engaging his Truth for the Performance , that he will infallibly bestow upon him the most unspeakable Joys of Heaven , provided he swerves not from his Allegiance and Obedience to him , but Renouncing all God's Enemies , the World , the Flesh , and the Devil , will Believe in him , and Obey him truly and faithfully all the days of his Life .

I do say , ( and pray mark it ) That God , through Christ , It is through Christ alone , not owing to the Merit of our Obedience , that we are Intitled to the Inheritance of the Kingdom of Heaven . has vouchsafed to grant us a Legal Claim and Title to this Inheritance ; for so it is said , that we are Heirs through Christ , Gal. 4.7 . And far be it from any to imagine , that there is any thing of Merit , or Worth in our imperfect Obedience , whereby of it self it should deserve such a precious Inheritance . It would be an Arrogance and Presumption in the highest Saint , that ever liv'd , and such as would render him more liable to be punisht for his Pride , than rewarded for his Vertue , should he pretend to Claim Heaven , meerly upon the Score of his own Sanctity ; or should he pretend a Claim and Title to the Inheritance of Heaven at all , otherwise than through Christ , and because God has promis'd it . However , since God has been pleas'd to Ensure it to us by Covenant , we may safely call it a Right , which God , who is Faithful in all his Promises , and Just in all his Dealings , will never debar us of ; except by our Disloyalty and Disobedience to him , we forfeit all Right and Title to it . Which brings me to my

Third Proposal , The Vastness of a Christian's Priviledge , in being made an Inheritour of the Kingdom of Heaven . which was to lay before you the Vastness of our Priviledge , in being made Inheritours of the Kingdom of Heaven . And if we do but consider it , it will soon appear to be both in it self very great , and in Comparison of what the rest of the World enjoys , a very singular Priviledge , this , of being made Inheritours of the Kingdom of Heaven .

I say , In it self very Great . Indeed , what can be greater , than to have the invaluable Possessions of Heaven , I. It is in it self a very Great Priviledge to have the invaluable Possessions of Heaven , so setled and ensur'd , as to have a legal Claim and Title thereto made over to One. so setled and ensur'd to us , as to have a Legal Claim and Title thereto , made over to us in Christ . We see , as to those Earthly Possessions , how an Heir does value his Condition above the rest of the Children , not only on the account of a greater share , commonly in the Estate , than the rest ; but because of the greater security he has of Enjoying those Earthly Possessions ; An Inheritance being an Estate , for which he does not so precariously depend , as has been shew'd , upon the meer arbitrary and uncertain Will and Pleasure of another , but a Right , which without breach of Justice cannot be detain'd from him . It is the Priviledge of an Heir , that he has all the Security , that the Engagements of an Honest Person , and the Solemnities of a Covenant can give him , to make him a Title ; but when the Kingdom of Heaven is the Possession , and when he , who cannot deceive , has solemnly setled this Inheritance upon us ; this is a Priviledge so much beyond what Words can express , that it is far easier to be Admir'd , than Utter'd .

II. If compar'd with what o●hers enjoy , ●t is a singu●ar Privi●edge . An as it is in it self exceeding Great , so it is , if compar'd with what Others enjoy , a very singular Priviledge , This , of being made Inheritours of the Kingdom of Heaven . To be made Inheritours of the Kingdom of Heaven , I say , is a very singular Priviledge , which those , who are without Christ , and who are Strangers to the Covenants and Promise , do not enjoy . True it is , a few of the more Contemplative and Thinking amongst the Gentile Philosophers , did raise to themselves some faint Hopes , The best a●ongst the Moral Hea●hens could have but ●aint Hopes , built upon un●ertain Con●ectures , of a ●uture Hap●iness . and doubtful Expectations of a future Happiness after this Life . They consider'd the noble Nature of the Soul of Man to be such , that nothing in this Life is of that Excellency , as to give it a full Satisfaction ; and as to the Body , they look'd upon it more , as the Prison of the Soul , than any Advantage to it , and therefore they did hope to be deliver'd one Day from its Incumberance ; that the Soul might be at liberty to Act freely , without such a clog of Flesh washing it in all its noble Flights and Operations : But then all this was in them but Conjecture , what possibly might be , not what certainly would be their Happiness . And being but a faint Hope , And their Hopes being ●aint , they could not in the Strength ●hereof overcome great Temptations . and uncertain Expectation , built upon doubtful Reasonings of their own , and more their Wishes and Desires , than what they could certainly promise themselves ; they were not able to support their drooping Spirits , under any great Difficulties , and to overcome in the Strength of such an Expectation , the greater Temptations and Tryals of their Vertue : But did generally shrink from their Vertuous Professions , when to Act honestly , was become dangerous . But the Christian's Expectation of an Inheritance in Heaven , being founded upon the Express Promises of the God of Truth ; But the Christian's Hopes are sure and stedfast , being founded upon the express Promises and Covenant of the God of Truth and those Promises given in Covenant , and so Confirm'd by an Oath , as it were , For God , willing more abundantly to shew to the Heirs of Promise , the Immutability of his Counsel , Confirmed it by an Oath , that by two immutable things , in which it was impossible for God to lie , we might have a strong Consolation : These things being so , the Christian has a hope , which as an Anchor of the Soul , is both sure and stedfast , Heb. 6.17 , 18 , 19. And his Hope being thus built , not upon uncertain Conjectures , but upon the express Promises of God , who cannot lie ; there is no Temptation so alluring , nor Suffering so great , that such a Hope will not be able to overcome ; And being such , there is no Temptation so alluring , nor Suffering so great , which he may not overcome . But he , that hath this Hope , purifieth himself , even as God is pure , 1 Joh. 3.3 . And may with St. Paul be perswaded , That neither Death , nor Life , nor Angels , nor Principalities , nor Powers , nor things present , nor things to come , nor Height , nor Depth , nor any other Creature shall be able to separate him from the Love of God , which is in Christ , Rom. 8.38 , 39. Thus certain are the Christians hopes of Heaven , it being Instated upon him , as an Inheritance . And having his Hopes so well grounded , there is no difficulty in the way of Duty so great , which he may not overcome by the Strength thereof : Whereas the best of the Moral Heathens had but uncertain Conjectures to ground their Expectations of future Happiness upon ; and their Hopes thereof being so Weak , they presently yielded to the Assault of every great Temptation .

But besides , whatever certainly an honest Pagan , And whatever certainly an honest Pagan might have , that God would reward his Vertue , yet depending only on the Vncovenanted Goodness of God , he could promise himself no greater a measure of Happiness , than what his good Deeds did of themselves deserve , which must fallvastly short of what is meant by the Kingdom of Heaven . that liv'd up to the Light of Nature , and the Dictates of Right Reason ( if any of 'em can be suppos'd to have done so ) might have , that the good God would reward his Vertue : Yet having only the Equity and Vncovenanted goodness of God to depend upon , he could promise himself no greater a Measure of Happiness , than what his good Deeds did of themselves deserve ; which considering the Imperfection of the best Actions of the best of Men , whoever liv'd , how short must that fall of what is meant by the Kingdom of Heaven . * * But a Christian , to whom God has Covenanted , to make sure a Crown of Glory , may , without Presumption , rely upon him , to make good the same . But the Christian , whom God has Covenanted withal , and to whom he has condescended to Oblige himself to make sure a Crown of Glory , that fadeth not away , 1 Pet. 5.4 . may without Presumption rely upon God's both Truth and Goodness , to make good to him the same , notwithstanding when he does all that he can , consider'd in himself , he is but an Vnprofitable Servant , as the best are . I have fought a good fight , I have finished my course , I have kept the Faith , henceforth , says the Apostle , ( and so may every good Christian say the same ) there is laid up for me a Crown of Righteousness , which God , the righteous Judge , shall give me at that Day ; and not to me only , but to all them , who love his appearing , 2 Tim. 4.7 , 8. Such is the Christian's Priviledge , above a Pagan , in being made an Inheritour of the Kingdom of Heaven , in that it is his Inheritance , he may assure himself of it , tho' his imperfect Vertues consider'd in themselves , could never Entitle him to such an Eternal and Exceeding weight of Glory .

In short , It is Jesus Christ alone , who hath brought Life and Immortality to light through the Gospel , 2 Tim. 1.10 . As Life and Immortality is brought to light through the Gospel ; so by Embracing it , and by coming into Covenant alone , Salvation can be expected . And as he only has brought it to light , that is , made a clear Revelation of that Life and Immortal Happiness , laid up for Righteous Men in Heaven , which was not before so certainly Reveal'd ; so it is only through him , and by Believing , and Embracing , and Coming into his Covenant , the Gospel , that Salvation must now be hop'd for by any ; for so we are also Assur'd , Acts 4.12 . and that there is no other Name under Heaven given among Men , but Jesus only , whereby we must be saved ; so that this Invaluable Priviledge , this exceeding great Advantage of being made Inheritours of the Kingdom of Heaven , is made over , and certainly Ensur'd to such only , who are in the Covenant of Grace ; and is the Third and Last of those Excellent Priviledges and Advantages contain'd and held forth therein . But then the Kingdom of Heaven is the certain Inheritance of the sincere Christian , who in the Exercise of Mercy , Meekness , Piety , and all other Christian Vertues , And to a sincere Chrstian , who is faithful in the Covenant , the Heavenly Inheritance is certain which he has Covenanted with God to perform , does faithfully discharge his Part of the Covenant ; as is most solemnly declar'd , Matth. 25.31 , 32 , 33 , 34.46 . with which I shall conclude this Point . Says our Blessed Saviour there , When the Son of Man shall come in his Glory , and all the Holy Angels with him , then shall he sit upon the Throne of his Glory . And before him shall be gather'd all Nations , and he shall separate them one from another , as a Shepherd divideth the Sheep from the Goats , and he shall set the Sheep on his right hand , but the Goats on the left . Then shall the King say unto them on his right hand , to his Charitable , and Pious , and Faithful Servants , Come ye Blessed of my Father , Inherit the Kingdom prepared for you from the foundation of the World . And as the Wicked shall go into everlasting Punishment , so the Righteous into Life Eternal .

A summ of ●hose invalu●ble Privi●edges , made ●ver to us , ●n God's ●art in the Covenant of Grace . And now to summ up those infinitely Gracious and Invaluable Priviledges , made over to us on God's Part , in the Covenant of Grace ; hereby we are made , First , Members of Christ , that is , are made Members of that Body , of which Christ is the Head , viz. The Church ; and so have , together with a most excellent Body of Religion and Laws , all necessary Grace and Assistance , Convey'd and Communicated to us Members , from Him , the Head , to Enliven , Support and Enable us to go through all our Task of Religious Duties , and Christian Performances , requir'd at our hands .

The Second Priviledge is , That we are also hereby made Children of God , that is , having Embrac'd Christianity , and being Incorporated into the Church of Christ , we are thereby Adopted and Chosen out of the rest of the World by God , to enjoy this grand Priviledge of Sons , to have Pardon granted us when , with the Prodigal Son , we return Home to him , to our Offended , but Gracious Father , by Repentance : And we shall find him not over-severe , in respect of our lesser Failings , and the unavoidable Infirmities of our Nature , but shall always have him ready to hear our Prayers for Mercy , both in respect of our greater and lesser Transgressions .

And Lastly , The Third Priviledge , you have been now told , is this , that to compleat All , We are made Inheritours of the Kingdom of Heaven , that is , have secur'd to us a Right and Title to the unspeakable Joys and Glories of Heaven . A Priviledge , which consider'd in it self , is exceeding Great , and as all the rest , if compar'd with what Others enjoy , is a very singular One .

These now are the inestimable Priviledges , made over to us in the Covenant of Grace . Priviledges , which as they are of infinite Advantage to us , so we shall never fail of obtaining 'em , if we will but take care to perform the Conditions requir'd on our Parts ; and so , First , Renounce the Devil , and all his Works , the Pomps and Vanities of this wicked World , and all the sinful lusts of the Flesh , on Condition , Secondly , That we will Believe all the Articles of the Christian Faith . And Thirdly , Obey God's Holy Will and Commandments , and walk in the same all the days of our Lives . Which Conditions , and what they Import , I come next to declare unto you .

THE Ninth Lecture . First , That I should Renounce the Devil , and all his Works , the Pomps and Vanity of this wicked World , and all the sinful Lusts of the Flesh .

I Have already Expounded those infinitely Gracious and Invaluable Priviledges , made over to us , on God's Part , in the Covenant of Grace ; having shew'd you , what it is to be a Member of Christ , what it is to be a Child of God , and lastly , what to be an Inheritour of the Kingdom of Heaven ; as also , what are the vast Benefit contain'd in those several Articles ; I am now come to Explain to you likewise the Conditions of the Covenant ; those Conditions , without the Performance of which , those Mercies will not be Confer'd on us .

For this we must seriously consider , that the Benefits now mention'd to be made over to us , as they are in themselves exceeding great , so as almost to equal us with the Blessed Angels ; and as they were purchas'd for us at no less a Rate , than the precious Blood of the Son of God ; so we must not expect that Benefits so infinitely great , and dearly Purchas'd , shall be Confer'd upon us , without any thing to be done on our Parts , to express our Value of them ; much less if we continue in Rebellion against God , and instead of him , serve under his Enemies , the World , the Flesh , and the Devil ; or will be Infidels and Unbelievers , and will remain Disobedient to all his most Just and Righteous Commands . No , it is not to be imagin'd , that God will be so Easy , so fond of Sinners , as would reflect upon the Wisdom and Discretion of a meer Man . But as he does propose to us Invaluable Blessings , so he does require from us a Reasonable Service , and the Performance of most Equitable Conditions ; amongst which , this is the First , that we should Renounce &c.

And as I have already Explain'd to you the Importance of those vast Favours on God's part ; so I will proceed now to do the same , as to those Conditions on ours , shewing you

First , What it is to Renounce the Devil , and all his Works , Whereof the First is , to Renounce the Devil , the World , and the Flesh . the Pomps and Vanity of this wicked World , and all the sinful Lusts of the Flesh .

Here is as much Matter as can possibly be crowded into so few Words . A great Part of the Christian Life is discharged in what these Words do mean : For our Christian Race is represented in Scripture to be for the most part a Warfare against several very Powerful Enemies , both without and within us . And these Words do Instruct you both what those Enemies are , and how we must War against them . Wherefore , if in the Explication of Words so very full of Meaning , and of such vast Concernment to be understood by you , I shall be forc'd to run out into some considerable Length , you must have Patience , and you must give good heed to what I shall Discourse upon them , answerable to the Benefit , may accrue to you from the through understanding thereof . That which I shall do towards the Explication of them , shall be this ;

First , I will shew you who the Devil is , and what are his Works , what is meant by Renouncing the Devil , and all his Works , and how absolutely necessary it is we should do so .

Secondly , I will also shew you what is meant by the Pomps and Vanity of this wicked World , and how far you must Renounce the wicked World , with its Pomps and Vanity .

Lastly , I will in like manner , open unto you , what is to be understood by the sinful Lusts of the Flesh , and how far we must Renounce them .

And , First , I am to shew you who the Devil is , what are his Works , what is meant by Renouncing the Devil , and all his Works , and how absolutely necessary it is we should do so .

The Devil , his Names , and their importance . Whereof First , Let us enquire who the Devil is . And in Scripture he is call'd by different Names , whereof some do import his Rank and Place , as Baalzebub , signifying him to be a Prince of Devils ; and some his Wickedness and Enmity , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifying a Calumniator , or a false Accuser ; Satan , an Adversary ; from his Fury and Murderous Temper , he is call'd a Roaring Lion ; and from his Craft and Lying Policies , an Old and subtle Serpent ; and from both perhaps he is call'd the Dragon . There are many Legions of 'em in Number , but One supreme in Power ; and He it is , who is Chief of all the Enemies , both of God and Man , that presents himself at the Head of all the rest , being that Arch-Rebel and Traitor against God . He was once one of the highest Angels , and is now that Arch-Rebel against God . He was once , as seems from his Superiority to Michael the Arch-Angel , who upon that account Durst not bring a railing accusation against him , Jude 8.9 . The highest Angel , the most glorious Spirit , and the First be-like of all the Angelical Orders : But not content with that vast Power and Glory , that God had bestow'd on him , but Envying that God , that gave it , and affecting , perhaps , no less than a Sovereignty himself ; He , with many Legions of the lower Order of Angels , He , with many Legions of Inferior Angels , whom he drew into the same Conspiracy , is Banisht Heaven . whom he drew into the same horrid and ungrateful Conspiracy , Revolted from God , and set himself to Oppose his Government . But no sooner did this wicked Apostate frame so horrid a Design , but the All-knowing and infinitely Powerful God of Heaven and Earth perceiving his Intentions , immediately hurl'd him down , and all his wicked Crew of ungrateful Conspirators , from the Battlements of Heaven , into those dark Mansions of Sorrow , which we call Hell , there to be Reserved in everlasting Chains under darkness , unto the Judgment of the great Day , Jude 6. as the due Punishment of his so black and ungrateful a Treason against his Sovereign and Bountiful Creator . But so far was this hardned Rebel against God , from Repenting of his Villany , even under the sad Experience of the woful Issue of it , That he is ever since acted with the highest Spirit of Revenge against his God ; Being acted with a Spirit of Revenge against God , he afterwards withdrew Mankind to join with him in his Rebellion . and because he finds it in vain to Attempt any thing immediately against God himself , he studies and endeavours all he can ever since , to wound him in his Authority and Honour . For no sooner did the Almighty Create the lower World , and place Man in the midst of it , as of a Temple , to set forth his Praises , and to glorify his Creator's infinite Power , Wisdom and Goodness in this so stupendious a Work of the Creation ; but this grand Enemy , Attacks him with all the Subtilty and Policy of a Traytor , tempting him to dis-believe his Maker's Goodness and kind Intentions towards him , to cast off his Authority , and disobey his Laws , and rather to follow his pernicious Counsels . The Arch-Rebel prevails , and the whole Representative World of Men , Adam and Eve , Revolted from their God , and took part with the Devil . And tho' God condescending himself to propose Terms of Accommodation in a Saviour and Redeemer , which was for to come , recover'd a part of Mankind , both before and after the Flood , and afterwards selected the whole Nation of the Jews to be a peculiar People unto him , set apart to serve him ; yet through the Instigation of Satan , the greater part of Mankind were absolutely the Devil's Vassals ,

And prevailed so far , till God's Authority was almost utterly Banished from amongst Men.

Which occasion'd the Son of God's coming into the World , to recover Mankind .

serving him in abominable Idolatries , Sorceries , Witchcrafts ; and being Instigated by him , to all manner of Villanies , Vices , and Sins whatsoever , whereby the Laws of God could be transgress'd , or his Authority utterly Banish'd ( as far as lay in their power ) from amongst the Sons of Men. And thus the Devil usurpt an Authority over almost the whole World for many Thousand Years , till such time , as our Saviour came amongst us to Preach Repentance , and to recover us to the Knowledge , and the Service of the One True God , which was the occasion of his Coming .

So that you see the Devil is that Arch-Rebel , who with his whole Legion of Infernal Spirits , are continually mustering up all their Forces , against the Authority of God , and drawing wretched sinful Men into the Conspiracy ; and whose Quarrel is for no less than Dominion and Empire , who shall be King , God , or Satan . And thus you plainly see , who the Devil is .

Secondly , Let us enquire what are the Works of the Devil ; The works of the Devil in general are and from what hath been said , his Works in general do appear ,

First , To be Sin .

And , Secondly , The tempting of us to Sin .

His first work was to Sin himself , by transgressing God's Laws , I. Sin . and despising his Authority . His next work was to Tempt and Inveigle us likewise into the same Violation and Contempt of the Divine Laws and Authority , by committing of Sin .

And the first general Work of the Devil is Sin , for so it is expresly affirm'd , 1 Joh. 3.8 . The Devil sinneth from the beginning , and for this purpose the Son of God was manifested , that he might destroy the works of the Devil , that is Sin . By Sin God's Authority is thrown off , which is the Devil 's constant work . By Sin the Laws of God are transgress'd , his Authority thrown off , his Government disown'd , and his Power defy'd ; and as the Devil made himself what he is , by thus sinning at first ; so this is his continual Practice , his constant Work ever since : And whosoever in imitation of him , does likewise at any time Transgress , or walk contrary to the Laws , the Rules , the Ways that God hath set , ( especially if knowingly and wilful ) does thereby in like manner , Whoever ●●erefore does ●ilfully sin , ●oes strike at ●od's Autho●ity . as the Devil did , throw off God's Authority , disown his Power , and defy his Government , and so does do the Works of the Devil . Which one Consideration should make you abominate even the least Sin , but especially it should make you infinitely fearful of Sinning wilfully against your Maker . Most People , alas ! In these degenerate Times , make but a Mock of Sin , For which ●●ason no Sin ●ught to be ●he subject of ●ny Man's Mirth . and make it the subject of their Mirth and Laughter , when committed by themselves , or others , for want of seriously considering this to be its Nature . But the Commission of the least wilful Sin , would be dreaded by you , and frown'd upon in others , if you would but consider how high it strikes , even at God himself , and whom it Advances to his right of Dominion over the World , even the Devil .

Some Sins ●ore particu●arly the ●orks of the Devil . But as there are some particular Sins , which are more directly level'd against God's Authority , and express more of the natural Temper and Disposition of Satan , and are more his own Practice than others ; so of those we may say , that they are more particularly and especially the Works of the Devil .

I. ●uch as are ●irectly le●el'd against ●od's Autho●ity , viz. I●olatry . And first as to those , which are more directly level'd against God's Authority , and are therefore Sins of Satan's own Invention , to draw us off from God ; of this sort we are to reckon Idolatry , or the Worshiping of other Gods , besides him , the Only True God ; whether it be that of the Barbarous Nations , who worshipt the Devil himself ; or whether that of the Gentiles in general , and some Gentiliz'd Christians , as the Papists , who Worshiped the Creature , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , above , besides , or together with the Creator , as that place , Rom. 1.25 . may indifferently be render'd . The Idolatry of either Kind , either the Worship of Devils , Heroes , or of Saints departed , does more particularly bear upon it the Character of a Work of the Devil , because it is more direct●● level'd against God's Authority , giving his Honour to another . And

Sorcery , ●harming , ●itch-craft , ●nd Conjur●ng , as also ●esorting to ●uch as use ●hose unlaw●ul Arts. Of the same sort is Sorcery , and Charming , and Witch-craft , and Conjuring , as also the Sin of those wretchedly wicked Persons , who Resort to Conjurers , and Charmers , and Witches , White , or Black ( as some do foolishly distinguish them , for both do deal with the Devil , by unlawful Arts ) whoever , I say , do resort to any such Persons , or such as are so reputed , to enquire out their lost Goods , or what shall be hereafter their Fortune , or to receive Directions for Health , or Thriving ; or if they use themselves any Spells and Charms to these , or the like Purposes ; such do commit a principal Work of the Devil , because they hold thereby a Commerce and Correspondence with Satan , who is God's most bitter Enemy , and do put their Faith and Confidence in him for Help , making him , viz. the Devil , instead of God , their Staff and Stay : And lastly , do commit that Sin , which is the particular Invention of the Devil , and is therefore often in the Holy Scriptures , as for Instance , Deut. 18. Detested as such an Abomination , and Threaten'd with such heavy Penalties , as must argue those , who can use such unlawful Means for Health , or for finding out lost Goods , to be even utterly destitute of any Fear of God , and such , who wholly give themselves up to fear , and serve only the Devil ; and I hope therefore , as common as it is , it will be Detested by you . But the Divine Indignation is so fully Exprest against all the Sins of this Kind , in this 18th of Deut. 10 , 11 , 12 , 13 , 14. that I must not forbear to give you the very Words themselves , as those , which are most likely to Deter you from such high Provocations . There shall not be found amongst you any one that useth Divination , or an Observer of Times , or an Inchanter , or a Witch , or a Charmer , or a Consulter with familiar Spirits , or a Wizard , or a Necromancer ; for all that do these things are an Abomination unto the Lord : and because of these Abominations , the Lord thy God doth drive them out from before thee . For these Nations , which thou shalt possess , hearken'd unto Observers of Times , and unto Diviners .

A Second sort of those Diabolical Sins , II. Such as express more of the Devil's Temper , than others , viz. Pride . which may be more particularly stiled the Works of the Devil , are those , which Express more of the very Natural Temper and Disposition of Satan , than others : And such are Pride , Envy , and Malice . That Pride is the very Temper of Satan , may be gather'd from 1 Tim. 3.6 . He was Tempted by that Glorious Condition , in which he was Created , to conceive highly of his own Dignity , and Greatness , and Merits ; and to have tow'ring and ambitious Thoughts of Usurping to himself a greater Power , and larger Province , perhaps , than God had given him ; and for this his Pride ( and his Rebellion the Effect of it ) he was cast out of Heaven , and Excluded the Blessed Mansions of the Poor in Spirit , whose is the Kingdom of Heaven , Matth. 5.3 . And it does therefore concern every One of you , to take care of harbouring in your Breasts the least Degrees of Pride and Vanity , and of being Exalted in your own Minds , upon the account of any thing , you Enjoy above others , whether a more flourishing Condition in the World , or greater Success in your Affairs , or upon the account of your greater Skill and Knowledge , Lest , being lifted up with Pride , you fall into the Condemnation of the Devil , as it is in the now cited Place of Timothy . And indeed Pride , in whatever ways it shews it self , ought most carefully to be Subdu'd and Mortify'd , as a Sin most truly Diabolical ; for it is to be consider'd , That tho' the Devil be the first Author of all Sin , and instigates to every Kind , yet there are many , which Satan himself cannot commit : As for Instance , He cannot be Drunk , nor commit Lewdness , and the like , himself , because these are committed only in , and by the Body , whereas he is a Spirit ; but yet he is Naturally Proud and Ambitious : And therefore , tho' those other , as being more visible and sensible , are more Scandalous in the Eyes of Men ; yet this more Spiritual Wickedness , Pride and Ambition , and a Pharasaical Censoriousness , and Thinking more Highly of One-self , and more Disrespectfully of Others , than is meet , are more truly Diabolical , and have more in their Nature of the Devil's Temper .

And as Pride , so Envy Envy . is another of the Devils Qualities . The Devil , through his Pride and Rebellion , having lost that high Station and Dignity , he once enjoy'd in Heaven ; and seeing Man exalted to a Capacity of obtaining a Share in that Glory and Happiness , from which he is excluded : He is possest with the utmost Envy both towards God and Man ; Envying God the Service of us his Creatures , and us both the Happiness of serving so Good a Master , and those infinite Rewards , which will be given us , for our faithful Service and Obedience to him .

And from this his Envy proceeds that Rancourous Malice Malice . also , wherewith he is ever since Acted , so as to be continually Contriving how to do us the greatest Mischief ; from whence he is called our Adversary , the Devil , 1 Pet. 5.8 . Envy and Malice are indeed the very Natural Temper and Disposition of Satan ; so that he seems to be wholly made up thereof . 'T was Pride , as One said , made him Envious , his Envy , that made him Spiteful and Malicious , all which together make him a Devil . And therefore , as you would not appear to have something Diabolical in your very Natures , Let all Bitterness , and Wrath , and Anger , and Clamour , and Evil-speaking be put away from you with all Malice ; and be Kind one to another , Forgiuing one another , even as God , for Christ's Sake , hath Forgiven you , Eph. 4.31 , 32.

III. Such as are more the practice of Satan himself , than other Sins , viz. Murder . Lastly , There are some Sins more the Devil 's own Practice , than others , and do therefore deserve to be more particularly Styl'd the Works of the Devil : And there are these Three , Apostacy , Murder , and Lying , which are expresly mention'd as his own Sins , in that One remarkable Place of Scripture , Joh. 8.44 . The Devil was a Murderer from the beginning , and abode not in the Truth , because there is no Truth in him : When he speaketh a Lie , he speaketh of his own ; for he is a Liar , and the Father of it . He was a Murderer from the beginning . He delights in humane Gore ; and no doubt the vast Slaughters of Men , which have been made in Bloody Wars , have been through the Instigation of Satan , stirring up Ambitious Princes unjustly to Invade their Neighbours Countries , that he might Glut his Appetite with Blood : And for the same Reason he Oblig'd the Pagans , his Worshipers , to offer Men in Sacrifice to him . And there is no Duel fought , but he is first at the making of the Challenge , and then at the Murderer's Elbow to direct the fatal Thrust . In these last sort of Murders , he hopes to do Two Works at once , to destroy both Body and Soul in one instant ; and to be sure he will never fail being present , where he can , to all Intents and Purposes , so effectually do the work of a Destroyer , as he is styl'd , Revel. 9.11 .

Apostacy . He abode not in the Truth . Hereby is denoted his Apostacy , and Falling off from God , and his Service ; another of Satan's principal Works of Sin . And if any of you , who have given up your Names to Christ , to be his Disciples and Followers , should hereafter , instead of Renouncing the World , the Flesh , and the Devil , as you have solemnly Professed in your Baptism , give your Selves up to the Service of Satan , of Mammon , and of your filthy Lusts ; why , you will be reckon'd amongst those , that are Apostates from God , and are turned aside after Satan . 1 Tim. 5.15 . Nay , and if you should fall off from the Truth ( as it is here Profest in this Church , of which you are Members ) to any Heretical Doctrines , you will Imitate Satan in his Apostacy , who abode not in the Truth .

●●ng , and ●●●ially Ca●●iating and Evil-speaking . When he speaketh a Lie , he speaketh of his own ; for he is a Liar , and the Father of it . A Lie was that whereby he deceiv'd and ruin'd Man at first 〈◊〉 shall not surely dye , said Satan , Gen. 3.4 . So contrary to what God himself had Threaten'd our First Parents , in case they should Eat of the forbidden Fruit ) : And it is by erroneous and false Doctrines ( which as Tares he sows in the Field of the Church ) whereby he has undone so many Souls ever since . You must therefore Abhor a Lye , or Speaking that which you do not Know to be exactly agreeable to the Truth of Things , as you will not make your Selves Children of such a Father , the Devil . And especially you must beware of that sort of Lying , whereby you will most nearly Resemble him , and that is in Slandering and falsly Accusing of any One to the Ruine of his good Name . Satan is particularly Stigmatized in Scripture for this sort of Lying , and is therefore call'd The Accuser , or Slanderer , of the Brethren , which accuseth them before God , Day and Night , Rev. 12.10 . and it is observable , that 1 Tim. 3.11 . where Women are charged not to be Slanderers , nor false Accusers , the Word in the Original is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not to be Devils , which should be a Warning to them , as they would dread so Black a Character , to avoid Entertaining one another with Backbiting , and speaking Evil of their Neighbours ; which yet I am afraid is the most usual Conversation , when that Sex do meet together . Indeed as the pernicious Lye , utter'd for the Hurt , or Disadvantage of our Neighbour , is the most truly Diabolical ; So all sorts of Lying whatsoever renders such as are Notorious for it , Contemptible and Vile amongst Men , and Odious to God : as does sufficiently appear by the Place and Company , they are Rank'd with , Rev. 22.15 . Without , that is , Hell , are Dogs , and Sorcerers , and Whoremongers , and Murderers , and Idolaters , and whosoever loveth and maketh a Lye ; which should make you of all things in the World , my Dear Youth , to Beware of this Odious , Hellish Sin of Lying ; and I do the more earnestly press you to Hate and Abhor it , because Youth are most apt to be Addicted to it . And so much for Sin , consider'd as a Work of the Devil . And now ,

Secondly , We should proceed to consider that other great Work of Satan , his Tempting of us to Sin . But this , as it has been his great Employment ever since the Creation of Mankind , and will be so , as long as there are Men on Earth to be Tempted by him : And as his Methods of Temptation are very many , and very subtle , and it does infinitely concern us , Lest Satan should get an Advantage of us , that we should not be Ignorant of his Devices : For these Reasons , I do think it may be profitable to you , if I make that great Work of his , his Tempting us to Sin , the Subject of some particular Discourses by themselves , in order to a more full and distinct State of that matter ; as indeed it is very requisite you should be throughly Inform'd , if possible , of the Temptations of Satan , what they are . And therefore leaving that Part for the present , I shall proceed to finish this Lecture with shewing you ,

Thirdly , what it is to Renounce the Devil , and all his Works of Sin , To Reno●nce , a Wo●d of ●arious Importance , according to the Renounced . already spoken of , and how necessary it is we should absolutely and entirely do so . To Renounce , is a Word , that is apply'd in our Baptismal Vow to several things , even all our Spiritual Enemies , that would draw us into Sin . The Devil , and all his Works , the Pomps and Vanity of this wicked World , and all the s●●●●l Lusts of the Flesh ; they must all of them be Renounced by us . And as the Word Renounce does carry in it a great deal of Meaning , and is of various Significations , according to the Nature of the things to be Renounced : So what it does particularly signify , with Reference to each of them , will best be understood by considering its Importance , as apply'd to every One of those things .

●enounce ●evil , in ●ence of Ancient ●ch , was ●sclaime Vsurped ●nion & ●ority o● Mankind . And agreeably therefore to the Explication now given of the Devil . To Renounce the Devil , is , no doubt , to Disclaim his Usurpt Dominion and Authority ; or to leave off having any Communication , or Agreement with him , or having any Hand in his base and ungrateful Rebellion against God .

This was , no doubt , what the Primitive Church understood by Renouncing the Devil , ( for they are Words of a very ancient Use in the Church of God . ) The Devil , at the first Rise of Christianity especially , had obtain'd a Visible Kingdom , and that a Universal Monarchy , in a manner , over the World : Hence he is call'd , The Prince of this World , Joh. 14.30 . He had also his Temples , and his Altars , and his Sacrifices . The things , which the Gentiles Sacrifice , they Sacrifice unto Devils , and not unto God , 1 Cor. 10.20 . As also many lewd and bloody Plays , and pompous Processions were made in Honour of him , and he was therefore in Effect , The God of this world , 2 Cor. 4.4 . And now , when any were Converted from Paganism to Christianity , the Primitive Christians did expresly require , from all , that were Admitted into that Kingdom of God , the Church of Christ , a publick and open Renunciation , or Abjuration of him , or an utter Disowning and Abandoning the Devil's Authority ; and the Paying any Homage , Service , or Obedience to him , by Worshiping of him , or his wicked Angels , or by going to those Plays and Processions Instituted in Honour of him . Thus does Tertullian , an ancient Father , inform us in his Book De Corona , wherein reciting the ancient Customs of the Church , he tells us , That just before any were Baptized into the Christian Religion , they made a solemn Profession , Aquam adituri , ibidem , sed aliquanto prius in Ecclesia , sub Antistitis manu contestamur nos Renuntiare Diabolo , & Pompae , & Angelis ejus . Tertul. de Corona . both at their Entrance into the Water , as also a little before they had done , when under the Bishop's Hands , that they did Renounce the Devil , his wicked Angels , and Pomps ; that is , those solemn Processions of the Heathen Gods , and those Lewd and Cruel Plays , us'd amongst the Pagans , which were the Ceremonies of State , as it were , in Satan's Kingdom . All subjection to the Devil , and all usage of those Rights of his Kingdom , they did utterly abandon and forsake . And this was what was meant in the Primitive Times by Renouncing of the Devil .

Renounce 〈◊〉 Works of 〈◊〉 , was in ●r Sence , 〈◊〉 Abandon 〈◊〉 Forsake ●ry Sin , as ●ng the pro● Service ●he Devil . And to Renounce his works of Sin , must accordingly signify in their Sence , to disclaim , abandon , or forsake every Sin , as being the proper Service of the Devil ; and in the real Meaning of it , no less than a throwing off God's Authority , and a disowning his Power . For if you will read over Rom. 1. you will find , that People upon their forsaking of the True God , to serve other Gods , ( which were many of 'em at least , no other than Devils ) did thereupon fall into all manner of Sin and Wickedness , as you will see largely describ'd in that Chapter . And if you will also look into the Sixth Chapter to the Romans , ver. 11. you will see , that Christians by being Baptized , Were to reckon themselves to be dead unto Sin , but alive unto God through Jesus Christ our Lord . So that in the Original , and first meaning of the Words , as to Renounce the Devil , was to abjure and disclaim the Power and Dominion of Satan , and to leave off having any Communication , or Agreement with him , and any Hand in his base and ungrateful Rebellion against God ; so to Renounce his Works of Sin , was to Disclaim , Abandon , or Forsake all , and every Sin , as being the proper Service of the Devil ; and in the real Meaning of it , no less than a throwing off God's Authority , and a dis-owning of his Power . This , I say , was the first Meaning of the Words , in the first Ages of the Church .

Nor are they to be Interpreted in a much different Sence at this Day . For Satan has his Kingdom still in the World , The Words are to be understood in much the same Sence at this day ; Satan having his Kingdom still in the World , and even amongst Christians , and the Laws of Sin , which are the Laws of his Kingdom , being still Obey'd by the greatest Part of Mankind . and the Laws of Sin , which are the Laws of that his Kingdom , are Obey'd by the greatest Part of Mankind . The Barbarous Nations amongst the Pagans , do directly serve him at this Day ; and it is many a Christian's Lot , who is cast amongst 'em to be forced , either to Join with 'em in such Impious Service , or to suffer Death with Torments , for refusing . And even in the Christian Pale , tho' his Power is much weaken'd here , since the Coming of our Saviour , to what it was before , yet still , as Christ has his Church , so Satan has his Synagogue amongst us ; and too many there are , within the Limits of Christendom , who do openly and avowedly Obey no other , than the Laws of his Kingdom . All your Atheists and Deists , who Blaspheme God , and the Christian Religion ; and all your Profane Swearers and Cursers , whom you shall hear every Hour in the Day to Dare God , as it were , by their horrid Oaths and Imprecations to Damn 'em , that is , to send 'em to the Devil ; and all those , who Resort to Charmers , and Conjurers , and Fortune-tellers ( as many Thousands do in this Nation : ) All these , I say , are the open and profest Subjects of Satan's Kingdom . And how many Lewd and Riotous Livers are there amongst us , who do little else but the Works of the Devil , and Obey no other Laws , but those of Sin ? So that as you will Renounce the Devil , and all his Works , in that Sence , wherein the Church does at present understand the Words , you are with all possible care to avoid being of the Number of such Men.

And I know no more that need be said at present , This Renunciation for the most Part the same with Repentance . to explain the Importance of the words , Renounce the Devil , and all his Works , except it be this ; That if we consider such a Renunciation , as the Act of One , who has been heretofore a Slave to Satan , and a Servant to Sin , then it signifies to Forsake and Abandon the Service of Sin and the Devil , formerly Liv'd in ; and so being a Ceasing to do Evil , and a Learning to do well , is the same with Repentance . But if it be the Act of One of those , who may be said to need no Repentance , of which sort are Infants , who have never committed Actual Sin , then to Renounce the Devil , and all his Works , does mean a firm Resolution , never to side with him in his Rebellion against God ; and as carefully as he can , to avoid the committing of any Sin , as being that , whereby God's Rightful Authority is cast off , and the Devil 's Vsurpt Dominion submitted to . And so much for the Meaning of Renouncing the Devil , and all his Works .

The Devil , ●nd all his ●orks of Sin ●ust be abso●utely and en●rely Renoun●ed , because , And now Lastly it remains , that I should shew you , how that it is necessary , we should Absolutely and Entirely Renounce the Devil , and all his Works . As to those other Enemies to our Souls , the World , and our own Flesh , there is some Temper to be us'd , being neither of 'em are Absolutely , and in themselves Evil , but only by accident , when the World is too intensely Belov'd , and our Flesh too much Indulg'd , to the Prejudice and Hurt of the Soul ; and therefore there are some Degrees of Affection and Regard allow'd to both them . But the Devil is the Evil One , and he is by way of Eminence and Singularity styl'd , the Wicked One in the Holy Scripture , as Matth. 13.19 . There is no●hing but E●il proceeds ●rom Satan . and 1 Joh. 2.13.19 . So that there 's not the least Good , and nothing but Evil , proceeds from him ; and therefore no manner of Agreement is to be made with him ; What Concord hath Christ with Belial , 2 Cor. 6.15 . Nor are we to imagine we can divide our Service betwixt God and him ; We cannot serve God and Mammon , Matth. 6.24 . So that the Devil is Absolutely and Entirely to be Renounc'd by us .

And Sin , ●hether we ●●nsider it in 〈◊〉 original ●ause and ●ature ; 〈◊〉 in its sad ●ffects and ●onsequents , 〈◊〉 the utmost ●vil . And so likewise must his Works of Sin . Sin as Sin , is entirely Evil : Consider it in its Original Cause and Nature , and consider it in its Effects and Consequents , and there is not a worse Evil in the World than Sin : View it in its Original and first Cause , and it is a Brat of the Devil 's , the First-born of Hell . And view it again in its Nature , and it is a Choosing of quite other Ends , than what the Wise and Good God has Appointed us , and ordain'd us for ; and is a Going quite cross to those Laws and Rules , which he has given us . And then consider it next in its sad Effects and Consequents , and there is no Evil in the World to be Compar'd to it . It is a Sin , says One , which turn'd glorious Angels into hideous Devils , and tumbl'd them down from Heaven , to Hell : It is Sin , that fill'd the the World with Woes and Plagues , brought Death and Diseases , and a vast and endless Summ of Miseries into it . It is Sin , that torments and terrifies the Conscience , that kindles Hell Flames , Exposes the Soul to the eternal and direful Revenges of the great God : And in a word , Sin is so perfectly and only Evil , that the worst of Things here , were they free from the Contagion and Evil of Sin , would be Excellent and Amiable . So that Sin also is Absolutely and Entirely to be Renounc'd by us ; and there is no one Sin , nothing in the least of Sin , that may willingly be comply'd with .

●herefore no ●ne Sin , nor ●ny thing the ●ast of Sin , ●ust willing●● be comply'd ●ith . I say , No One Sin , nor any the least of Sin , for so Poisonous a thing it is in spoiling of every thing , that is Good in Man , that if we shall allow our selves but in One single Sin , it will utterly spoil all our other Righteousness . If a man keep the whole Law , and yet offend in one Point , he is guilty of all , Jam. 2.10 . And One such single Allowance will stop God's Ears against all our Prayers : If I regard Iniquity in my Heart the Lord will not hear me , Psal. 66.18 . Nay so absolutely an Evil is Sin , and so Absolutely and Entirely it is to be Renounc'd by us , that the least Sinful Action is not to be committed in order to attain the greatest Good . So little a Sin , as an Officious Lie , must not be told , no not to save a Man's Life : Nor a Pious Fraud , nor a Holy Cheat committed to promote the Good of the Church , and to Secure and Propagate what we take to be the True Religion : For if the Truth of God hath more Abounded through my Lie unto his Glory ; why yet am I judged as a Sinner ? Whereas he who telleth such a Kind and Serviceable Lie , will certainly be Judg'd as such ; and as it follows , Whosoever shall say , Let us do Evil that Good may come of it , his Damnation is just , Rom. 3.7 , 8. So that every Christian must Absolutely and Entirely Renounce the Devil , and all his Works of Sin .

And indeed it is but to consider , And indeed if the Nature of Satan , and of Sin , and the horrid Consequence of yielding to either , be well consider'd , it is hardly possible , not absolutely and entirely to Renounce both . as well as know the Nature of Satan , and of Sin , and the horrid Consequence of yielding to either of them ; and it is impossible any should not Absolutely and Entirely Renounce , that is , utterly Detest , and Avoid , and Beware of them . As for the Devil , why ? Even the Perversest of People , the Israelites , when it was solemnly put to their Reason and Consideration , who to serve , God , or the Devil , could not without the utmost Detestation think of the latter . If it seems Evil unto you , says Joshua to them , Josh. 24.15 , 16. to serve the Lord , choose you this day whom you will serve ; whether the Gods of the Amorites , in whose Land ye dwell , ( and those Gods were no other than Devils ) but as for me , and my house , said he , we will serve the Lord . And the Result was , That the People answered and said , God forbid , that we should forsake the Lord to serve other Gods . God forbid : The very Thoughts of such a Thing , when they came to Consider it , was Odious to them .

And if we did but Consider the odious Nature of Sin , we should not more Abhor the Devil himself , than Abandon every Sin : For why ? He that committeth Sin is of the Devil , we are told 1 Joh. 3.8 . Such a One is of the Devil's Party , he is a Sharer in the Devil's Rebellion against God , and in his wicked Designs to destroy God's Authority : And tho' he be not a Devil himself , yet he is near A-kin to him , and shall Partake with him , as in his Rebellion , so in his Punishment : And who , that Considers this , can stick Entirely to Abandon and to Abhor so foul a Thing as Sin is ?

But however , whether People will Consider it or no , However this if we do not do , we shall forfeit all Right and Title to those infinite Blessings held forth in the Covenant of Grace . so necessary it is , that every Christian should absolutely and entirely Renounce the Devil , and all his Works of Sin ; that this if you do not do , you will forfeit all your Right and Title to those infinite Blessings , held forth to you in the Covenant of Grace , and Purchas'd for you by the Blood of Christ . If you do not utterly Renounce the Devil , by having nothing to do with him in his foul Rebellion against God , you will be accounted no Members of Christ's Church , but of the Synagogue of Satan , as the Apostatizing Gnosticks , those great Enemies of God are call'd , Rev. 2.9 . and that for their Halting betwixt God and Satan . And except you do also utterly Renounce his Works of Sin , by abandoning every known Sin , as that , whereby the Divine Authority is thrown aside , and his Power disown'd , you will be so far from being the Children of God , that you will be styl'd no better than Children of the Devil : For whosoever is Born of God doth not commit Sin , it is said , 1 Joh. 3.9 . that is , does keep himself strictly from all deliberate Sin : And in this the Children of God are manifested , and the Children of the Devil ; whosoever doth not Righteousness is not of God , as the same Apostle goes on , ver. 10. And who else is it , think ye , but he , who Overcometh both the Devil , and all his Works of Sin , that shall ever Inherit the Kingdom of Heaven ? Why he , and none else , shall Inherit so inestimable a Blessing , we are assur'd , Rev. 21.7 , 8. He that Overcometh shall Inherit all things ; and I will be his God , and he shall be my Son : But the Fearful and Vnbelieving , and the Abominable , and Murderers , and Whoremongers , and Sorcerers , and Idolaters , and all Liars shall have their part in the Lake , that Burneth with Fire and Brimstone , which is the Second Death . So necessary upon these several Accounts it is , that , according as has been Explain'd , you should Renounce , that is , Disclaim , Abhor and Abandon the Devil , and all his Works of Sin : Which that you may all of you do , God Almighty grant of his infinite Mercy , through Jesus Christ our Lord . Amen .

THE Tenth Lecture . First , That I should Renounce the Devil , and all his Works .

I Have already shew'd you , First , who the Devil is , and Secondly in Part , what are his Works . All Sin whatsoever , I have shew'd you , is a Work of the Devil ; but there are some particular Sins , which being more directly level'd against God's Authority , and expressing more of the natural Temper and Disposition of Satan , and being more his own Practice , than others , do more particularly deserve the Title and Character of the Works of the Devil ; and what they are I have shew'd you .

Secondly , And as Sin , so his Tempting of us to Sin is another main and principal Work of the Devil . And I have reserv'd this Subject of Satan's Temptations , to be particularly handled in some set Discourses by themselves , that so I might have more room to Expose 'em to you ; there being no subject in Practical Divinity of greater Consequence and Concernment to our Souls , than to be throughly Informed in the Ways and Methods of Satan's Temptations .

Now to Tempt one , in the general Notion of the Word , To Tempt , is to make a Tryal of a Person . does barely signify to make Tryal of a Person , either by Words , or Signs , by Promises , or Threats , whether or no he will do such a thing . And the Tempting of a Person may be Morally Good , or Evil , according to the End , for which such a Tryal is made . If the Tryal be of a Person 's Vertue , To Tempt , a thing morally Good or Evil , according to the End thereof . only that Occasion may be afforded him to give an Experiment and Proof thereof : that so if he do well , he may be Rewarded ; if Ill , that his Hypocrisy , and the Corruption of his Heart may be discovered , and he himself Humbled with the Sight and Sence thereof to his Amendment . There is nothing may hinder a Governour especially , thus to Tempt any one ; and therefore to Tempt a Man to this End , To Tempt a Person , in order to prove his Vertue , or discover his Corruption , consistent with the Justice , Wisdom , and Goodness of a Governour ; and thus God ●d●es Tempt Men. may very well consist with the Wisdom , Justice , and Goodness of God . And accordingly we find in Scripture Two Eminent Instances of God's Tempting Persons to both these Purposes .

And First we find , That God Tempted Abraham to try his Faith , and to Reward him for it . And he did it to as high a degree , as was ever heard of , bidding him to Take his Son , his only Son Isaac , whom he loved , and to get him into the Land of Moriah , and to offer him there for a Burnt Offering , Gen. 22.12 . The Tryal was severe enough ; but God did put Abraham upon it with no other design , but that he might have occasion given him to exercise his Faith in God . And by giving such a Noble Demonstration thereof , as to Resign up his own Son to be Sacrificed at God's Command , and with his own Hands too , I. Thus he Tempted Abraham to try his Faith , & to Reward him for it . he might thereby Testify both to God and Man , how much he Trusted in his Maker ; and thereupon might obtain the Honour upon Earth , to be accounted the Father of the Faithful , among all Generations of Men ; and in Heaven , to be the Highest in the Ranks of all Humane Inhabitants , it being the Priviledge of the greatest Saints to be Lodg'd in Abraham's Bosom . And to the same Gracious Purposes it is , that he does Tempt his Faithful Servants , when at any time he lets loose the Enemy of the Church upon 'em , to persecute and destroy 'em : It is to the Intent , that giving an extraordinary Proof of their Faith , and Constancy , and Patience , and Love to him , he may extraordinarily Reward 'em . Every one that hath forsaken Houses , or Brethren , or Sisters , or Father , or Mother , or Wife , or Children , or Lands for his Names sake , being certain to receive an Hundred Fold , and to Inherit everlasting Life , Matth. 19.29 .

II. Hezekiah , to discover his Hypocrisy , and to Humble him in the sight thereof . Secondly , We find , That God Tempted Hezekiah , in order to discover to him his own Hypocrisy and Corruption , and the Pride of his own Heart , that he might be humbled in the Sight and Sence thereof . For Hezekiah being lately Recover'd from a mortal Sickness , by the miraculous Providence of God : The Princes of Babylon sent their Ambassadors unto him to enquire of the Wonder , that was done in the Land , and God left him to try him , that he might Know all that was in his Heart , 2 Chron. 32.31 . that is , God did Providentially order the Coming of those Forreign Ambassadors upon this Errand , to try Hezekiah , whether he would take this occasion before those Idolaters , who put their Trust in those , which were no Gods , to Glorify the True God of Israel , for so miraculously Recovering of him . But he being more Intent upon setting out his own Grandeur , than God's Glory , took care only To shew them all the House of his precious Things , the Silver , and the Gold , and the Spices , and the precious Ointment , and all the house of his Armour , and all the house of his Treasures , 2 Kings 20.13 . Upon which God did severely Reprove and Humble him by the Mouth of his Prophet Isaiah , ver. 17 , 18 , 19. for such his Ingratitude , Pride , and Vanity . And so it is with every One of us . There is a great deal of Pride , and Vanity , and other Corruptions and secret Hypocrisies , which ly lurking in our Hearts ; and we our selves are Ignorant thereof , and how we shall prove till we are try'd , and some Providential Occasion draws it out : And then if God's Word , or Ministers , or the Rebukes of our own Consciences make us sensible thereof , we are much Better'd , and God has his Gracious Ends in our Amendment . So that thus you see to what gracious Ends God does Tempt us ; namely , Either to prove our Vertue , that he may Reward us the better for it , or to discover our Hypocrisy and Insincerity , that we might be Humbled in the Sight and Sence thereof , and be thereby amended .

●hese Temp●ations of God ●e therefore 〈◊〉 no s●nce to 〈◊〉 Reno●●ced but to be Rejoyced in , because for ou● Good . And these therefore are such Temptations , as we are in no Sence to Renounce . But indeed We have reason to count it all Joy , when we fall into these divers Temptations of God's ordering , Knowing this , that the Trying of our Fa th worketh Patience , Jam. 1.2 , 3. They give us an Opportunity of Exercising the Noblest Vertues of Christianity , Faith , and Patience , and such exalted Strains , and glorious Heights of Religion , as cannot be Exercised but in a State of Temptation and Tryal : and consequently they give us an Opportunity of Treasuring up to our selves the greatest Rewards in Heaven , which we shall be sure to Obtain , if we come off clearly and innocently from under Temptation ; it being declared , Jam. 1.12 . that Blessed is the Man , that endureth Temptation , for when he is tried he shall receive the Crown of Life , which the Lord hath promised to those , that love him .

Or if they are Tryals for the Discovery of our Corruptions , they prick the Bladder of Vanity , let out the Corruption , and we become better , and sounder for it ever after . These Tryals of us are not made by God for his own better Satisfaction and Knowledge of us , for he is the Searcher of the Hearts , and the Tryer of the Reins , and Knows what is in Man : But for our own Conviction , and the Discovery of us and our own Sinfulness , to our selves , than which Knowledge nothing certainly can be more useful to us . To such gracious Ends you see are God's Temptations , which are not therefore in any sence to be Renounc'd by us . Well , But

Secondly , A Temptation to Ensnare a Person into some Sin , that so God's Anger may be kindled against him . There is quite a different End in some sort of Temptations , and They are meerly to Enforce or Ensnare a Person into some Sin , that so God's Anger may be Kindled against him , and the Person may be punisht for his Transgression ; and in this Sence Let no Man say when he is Tempted , I am Tempted of God , for God cannot be Tempted with Evil , neither Tempteth he any Man , Jam. 1.13 . No , the Temptations that are made to this End , do arise from other Authors than God ; either from our own Lusts , and so it follows , ver. 14. Every Man is Tempted , when he is drawn aside of his own Lusts , and Enticed , And the Person punished for this Transgression is Wicked & Malicious ; and so the Devil , together with the World , and the Flesh , do Tempt us . Jam. 1.14 . Or from the World , particularly from wicked Persons in it : And thus the whorish Woman Tempted the young Fool , Prov. 7.18 . Or chiefly and originally from Satan : Hence in many Places of the Scripture , particularly Matth. 4.3 . and 1 Thes. 3.5 . he is styl'd the Tempter ; and from his unwearied Diligence in Tempting us , he is said to be continually walking about seeking whom he may Devour . He is here by way of Eminence call'd the Tempter , because he is the Chief of all those Enemies of ours , which would withdraw us into Sin . He is the grand Engineer , that puts the World , and the Flesh on work , that does Order and Appoint which way they shall Batter us , and does Direct and Manage their several Temptations .

And now , The vast concernment it is to us , to know his Temptations . as it does infinitely concern you to Know his Temptations , and in what Ways and Methods he usually Tempts Men , Lest Satan should get an Advantage over you : So by the Help of God , I will discover to you his manifold Policies and Wiles ; for tho' he be himself a Spirit , and his ways also are not always visible to mortal Eyes ; yet through the Discoveries , that God has made to us in his Holy Scripture , we are not Ignorant of his Devices , 2 Cor. 2.11 . And I do think they may all of them , in a manner , be Reduc'd to these Four Heads .

First , Such whereby he Attempted the whole Race of Mankind , The several Heads of Satan's Temptations . to draw it off from Obedience to God , to do Service to him .

Secondly , Such as he levels against the Church of Christ , the true Servants of God , either utterly to destroy it from off the Face of the Earth , or at least-wise to Corrupt its Notions of God and Religion , so that by our very Religion we might Dishonour him .

Thirdly , Such whereby he Attempts to Overthrow Men of greater Eminency , on the account of their Station , Order , or Piety , upon whose Fall many Others are likely to Re●olt over to him .

And Lastly , Such whereby he Applies himself to any Persons ind●fferently , to draw them into Sin .

All these his Methods of Temptation I shall consider severally and distinctly , and shall discover 'em to you , that you may avoid the Force of 'em . And I shall confine my self mostly to such Discoveries , as the Scripture does give us : There being no other certain way of distinguishing Satan's Temptations , from those , which arise from other Principles , but by Revelation only .

By what Methods he first Tempted our first Parents , and still does continue to Tempt us . And First , Let us Consider his first and more general Temptations ; those whereby he Attempted the whole Race of Mankind , to draw it off from Obedience to God , to do Service to him .

No sooner did God Create Mankind , but this Inveterate Enemy to the Divine Authority , had the Boldness to Attempt the drawing off from their Allegiance the whole Race of Men , to join with him in his wicked Rebellion against their Maker . This he did in Corrupting our First Parents ; Knowing , that if the Fountain were Poison'd , all the Streams that Issue thence , must needs run muddy and defiled , as it accordingly happen'd : For By that One Man Sin Enter'd into the World , and Death by Sin , and so Death passed upon all Men , for that all have Sinned , Rom. 5.12 .

And the Means whereby he Attempted the Universal Rebellion of Mankind , were

I. By insinuateing into the Minds of Adam and Eve false Notions of God , and an ill Opinion of their Maker and Governour , particularly with respect to his Justice and Mercy . First , By Insinuating into the Minds of Adam and Eve false Notions of God , and an ill and mean Opinion of their Maker and Governour . This is the Method of all great Traytors , who Head a Party against their Prince , either to create unreasonable Jealousies and Fears , or undue Thoughts concerning him , especially concerning the Proceedings of his Justice and Mercy , in the Minds of his Subjects . And this Policy , as Satan does Inspire 'em with : So he Practiced it himself to the Destruction of Mankind . Yea , and hath God said , says he slily to the Woman , Ye shall not Eat of every Tree of the Garden ? Gen. 3.1 . This is a most cruel Piece of Tyranny and Oppression , to lay before a Man Objects that are grateful and pleasing to his Appetites and Senses , and then to forbid him the Use of 'em . And what , tho' you may Eat of all the Trees but One , why not of every Tree ? Why should a Man's Appetites be restrain'd from any Thing that is delightful in this World ? But however you need not be afraid , for tho' God does deal so hardly with you , as to deny you those proper Enjoyments you might take ; yet it cannot be , that he will destroy you for your Disobedience in so reasonable a case . He will be more favourable to you in the End , however he threatens you now . What , Of the Fruit of the Tree which is in the midst of the Garden , hath God said , ye shall not Eat of it , neither shall ye touch it , lest ye dye ? And the subtle Serpent said unto the Woman , Ye shall not surely dye . It cannot be , but he must be more Favourable to you than so ; he may Threaten you to Frighten you , But ye shall not surely dye . But all such ●onceits of 〈◊〉 , are to And by this very Method of Satan's Infusing ; by our Entertaining false Notions of God's Justice and Mercy ; of his Justice , as if he commanded us unreasonable Things , and laid greivous Restraints upon our Lusts and Appetites ; And by Entertaining false Notions of God's Justice and Mercy , do Men generally Encourage themselves in Sin at this Day . and by conceiving unduly of his Mercy , as if notwithstanding the severity of his Threatnings , he would in time Relent , and like an Easy and Fickle-minded , Man Reverse his own Judgment and Decrees against sinners : By these ill Notions , I say , of God's Justice and Mercy , do the general Part of Mankind , to this Day , Encourage themselves in sinning against their God , and in Rebelling against his Authority . This is One of the more General Policies of Satan , whereby he did at first , and does still endeavour to draw all Mankind , to venture upon a Revolt from God .

But whatever Conceits of this Kind do at any time enter into your Hearts , you are to Renounce and Abhor , But all such Conceits of God , are to be utterly renounc'd and cast out of our Thoughts , as Diabolical Suggestions , most destructive to our Souls . and immediately to cast them out of your Thoughts , as the undoubted Suggestions of Satan , on purpose to take off your Fears , and to lull your Souls into a most dangerous security in a Course of Sin . No sure , the Laws of God , which he has given us , you must consider , are most Just and Reasonable in themselves ; and yet farther to Encourage us to Obey 'em in the most difficult Cases , he has Propounded infinite Rewards in Heaven to those , who shall persevere to the End in well-doing ; but on the contrary , to discourage Disobedience , he does Threaten as infinite and eternal Punishments in Hell , to all licentious and wicked Living . And as he will not fail of Bestowing the former , so there is no reason in the World to fancy he will forbear to Inflict the latter . It was not without the highest Reason , and perhaps because nothing less than Eternal Punishments are sufficient to restrain Sinners from those Pleasures of Sin , which are present , that he did Threaten to Inflict such at first . And when Laws so Reasonable in themselves , and whose Obedience , neither the Goodness of the Lawgiver , in so bountifully Rewarding , nor the fear of his Power in so terribly Punishing , can secure , are basely Transgrest , and Trampled upon by base and ungrateful Rebels against the Majesty of Heaven : what reason is there any Sinner should promise himself , That God will not Punish the Trangression of 'em to as high a Degree , as in his Word he has Threaten'd ? And for any Man therefore without any Ground at all , but his own sond Wishes and Desires , he might not be so Punisht , to to Promise himself , That God will after all forbear him , is such a desperate Peice of Madness , as can never enter into the Hearts of any , but those , whom Satan has Insatuated and Befool'd to their Ruine and Destruction . Wherefore you must take care , that you Abandon , and utterly cast out of your Souls the very first Motions of such Thoughts , looking upon 'em as no other , than Suggestions from Satan , whenever they enter into your Minds : And in so doing you will Renounce , as it highly Concerns you , that First and most dangerous Temptation of Satan .

Secondly , The next of these more general Policies of Satan , II. By Corrupting the Vnderstanding and Reason of Man , by putting him upon curious Enquiries after ●●ess Mat● and upon ●●king a ●●ul Expe●●ent of the ●●erences be●en Good 〈◊〉 Evil. whereby he did at first , and does still endeavour to draw all Mankind to venture upon a Revolt from God ; was his corrupting the Reason and Vnderstanding of Man , by putting him upon curious Enquiries , into vain and unprofitable Things ; and by inciting him to make an Experiment what was in Sin , in order as he pretended , to enlarge his Knowledge : But in reallity with a design to draw over his Soul a thick Cloud of Ignorance , that so he might lead him blindfold into any Sin and Misery . In the day ye shall eat thereof , says the Serpent , then your Eyes shall be opened , and ye shall be as Gods knowing Good and Evil , Gen. 3.5 . that is , to confine your Knowledge to the narrow subject of God's Laws , and to study only to know how you may please your Maker , is an Injury to that Noble Faculty , your Understanding , whereby you may be Equal with God himself , if you please ; and therefore that nothing may escape your Knowledge , that you may understand all that , which is Good for Man , try the Experiment of knowing Things forbidden , as well as allow'd . 〈◊〉 Mind of ●n natu●● desirous ●ncreasing ●●wledge . And this indeed was a most exquisite and refin'd piece of Policy , such as Hell it self could not invent a more effectual One to ruine Man withal ; and yet One whose Mischief was less discernible . A hungry Stomach does not more eagerly crave Meat , than the Mind of Man does naturally desire Knowledge , which is Food to the Intellectual Part , as Meat is to the Bodily . And if it be Useful and Good , it adds Nourishment , and Strength , and Vigour to the Inward Man , as wholesome Diet does to the Outward .

●xperimen● Know●ge of Sin ●●ds the ●●son , and ●●fies the ●●ce of spi●●al things . And now behold here the deep Policy of Satan , that when the Reasonable Soul of Adam did hunger and thirst so eagerly after Knowledge ; and when possibly he thought it might make him able to steer his Way towards Happiness with greater certainty and safety , if he should once Experimentally know Evil , as well as Good , ( as we commonly know a Way the better ever afterwards , which we have once mist ) Satan by Tempting him to commit Evil , instead of Enlightning his Mind , did thereby quite extinguish the Candle of the Lord in the Soul of Man , Divine Knowledge : so that instead of discerning his Way to Heaven , thenceforward he was not able so much as to guess at it . For why ? Sin like Mud , does strangely foul and defile the Soul . It stirs up the Lusts and Appetites within a Man , and these rising upwards , do wonderfully cloud and muddy a Man's Reason . Sin does even turn a Man Topsy-turvy . It puts the Affections , Lusts and Appetites uppermost and tumbles Reason and Judgment down ; and therefore , Just as in a Vessel , which has a Sediment in the Bottom , but clear Liquor in the Top , if you turn it up , the Dregs mixing with the purer Part , makes that , which was clear as Chrystal before , become very foul and muddy : So in a Soul defil'd with Sin , Reason can no longer see where the Way of its Happiness does lye .

The Truth of it is : To spend too much of our Time , and of our Thoughts in gaining the Knowledge of Things , And even ●re Curiosi● after less ●ofitable ●ings , takes 〈◊〉 from the ●●owledge of ●●d , and our ●●ves , and 〈◊〉 Means of ●●ppiness . in themselves Lawful , as in the Laws of our Country , or in the Mysteries of Trade , will too much take a Man off from Enquiring into , and will hinder the Knowledge of God , and of our selves , and of the Means of being happy in Heaven , which does infinitely more concern us . Hence Not many wise Men after the Flesh , not many Mighty , not many Noble were called , 1 Cor. 1.26 . But if Men seek to Enlarge their Knowledge by Experimentally knowing of Sin , and with Solomon , Give their Heart , as to know Wisdom , so to know Madness and Folly ; they will not only soon perceive with him , That it is but Vexation of Spirit : but they will find it will extreamly stupify their Sense and Apprehension of spiritual Things . And being frequently and habitually committed , will cause in them such a Reprobate Mind , as will disable 'em at length to know any difference between Good and Evil.

And by this very Wile does he to this Day bring such an Ignorance in Religious Matters , By these Means he brings that Ignorance in Divine Matters , which reigns in most Mens Minds . as does apparently reign in the Minds of some Men. Some he engages in nice Enquiries after a Thousand other things , to draw 'em off from ever looking into their Bibles . And as to Others , by decoying 'em into one Sin after another , he does at length improve their Knowledge of Evil to that degree , that at last they come to know nothing of Good ; nay , to have so little a sence of it , such stupify'd Apprehensions concerning it , as to Call Evil , Good , and Good , Evil.

And then having once blindfolded the Reason of Man with the Ignorance of Divine Things , what Sin and Misery is there , And being spiritually ignorant , Men are easily led into whatever Sin and Misery . That Satan does not most easily lead Men into ? For why ? Good and Useful Knowledge , such as the Knowledge of God and of our selves , and of our Duty to him , is the Eye of the Soul , whereby alone it can see its Way , and steer its Course safely towards Heaven : Whereas on the other side , Ignorance of God and Religion , is the same in the Mind , as Blindness in the Eye ; and therefore as a Blind man may with the greatest Ease be drawn aside into Pits , and over Rocks to his Downfal and Destruction , and it is next to impossible he should ever get safe to his Journeys End : so an Ignorant Man in Religious Matters must needs be an easy Prey to Satan and False Deceivers , and he cannot possibly tell how to steer his Course safe towards Heaven , but must almost necessarily suffer Ship-wrack of Body and Soul in Hell . So that this Policy of the Devil , in Corrupting the Understanding and Reason of Man , by putting him upon curious Enquiries , and a sinful Experiment , in order as he pretended , to enlarge his Knowledge , but in reallity with a design to draw over his Soul a thick Cloud of Ignorance , that so he might lead him blindfold into into any Sin and Misery , is a Depth of Satan that was , and still is most Fatal and Destructive to our Innocence , and to our Happiness .

And this therefore is another Wile of Satan's , This therefore another Wile of Satan's , which must be carefully avoided . which you must also carefully avoid . You must above all things Beware of ever making Experiments of the Pleasures of Sin , vainly deceiving your own Souls with the Expectations , that having once known what is in 'em , you will the more Abhor'em for the future . Few of those , who do make such sinful Experiments do afterwards return to a sound , and sober Sense of things . Not that they find any reason to stick to those Courses , but because the ways of Sin are meer Mazes , which once Enter'd into , are hardly got out of ; and because Sin often committed , does at length scar the Conscience , and drives away the Holy Spirit , and so the wretched Sinner becomes utterly Ignorant of God's Ways and Happiness therein . And in their Ignorance what Pits of Destruction are there , which Satan cannot draw them into . You must therefore , I say , above all things endeavour , as to Expel all Ignorance of Divine Things out of your Minds : so the great Causes thereof , of Satan's Contrivance , namely , Curiosity after vain and unprofitable Things , which will divert you from what does infinitely more concern you , viz. The good State of your Souls ; and you must carefully beware of Experimentally knowing Sin , the Commission and Acquaintance with which , will draw a thick Cloud of Ignorance over your Minds , as has been spoke . And hereby you will also Renounce and Defeat another considerable Temptation and Wile of Satan's , to draw us into a Course of Sin .

III. 〈◊〉 Bribing 〈◊〉 Affecti●● 〈◊〉 with ●●ething ●est our ●rts , and ●her than ●blige and 〈◊〉 which , will com● anything 〈◊〉 is Evil. A Third of those First and more general Methods of Satan's Temptations , whereby he did in the Beginning , and does to this Day Inveigle the greatest Part of Mankind into many a sin , Is by bribing their Affections with something that is nearest their Hearts , and rather than disoblige and lose which , they will commit any thing that is Evil. Thus he did Tempt Adam to partake of the forbidden Fruit , by the sollicitations of his Wife Eve , Gen. 3.4.6 . Adam must needs have Lov'd his Wife Eve above all Things , and even equally with himself , she being Bone of his Bone , and Flesh of his Flesh , Gen. 2.23 . And Satan therefore if he could make sure to his Party such a Favourite , what might he not obtain of him ? He knew it , and therefore he Tempted Eve first , and by her Importunity , gain'd the Consent of Adam , and so he also Transgrest .

●d bywhat●● we most ●●e our Af●●ions upon , 〈◊〉 he still ●●eigle us to 〈◊〉 what is ●●bidden . And the same is also still his Method to Ruine us . If there be any thing , which we do particularly place our Affections upon , he will be sure to Inveigle us by the Perswasions of that to do the forbidden Thing . If Achan once begins to set his Heart upon the Wedge of Gold , and the goodly Babylonish Garment , then , tho' it be an Accursed Thing , he will put the Discovery of it to the Venture . If Gehazi once begin to hanker after the Talent of Silver , and the Two Changes of Raiment , that shall put him upon Lying and Cheating to obtain them ; And the love of Money is the root of all Evil , we are told , 1 Tim. 6.10 . And the like may be said of any thing else , whatever is our Darling , shall be his Instrument to Tempt us . And therefore it does nearly concern us , as we will preserve our selves free from the Danger of Satan , and all his snares , to have a Jealous Eye upon what we do most love , that it do not Entice us into Sin by his Art in managing of it . ●nd there●●e our Sa●ur would ●●ve us bear ●●t Indiffe●●cy of Af●●tion to●●rds our ●●arest Rela●●ns , as to be ●●le to For●●e them , ●●d their In●●ests , ra●●er than ●od . And therefore does our Saviour Caution us in such unusual Terms against Loving too much our very nearest Relations , telling us , That if any one come to him , and Hate not his Father and Mother , and Wife and Children , and Brethren and Sisters , yea and his own Life also , he cannot be his Disciple , Luk. 14.26 . that is , he would have us to take care , we bear that Indifferency of Affection towards even our nearest Relations , as to be able to Forsake them , and their Interests ( which they and the World will count Hating of them ) rather than God , and lose his Favour ; for that otherwise , if we set our Hearts too much upon them , they will prove a dangerous Snare to us , and a Man's greatest Enemies , as to his real Injury and Hurt , will be those of his own House and Family , because he does most Love them . It is a very great Temptation to be too warmly Affected towards any thing on this side Heaven ; Satan will be sure to Tempt us thereby , if he can , to Set our Affections , not on things Above , but on things of the Earth , so contrary to what we are commanded , Col. 3.2 . We must therefore cautiously Beware least he Attack us on that side .

Lastly , by ●iting their Lusts & Appetites after the forbidden Fruit , by proposing the fairest Objects , and most delicious Dainties to their Senses . Fourthly , And Lastly , to compleat the Rebellion of Man from God , and to render the Apostacy of our First Parents such , as should Reflect the greatest Dishonour upon our Maker , Satan did excite their Lusts and Appetites also , after the forbidden Fruit , by proposing the fairest Objects , and the most delicious Dainties to their Senses . And when the Woman saw that the Tree was good for Food , and that it was pleasant to the Eye , she took of the Fruit thereof and did Eat , and gave also unto her Husband with her , and he did Eat , Gen. 3.6 . What could be more Dishonourable to God , than for Persons owing their Life and Being , and all that they Enjoy'd to God's Bounty ; and living in the midst of Paradise , and having all manner of Earthly Comforts flowing in upon them , so little to Value God , and his Favours , as to Sacrifice all their Interest in him , for the poor Enjoyments of One forbidden Fruit ? Was not this to Undervalue him to the lowest Degree ? Why , this Satan did , by proposing to their Senses such Objects , as being exceedingly Delightful , and extreamly Pleasant to Behold and Tast , might most easily prevail upon them , to Transgress their Maker's Laws in Obtaining of them .

And by the very same Methods does he prevail to this Day upon the far greatest part of Mankind to Rebel against God . And by the same methods does he prevail , to this day , upon the far greatest part of Mankind to Rebel against God . He was so well assured of the Efficacy and Power of this Temptation , that he endeavour'd to Overthrow even our Blessed Saviour by it . He takes him up into an exceeding high Mountain , and shewing him all the Kingdoms of the World , and the Glory of them , he saith unto him , All these things will I give thee , if thou wilt fall down and worship me , Matth. 4.8 , 9. But the Second Adam being God , as well as Man , could not be Foil'd ; tho' the First was so easily taken with sensible Things . For Man being made up very much of Sense , so that nothing enters into the Soulbut thro' the Doors of our Senses , we are easily prevail'd upon by what Gratifies our Senses . But it is not so Happy with the Rest of Mankind , who being made up very much of Sense , so that nothing enters into our Souls , but through the Doors of our Senses , we are by nothing so generally prevail'd upon , as by Outward things , and such as please our Senses ; and therefore the Devil does particularly apply himself to Tempt us this way . He presents Riches , Honours and Pleasures to our outward Senses , and dazles them with their Glory and Beauty , and by that would Tempt us to purchase them at the Price of our Innocence .

And indeed the far greatest part of Sinners are wrought upon to Rebel against God , and are made Slaves to Satan's Kingdom , by this last Method of his , In Tempting our Lusts and Appetites by Sensible and Outward things . They are but few in Comparison , ( some only of finer Parts and clearer Intellectuals ) that are Tempted to Offend God by a Curiosity of Knowing every thing , tho' useless and sinful : But the far greatest Part of Mankind are gross in their Understandings , and such Carnally-minded Men place their whole Happiness in the Enjoyment of such things , as gratify the Bodily Part of their Natures ; and therefore by the Presentation of those things to their Senses , with all the Advantage that Satan has Skill enough to put 'em off withal , their Lusts and Appetites do wholly desire these things .

And as Satan does Excite our Lusts and Appetites to covet Unlawful things , by whatever pleases any of our Senses ; Especially the Senses of Seeing and Tasting . so especially by those Objects that do Gratify the Senses of Seeing and Tasting : Hence as to the Lusts of the Eye , How many look so long upon a Woman , till they have committed Adultery with her already in their Hearts ? And as to our Appetites , How many Belly-Gods , with Esau , Sell their Inheritance for a Mess of Pottage ?

But our being taken only with sensible and outward Things , is such an high Ingratitude to God , ●ut our being ●●ken only with Outward ●hings , is ●●ch an high ●●gratitude 〈◊〉 God , who ●ath provi●●d so much ●●tter for us , ●●d such an ●buse to our ●wn Souls , ●hich are ca●●ble of Rel●●hing higher ●njoyments , 〈◊〉 is not to be ●ndur'd . and such an Abuse to our own Souls , as is not to be Endur'd . What can shew more Ingratitude to God , than to despise those Noble Enjoyments , which he has prepared for purify'd Souls in Heaven ; and to choose to feed upon the Husks of sensual Pleasures here below ? And as to our own Souls , Why should such excellent Beings , of such exquisite Faculties , capable of relishing those Pure and Heavenly Joys above , be clogg'd and surfeited with those cloying Vanities of this World ? Which after they are once Tasted , are sure to sit very Heavy , and are never well digested by the Mind and Conscience ; and the Soul can never be at Ease , till by Confession and other Acts of Repentance , it has thrown 'em up again . But the Vileness of thus submitting the Mind to drudge to our Senses , and to study only to please our Lusts and Appetites , will be more properly Expos'd , when we come to shew you how far , and in what sence you are to Renounce the sinful Lusts of the Flesh .

To summ up then what has been hitherto said concerning those Temptations , and Means whereby at first Satan overthrew the whole Race of Mankind ; and drew it off from their Obedience to God , to do Service to him , and does still so successfully Overcome so many : Whether it be by infusing into your Thoughts ill Apprehensions of God , particularly of his Justice and Mercy ; or by diverting of your Minds by needless Curiosities , from improving of your Souls in Divine Knowledge ; and especially , as is his wont , by stupifying of your sense of Divine Things , by trying what is in sinful Pleasures : Or whether he shall at any time Tempt you to Commit what is sinful , by the Enveiglements and Enticements of what you do entirely Love and Affect : Or lastly , By proposing to your Lusts and Appetites , what is pleasing to your Senses . In which of these ways soever it is , that he Attempts you , you must stoutly Resist him . And being he was not successful in these ways of Temptation against our First Parents alone , but has been also Vers'd in the same for many Thousand Years ever since ; and therefore must be suppos'd to have grown very skilful in the management of 'em : It does therefore concern you , with more than ordinary Diligence to Guard your selves against 'em . And in so doing you will go a great way towards Renouncing that great Work of his , his Tempting us to Sin ; concerning which , what is farther to be spoke , must be defer'd till the next Opportunity .

THE Eleventh Lecture . First , That I should Renounce the Devil , and all his Works ; the Pomps and Vanity of this wicked World , and all the sinful Lusts of the Flesh .

THAT Great Work of the Devil , his Tempting of us to Sin , being the Subject of our present Consideration ; and in order to the full Discovery of what so much concerns you , having already shew'd you , First , By what Temptations and Means he overthrew the whole Race of Mankind , and drew it off from Obedience to God , to do Service to him : In pursuance of the same important Subject , concerning the Temptations of the Devil , what they are , and in what Ways and Methods he Attempts our Ruine ; I am ,

Secondly , To discover to you ,

What Temptations Satan levels against the Church of Christ .

God recovers out of the Fallen Race of Mankind a Body of Men , the Church , to his service , Listing 'em under Jesus Christ to Fight against Satan . The Devil Enrag'd to have his Prey snatcht out of his Teeth continually Attacks it .

such as he Levels against the Church of Christ , the True Servants of God , either utterly to destroy them from off the face of the Earth ; or at least-wise so to corrupt the Notions of God and Religion , that by their very Christianity they may dishonour him .

Soon after that Satan had seduc'd the whole Race of Mankind into a most unnatural and ungrateful Rebellion against their Maker ; did God of his infinite Compassion to the woful State of Man , in slavery to so base a Tyrant , as the Devil , Appoint his own Son to be the Great Captain of our Salvation , and gave him Power and Commission to List a Church Militant out of the rest of the World ; who being directed by his Word , and assisted by his Holy Spirit , should continually fight under his Banner and Conduct , against this wicked Spirit , the Devil ; and discharging their Parts well in this Warfare , should in another World be eternally Rewarded with Honour by him . But the Devil Enrag'd , as a Bear bereav'd of her Whelps , to have his Prey thus snatcht away out of his Teeth , by One mightier than he , sets himself with the greatest Vigour to ruine this Body of Men , who are Arm'd by God , on purpose to destroy his Kingdom ; and does therefore , both with the Fury of a Roaring Lion , and with the Cunning of a Subtle Serpent , continually Attack it ; endeavouring all he can , either utterly to Destroy the Church of Christ from off the Face of the Earth : Or at least-wise so to corrupt its Notions of God and Religion , that by Religion it self it might dishonour him .

And his first and chief Endeavours were , His First and chief Endeavours are utterly to destroy it from 〈◊〉 the Face the Earth . utterly to destroy the Church of Christ from off the Face of the Earth ; Towards the understanding of which , we must know , that God the Father gave Commission to his Son to raise this Church Militant , immediately after the Fall of Man ; and the War between Satan and the Church was Proclaim'd in these Words , This he En●avour'd to 〈◊〉 in the Per●● of Abel . I will put Enmity between thee and the Woman , and between her Seed and thy Seed ; it shall bruise thy Head , and thou shalt bruise his Heel , Gen. 3.15 . And no sooner was this War Proclaim'd , but this cruel Murderer , the Devil ( for a Murderer he is said to have been from the Beginning ) thought to have cut it off at one Blow in the Person of Abel , And when ●●erwards ●●cruited in ●●e Family 〈◊〉 Seth , yet 〈◊〉 Reduc'd it ●ain by the ●oody Po●●rity of Cain Eight Per●●s in the ●●ys of Noah When after ●●e Flood , ●●d chose ●raham & 〈◊〉 Posterity be a special ●ople unto ●mself , Sa●● endea●ur'd utter●● to have ex●●nguisht that ●●ople by his ●●rvant Pha●●oh . to slay whom he Instigated his own Brother Cain , that Cursed Servant of Hell . And tho' God , in the Person and Family of Seth , did recruit the Church of Christ ; yet the Posterity of Cain , being a Barbarous and Bloody sort of Men , did so far prevail and bear down all before 'em ; that the True Servants of God were reduc'd to the Number of Eight Persons , and were drove into a very narrow Corner , even into the Compass of the Ark. Thus he prevail'd over the Church of God , so as almost to Extinguish it before the Flood .

Nor did his Fury burn less fiercely against it after : For when God giving a Bill of Divorce to all the Nations of the Earth , who had so Vilely plaid the Harlot in serving of Idols , that is , Devils , did choose Abraham and his Posterity to be a Special People unto himself , above all the People that were upon the face of the Earth , Deut. 7.6 . Tho' One would have thought , that Satan might have been contented with such large spoils , as all the Kingdoms of the World besides ; and that , as he had little reason to Envy the Maker of all Things , the faithful Allegiance of such a handful of Men , as were the People of the Jews , in comparison of the rest of the World : So he would let God alone with 'em . Yet so it was , that from the first Infancy of the Jewish Church ( when by Pharaoh he endeavour'd utterly to have extinguisht that People , causing all their Male-Children to be slain by the Order of that Bloody Tyrant ) till the time of our Saviour's coming into the Flesh ; we find it to have been his continual Exercise , to stir up the Potentates of the Earth against it : And in all ●riods till ●r Saviour's ●●ning , he ●●r'd up the ●●olatrous ●●ations their ●eighbours , ●●ecially the ●our Monar●●ies to har●●ss them . And there is hardly a Period of Time to be found , but either he stir'd up the Neighbouring Nations , especially the Four Monarchies of the World , mention'd Dan. 2. to Molest , Harrass , and to Captivate 'em ; or Instigated their own Kings , to Persecute and Destroy those , that would remain the Worshipers of the One True God .

But above all did Satan then Exert his Malice , soon after that our Saviour came amongst us , and that Christianity began to take Footing in the World ; when , as God's Goodness to Mankind did most wonderfully appear in this their Deliverance ; so did Satan's Envy and Fury burn so much the fiercer against both God , and Man . To his infinite sorrow he found himself dispossest of a great Part of Mankind , ●ut soon af●●r that Christ ●●peared in ●●e World , ●●d he most ●●gorously ●cert his Ma●●ce against it . over which he had born before so absolute a sway . He saw his Altars thrown down , his superstitious Mysteries derided , his Magical Arts discover'd , and the Kingdom of Light shining thro' his Kingdom of Darkness , and Exposing it to the publick View and Scorn of the World ; and this was a Hell to him , as bad , as that to which he is to be for ever Chain'd , and he call'd it a Tormenting of him before his time , Matth. 8.29 . No sooner therefore did God out of Pity to the whole Race of Man , whom he beheld holden in miserable Bondage to Satan , send his own Son To preach Deliverance to the Captives , and recovering of sight to the Blind , to set at liberty them that are Bruised , to preach the acceptable Year of the Lord , as it is , Luk. 4.18 , 19. No sooner was Satan aware of this , but he endeavours to stifle the naked Infant of Christianity in the Cradle , as it were : So that for the first 300 Years we hear of nothing but of bloody Persecutions . And for the first Three Hundred Years we hear of nothing but of bloody Slaughters of poor Innocent Christians , who were hal'd to the Devil's Altars , and were Tempted , either to Blaspheme God and Christ , and to burn Incense to the Cursed Idol , or were most miserably Tortur'd , were tore Limb from Limb , thrown into Flames of Fire , expos'd to the Fury of wild Beasts , and forc'd to undergo the most study'd Torments , that the Devil , and cruel Men could invent .

True it is , The Bloody-minded Emperors of Rome , The Emperors of Rome the Instruments , but Satan the Instigator . and the Governors of Provinces were the immediate Instruments of inflicting those Sufferings upon the poor Christians , but the Devil it was that did Instigate , and set them on work ; and accordingly throughout the Revelations we find the Warfare describ'd , as betwixt the Saints and the Dragon , ( which in the Language of that Author , signifies the Devil , ) so that he is to be lookt upon , as Chief in the Temptation .

And elsewhere to this Day , no sooner shall any Pious Persons , And wheresoever any Attempt is made to Convert a Country from Paganism , he does Instigate the Princes and People thereof , to Persecute & Destroy the Preachers of the Gospel . who are Zealous to propagate Christianity , enter into any Country in order to Convert it , by Preaching the Gospel unto them ; but he immediately raises up his Militia against 'em , and by Instigating the Princes and People of those Countries to Persecute and Destroy 'em , he endeavours to beat 'em off from his Quarters : Insomuch that scarcely any Church has been yet planted in any Part of the World , but the Blood of Martyrs has been its Seed . Such has been ever , and is to this Day , the Violence of Satan , in Opposing and Hindring the Gospel from once Entring his Vsurpt Dominions .

Nor is he on the other side less Industrious , in driving Christianity out of those Countries , which it had once Possest ; and that he has done with such great Success , that many Kingdoms , And he is no less Industrious to drive Christianity out of those Countries , whereof it had once possession . And he has an Anti-Christian Party within the Bowels of Christendom , most sadly weakening Christ's , and most effectually promoteing the Interests of his own Kingdom . which were once Christian , are since Revolted , either to Paganism , or Idolatry again , or to another Religion of Satan's Invention , I mean Mahometism ; insomuch , that if you divide the Earth into Thirty equal Parts , Paganism does at this Day possess Nineteen , Mahometism Six , whilst the Christian's Share is but Five Parts : as those , who are best skill'd in Geography and History do Inform us .

And moreover , as a Politick Prince will above all Endeavour to Bribe to his Interests , a Party of Men within his Enemies Dominions , the more effectually to Promote his own Kingdom , and to Extend his Monarchy : In like manner has Satan , in all Ages of the Church , had his Anti-Christ in the very Bowels of Christendom ; that is , a Succession of Hereticks , who Having a Form of Godliness , but denying the Power thereof , 2 Tim. 3.5 . under the Name and Profession of Christians do sadly weaken Christ's , and most effectually Promote the Interests of Satan's Kingdom : And who have spilt more Blood perhaps in Establishing their Heresies , their Idolatries and Superstitions , than was ever done by Heathen Rome , and all the other Pagan Persecutions put together . So much you see it is the Endeavour of Satan , utterly to Destroy the Church of Christ from off the Face of the Earth .

And now ●hristians ●so far to ●ounce Sa● with re● to those persecute● Tempta●s , as to ●it to the ●st Suffer●s , which ●an and his ●ked In●aments can ●lict , ra●r than de● Christ or 〈◊〉 Truths . And now the Question is , What it is , And how far we are to Renounce the Devil , with respect to these his persecuting Temptations , and fiery Tryals . And if it should be the good Pleasure of God , for Ends best known to himself , to let loose the Fury of the Dragon upon us , ( as there is hardly any Age , from the very Foundations of Christianity , down to our present Times , in which he has not , and does not in some Part or other of the Church , exercise the Faith , and Patience of the Saints ; ) Why then our Part must be , after the Example of those , who have gone before us in the Fiery Tryal , to submit to the forest Sufferings , which Satan and his wicked Instruments can Inflict upon us , rather than deny Christ , or his Truths . Millions , I say , of Martyrs and Confessors have gone before us in this way of Renouncing the Devil , and his Persecuting Methods of Tempting : And the time would fail me to tell , what Tryals they had of cruel Mockings and Scourgings , yea , moreover of Bonds and Imprisonments ; how they were Stoned , were Sawn asunder , were Tempted , were Slain with the Sword ; how they wander'd about in Sheep-skins , and Goat-skins , being Destitute , Afflicted , Tormented , Heb. 11.36 , 37. And all this they suffer'd , rather than they would Deny the Faith , or in the least Comply with Idolatry , or Heresy , or with any Sin and Wickedness , to which Satan and his Instruments would have forc'd 'em . And so must we likewise , we must all of us in the same manner utterly Renounce the Devil , and Resist unto Blood his Tempting us to Heresy , or Sin , if call'd thereunto ; our Blessed Saviour having made it the indispensible Condition of all his Followers so to do , Matth. 16.24 . If any Man will come after me , let him Deny himself , and take up his Cross , and follow me .

And indeed those are the Happy men , who are Persecuted for their Adherence to Christ and true Religion , against Satan and his wicked Inventions . Blessed are they which are Persecuted for Righteousness sake , for theirs is the Kingdom of Heaven , Matth. 5.10 . There Persecution tends in the End , both to their own greater Reward , Great is their Reward in Heaven , ver. 12. And to the farther Increase and Propagation of Truth ; when the Devil has done his worst , the True Church of Christ , like the Palm-Tree , being found to spread the wider for being Opprest . And therefore

II. When those ●ody Me●ods fail , ●atan then ●●es endea●our so to cor●pt Men's ●otions of ●od and Re●gion , that 〈◊〉 their very ●hristianity ●●ey may dis●onour him . Secondly , When these Bloody Methods fail him , and instead of extinguishing Christianity , the Blood of the Martyrs proves the Seed of the Church ; then with all the Art and close Contrivance possible , does he endeavour to Corrupt Men's Notions of God and Religion , so that by their very Christianity they may Dishonour him .

The Dishonour of God , and the Debasing his Authority amongst Men , together with the Subjection of Man to himself , and the Ruine of our Souls , is the Thing he Aims at ; and provided he compasses this End , he cares not by what Means it is , whether by Force or by Fraud : And accordingly he has his Titles given him in the Scripture from both , where he is call'd a Lion from his Fury , a Serpent from his Subtilty . And indeed , if by the former he Has Slain his Thousands , by these He has Destroy'd his Ten Thousands : So that of all his Methods to Ruine us , it does infinitely concern us , That we be not Ignorant of these his Devices .

Now these Politick Methods of his , These Politick Methods of his , discover'd to us under the Parable of a malicious Enemy coming privately in the Night , & sowing Tares where the Husbandman had before sown good Seed . whereby he Endeavours To Corrupt Men's Notions of God and Religion , so that by their very Religion they may Dishonour him , are discover'd to us in the Gospel , under the Parable of some malicious Enemy , who coming privately in the Night , sows Tares where the Husbandmen had before sown good Seed . The Parable runs thus , Matth. 13.24 . The Kingdom of Heaven is liken'd unto a Man , which Sowed good Seed in his Field ; but while Men slept , his Enemy came and sowed Tares among the Wheat , and went his way : But when the Blade was sprung up , and brought forth Fruit , then appeared the Tares also . And in the 37 , 38 , 39 , ver. Our Saviour himself gives us this Explication of it . He that soweth the good Seed is the Son of Man ; the Field is the World ; the good Seed are the Children of the Kingdom , that is , the Ministers of Religion , and their good Doctrine : The Tares are the Children of the wicked One , that is , Hereticks and their Evil Principles ; The Enemy that sowed them is the Devil : Like a skillful Husbandman he is choice about the Nature of the Seed , the Temper and Preparedness of the Soil , the Fitness of the Season , and the skillfulness of the Seeds-man . From which Parable and Explication of our Saviour's we may observe , That the most skilful Husbandman is not more curious about the Nature of his Seed , the Temper and Preparedness of the Soil , and the Fitness of the Season , and the Skilfulness of the Seeds-man , than Satan is choice and considerate about the Nature of his Erroneous Doctrines , the Preparation of Men's Minds to Receive 'em , about the most proper and seasonable Times of dispersing 'em , and the Capacity and Qualities of those his Agents , whom he Imploys to sow them in the Souls of Men.

And * * First , As to the Nature of the Seed , he takes care his Heretical Opinions and Practices should bear some Resemblance of Divine Truth , in order to conceal their Discovery . First , I do take it to be infinitely worth your while to consider , That those Heretical Principles and Opinions , which Satan does choose to Blend with Christianity , Do generally bear some Resemblance of Divine Truths , in order to conceal their Discovery : So that as the Tares , which the Enemy sowed , were not Distinguishable till the Wheat grew up , and bore Fruit : So the Heretical and Impious Doctrines of Satan's infusing , can scarcely be Known , but by their Fruits , to which way of Trying 'em our Saviour does therefore direct us .

And thus he does usually Gild over his Errors , Thus especially he Gilds his Errours , where the Light of the Gospel does most clearly shine , as here I. When under the plausible Appearance of Advanceing God's Honour , in some of his Attributes , he renders him Odious and Despis'd in Others . with the Resemblance of Divine Truth , especially in those Churches and Countries , where the Light of the Gospel does most clearly shine . And I think I cannot do you better Service , than to Instance in some of those pernicious Errors , both in Faith and Practice , of this Kind , which do at present Infest this Church and Nation ; that so you may be Caution'd against the Entertainment of them .

And First , It is usual with Satan here amongst us , Vnder the plausible Appearance and Colour of Advancing God's Honour , in some of his Attributes , to render him Odious and Despised in other . Thus for Instance , By infusing into Men's Hearts a Belief , that God has Created the far greatest Part of the World , on purpose to manifest his Dominion , and Power , and Justice , in Damning them afterwards for their Sins ; he Robs him of the Honour of being a Gracious , Merciful and Good God , to the utter abolishing of all Veneration towards him , and Love of him : Insomuch , that the very Atheist , who denies there is a God , does not so much Affront him , ( as even a sober Heathen thought ) as those , who think so Dishonourably of him .

II. When under ●●e Colour of ●dvancing ●ospel truths , ●●e propagates ●eresies , whiche undermine ●eligion and ●he Necessity , ●f a holy Life . Secondly , Vnder the Colour of Setting up , as the most precious Gospel Truths , some Opinions , that seem to have a great Resemblance of Truth , he brings in such Heresies into the Church , as do utterly undermine Religion , and the necessity of a good Life . Thus by his Teaching , that Christ has so Paid the whole Debt for our Sins , that the vilest Wretch that Lives , need no more but be Perswaded , that he is an Elected Person ; and that the Promises belong to him , on the Assurance of his particular Election ; and that such a Faith as this will save him : By Vertue of such an Opinion ( of Satan's infusing , no doubt ) you shall too often find , an Envious Malicious Viper , a Covetous Worldling , a Rebel , and an Adulterer , even before his Sins are Repented of , talk of Recumbing , and Leaning upon Christ , and Roling upon the Promises ( as they are pleas'd to Express it ) with more Assurance than the best and holiest Livers , and the faithfullest Servants of Christ .

III. When he tea●hes to prefer ●ome eminent Christian Duty , or some Part of a Du●y , or one Way of per●orming a Duty , to the ●isparagement of ano●her . Thirdly , A most fatal and mischievous Delusion of Satan , rise amongst us in this Nation , at this Day , is his Teaching Men to prefer some Eminent Christian Duty , or One Part of a Duty , or One way and manner of performing a Duty , to the Disparagement of another . Thus you shall often see some careless , whether they come to Prayers or not , so they can be but at the Sermon ; and others on the contrary , say , they care not whether they shall hear a Sermon in their Lives , so they can have but Prayers . But the most notorious Cheat he puts upon Men , is his infusing into their Hearts to Prefer One Part of a Duty , to the utter Contempt of the Other . Thus because in the Worship of God , in Prayers and Praises , to perform this with an Hearty inward Devotion , is principally required ; and we are commanded , As to prefer Prayer to the neglect of Preaching , or Sermons to the contempt of Prayer . that since God is a Spirit , Christians must Worship him in Spirit and in Truth . Hence vast Numbers of Men do conclude , that Outward Reverence , by Kneeling , lifting up the Eyes , and the like , is a meer Outward Ceremony , not at all necessary under the Gospel ; insomuch , that God is now most highly Dishonour'd , even in our Publick Assemblies , where we come to do him Honour , by the shameful want of Reverence , appearing in most People , by Sitting at their very Prayers . As also pray●ng in Spirit , ●o the regard of Bodily Worship . So true it is what One said , That such a rude and slovenly Kind of Religion , hath made its way into the World , by this Policy of Satan , and such a shameful Carelessness in Divine Worship ; that should a Stranger to our Religion come into our Assemblies , he could not by the Carriage of the Generality of People imagine , what they were Doing ; and that they were Worshiping of the Glorious Majesty of Heaven , would perhaps be One of the last Things he could Conjecture .

And Extemporary Prayer to the utter Contempt of Forms of Prayer . But the most fatal Error of this Kind , the most mischievous to the Church and Nation , and to Men's Souls therein , Is the Preferring a way of performing a Duty , that is Vnpracticable by the Generality of Christians , to the utter Disparagement of another more easy , and no less acceptable way of discharging it . This is eminently seen in Advancing Extemporary Prayer , as the only Spiritual way of Worshiping , and in raising Prejudices in the Minds of Christians against Forms of Prayer , as not Spiritual enough , if at all Lawful . It is very certain , that the far greatest Part of Christians are utterly unable to Conceive for themselves , much less before others , such Prayers , or Praises , as are proper for their Occasions , and fit to be Offer'd in Decency and Honour to so Great and Wise a Majesty , as God is . And this consider'd , if Prayers of other Godly Men's ; nay , of a a whole Church's composing , must not be Us'd ; does it not necessarily follow , that this Principal of all Christian , of all Natural Duties , must suffer , if not a total Neglect , at least-wise , that it must be very indecently and rudely Perform'd , and in too familiar a manner with God , as is too usual ? Why , woful Experience does plainly shew us , that for this very Reason it does . And therefore , tho' no Church , through the Care of its Pious Bishops , and Pastors , By this latter Means , Satan has utterly Defeated those excellent Helps we have in our Church , and brought in a great Neglect of Publick , Family , and private Devotion . did ever Abound with more excellent Forms and Helps , and those better fitted for Publick , Family , and Private Devotion , than our Church does at this Day ; yet upon the account of Men's Prejudices , which they have been taught to Entertain against Forms of Prayer , as not Lawful , or not Expedient , or not Spiritual enough : Never did Persons so sadly Profane the Worship and Service of God , so heartlesly join in the Common-Prayer , so scandalously throw aside Family Religion , and so universally , I fear , neglect Private Devotion , as now they do . I fear , that those who so zealously decry Forms of Prayer , and that on purpose to Advance in its stead a more Spiritual way of Worship , as they think , will take it ill , that their darling Opinion should be Entituled to the Policy of so ill an Author ; but , if considering the Mischief , together with the Cunning there does appear upon Examination , to be in Satan's Contrivances to Ruine Religion , and to draw us off from God ; we may safely Conjecture any Doctrine , that is Pernicious in its Effects , when Plausible in its Appearance , to be of his ●●vention : surely that , which under the Colour of Advancing a more Spiritual Worship , does so fatally destroy all Religious Worship , has another Spirit for its Author , than is commonly Pretended .

And thus you may perceive , by these few Instances , whereby you may be enabled to make a happy Conjecture concerning the rest , how Cunningly Satan does Gild over , and Disguise his Errors with something of a Resemblance to Divine Truth , in order to prevent their Discovery : And this he does , especially in those Countries and Churches , where Men do Thirst after Divine Knowledge , and to that End do Search the Scriptures . The Devil 's main and principal Care indeed , is to keep out the Word of God from shining upon any People ; and at first he bends all his Forces to keep off the Preachers of it , that so the World being detain'd in Ignorance , they may not know how to Repent and Return to God : But when the Light of his Holy Gospel does once begin to shine upon any People , then all his Endeavours are to Corrupt and Deprave it with false and forc'd Explications , and to multiply Controversies and Contentions in Religious Matters , to teach Men to Scruple every Thing , and out of a scrupulous Humour to divide and sub-divide into innumerable Sects and Parties , stirring up each to Persecute and Destroy the other ; that whilst the different Parties contend so furiously with one another , he may securely Triumph over all , and bring the Holy Scriptures at last into Contempt with Prophane and Atheistical Men : As if they were the Occasion of all those Wars and Confusions , that are occasion'd in the World by Religious Disputes ; when alas ! He alone , by managing the Lusts and corrupt Humours of sinful Men , is the cause thereof . So St. Jude , ver. 19. These be they who separate themselves , Sensual , having not the Spirit . They have not the Holy Spirit of God , tho' none make more confident Boasts thereof , than Schismaticks and Separatists usually do : But the Spirit , which they have , is the Spirit of Satan , and of Sensuality whatever Godliness and Purity above other Men they pretend to .

II. As to the ●emper and ●reparation 〈◊〉 the Soil , 〈◊〉 Churches ●here the ●criptures ●re lockt up , ●nd Igno●ance pre●ails , he im●ses the gros●st Heresies , ●s Articles of ●aith . But , Secondly , Is the Soil better prepared to his Mind ? I mean , Is there no Prophecy , no Teaching ? Are the Scriptures Lockt up in an unknown Tongue , and is a Cloud of Ignorance drawn over a whole Church ? Why then he throws off the Veil , and walks as at Noon-day : And there is no Error and Heresy so gross , there is no Doctrine so contrary to Truth , that he will not Impose as an Article of their Belief . There is not that Ceremony so Absurd , Trifling , and Ridiculous , which he will not Introduce into such People's Worship : And there is no Immorality so bad in Practice , which he will not teach such People securely , and without Fear of Damnation to commit .

And I do call such Souls , who know not the Scriptures , and are utterly Ignorant of Divine Things , a Soil better prepared to his Mind ; because he can , with the greatest Ease , reduce such back to his Ancient Paganism and Idolatry , or something like it , which above all things he desires ; Especially he ●●troduces I●olatry and ●uperstition , ●hereby he is ●ost immedi●tely and di●ectly serv'd . because by Superstition and Idolatry he is more directly and immediately serv'd . As a Politick Prince , he 'll make great Advantages of the Divisions of another's Subjects : But the Idolater is his immediate Slave , and therefore an ignorant Soul , as being most proper to sow that Wee● in , is the Soil he does most of all like . But he has a wonderful skill in suiting his Seed to any Soil , so that whatever People's Interests , or Lusts do incline 'em to Believe , he will never fail to suggest such plausible Arguments , as will most probably take with 'em .

III. ●s to the fit●ess of the ●eason , he is ●exterous in Accomodate●ng his Coun●els , his Acti●ns , and his ●anner of ●cting to such Seasons , as are most proper to his Purpose of seducing Mankind . Nor , Thirdly , Is Satan less Subtle in Distinguishing , which are the most fit and advantagious Seasons of sowing his Tares of corrupt Doctrines in the Field , or Church of Christ . Indeed , his great Dexterity and Policy is eminently seen in suiting his Counsels , his Actions , and his manner of Acting , to such Seasons , as are most proper to his Purpose of Seducing Mankind . And tho' it be his constant and perpetual Endeavours , to Exercise his utmost Enmity against the Seed of the Woman , and to Establish his Kingdom amongst Men : Yet to fit his Counsels to proper Seasons , to suit 'em to the several Ages of the Church , to the Studies , and Dispositions , and Occupations of Men , that so he may commit no Blunder in his Politicks , is his great and mighty Care and Cunning. Of which , amongst other Instances that might be given , I will choose but One.

In the dark and ignorant Ages of the Church , which were from about the Ninth Century , till towards the Time of the Reformation , when Men's Studies and Dispositions savour'd wholly of Superstition ; we hear of nothing so much in the Stories of those Times , as of the Apparitions and Visions , Hence in dark and ignorant Ages , nothing so common as the Apparitions of Saints , as was pretended to introduce the belief of Purgatory , Image Worship , and the like Superstitions . that the Founders of their several Orders , and superstitious Doctrines did receive : Insomuch , that no New Order of Monks and Fryars , nor any New Doctrine of Purgatory , Image-worship , Prayers to Saints , or any Pilgrimage to the Shrine of some Saint departed , was to be Invented ; but either the Virgin Mary , or some other Saint , is said to have Appear'd , and to have Appointed it . And as Legendary and Fabulous , as were the Histories of those Times , I am apt to Believe there were such Apparitions , as I am throughly perswaded , that Samuel did Appear to Saul : But then , as it was not really Samuel himself , for his Body was in the Grave , and his Soul in Paradise ( and it was not in the Power of the Witch of Endor , to Raise up the One from the Dust , much less to Recal the Other out of Heaven ; ) but the Devil , who did assume Samuel's Shape : So it is more than probable , he might appear in the Resemblance of the Blessed Virgin , and Others , to seduce the superstitious People of those Times into Idolatrous Practices , who throwing aside the Scriptures , Gave heed to Fables and Doctrines of Devils . It was infinitely then the Interest of his Kingdom so to do .

But pray Observe his different Policies at this Day . And in learned and Philosophical Ages he is as shy in appearing , lest he should destroy the prevailing Sadducism . Now we live in a Learn'd and Inquisitive Age , wherein Men are naturally very suspicious , and not easy to Believe what they do not see . And therefore partly through such an incredulous Temper of Mind , and partly through a Spirit of Atheism and Sadducism now Reigning , many , like the Sadducees of Old , will Believe no Spirits . And therefore now we do very seldom hear of any Apparition , and the Atheist cannot obtain One , tho' he desires it , and would go many Miles to see One. The Reason is plain . Should the Devil appear to him , it would convince him there are those Invisible Powers , which now he denies ; and therefore Satan , who is so Politick , will be as backward to appear now , as he was forward then : Because it is as much his Interest to detain Men in Atheism and Sadducism in this , as in Superstition in former Ages .

Fourthly , IV. As to the skilfulness of the Seedsman , Satan is wonderfully cunning in making choice of fit and proper Instruments , and in furnishing those with the proper Arts of Deceiving , and with suitable Qualities , whom he employs to sow the Seed of corrupt Doctrine in the Souls of Men. And that there may be nothing wanting to compleat his Delusions , Satan is wonderfully cunning in making choice of fit and proper Instruments , and in furnishing those out , both with all the plausible Arts of Deceiving , and also with suitable Qualities , whom he employs to sow the Tares of corrupt Doctrines in the Souls of Men. This the Holy Spirit is particularly careful to Inform us of , and to Forewarn us against 'em ; especially 2 Cor. 11.14 . where the Apostle tells us , That As Satan himself is transformed into an Angel of Light ( which he is , when under the plausible Appearance and Colour of Advancing God's Honour in some of his Attributes , and of setting up Gospel-Truths , as he would have 'em taken to be , he does Introduce Heresies , and Vile Practices into the Church ; that do most effectually undermine God's Authority amongst Men , and wholly Overthrow all Reverence to him : ) So that those Teachers , his Agents , who do Infuse any of his false Doctrines into Men's Hearts , Are deceitful Workers , transforming themselves into the Apostles of Christ , ver. 13.

They are deceitful Workers , Teaching the Doctrines of Christianity by Halves , sometimes Advancing Morality , and a Virtuous Life , with the Neglect , if not with the Contempt of , and in opposition to an Orthodox and sound Faith ; sometimes on the other side , placing all Religion in Believing aright concerning God and Christ , and decrying the Interest of Good Works in our Justification before God . And to the End they may be the better fitted to Deceive , he is not wanting to Furnish out his Instruments with all the most plausible Arts of Deceiving . And their deceitful Working is usually in the very same manner as the Devil 's was . That wicked Spirit would have Tempted our Saviour desperately to throw himself down from the Pinacle of the Temple , and to presume upon God's working of a Miracle to preserve him in so doing . And to Encourage him therein , he quotes a Text of Scripture , which is in Psal. 91.11 , 12. For he shall give his Angels charge over thee , and they shall bear thee up in their hands , lest thou dash thy Foot against a Stone . In the Quotation of which Place of Scripture , you may observe , he leaves out what makes against him , which are these Words , To keep thee in all his Ways . The Words Entire are , He shall give his Angels charge over thee , to keep thee in all his Ways ; meaning , That so long as a Man keeps himself in the Ways of God , and in the Use of those due Means , which he has prescrib'd ; he will not fail to Preserve him . And in the very same manner do most Heretical Deceivers delude the World . They will pretend the highest Veneration and Respect for Scripture , and none are so apt to quote it for every Thing they say , as they : But then if you observe them , they either leave out such Expressions , as make against them , or consider not the Scope and Meaning thereof , with reference to the Context and Meaning of the foregoing and following words , or they put some forc'd and violent Interpretation upon 'em , not at all agreeable to the meaning thereof in that Place . Thus they are deceitful Workers .

And , They will Transform themselves into the Apostles of Christ , putting on the Garb and outward Appearance of Apostolick Vertues and Graces , when they go forth into the World to disperse these their Errors . Indeed Satan is careful to furnish those , whom he sends out with suitable and agreeable Qualities , according to the Nature of those Errors they are to sow in the World . If their Business is to undermine the Faith of Christians , to disparage the more mysterious Doctrines of Christianity , of a Trinity of Persons in one Divine Nature , ●●ch as place Religion Morality , ●ll be ador● with ●u●nity . and of the Divinity and Satisfaction of Christ , and to place the whole of the Christian Religion in Morality , and a Good Life ; why then he will adorn his Agents with the fair and plausible Vertues of Humanity , and Courtesy , and Civility of Manners , which are most taking amongst Persons of better Quality , the likeliest Soil to sow Heterodox Opinions of that Nature in .

But on the other side , Is it his Design to starve that Part of Christianity , which consists in the Practice of moral Vertues , and to Represent it all as Mystery ? ●●ch as turn ●ll into My●●ry , shall be ●●ied with ●●ting . Why then his Agents shall have the Gift of Uttering themselves in Canting Phrases , and obscure and dark Forms of Expressions , that seem to have something of Mysteriousness in them . And all they Teach , it shall look as if it were Inspir'd , being pour'd forth with mighty Noise and Vehemence , accompany'd sometimes with Tremblings and Shakings , as if under some strong Impulse from a Spirit within .

And yet to see the Crooked Windings of this Subtle Serpent , And yet sometimes the Crooked Serpent by Men seeming Godly , will propagate Principles extreamly Immoral . you shall observe ( which is a wonderful Artifice of Satan ) even those very Persons , whose Doctrines do directly tend to render an Honest and Upright Conversation very insignificant in Religion , to be notwithstanding themselves very Demure , and in outward Appearance sanctify'd Persons ; no Swearers , nor Riotous Livers , and free from those gross and scandalous Immoralities , which some of the Professors of a much better Religion are perhaps notoriously Guilty of ; insomuch that the undiscerning Part of Men do often Embrace those very Heresies , which naturally and directly tend to Encourage Sin , and Dishonesty , and Unmercifulness : And in a word , To render Men secure in the Practice of any Wickedness meerly for the sake of the appearing Holiness of those Men's Lives , who teach those Principles tending to Immorality . And this is an extraordinary Reach in Satan . That Impure Spirit is sometimes content , that some of his principal Agents should not be immorally Wicked ; for by a few such Men's seeming Godliness , he Propagates those dangerous and destructive Principles , which will make Multitudes become securely , and without Remorse of Conscience , Villainously Wicked .

And now there is not a greater Difficulty perhaps in the whole Christian Warfare , The most difficult Part of a Christian's Warfare is to preserve One self untainted with Heretical Pravity , colour'd over with the Varnish of Gospel . Truth . But yet by Trying it by proper Rules it may be done , viz. than to preserve One-self untainted with Heresies , and the most poysonous Errors , colour'd over with a meer Resemblance of Gospel-Truth .

But however , as difficult as it is , no honest Mind , that will be careful to weigh those Poisonous Doctrines , and the Persons who Propagate them in the Ballance of the Sanctuary ; that is , by those Rules , which the Scripture has given us : But may be able to discover the Lightness and Vanity of both , and so to Renounce both one and the other . And that which every one is to do , that he may Renounce them , is not to be too easy in Entertaining 'em , because Plausible at first appearance ; but Impartially to Try and Examine by a true and infallible Touch-stone , both their Doctrines , and those , who Propagate them , whether they Be of God . Thus we are directed , 1 Joh. 4.5 . Beloved , Believe not every Spirit , but try the Spirits , whether they are of God , because many false Prophets are gone out into the World .

And how shall you do this ? Why the Scripture does give you Two most infallible and plain Rules whereby to do it . The one Matth. 7.16 . The other the Verse immediately following the now cited Place of St. John . That in Matthew is this , I. By its Tendency to an Ill Life . II. By its Taking off from our Dependance upon the Mediation of Christ , for the Acceptance of a good One . You shall know them by their Fruits . If their Doctrines are apt to Infuse into your Minds any unworthy and undue Thoughts of God , or any Seeds of Impiety , Injustice , Uncleanness , Uncharitableness , Sedition , Rebellion , in a word , if they do Countenance any Immorality , &c. Let their Pretences and Carriage be never so fair and free from Scandal , to be sure they are False Prophets , and the Devil's Agents . The Rule given us , 1 Joh. 4.2 , 3. whereby to discover the Doctrines of Satan's Infusing , is this ; Hereby know ye the Spirit of God ; every Spirit that confesseth not that Jesus Christ is come into the Flesh , is not of God . By Jesus Christ being come in the Flesh , is meant , that Jesus Christ took our Nature upon him , that he might be a Mediatour betwixt God and Us , to Reconcile the Father to us , by his Satisfaction and Intercession for us . And whosoever shall teach contrary to this , so as to take off our Dependance upon Christ , let him seem never so Zealous for a Good Life , his Doctrine is of Satan's devising .

The whole Design of Christianity is , no doubt , as appears from these Two former Rules , to make us Holy in this World ; and yet withal to create in us such a Dependance and Reliance on Christ for Salvation , as to expect it , not on the account of our own Holy Performances , which are so Imperfect , but in the Vertue of Christ's Mediation with the Father for us . And whosoever will but carefully Examine the several false Doctrines , so much Preacht up at this Day by our Enemies on either side , by these Two Rules , shewing the Design of Christianity , I am verily perswaded , will find most of them to thwart one Part , or other of this Design ; and that either they discourage Holiness , or if they seem to stand upon the Necessity thereof , they decry the Necessity of our Dependance upon Christ's Mediation for God's Acceptance of it to our Justification ; and so by one , or other of these Rules , we may discover them to be Doctrines of Satan's infusing . Most of the Doctrines of the Church of Rome do plainly tend to make Men secure in a Course of Sin ; and those Antinomian Tenets , wherewith some of our Dissenting Brethren are too much in Love , do also tend to the same , causing us to depend so entirely on Christ's satisfaction , as to make us neglect the Working out our own Salvation : On the contrary , the Socinian , at the same time he pretends much for Morality , and a Good Life , denies the Sacrifice and Satisfaction of Christ , and that God the Father gave him to be an Attonement for the Sins of Mankind , and in the Vertue of his precious Blood to Intercede in Heaven for our Reconciliation ; so that he wholly takes off our Faith , or Dependance on Christ for Justification . Thus may the most dangerous Errors now in the Church of Christ , with a little Watchfulness and Care to examine the Tendency of them , be discovered by you from whose Suggestions they proceed , and that they are Tares of the Enemies , that is , the Devils sowing , whilst the Husbandman was asleep .

But do you , I beseech you , carefully beware of such false Doctrines , and deceitful Teachers ; both which are Satan's Temptations to draw you unwittingly to sin against , and dishononr God : And tho' his Agents seem never so Demure , and appear never so Sanctify'd , who do teach Men such Doctrines ; Beware of those Wolves , who come to you in Sheeps cloathing , you shall know them by their Fruits . If they shall endeavour to instill into your Minds any undue Apprehensions of God the Father , Son , and Holy Ghost , contrary to what you are taught out of the Scripture in the Doctrine of our Church ; or any pernicious Opinions , that in their Nature and Tendency shall render an Holy , Good Life unnecessary to our Justification ; assure your selves they are no Ministers of Christ , but of Satan : And are set on work by him to destroy God's Authority , amongst Men , and to set up his own Laws in their Hearts , the Thing he aims at . And so much for this Time .

THE Twelfth Lecture . First , That I should Renounce the Devil , and all his Works ; the Pomps and Vanity of this wicked World , and all the sinful Lusts of the Flesh .

THE Point that we are now upon , is to make as full a Discovery to you , as here we can , of that Great Work of the Devil , his Tempting us to Sin : A Work so eminently the Business and Employment of Satan , and so Dangerous and Destructive to Mankind , and also manag'd in such manifold and cunning Methods , that it ought particularly to be consider'd by us . The Devil , says a Father , has nothing else that he does , but Tempt us to Sin ; He neither Eats , nor Drinks , nor Sleeps , nor does he any thing else but Tempt , Deceive , and Subvert us . This is his Meat , this is his Honour , this is his Joy . In this he is Indefatigable , and if he could have his Will , he would never cease Tempting us , but that he is restrain'd by the Power of God .

And now in order to the Countermining and Defeating this mischievous Work of his : First , Having shew'd you , by what Temptations and Means he Overthrew the whole Race of Mankind , and drew it off from Obedience to God , to do Service to him : And , Secondly , Having also laid before you , such Temptations as he Levels against the Church of Christ , the true Servants of God , either utterly to destroy 'em , or to Corrupt their Religion , that by that they might Dishonour their Maker .

Thirdly , I am now to shew you , III. Satan's great Industry is to gain over to to his Party , or to Tempt to some scandalous Enormity such Persons as are more than ordinarily Eminent for their Rank , their Order , or their Piety in the Church . That next to his Destroying and Perverting of whole Churches , his great Industry is to gain over to his Party , or to Tempt to some grievous and scandalous Enormity , such Persons , as are more than ordinarily Eminent for their Rank , or Quality , their Order , or their Piety in the Church of God ,

And , * * First , Such as are most Eminent for their Station or Quality . First , Such as are most Eminent for their Station , or Quality . Hence Elymas the Sorcerer , that Child of the Devil , apply'd himself so diligently to Sergius Paulus , a Deputy , and Great Man in his Country , to turn him from the Faith , Acts 13.7 , 8. And hence as in that long Catalogue of the Kings of Judah and Israel , how few were there , who were not Idolaters , and highly Infamous for some high Abomination or other ? So , since the World became Christian , how many Kings of the Earth are there , who have Committed Fornication , that is , Idolatry with the Whore of Babylon , and liv'd Deliciously with her , and how will both they , and the Merchants of the Earth , Weep and Mourn over her , when her Calamities come upon her , Rev. 18.9.11 . It is Astonishing to consider how , that so many of the Honourable , and the Rich , who of all Men living are Oblig'd to be Grateful to God , for so many extraordinary Favours and Blessings , which they Enjoy above other Men , should yet carry it so insolently against their Great Benefactor , lifting up their Heads above the Heavens , as it were , Trampling under Foot all Laws , both Divine and Humane ; Such Men's ●ickedness , ●ot altogether ●●om the ●emptingness 〈◊〉 Riches , but ●e Industry 〈◊〉 Satan , to ●et over such ●●ading Men ●o his Party . Such Men's ●xamples , if ●ad , of malig●ant Influ●nce , because ●●onspicuous . and both in Word and Deed denying and disowning any Powers above 'em . Why , this is not altogether from the Temptingness of Greatness and Riches , which it must be confest , are alone a very considerable Temptation ; but also from Satan's more than ordinary Industry to gain over to his Party and Interest , such Men above all others . For why ? These are Generals , and Great Officers , as it were , in the Church Militant ; and these therefore , if they can be but Prevail'd upon to Revolt from God , all the Herd of Mankind besides will in a manner follow of course .

There is indeed ( Satan does very well know it ) nothing that has a more malignant Influence upon the Lives and Manners of Men , than the lewd and profligate Courses of those , who are Eminent in Quality , or Power . Their Examples are doubtless of vast Importance . As in this World they live in a Croud all their Life : So they pass not into the Other , without a Train of Followers at their Heels . If their Examples are extraordinarily Good , they bring many to Heaven along with 'em ; if they have been Vicious and Naughty , whole Troops follow to Hell after them ; for Subjects , Children , Servants , Dependants , all take after their Lord and Master , except it be very rarely : So that those , who abound either in Wealth , or Honour , And will ●ring upon 'em ●he Guilt , not ●●ly of their ●wn , but of ●●her Men's ●ins , because 〈◊〉 and do therefore think they have a greater Priviledge to Sin than others , because they have greater Temptations to it , than other Men , are miserably mistaken ; for as their Lives being publick and conspicuous , lye more open to the Observation and Imitation of the World , and therefore do cause more to Sin : So they shall not have their own only , but the Sins of others ( so far as they have Influenc'd 'em to Sin ) to Answer for .

And the Reason hereof is this . The Actions of Great Men have some Force of a Precept with 'em , Their Acti●ns have the ●orce of a Pre●ept , as well as ●f a Pattern , which Inferi●rs are afraid ●o shew their ●islike of . as well as of a Pattern ; For as One well observes , Those who are much Ey'd , cannot Sin singly , both because Men of weaker Minds , and less Consideration , look upon them as the great Masters of Knowledge , and Bravery , and therefore strive to imitate , and be like them : And also , because they have many Dependants , that hope to receive something from them , and to be some way Better'd by them ; and this they cannot hope to be , except they Copy out their Examples , and shew their Love and Honour , or rather Flattery to them , in Endeavouring what they can to be like them . And therefore we do commonly see the Generality , upon any Change , are ready to take up with the Religion , or Transcribe the Pattern , and Ape the Actions and Vices of their Prince , or other Governour ; and their Faults , as well as Habits , shall become the Fashion of the Country : So that an Unholy Prince , shall seldom have a Religious People ; a Debaucht Nobility and Gentry , a Devout and Orderly Neighbourhood and Family ; a Wicked Father , Pious Children ; or an Evil Master , Good Servants : But their Actions have the Force , not only of a Pattern , but also of a Rule and Law , which Inferiors and Dependants are affraid to go against . So that it is not to be wonder'd , that the Devil should be more than ordinarily industrious to gain over to his Party , such as are most Eminent for their Station and Quality . ( One such tall Cedar sweeps away with him in his Fall , all the lower Shrubs within the reach of its Branches . )

But then it does infinitely concern Persons of Quality , Great Men therefore 〈◊〉 must of all others Renounce the Temptations of Satan . of all Men Living , utterly to Renounce the Ways of Sin , because their ill Examples are of such Bad and malignant Influence upon others . And they should Renounce all the ways of Scandalous and Notorious ill Living , as they are Influential upon others , not only for the sake of other Men , but also for their own dear sakes . For alas ! If a Man 's own single Sins , unrepented of , will Plunge him into the Lake of Fire and Brimstone ; how Deep into the bottomless Pit must they sink , who have besides their own Personal Transgressions , the Sins of many others pressing 'em Downwards , and loading 'em with all the Curses of Hell for the ill Example , and other Motives to Wickedness , which they gave 'em ? So that it concerns the Great Ones of all others to look to their Ways , and vigourously to Renounce and Resist the Temptations of Satan to Sin and Wickedness .

Secondly , II. Such as are most Eminent on the account of their Order , viz. the Ministers of Religion . The Devil is also wonderfully Industrious to Tempt into some scandalous Sin , or wicked Course of Life ; or at least-wise to Invent and Propagate some scandalous Story , against such as are Eminent on the account of their Order ; viz. The Ministers of Religion .

We of the Sacred Function are design'd in a more Eminent manner , it must be confest , to be the Light of the World , to be Candles set , not under a Bushel , but on a Candlestick , that we may give Light to all that are in the House : So that if he can draw a thick Cloud of Ignorance over our Understandings , and bring Immorality into our Practice , what he may do with the rest of Mankind , who are to be Guided by us , he does Rationally enough Conclude .

He is doubly Enrag'd against such , both because in the Nature and Design of their Office , they are to destroy his Kingdom , & because the rest of the World do altogether Eye them for their Pattern .

Hence no Temptation left untried to withdraw such into some scandalous Enormity .

He is indeed doubly Enrag'd against us , both because we are the Men , who in the very Nature and Design of our Office , are to Destroy his Kingdom ; and because the Rest of the World do altogether Eye us for their Pattern : Insomuch that they are generally more Influenc'd by our Lives , than by our Doctrine ; and are exceedingly Scandaliz'd , so as to think they may Sin with Allowance and Excuse , if we our selves shall happen in the least to miscarry . For these Reasons there are no Wiles , nor Artifices , nor prevailing Temptations , left untry'd , whereby Satan does not Attempt to withdraw the Ministers of Religion into some scandalous and enormous Crimes ; so that when any of the Holy Order happen to be overtaken in a Fault , it is not so much to be wonder'd at , as having not only the same Natural Infirmities with other Men , but far more furious Assaults made upon 'em , to Overcome 'em : That indeed there are so many shining Lights , as this Church and Nation may justly Glory in having at this Day , is because We are kept by the Power of God to Salvation , 1 Pet. 1.15 . But that a Minister of Religion should sometimes Fall , as well others , and that very foully too , is not to be Admir'd at , much less made a matter of Reproach to the whole Order , as it commonly is ; since our Saviour himself told Peter , Behold Satan hath a Desire to have you , ( you above all Others ) that he may sift you as Wheat , Luk. 22.31 . And he did sift that great Apostle to the Purpose ; insomuch , that he did wilfully Deny his Master Thrice .

And hence ●he more In●ustrious a Minister is , ●he more In●ustrious is ●atan to O●rcome him . And indeed the more Eminently Industrious any Minister of Religion is found in the Advancement of Christ's Kingdom , the more Industrious is Satan to Overcome him . Hence without doubt it was , that he singled out , as St. Peter you see before , so St. Paul , sending his Messenger , One of his Black Angels , to Buffet him , as you will see , 2 Cor. 12.7 . True it is , God in his wise and good Providence did order that Temptation of Satan's to a good End , and to the Advantage and Security of that Apostle : For he Gave him a Thorn in the Flesh , and permitted Satan's Messenger to Buffet him , lest he should be Exalted above measure , or to keep him Humble . But Satan no doubt did intend thereby ( however his Designs were Over-rul'd by the Divine Providence , as is most usual ) to Overthrow St. Paul , because he was in Labours more abundant , in Stripes above measure , in Prisons more frequent , 2 Cor. 11.23 . that is , more Industrious in Propagating the Gospel than others , and came not a Whit Behind the very Chiefest of the Apostles , ver. 5.

And in the ●●ry way ●herein he is ●●st service●le to the ●hurch of ●●d , Satan ●es endea●ur to make ●n most ●ischievous . And in the very way , that such are most Serviceable to the Church of God , Satan does so order it , that they shall be Transported beyond the Bounds of Moderation and Sobriety , ( wherein for the most part , the Vertue does lye ) into such Excesses , as are Sinful Enormities . Thus , is any One Zealous in the Cause of God against Sin and Wickedness , the wicked One will over-heat this Zeal into Censoriousness and Bitterness , into Fierceness and Cruelty , and very often into Faction and Schism . Again does he find a Person more than ordinarily Mortify'd , and Devout and Heavenly minded ; much given to Fasting and Prayer ? Then will he be buisy to let down into the Fancy of such a One , As by turn●g his Zeal ●to Faction . deluding Imaginations , and will tempt him by the sweetness of those Incombs , and Indwellings of the Spirit , as he thinks 'em , to lay aside the plain and easy Rule of God's Holy Word , ●is Spiritu● Minded●s into En●usiasm . as a dead Letter , and not Spiritual enough ; and to give himself up to the Guidance of the Impulses of a Spirit within him , as if they were immediate Inspirations from God : By which fond Pretensions of Men , deluded by Satan , infinite Prejudice is done to Christianity , and occasion given to Profane Wits to deride real Prophecy , as Cheat and Imposture , of which we have lately seen a most sad Instance .

〈◊〉 he cannot ●vail over ●n by real ●is-carria● , he will ●der him ●less by for●d Calum●s . But if this subtle Adversary , with all his Wiles and Artifices , cannot prevail over the Man of God , but that still he is Baffled in all his Attempts upon him ; then he sets his Agents , Slanderers , and Whisperers , on work ( for that their Tongues are set on Fire of Hell , the Scripture tells us , Jam. 3.6 . ) to Invent and Propagate Scandals concerning him . And he does Inspire the Calumniator to raise those false and injurious Reports , either purely by Inventing 'em without Ground , and thus even our Blessed Saviour was accus'd as an Enemy to Caesar , and a Sabbath-breaker ; or by mis-interpreting of an innocent Behaviour and Action , as a scandalous Crime . And thus again was the Son of God himself , and John the Baptist Traduc'd , and thus very frequently are the succeeding Ministers of Religion Injur'd to this Day . The Son of Man came Eating and Drinking , that is , He Affected nothing singular , nor differing from other Men in indifferent things , and they say , Behold a Man Gluttonous and a Wine-bibber , a Friend of Publicans and Sinners , Matth. 11.19 . On the other side , John came neither Eating , nor Drinking , used extraordinary Fastings above other Men , and they say he hath a Devil , ver. 18. And so it also fares with the succeeding Ministers of Religion . Is any One of a free , cheerful and sociable Disposition , and does not wholly abstain from appearing in Company ? Then he is a Drunkard . Is he Frugal , and not given to Profuse Living ? Then he is Covetous . Is he Conscientious in maintaining the Dues of his Church , and will not suffer 'em to be Lost or Invaded by the Sacriledge of Covetous Worldlings ? Then he is Litigious and given to Law , he is Covetous , and what not ? So exceeding Industrious , are Satan and his Agents , to Blacken the Reputation of the Ministers of True Religion , ( I say of True Religion , for you may always observe with what Industry the real Vices of those , who are Ministers in Heresy and Schism , are kept secret . ) And the only Reason thereof is this , to lessen the Authority of their Precepts and Example in the World , that they should not do that Good , that otherwise they might .

It does in Truth so exceedingly concern the Interest of Christianity , It wonderfully concerns the Interest of Religion , that the Reputation of its Ministers be kept unsully'd . that the Reputation of its Ministers should be preserv'd unsully'd ; and so injurious to Religion it self , are the Defamations of such Persons , that St. Paul was careful to warn Timothy , that against an Elder , that is , against a Minister , He should not receive an Accusation under Two , or Three Witnesses , 1 Tim. 5.19 . Tho' a single Evidence that was Credible , was sufficient against any other Person : But so much , on the contrary , it is to the Advancement of Satan's Kingdom , Hence Satan and Satanical Men so Industrious to blast it . and so Satanically are the greatest Part of the World dispos'd , that a vilifying Story , or a scandalous Report against them is more readily Invented , more easily Heard , and sooner Believ'd , nay , without any Ground at all surmis'd , than against any other Person whatsoever . But let me tell you , that no good Christian , that desires the Destruction of Satan's , and the Advancement of Christ's Kingdom in the World , will be forward to hear , much less to Believe and Propagate Defamations of the Clergy ; as knowing it is the Policy of Satan , to put it into the Hearts of uncharitable Spirits to surmise , and raise , and aggravate little vilifying Stories of those in Holy Orders , as of some Indiscretion committed : This to make 'em cheap , and more scandalous , and false Reports of Debauchery and Immorality , to render 'em Odious in the world ; and both on purpose to render their Labours and Endeavours useless and ineffectual , to the Reformation and Amendment thereof . And slanderous Reports lessen the Authority and Influence of the Clergy almost as much as real Sin .

In short : Satan matters it not so much , whether by real Sin , or by slanderous Reports , he lessens the Authority and Influence of the Clergy , his Avow'd Enemies , whose peculiar Business it is to destroy his Usurpt Dominion , and to Propagate the Kingdom of God in the World . By real Sins indeed , he would rather choose , if he could , and does therefore mainly Endeavour to have the Clergy Blemisht ; but meerly by raising the Scandal , be it as well False , as True , he gains his End , according Machiavel , his great Secretary's Maxim , Fortiter accusare & aliquid adherebit : Throw Dirt upon a Man , and the Stain will in some measure stick . Such is the Censorious Humour of the World , as to think there must be something in it , when a Slander is broacht ; and so maliciously are wicked Men bent against the Ministers of Religion especially , as greedily to swallow every thing , that tends to lessen their Reputation . In a word , By both he gains his End , which is , to have Religion it self wounded , through the sides of its Ministers . And whether any of 'em shall really miscarry , or be falsly Defam'd for so doing , he knows , the world upon either account will Abhor the Offerings of the Lord , and even a meer Slander will be such a stumbling Block to many , As to make the Lord's People to transgress .

●t behoves the Clergy there●ore so far to Renounce & Resist the Devil's Temp●ations , as to ●ake care not ●nly to be ●eally Blame●ess , but also ●o Abstain from all Ap●earance of Evil. And this being so , since it is so much the Interest of the Devil's Kingdom , to have us Ensnar'd by his Temptations , for which reason he does therefore Ply us especially : And since the Generality of the World are so Satanically dispos'd , as easily to receive the worst Impressions of us ; it concerns us therefore , of every Order , to follow these excellent Directions given by the Apostle more immediately to the Higher , 1 Tim. 3.2 , 3 , 4.6 , 7. And we must take heed therefore , that we be Blameless , Vigilant , Sober , of good Behaviour , apt to Teach , not given to Wine , no Strikers , not greedy of filthy Lucre , but Patient , not Brawlers , not Covetous ; but such as rule well our own Houses , having our Children in subjection with all Gravity ; not Novices , lest being lifted up with Pride we fall into the condemnation of the Devil . And moreover it concerns the Interest of Christ's Kingdom , that we have A good Report of those , who are without , lest we fall into the condemnation of the Devil . And in a word , of all Others , we must thereforetake care not only to be really Blameless , but also to Abstain from all appearance of Evil , 1 Thes. 5.22 .

III. Such as are signal for their extraordinary Piety & Vertue . Lastly , The Devil is most incessantly buisied to Tempt to the Commission of some scandalons Enormity , any Person indifferently , who is more than ordinarily Holy . Satan exactly knows the Temper of the World , that if such a Person chance to fall at any time into some notorious Sin , tho' he suddenly rise again by Repentance , those who are Good will be mightily Scandaliz'd and Offended thereat ,

Good Men the Devil knows will be scandalized at such a ones Fall .

And the Atheistical will Triumph therein .

And withal the lapst Person will be rendered almost incapable ever after , &c.

and will be apt to despair of themselves , when they see one so much beyond 'em in Piety , fall before 'em ; that the less serious and looser sort of People will rejoyce to see a Good Man Trip , because this they think will countenance them in their Impieties , and vicious Course of Living . And as for the Atheistical and Debauch'd People of the World , that they will Triumph in it , and cry down all Religion for Hypocrisy , when they see its greatest Examples , commit any thing that is ill . This the Devil knows very well , and withal that after such a Fall , the Lapst Person shall be render'd almost incapable ever after of Converting others by his Example , or Exhortations . For as to his Example , tho' he Repent never so heartily , and recover his former State with Advantage ; yet it will be a continual Blot in his Scutcheon , that he did so and so , like that , Excepting the matter of Vriah , was in David's . And as for his Exhortations , let him be who he will , whether Minister , Magistrate , Parent , or Master , that goes about to Reprove and Admonish others ; the Criminal , instead of being Convinc'd and Better'd thereby , will presently Return upon him in Thought at leastwise , if not in Word , with a Why did you do so your self ? And now for these Reasons , I say , the Devil lays a close Siege against a Person of Exemplary Piety and Goodness . As for those , who are already Vicious , he reckons himself secure of them ; so he does not so much concern himself about them : He only throws a Temptation now and then into their way , leaving 'em for the most part to follow the Bent of their own Inclinations : But against this Bulwark of Religion , Against this Bulwark of Religion , therefore the Devil draws up all his Artillery . a Person of bright and shining Graces , he draws up all his Artillery , and levels all his Instruments of Battery . Thus he attackt Holy Job , when he found that Prosperity would not corrupt him , he goes another way to work , and with unheard of Afflictions , one following upon the heels of another , he endeavour'd to force him to Blaspheme his Maker , and desperately to Curse God and dye . He is a great Master of Politicks , and therefore takes such Measures as a Crafty General in the Conquest of an Enemies Country . A wise Commander will always lye down before the Place of greatest Consequence , and upon the taking of which the rest will fall in of Course ; so the Devil , his great Attempt is to foil an Exemplary Pattern of Religion , whose Fall he thinks will shrewdly stagger many others .

But the incessant Industry of Satan to overcome a more than ordinary Piety , and the Pride he takes therein , The Pride and Pains he takes in overcoming such a One represented in a Parable . I cannot better represent to you , than in the following Parable given us out of Antiquity . Lucifer having sent forth his Officers to fill the World with Death and Ruine , they all went on their several Errands : Upon their Return he demands an account of their Proceedings , What Mischiefs they had done , what Plagues they had scatter'd , and what Calamities they had sent amongst affrighted Mortals . One of them more forward than the rest , Replies , He had been a Fortnight wandering about , and at last had over-turned some Merchant Ships at Sea , insomuch that both Men and Goods were lost . The Prince of Darkness enrag'd at his Laziness , instead of a Reward , gave him an Hundred Stripes , because he had done no more hurt all that time . Another Spirit stands forth , and boasts that he had been for a Month together contriving how to set such a City on Fire , and had at last Effected it , and he also was severely Punisht for his Idleness , and neglect of Accomplishing his Design sooner . At last comes forth a Third , that had been Fourty Years absent , and being askt how he had promoted the Interest of the Black Empire ; answered , Those Fourty Years have I been Tempting such a Religious Man to Fornication , and have at last prevail'd , and at this time he wallows securely in his Sin . Beelzebub immediately rises from his Throne , hugs the mischievous Feind , Embraces the Child of Darkness , and with Rhetorick fetcht from Hell , commends him before all the howling Crew , as having done a greater Exploit after Fourty Years Travel , than the other did by Afflicting and Consuming so many Men , Ships , and Houses in a few Days and Weeks . The Moral and Design of the Fable is no other than this : That if he can make a sincere Believer , weary of his Heavenly Mindedness , and burning Zeal to God's Glory , he values that Piece of Mischief more than if he Tempted a great many of those , who are already wicked , to greater Impieties . And that not only because of the Pride and Glory he takes in Conquering such a Heroe in Christianity , but because to make One , who by his Exemplary Piety and Vertue , was an Eminent Instrument in the Advancement of God's Glory , to become by his Revolt from God , as great an Engine in promoting the Kingdom of Darkness , is to his Credit and Interest both .

The more Exemplarily pious therefore ●ny Man is , ●he more it concerns him ●o beware of ●he Devil , and all his Temptations . And this consider'd , the more Exemplarily Pious therefore any Man is , the more it concerns him , to beware of the Devil , and not to think himself secure on this side Heaven , from Satan's Temptations ; but He that thinketh he standeth , should take heed lest he fall , 1 Cor. 10.12 . And therefore I shall bespeak such in the words of St. Peter 2 Epist. 3.17 , 18. Ye therefore Beloved , seeing ye know these things before , beware lest ye also being led away with the Error of the Wicked , fall from your own stedfastness ; but grow in Grace , and in the Knowledge of our Lord and Saviour Jesus Christ .

In a word , and to summ up in short what has been spoke on this Point ; I have at length shew'd you , that next to the Destroying and Perverting of whole Churches , the Devil 's great Industry , is to gain over to his Party ; or to Tempt to the Commission of some grievous Sin , such Persons as are more than ordinarily Eminent for their Rank , or Quality , their Order , or their Piety , in the Church of God . And this being so ; since such are the great Mark of Satan , it concerns those excellent Persons , who are eminently Great , or Good , that they do especially , and above all other Men absolutely , and entirely , and utterly Renounce , and Resist all and every the Temptations of Satan , so as not to yield to any of 'em . Such are to look upon themselves as the great Commanders in the Church Militant , who are to lead , and to go before others in the Battles of the Lord against Sin and Satan ; but if any such should Cowardly Give back in the day of Battle and Temptation , they put a stumbling Block , and are an occasion to fall in their Brothers way , Rom. 14.13 . And what says our Saviour in such a Case ? Matth. 18.6 , 7. Whoso shall offend One of those little Ones , which Believe in him , that is , discourage and drive from the Christian Practice , by his scandalous Life , any the meanest of his Disciples , It were better for him , that a Mill-stone were hanged about his Neck , and he were drowned in the Depth of the Sea . Woe unto the world , because of Offences ; he adds , It must needs be that Offences come , but Woe to that Man by whom the Offence cometh . So much it concerns Persons Eminent in any Kind , that they be Good , as well as Great .

THE Thirteenth Lecture . First , That I should Renounce the Devil , and all his Works ; the Pomps and Vanity of this wicked World , and all the sinful Lusts of the Flesh .

HAVING shew'd you , Who the Devil is , and What are his Works of Sin , and how we must Absolutely Renounce both him and them . And as to that other great Work of his , his Tempting of us to Sin ; having shewed you , First , By what Methods he over-threw the whole Race of Mankind at first ; and Secondly , how he does still Endeavour the Ruine of the Church of Christ ; and especially Thirdly , of those who are most considerable for their Rank , or Order , or Piety therein .

I am now Lastly , Lastly , what Temptations Satan levels against all Persons indifferently consider'd . in order to a more full Display of that great Work of the Devil , his Tempting us to Sin , to discover to you some of the more remarkable Temptations at leastwise , whereby he applies himself to all Persons indifferently consider'd , in the Church of Christ , be they High , or Low , to draw them into sin .

In the former Attempts upon all Mankind , upon the Church of God , and upon those considerable and leading Persons therein , whose Fall sweeps Multitudes along with 'em into Sin and Ruine ; Satan shew'd more of his Ambition and Pride , as in setting up for a Dominion in direct Opposition to God's : So in waging a War with the greatest Bodies of Men , and the most considerable Leaders in the Church Militant . But in these his latter Attempts upon particular Persons , whereby that Spirit appears not content to Foil greater Numbers , but moreover pursues his Victory to the picking up here and there every particular Stragler ; he expresses more of his Inveterate Malice , in that he is so wholly bent upon Mischief and Destruction , as to stick at no Pains , and to leave no Methods untry'd , whereby he may destroy every particular Soul amongst the the Sons of Men.

And indeed the Devil's Temptations are the more dangerous , The Devil's Temptations not easily known to be his , nor always distinguishable from those of the World , and the Flesh , which are ●nag'd and ●ected by 〈◊〉 . in that they are not easily known when they are his , and cannot always be distinguisht from such , as the World , and our own Flesh do give us ; for which Reason at the motion of these two latter , we do those things without Fear , which if we knew the Devil had a Hand in , we should tremble at the Thoughts of Committing . And indeed it is but seldom the Devil does immediately by himself , actuate any One to do Evil ; but generally he makes use of the World , and our own Flesh , as his immediate Instruments , to move us to it : Whilst he himself stands behind the Curtain , managing and directing those , our other Enemies , to take their Advantages against us . However , so far as the Scripture does discover to us any Methods of Temptations to be his , ●ome of the ●st consider●e of his ●thods of ●mpting us ●covered . we may safely ascribe 'em unto him . And some of the more considerable and dangerous of 'em , I will lay before you :

As , First , The Devil does miserably delude People into his Power , by letting 'em alone to be Obedient to God in some Particulars , the better to detain 'em perfect Slaves to himself in others . I. ●e permits , 〈◊〉 not fur●r some in ●artial O●ience to ●d in some ●rticulars , 〈◊〉 better to ●ain them ●fect Slaves himself in ●ers . This is call'd a Dividing between God and Mammon , Matth. 6.24 . And indeed amongst the manifold Delusions of Satan , there is not a more fatal and mischievous One to the Souls of Men , than the Hypocrisy of a partial and Ununiform Obedience , which the Devil does willingly enough allow us in . I say , The Devil does willingly enough allow Persons to be partially , or in part Obedient ; for when this Cunning Deceiver cannot prevail on some to be meer Libertines , to throw off all the Bonds and Ties of Religion ; to be as Outragious in Profaneness , Impieties , Villanies , Whoredoms , and all sort of Wickednesses , as some of his Black Disciples are ; he is then willing to Compound the matter with such , and so that they will be his a little , he 'll contentedly allow 'em to be God's very much : Knowing very well , that if we hold out One disloyal Fort against God , retain but One Rebel-Lust , and give not up the whole Man unto Christ , it will as certainly Condemn us , tho' not to so great Degrees of Punishment , as if we were wholly Devoted to Satan , and gave our selves up to follow all our Brutish Lusts ; the word of God assuring us , that Whosoever shall keep the whole Law , and offend in Point , is guilty of all , Jam. 2.10 . And our Saviour declaring to us , that he will not be serv'd by Halves , nor endure the Devil to share with him in his Kingdom over us ; Ye cannot serve God and Mammon , Luk. 16.13 . Thus the Devil knows it is his Interest to allow Men to be partially Obedient to God .

●his a most ●al Delu●n , when ●ne Sins on● of a scan●lous Name , ●e exchang● for contra● Vertues , ●t with the ●etention of ●pieties of 〈◊〉 higher Na●re . And , There is not a more fatal and mischievous Delusion of Satan than this is ; especially , when the partially Obedient exchanges some Sins of a scandalous Name , for their contrary Vertues , but lives notwitstanding in other Impieties of a higher Nature . I say , when he changes some particular Sins only of a scandalous Name , as his former Debaucht and Lewd Course of Life , for a quite contrary One of Temperance and Chastity . He now assures himself , it was by the motion of God's Holy Spirit he is become a new Man , as he thinks , and that he is now infallibly safe . Thus have I often known those of the Sect of Quakers , who have formerly been loose and riotous Livers , Triumph very much in their present State , as certainly from God ; because they no sooner became of this way , but they ceas'd to be Drunkards , and Swearers , and lewd Companions , and the like : Whereas , alas ! The deluded Wretch has but Exchang'd some gross Sins of a more scandalous Name , for other Impieties of a higher Nature . For now instead of the former more Carnal Sins , he has receiv'd into his Heart the more Spiritual and Devilish Ones of Pride , and Haughtiness , and Contempt of others ; being so far from in Honour preferring other Men , that he will not give the least Honour to whom Honour is due . He now decries the Inspir'd Writings of God , as a dead Letter , and Blasphemously entitles every foolish and deceitful Imagination of his own corrupt Heart , to the motion of the Holy Spirit ; preferring the latter infinitely before the former . Nay , he now denies all the great Principles of Christianity ; the Divinity , Sufferings , and Satisfaction of Christ , with the Resurrection of the Body , as most of our present Quakers do , and so is turn'd meer Deist at the best . And now who that considers this , can think otherwise , but that the Vnclean Spirit went out of that Man , only to return into the House from whence he went out , and to take with himself seven other Spirits more wicked than himself , that they entering in , and dwelling there , the last State of that Man might be worse than the first ? Matth. 12.43 , 44 , 45. This is certain , Such the most Irreclaimable of all Sinners . the most Irreclaimable of all Sinners are those , who have exchang'd some ill Practices , for others equally Wicked , and for impious Principles ; for such do fix themselves in a full Perswasion , that their present Way is of God , seeing it is contrary to the former , which was undoubtedly the Way of Satan : Whereas in Truth , both their former ill Practices , and their present evil Temper and Principles , are the Children of the same Father , tho' unlike to one another in outward Features . So fatal a Delusion it is of the Devil 's , to allow Sinners in performing a kind of Partial Obedience to God ; nay to further 'em perhaps in the throwing off some sensual and grosly scandalous Courses , that he may more securely detain 'em Servants and Slaves to himself , in the less discernible sins of spiritual Wickedness .

Secondly , Another usual Policy of the Devil 's , II. By putting plausible Names upon the worst of Sins , under that disguise he does cheat Persons into a good Opinion of 'em , and then to commit 'em . in corrupting of our Manners , is to Put plausible Names upon the worst Sins , and under that disguise to cheat Persons into a good Opinion of 'em , and then to commit 'em . And he had the Impudence to Tempt even our Saviour himself in this manner . He would have had him to throw himself headlong from the Pinnacle of the Temple , alledging that God would give his Angels charge concerning him , and in their hands they should bear him up , Matth. 4.6 . And this no doubt he would have him believe , was a Trusting in God .

And in like manner , by a Satanical Device the Presumption of some , that they are the Elect , is call'd their Faith , by which they shall be Justified : Rioting and Drunkenness is call'd good Fellowship , and to be easily withdrawn into it , the Effects of good Nature . Covetousness , Griping and Extortion , is term'd a providing for One's own , which he that does not do , is worse than an Infidel . And on the contrary , to be Prodigal and Profuse , is to be Hospitable and Charitable . Spite , Malice , and Revenge is call'd a Hating of of other Men's Sins : And the most bitter and fierce Contentions , nay the most cruel and bloody Persecutions , a Zeal for God , and true Religion ; and when that Temper is justly expos'd to Hatred and Abhorrence , then a Lukewarmness , and a meer Indifferency in matters of Religion , whether Truth , or Heresy prevails ; Gallio's caring for none of those things , is styl'd the calm and sweet Temper and Spirit of the Gospel . Thus does Sin pass in the World currantly under the mask of Vertue . Sin in that disguise gets Reputation amongst Men. Vice appearing in its own Colours is so odious a thing , that no One but must be ashamed to own it : But being adorn'd by the Cunning of Satan with Titles of Respect , and in the shews of Vertue , it is lookt upon with no evil Eye , but gets Approbation and Reputation amongst Men. But the Devil gets a Passport for several Sins into the World , not only by giving 'em the Name of Vertues : But ,

III. 〈◊〉 changing 〈◊〉 Nature ●everal Di●e Graces , 〈◊〉 that they ●enerate in●●very great ●s . Thirdly , By changing the Nature of several divine Graces and Vertues , so that they degenerate into very great Sins . It being much the Devil's Policy to Transport Persons out of that Moderation wherein Vertue does for the most Part consist , into that Excess which much resembles it , but is really exceedingly sinful and hurtful to Men's Souls . This we gather to be the Devil's Policy from 2 Cor. 2.11 . where the Apostle advises the Corinthians to Forgive at the last , that Incestuous Person amongst 'em , whom they had deservedly Excommunicated , and to receive him to the Communion of the Church , being he had Humbled himself , and Repented ; and that Mercy he would have 'em shew him , lest Satan should get an Advantage over 'em : For we are not ignorant of his Devices , says he , that is , lest the too long continuance of the Punishments they inflicted upon the Penitent Offender , might be made use of by Satan to the hurt and ruine of the Church , by hightning their Zeal against Sin into an Irreconcilableness to the Sinner . And indeed there are many Sins and Vertues so near in their Nature , that the Passage from one to the other is hardly discernible ; insomuch , that by the Art of Satan we easily slide from one to the other : As Obstinacy in standing out against all Conviction concerning the Truth , is easily mistaken for Constancy in the Faith , and the Love of our selves , for the Love of God . But especially , that Zeal for God's Glory , now mention'd , a most Excellent Grace in it self , is often , and that easily Transported into Cruelty , as we see it was in St. Paul , who out of a Zeal for the Law , Beyond measure persecuted the Church of God , and wasted it , Gal. 1.13 . Thus by changing the Nature of several Divine Graces and Vertues , so that they become very great sins , does Satan easily betray us into them .

●ins thus ●aken are ●om Re●ed of . And what is worse , Sin thus mistaken for Vertue is hardly ever afterwards Repented of ; for whereas Sin , when it appears barefac'd , and in its own Colours , and is known to be so , is an ugly Monster , and is no sooner Committed , but it scares the Conscience into Grief , Anguish , and Repentance ; when it is thus mistaken for real and true Vertue , it is not only securely , and without the least Reluctancy and Remorse committed ; but is confidently Glorify'd in , and the Sinner grows Proud of those Villanous Practices , for which he ought to humble himself in Sackcloth and Ashes .

IV. ●y putting ●vices upon ●ertaking ●erities , ●ater than 〈◊〉 can go ●o ' with , ●esign that ●n they ●w weary ●eof , they 〈◊〉 together with those their voluntary Severities , throw all Religion aside , as too Burdensom , and not at all Practicable . Fourthly , It is a most destructive Policy of Satan , To put New Beginners in the Spiritual Life , upon greater Severities and Strictnesses in Religion , than they are capable of , on purpose , that when they grow weary thereof , and cannot go through with , they may , together with those their voluntary Severities , throw all Religion aside , as too burdensom , and not at all practicable . This we gather to be a Policy of Satan's , from that Prudent Advice of St. Paul's , 1 Cor. 7.5 . which he gives to Marry'd People ; that Except it be with consent for a time , that they might give themselves to Fasting and Prayer , they should not prescribe to themselves too long Abstinences from one another , lest Satan should Tempt them for their Incontinency , so we Translate it , but the Word in the Original signifies , want of Ability to Contain , or Abstain : Which Inability , or Weakness to go through any voluntary and under taken Piece of Discipline , is an occasion of Temptation , and will be an Advantage to the Tempter ; by which , when he does at any time Attempt such a Person , he may probably enough Overcome .

Which Inability , or Weakness , I say , to go through any voluntary and undertaken Piece of Discipline , as of long Fastings , and Watchings at such set Hours of the Night , or the Performance of certain Vows , which some do lay upon themselves ; these , tho' they may be serviceable to promote a spiritual Life , if discreetly and advisedly undertaken by a Person , and with a just Consideration had to his own Ability and Circumstances : yet they are greater Severities than what many can go through with , and when impos'd upon themselves by such , they give occasion to Satan to Tempt 'em to throw off those voluntary Services , together with all Religion , as not Performable by Flesh and Blood , or by any thing short of Angels . Whereas indeed , it is not the Substantials of Religion , such as our Saviour prescrib'd , whose Yoke is easy , and whose Burden is light , Matth. 11.30 . that are so ; but those Accessories and Appendages to it , which some do indiscreetly , and without regard to their own Capacities and Circumstances , lay upon themselves .

And here it may be useful to let you know , what a Great Master in the spiritual Life observes , Bona de Discretione Spirituum , Cap. 6. The difference between God's Ordering , and the Devil's Management of Men in these Matters . concerning the difference between God's Ordering , and the Devil's Management of Men in these matters . God begins with us at low Degrees , and gently leads us from an imperfect , to a perfect State . He has regard to Persons and their Age , and imparts one degree of Wisdom to the Aged , another to Youth , one to Beginners , another to the Perfect . But the Devil on the contrary , observes no Order , but darts into our Souls unseasonable Heats , and forthwith suggests Excesses in Devotion . He perswades such immediately to undertake immoderate Fastings and Watchings , and to mortify the Body by intolerable Penances . And these Burdens , because they lay upon themselves without measure , they are not able to bear ; and then their Strength being broke , and the Vigour of their Minds abated , they do at length backslide into meer Indifferency and Looseness . And yet to see the crooked Windings of this wily Serpent , as much as he is for screwing Persons up to Excesses in Religion .

Fifthly , Satan by Injecting of evil Thoughts into our Minds , to disorder and disturb our Devotions , is very Industrious to Vnhallow and Spoil those Services , whereby we shall most really , and immediately , and directly Honour and Glorify our Maker , and Benefit our own Souls . V. By injecting of Evil Thoughts into our Minds at our Devotions , to unhallow those Services , whereby we do really and most immediately glorify God , and benefit our own Souls . The Devil being a Spirit , can find an Entrance into our Spirits by ways which we are not sensible of . And being Diving Worship is the chief of all our Services we pay to our Maker , as being that , wherein we do most immediately and directly of all others , Glorify God , and derive down Blessings upon our own Souls , if rightly perform'd ; the Devil is therefore too too buisy about us , when we are at our Devotions to unhallow and spoil 'em . Thus we read , Job 1.6 . that when the Sons of God came to present themselves before the Lord , Satan came also amongst them . And so likewise Zechar. 3.1 . we find , that when Joshua the High-Priest stood before the Angel of the Lord , Satan stood at his Right-hand to Resist him . And the Best of Christians also , who upon other Objects of far less Concern , and at other times , can fix their Minds steddily , do often complain , that sometimes in their Prayers they are strangely broken , and the Intention of their Minds frequently taken off by odd Thoughts , roving Fancies , and far fetcht Imaginations . This sure cannot happen , but by the importunate Urgency of some malicious Spirit , who is marvellously Industrious to let and hinder us in nothing more , than in this most Glorious and Beneficial Service , of our Prayers and Praises to Almighty God .

And thus he hinders the Efficacy of the Word . And hence also in the Hearing of the Word , does he either bring a Drowsiness upon the Hearers , so that even at the very instant , we the Ambassadors of Christ are Proclaiming to sinful Men , those gracious Terms of Reconciliation sent to them by us , from the infinite Majesty of Heaven : They will even sleep all the time of its Delivery , or he will endeavour to possess their Minds with such vain , wandring and worldly Thoughts , that the Seed sown , for want of their Attention , can never take Root in their Hearts . And this not attending to , and not considering what you are about , and what you hear , is expresly affirm'd to be from Satan , Matth. 13.19 . When any One heareth the Word , and understandeth it not , that is , lays it not to Heart , thinks not of it , nor considers it ; for so the Word Translate Vnderstandeth it not , does import , then cometh the wicked One and catcheth away that which was sown in his Heart .

Sixthly , The Devil observes the outward Wants and Necessities of Persons , and accordingly Tempts 'em to the use of unlawful and undue Means to remove those Evils . VI. The Devil ●bserving the outward Wants and Necessities of Persons , he accordingly Tempts them by the use of ●nlawful Means to remove those Evils . Thus he dealt with our Blessed Saviour , Matth. 4.2 , 3. And when he had Fasted Forty Days , and Forty Nights , and afterwards was an hungred , then the Tempter came to him and said , If Thou be the Son of God , command that these Stones be made Bread ; that is , he would have him , out of an Impatience of waiting the ordinary Means of satisfying his Hunger , to Tempt God to Feed him Supernaturally , and by way of Miracle . And if a Man be Sick , and want present Help in lawful Means , then will the Devil Tempt such a One , to seek his Remedy by Charms and Spells , as a more short , certain , and easy way of Curing , than by Physical Medicines ; and no doubt the Devil may sometimes work extraordinary Feats by these Methods , the better to keep Mankind in Dependance upon himself : But it is a certain sign of want of Grace , and of none , no not the least Fear of God in them , who shall resort in such Cases to Persons suspected to hold Correspondence with the Devil , and shall make use of those means of Cure prescrib'd by 'em , concerning whose Operation of any such Cure , no Reason in Nature can be given , nor the Appointment of God pretended , that such Words , tho' they may be Words of Scripture , should work such Effects .

VII . Knowing every particu●ar Person 's inward Dis●ositions , he accordingly presents such Objects to the Fancy , as shall be likeliest to prevail over such a Man to commit some grievous Sin . Seventhly , The Devil knowing every particular Persons inward Temper and Disposition , both of Body and Mind , better many times , than he himself does ; he accordingly presents such Objects to the Fancy , as shall be likeliest to prevail over such a Man to commit some grievous Sin . Thus is a Person of a melancholly Disposition , to such a One he either aggravates the Matter of his Discontent , or he will present to the Fancy so many frightful Objects , and will load his Mind with such a multitude of black and dismal Apprehensions ; that the melancholly Wretch shall be weary of himself , and will fly from that worst of Tormentors , he thinks , his own Mind , even to the Grave , and into Destruction it self for Refuge . And hence it is , that so many miserable Wretches hang , stab , drown , or shoot themselves , being thus Tempted thereto by Satan . And hence it is , that Persons of a melancholly Temper of Mind are so apt , above others , to be troubled with Blasphemous Thoughts , tho' Persons of great Piety , and such as have all along Feared God , and kept his Commandments . Both these , and the former Apprehensions are some of those Fiery Darts of the Devil , mention'd Eph. 6.16 . cast into the Soul at such time , when they are least able to Repel 'em ; and that on purpose to disturb the poor melancholly Wretch to the highest degree , so as to do Violence to his own Nature , and to Destroy himself ; or to force from him Expressions most highly Dishonourable to God , and Terrible to Christian Ears to hear . But ,

Eighthly , The great Battery of the Devil , VIII . Above all by Representing to the Fancies of Men , the Conveniency of Riches , the Glory of Honours , and the Sweetness of Pleasures , he does thereby Bribe 'em to Rebel against God , and to Sin against their own Souls . whereby he does storm the Innocency , and shake the Constancy of the greatest part of Mankind , Is his Representing to the Fancy of Men , the Conveniency of Riches , the Glory of Honours , and the Sweetness of Pleasures , thereby to Bribe 'em to Rebel against God , and to Sin against their own Souls .

This I call his great Battery , and usually therefore he does Assault us therewith , not till all others have fail'd him . In this manner he dealt with our Saviour . When all his other Temptations prov'd ineffectual , The Devil taketh him up into an exceeding high Mountain , and sheweth him all the Kingdoms of the World , and the Glory of 'em . And saith unto him , All these things will I give thee , if Thou wilt fall down and Worship me , Matth. 4.8 , 9. But altho' the Son of God was no more to be won upon by this , than by any of the former , to comply in the least with the Designs of the wicked Tempter : Yet the Weakness of the Generality of Men is such , that they are Brib'd hereby , when nothing else can prevail , to Apostatize from God , to do Injuries to Men , and to do the greatest Abuses to their own Reason and Nature ; and in short to commit every Kind of Sin , whereby God is Dishonour'd , and they themselves shall be finally Ruin'd .

And the Manner and Cunning wherewith the Devil manages these Temptations , is extreamly well worth your Notice . In his Representation of this World's Goods , he shews only the fair out-side to allure into Sin , industriously concealing all that is hurtful therein , and would deter Men from it . When he makes any Representation to our Souls of this World's Glory , he only shews us the fairest Out-side of those Things , to allure us thereby into Sin , industriously concealing all that is vain , and vexatious , and stinging therein , which would deter us from it . Thus he manag'd the matter with our Saviour , and thus he does still with us . In that World , and the Glory thereof , which he shew'd to our Blessed Lord , there was a great mixture of Confusion , and Disorder , and Crosses , and Vexations , and Troubles ; but nothing of this did he represent to his View , when he offer'd it to him as a Bribe ; but only gave him to see the Plenty , the Grandeur , the Beauty thereof , separated from the other ungrateful and displeasing Part : And so he deals with us . He does very lively present to Men the Advantage of Riches , how that Money commands all Things , and then stirs up their Covetous Desires after it , so as to get it they care not how , by Thieving , and Robbery , by Cozennage , and Extortion , and Sacriledge , or by any unlawful Arts and Methods . He does dazle their Eyes with the Splendor and Glory of High Places , le ts 'em see the Cap , and the Knee , and low Obeisances , and the servile Flatteries made to the Grandees of this World , to stir up their Ambition to wade through Seas of Blood , and to tread upon the Necks of oppressed Provinces , in order to mount those Seats of Honour . And lastly , he does very lively lay before their Eyes the Luxury and Wantonness , and seeming Ease found in sensual Pleasures , and so inflames their Lusts and Appetites after the Enjoyment of 'em . But he draws a dark shade over the deformed Part of the World , that we may not perceive those manifold Troubles , and Vexations , and Disappointments , and Punishments , attending these Things in the unlawful getting of 'em , and the never-failing Remorses and Regrets of Conscience , Amazing , and Distracting , and stinging with a Venom more inflam'd and furious than that of Scorpions , the Souls who wickedly pursue and attain to those Things . All this dark Part he reserves till this World's Goods are so unjustly got , to work upon their Shame and Despair , in order to promote his farther Designs upon 'em , as you will see in his following Temptations .

IX . ●●ving pre●il'd there● upon Per●s to com● some gre●us Sin to ●ain them , 〈◊〉 then lays 〈◊〉 shame and ●grace of ●ir Sins be●e 'em , per●ading 'em 〈◊〉 commit a●her horrid ●ckedness , to ●e from the ●s of Men 〈◊〉 shame of ●e former . As , Ninthly , When any have been once prevail'd upon by the Conveniency , the Beauty , the Honour , or the Pleasure of any of these Outward things , which the Devil has presented to their Fancies , to commit Sin to obtain them : Then he fails not to lay the Shame and Disgrace of their Sins before them , and will perswade them to commit another horrid Wickedness , to hide from the Eyes of Men the Shame of the former . Thus when he had Tempted David to commit Adultery with Bathsheba , the Wife of Vriah , then must the Injur'd Husband be made Drunk , that his Lying with his Wife might not be Discover'd , when he return'd from the Battle ; but that He and the World might think the Child Begotten was his own : And when that would not make Vriah go in unto his Wife , then at last he must be Murder'd , by being put into the Front of the Battle , and then Treacherously left to be Cut off by the Enemy , that she being freed of her former Husband , he might without Scandal to the Eye of the world , Enjoy her as his own Wife . And how often do we see the like Device to draw Men into Sin , Acted over and over at this Day , and many lewd , ungodly Persons , after they have committed Uncleanness , privately to Murder their own Off-spring , to prevent the Shame and Disgrace that will follow the Fact being known . And when Children and Servants have done amiss , how commonly are they prompted to tell a Lye , nay , and sometimes to Swear to it , that it may not be Discover'd ? The Devil well knows that Sin is like laying a Train of Gun-powder , which if you Fire but One Corn , it will presently give Flame to all the Rest : So one Sin committed , the shame of that will engage you to commit another to hide the former . And therefore it is , I say , the usual Policy of Satan , when he has Tempted any Person to commit a Wickedness , then to lay the Shame and Disgrace thereof so sensibly before him , that he shall again commit a worse , on purpose to cover the Knowledge of the former from the Eyes of Men.

And then , Tenthly , X. Having once Engaged a Person into many Sins , he either lulls him in Security , or drives him into Despair . When he has once Engag'd a Person into many Sins , either he will lull him into a fatal Security , whereby he foolishly perswades himself , that God will deal more mercifully with him , than he has declared in his Word ; or else Satan will not fail to present at last to such an enormous Sinner's Conscience , the infinite Guilt and Horrour of his Crimes to make him despair if he can , that ever they will be Forgiven , they are so many and Monstrous : That so he may never endeavour to Repent , or so much as fly to God in Prayer , to have Mercy on him . At first he presented to the Sinner's Fancy nothing but the Beauty , the Conveniency , the Pleasure , the Glory of the Things of this World ; as of the Pleasures , Riches , and the Honours of this Life , with all their Advantages , without any thing of that Sting , and Remorse , and Trouble , that must necessarily attend them , if unlawfully pursued and obtain'd . But when by this Means the Sinner has run on without the least stop , or stay into a vast Number of wasting Sins , ( some of them perhaps of such a Nature , that no Reparation or Restitution can be made for them , as Adultery and Murder ) Then will he pour in all of a sudden , whole Broad-sides , such an Horrour , and such an amazing sence of Guilt , into the Soul of such a Sinner , that thinking it to no purpose to Retreat , he shall push on to commit the most outragious Villanies , till at length when Death seizes him , he goes down into Hell , desperately Cursing the Day he was Born , and Blaspheming that God , who gave him a Being .

And now Lastly , I shall not mention any other way , Lastly , there are those , whom God does in a great Measure give up to the Delusion of Satan , Others whom he does wholly Abandon to the Power of the Devil . wherein Satan tempts Men , except it be when God in Punishment to some sort of Sinners , does abandon them to the Devil , to be wholly in a manner Ordered and Acted by him . And there are Three sorts of Sinners , that do seem to be thus abandon'd by God , and given up , some in a great measure , others wholly , to the Management of Satan .

First , Such ill-dispos'd Minds , as out of Hatred to the Ways of God , and out of Love to their own Lusts , do endeavour to possess their Minds with such Principles , and do seek such Teachers , as will make Sin easy to their Consciences , and will reconcile the Hopes of Heaven and a bad Life together . And such are in danger of being justly left in a great measure to the Delusion of the Devil . As to such Men , I. Such ill dispos'd Minds , as out of love to their Lusts , seek after such Principles & Teachers , as will make sin easy to their Consciences , are justly left to the Delusions of Satan . because They receive not the Love of the Truth , that they might be Saved , God does threaten to send them strong Delusions , that they should believe a Lye , 2 Thes. 2.10 , 11. And because the Generality of the World is so ill-dispos'd , that it cannot endure sound Doctrine , which would discover , or hinder , or gall their Consciences in their evil Practices ; God does therefore most justly permit so many to be deluded by Satan into the most vile Principles and Practices . Hence no doubt has the Church of Rome in these latter Days , as 't was foretold it would , 1 Tim. 4.1 . Departed from the Faith , giving heed to Seducing , Spirits and Doctrines of Devils . And hence also amongst our selves do so many particular Persons , When they will not endure sound Doctrines , heap to themselves Teachers , having itching Ears , and do turn away their Ears from the Truth , and are turned unto Fables , 2 Tim. 4.3 , 4.

There are a Second sort of Sinners , II. Such as by a long Course of many Damn●●g Sins have ●id wast the ●onscience , ●nd have ●ffled all the Methods of ●od's Grace 〈◊〉 Reclaim ●m , these are ●metimes , e●en in this ●ife , aban●on'd by God 〈◊〉 be acted by ●●e Devil . who seem to be wholly abandon'd by God , and yielded up to Satan , to be Tempted by him at his Pleasure ; and they are such , Who in a long Course of many damning Sins that lay wast the Conscience , have baffled all the Methods of his Grace to reclaim them , and have resisted and grieved his Holy Spirit so long , till Grace be wholly withdrawn from them : Such are called Children of Disobedience , Eph. 2.2 . which in the Phrase of Scripture does signify Persons extreamly Disobedient ; and of such it is said in the same Verse , that the Evil Spirit worketh in them . He does act them as the Soul does the Body , and does hurry them into such vicious Extravagancies , and to commit such outragious Impieties , that they seem to be Devils Incarnate . Thus did the Devil enter into Judas , Luk. 22.3 . after he had formerly Baffled all the good Admonitions of our Saviour to reclaim him from his Thievery , and other Villanies , and at length spur'd him on to commit the Blackest Crime , that ever was heard of , even to Betray the Lord of Life into the Hands of his Enemies . And there are many ungodly Wretches now a-days , who do seem to sin with so much Enmity and Despite against God , that it is hard to say , whether they are not Devils in Humane Shapes . But it is the same thing ; they have sinn'd themselves to that Degree , that God has given them up , and the Devil seems to Animate them .

And lastly so ●e Witches , Magicians , ●nd Conju●rs , who ●ave Cove●anted away ●th Body & ●oul to the ●evil , on ●ondition he ●ill be for ●me time at ●eir Beck to ●ecute their ●ile and ma●cious Pur●ses . A Third sort of Persons abandon'd by God ( and that utterly ) to the Power and Management of Satan , to actuate them as he pleases , Are Witches , and Magicians , or Conjurers , such as was that Woman of whom we read , 1 Sam. 28. And these are a sort of miserable Wretches , so far forsaken of Grace , and the Fear of God , that they have expresly Covenanted away both Body and Soul to the Devil , on Condition he will be at their Beck to Execute their vile and malicious Purposes . For Envy , Malice , and Revenge seems to be the Soul , that animates these Children of the Devil ; or else the Pride and Vanity of doing Wonders , and an insatiable Curiosity of knowing those secret Things to come , which belong to God alone to know , has put 'em upon making such a Contract with Satan . And these wretched Miscreants sure must be suppos'd to be utterly shutout from the least Glimpse of God's Favour , and cast out of his Protection , and to be wholly under the Power of the Devil . The thing is self-evident , so as not to need any Pains to make it appear . And in all Probability , they have also their Eternal Damnation seal'd in this World , Even before they go hence , and be no more seen .

And thus I have at length shew'd you , as before , Who the Devil is , and what are his Works of Sin , and how you are to Renounce both him and them : So I have now laid open before you , as fully as I could ( not indulging meer Conjecture , but fetching my Discoveries from the Holy Scripture , from which alone we can learn any thing of Certainty in such a dark Subject ; ) I say , I have fully laid before you those manifold Methods of Temptation , whereby he did , and does still Attempt , First , The whole Race of Mankind ; Secondly , The Church of Christ ; Thirdly , The most Considerable and Leading Persons therein ; and Lastly , Every single and individual Person indifferently amongst us .

Vpon the ge●eral View of ●he Works of ●he Devil , both of Sin and Temptation , it does appear , his Drift is no less than to usurp God's Throne , and to draw the whole Race of Mankind into the same Cursed Rebellion against the Majesty of Heaven , with himself . And upon the general View of what has been said it does appear , that the whole Drift of that wicked Spirit , and of all his Works , both of Sin and Temptation , is no less than to Usurp God's Throne , and to put up a Dominion in Opposition to his , and to draw the whole Race of Mankind into the same Cursed Rebellion against the Majesty of Heaven , owning him , the Devil , for their Lord and Master .

'T is indeed a thing almost incredible , that a Creature could possibly be guilty of such impudent Pride and Ambition , as to justle God , as it were , out of his Throne , and to Arrogate to himself the Homage of all the Creatures ; but yet it appears to be plainly so , by his Tempting even of the Son of God himself to Worship and Adore him , and in his Plying him so diligently with one Temptation after another , never letting him rest , till he saw there was no Hopes . He perceiv'd , that his Coming into the World was to Destroy his Kingdom , and therefore he first Attacks him in the Wilderness , thinking he had him at an Advantage , after a long Fast of Forty Days , and that in his Hunger he would do any thing to get Bread . And when our Saviour alledg'd his sufficiency in God alone , without material Bread , he then takes him up into the Holy City , and setteth him on the Pinacle of the Temple ; bidding him , if he were so confident of God's Protection and Preservation of him , to cast himself down from thence , and no doubt he would order his Holy Angels to receive him . And when in that also he was Repuls'd , Satan try'd him farther yet , and taking him into an exceeding high Mountain , where he gave him a Visionary View of all the Riches , Glory and Splendor of the World , and proffer'd him , that if he would Fall down and Worship him ; that is , Desert the Service of the God of Heaven , and coming over to him , would Propagate and Promote his Kingdom , and do Homage himself , and cause all others to do the like to him : This , if he would do , Satan Promis'd him all these Things would he give him . Thus like a Politick Prince , who would Bribe with Riches , and Honours , and Preferments , the General of another's Army , to come over to him , and to Betray into his Power all his own King's Subjects : So did the Devil Tempt our Saviour the Great Captain of our Salvation , to Revolt himself from God , and to bring over the whole Church along with him . So infinitely Bent is Satan upon the Dishonour of God , and our Slavery and Ruine ; which as it is enough to rouze us up to make a most diligent Enquiry , till we fully discover all the Arts and Methods , whereby he would Accomplish it : So it will , I hope , sufficiently Justify my having been so long in laying before you , Who the Devil is , and what are his Works , both of Sin and Temptation .

Lastly , And now it remains only to shew you , What it is , and how we must renounce this great Work of the Devil , his Tempting of us to Sin . and then I shall have done this Point , What it is , and how we must Renounce this great Work of the Devil , his Tempting of us to Sin . The word Renounce , I before told you , is a Word that bears various Significations , according to the Nature of the Thing to be Renounc'd by us . And as the Devil being that Arch-Rebel against God , whose Quarrel with him is for no less , than Dominion and Empire over the World , who shall be King thereof , God , or Satan ; and who , with all his Legions of Infernal Spirits are continually mustering up all their Forces against the Authority of God , and drawing wretched sinful Men into the Conspiracy . As the Devil being such , to Renounce the Devil , as I have told you , is to disclaim , or leave off having any Hand with him in his base and ungrateful Rebellion against God . And as to his works of Sin . As by Sin God's Laws are Transgrest , his Authority thrown off , his Government disown'd , and his Power defy'd : So to Renounce his works of Sin , must signify to disclaim , or abandon every Sin , as a thing most dishonourable and provoking to God , because it implies a throwing off his Authority , and a disowning his Power . As this is to Renounce the Devil and all his works of Sin : So as to that other great Work of his , his Temptations of us , ●he Temp●ons of the ●vil are 〈◊〉 only pro●y Renoun● , when 〈◊〉 are Re●d by us . those will properly be then only Renounc'd , when they are Resisted by us ; a thing which we are Commanded to do , Jam. 4.7 . Resist the Devil ; as also , 1 Pet. 5.9 . Whom Resist stedfast in the Faith .

But how shall such weak and impotent Creatures as we are , be able to Resist such a mighty Spirit , or rather such a powerful Host of Spirits , as the Devils are ? For are there not Multitudes of 'em surrounding of us , as appears by one Man's having a whole Legion of 'em cast out of him ? And did not the great Fiend , the Ring leader of 'em own to God , that it was his Employment to Go to and fro in the Earth , and to walk up and down in it , Job 1.7 . to find out such , whom with the greatest Probability of Success he may assault , and to see against what weak part of 'em , either in Body or Mind , he may most advantagiously raise his Batteries ? Nay , and is it not said , 1 Pet. 8.9 . That as a roaring Lion , he continually walks about the Earth , seeking whom he may devour : So that besides his Industry and Policy , he does with the greatest Violence and Fury oftentimes set upon us ? These things consider'd , Is it possible for us to Resist him , or is it not then in vain for us to Endeavour it ? Or by what Means , you will say , shall we be able to do it ?

But notwithstanding all the Multitude , the Policy , nor the Fury of Devils , we need not be Dishearten'd ; for as we are Commanded in the fore-cited Place of St. Jam. 4 7. To Resist him : So we have a Promise of being successful when we do . ●hat they 〈◊〉 be suc●fully Re●d . Resist the Devil and he will fly from you : And you will be able effectually to Resist his Temptations , these Three ways .

First , By keeping your Selves always Sober .

Secondly , By Watchfulness , that you may not be Ensnared by them .

Thirdly , By Prayer to God to Protect you from them .

I. 〈◊〉 must keep 〈◊〉 selves al●ys Sober . First , If you will effectually Resist Satan's Temptations , you must preserve your selves always Sober , or else you will be depriv'd of Reason , and the Grace of God , whereby alone you can Resist them . Thus 1 Pet. 5.8 , 9. Be Sober , because your Adversary , the Devil , as a Roaring Lion , ●obriety . I 〈◊〉 opposite to ●unkenness , 〈◊〉 necessary ●eservative ●ainst Sa●'s Temp●ions . walketh about seeking whom he may devour , whom Resist stedfast in the Faith . And indeed Sobriety , as it is contrary both to Drunkenness , and Passion , is a great and most necessary Preservative against Satan's Temptations . Drunkenness is a thing does so Overwhelm all the Powers of the Soul , that whilst a Person is in that Condition , he has little , sometimes no use of his Memory , Understanding and Judgment , so as to have any Thoughts of Good and Evil , or to discern between what is Fit and Reasonable , and what is Hurtful and Brutish . And only the Lusts and Appetites of a Man are then awake , ready to hurry him to whatsoever Extravagancies he shall be Tempted . And do you think , that the Devil , who is so Cunning in Timing his Temptations , will then be Idle , and not strike in with the Season , and at such an Opportunity present to the Wretch , when depriv'd of Reason and Grace , such Baits as shall be likeliest to take him ? Why , this to be sure he will ; and hence we hear of so many brutish Extravagancies , and sinful Frolicks , so much Lewdness , Swearing , Robberies and Blood-shed , acted and committed in Drunkenness : Such great Reason there is , that as you would preserve your selves from Sin ; so likewise must you preserve your selves Sober and Free from Drunkenness , otherwise you will be Overtaken therewith .

And likewise Sober and Free from Passion , II. As opposite to Passion . in which case Persons are as much depriv'd of Reason , as in the other , and are hurry'd on to the like Commissions ; and the Devil will be alike ready , both to Influence the Passion , and to suggest Provocations , if Sobriety does not strike in , and moderate . Hence is the Passionate and Violent Tongue , said to be Set on Fire of Hell .

Secondly , Watchfulness is another Means to Resist Temptations . II. Watchful over those our weaknesses , especially where Satan will be likeliest to Attempt us . Thus again , in order thereunto , in the same Place of St. Peter , 1 Ep. 5.8 , 9. it is said , Be Sober , be Vigilant . He is Vigilant for his Part to do you Mischief , and watches all Advantages , to get you into his Power and Reach : And it lies upon you to be as careful to Guard your selves against all his Batteries , which he Plays against you . He surrounds the Soul , and views it on all sides : And this great Enemy of Mankind , says a Father , does there lay his Snares of Deceit , where there is the greatest Probability they will take us . He knows to whom he may best apply the Heats of Lust , before whom he may spread the Table of Gluttony , and to whose View he may display the Enchantments of all sorts of Luxury . He considers the Temper of Men's Minds , and whom he can disorder with Grief , and whom he may deceive with Joy , whom he can oppress with Fear , and whom he may seduce with Admiration , and into whose Breast he can most easily Infuse the Poison of Envy . He examines the Customs of Men , he considers what are their Cares , and he searches which are our prevailing Affections . And by that he takes occasion to do us the greatest hurt , to which he sees we are most violently addicted , and about which he sees us most industriously Employ'd . Like an Enemy , who Besieges a City , does always assault the weakest part of the Walls : So does he attack the Soul , where he perceives its greatest Infirmities . Such infinite Reason have we to consider our own Natures , and to keep a particular watch on that side , where we are most Blind , and to set our selves with the greatest Vigour to Resist and Repel the Temptations , wherewith he will assault us there . And this is the Second way given you in Scripture to Resist Satan's Temptations , viz. Watchfulness and Diligence to know our selves , and to discern his Temptations , that so you may not be Ensnared by them . The

Third , Is by Prayer to God to Protect you from them . And Thirdly , we must be constant and fervent in Prayer to 〈◊〉 to pro● us from 〈◊〉 . Thus Jam. 4.8 . after we are commanded to Resist the Devil , and he will Fly from us ; as an effectual way so to do , we are bid to Draw nigh to God , and he will draw nigh to us ; that is , if we will make our humble Addresses to God by Prayer , he will be ready to assist us against all his Temptations . And indeed there is extraordinary Reason , you should diligently and earnestly Pray to God , to Protect and Preserve you from Satan's Delusions . The Devil is a Spirit , and therefore is naturally Endow'd with a great deal of Knowledge , abundance more than we Men are capable of attaining to . And moreover , by the Experience of many Thousand Years , from the Creation of the World , unto this Day , he has greatly Improv'd himself in all manner of mischievous Cunning and Subtlety ; so as not to be Ignorant of any way , whereby he may most successfully prevail over us , to draw us into Sin . Both which things consider'd , we were not capable to Cope with him , if left to our selves . But our Comfort is this , that the Devil can go no farther than his Chain ; and as the Divine Goodness will not Permit him to attempt whom , and how he pleases : ( It was not before he had Leave , that he could Tempt Job , 2.6 . ) so in reference to all sorts of Temptations whatsoever , we have a most sure word of Promise , 1 Cor. 10.13 . that God is Faithful , who will not suffer you to be Tempted above that you are able , but will with the Temptation also make a way to escape , that you may be able to bear it . But then , if you would have him a Protector always ready at Hand to assist you , you must , as was said , Draw nigh to him , and he will draw nigh to you .

What shall I say ? Why , what farther Directions are necessary for Resisting of Satan's Temptations , together with an earnest Exhortation so to do , are given you in those most Excellent words of the Apostle to the Eph. 6.10 , 11 , 12. with which I shall conclude . Finally Brethren be strong in the Lord , and in the Power of his might ; Put on the whole Armour of God , that ye may be able to stand against the Wiles of the Devil . For we wrestle not against Flesh and Blood , but against Principalities , against Powers , against the Rulers of the darkness of this world , against Spiritual wickedness in high Places : Wherefore take unto you the whole Armour of God , that ye may be able to stand in the Evil day , and having done all to stand : And so goes on in several Verses , shewing with what Armour you must prepare your selves , wherewith to defend your Innocency against the Assaults of Satan , viz. with Truth , or the Knowledge of the Gospel , with Righteousness , Charity , Faith , the Hope of Salvation , and the Word of God : And then adds , as I before directed you , That you must Pray always , with all Prayer and Supplication in the Spirit , and watching thereunto with all Perseverance .

THE Fourteenth Lecture . First , That I should Renounce the Devil , and all his Works , the Pomps and Vanity of this wicked World , and all the sinful Lusts of the Flesh .

HAVING already , in order to the Explication of these Words , shew'd you , Who the Devil is , what are his Works , what is meant by Renouncing the Devil , and all his Works , and how necessary it is we should absolutely do so ; I come now ,

Secondly , In like manner to Explain unto you , What 's meant by the Pomps and Vanity of the wicked World , and in what sence , and how far we must Renounce the wicked world with its Pomps and Vanity . Three things here to be explain'd , and accordingly Renounced : 1. The world ; 2. The wicked World ; and 3. The Pomps and Vanity of this wicked world What is meant by the Pomps and Vanity of this wicked World , and to shew you in what Sence , and how far you must Renounce the wicked World , with its Pomps and Vanity .

To Renounce the Pomps and Vanity of this wicked World . There is not a word here but will require some Explication . As to the word Renounce indeed it may suffice , what I before told you , that it is of various Significations , according to the Nature of the Thing to be Renounc'd by us : And there being Three Things in these Words necessary to be Explain'd ,

First , The World ; Secondly , the wicked World ; and Thirdly , the Pomps and Vanity of this wicked World ; I will Expound to you the Meaning of each , and will withal shew you in what sence , and how far you are to Renounce every One of them .

And First , I am to shew you , what is meant by the World , and in what Sence , and how far you are to Renounce the World . The World in Scripture does generally pass under a very bad Character , and for the most part is mention'd , as what does directly oppose God's Glory , and our own Happiness . Thus Jam. 4.4 . Know ye not that the Friendship of the World is Enmity with God , and whosoever therefore will be a Friend of the World , is an Enemy of God . And on the contrary , Gal. 6.16 . St. Paul gives this Character of himself , The World a great Enemy to God's Glory , and our own Happiness . That through the Cross of our Lord Jesus Christ , the World is Crucified unto him , and he unto the World . And , 1 Joh. 5.4 . it is universally declar'd , that Whosoever is born of God , overcometh the World : And therefore in the Second Chapter of the same Epist. 15 , 16. we are commanded , Not to love the World , neither the Things that are in the World , being assur'd , that If any man love the World , the love of the Father is not in him . And indeed , if we shall search throughout the whole Book of God , we shall find such frequent and earnest Commands to Renounce this World , and to beware of its Temptations , that nothing , except Satan the Ring-leader of all our Adversaries , seems to be a more Mortal Enemy to the Happiness and Salvation of Mankind , than this World . And all this consider'd , as also , that it is made so material a Part of our Baptismal Covenant to Renounce , as the Devil , so the World ; I think it concerns you to be well informed , what is meant both in Scripture , and your Catechism , by that World , which you are so oblig'd to Renounce , and in what sence , and how far you are to Renounce it .

And a more nice and critical Enquiry and State of this Matter is the rather necessary , because the World , as hardly as it is spoke of , is not absolutely , and in its own Nature Evil , as the Devil is ; for consider'd in it self , it is the Creature of God , and consequently very Good , according to that Divine Testimony given thereunto , Gen. 1.31 . God saw every thing that he had made , and behold it was very Good : And it is only Evil accidentally by our Abuse of it . That therefore you may Err on neither side , neither despise the Workmanship of God's Hands , to the Disparagement of God's Goodness , in giving us of his Creatures for our Use and Convenience ; nor too much Dote upon the Creature , to the Neglect of the Creator , which is a Degree of Idolatry : It is to be consider'd both generally and particularly . I will , with what Skill God shall enable me , state this whole matter to you , and shew you , What is meant by the World , and in what Sence , and how far you are to Renounce it . And for the more full and compleat Explication of this Point , I will do it , both Generally and Particularly .

I. By the world in general is meant that whole Frame of Nature , which we behold , and all that variety of Creatures , which it contains , and is given us by the Bounty and Goodness of God , for our Vse and Benefit . And First as to the World in General , it is visible what is meant by it , viz. The whole Frame of Nature , which we behold , with whatever is contain'd therein . True it is , the World is put many times in Scripture , as Joh. 7.7 . and often elsewhere , to signify Evil Men , because that the Wicked make up the greatest Part of Men in this world . But this is an improper and figurative meaning of the world , Evil Men being but a part of the world , and in this Sence will better be consider'd by us under the next general Point to be spoken to , viz. The wicked World . But Matth. 4.8 . and in innumerable other Places of the Scriptures , by the World is meant , that whole Frame of Nature , which we behold , and all that Variety of Creatures , which it contains , and is given us by the Bounty and Goodness of God , for our Use and Benefit .

And now the great Question will be , In what Sence , and how far we must Renounce the World , in this Sence of the Word . And there are not ordinary Mistakes about it ; For some shall Cry out most grievously against this World , as the Author of all their Sin and Misery ; and therefore many have endeavour'd to fly out of it , as it were , into Desarts , living separate from Mankind , and without the Conveniencies of Life , as the Hermits of Old ; and into Cloysters and Monasteries , as the several Orders of Monks and Friars at this Day in the Church of Rome . The world in this Sence is not in it self Evil , but only accidentally , by Man's abuse of himself , or it . But certainly the World does not deserve to be so spitefully us'd , as the Words and Actions of Superstitious and mistaken Men do import . For to use the words of a great Man , The World is certainly in it self Good , and is not Evil , but accidentally by Man's Abuse of himself , or it . It doth contain a general supply of Objects answerable to the Desires of our sensible Nature , and the Exigencies and Conveniencies of it : It is a great Shop , full of all sorts of Wares , answerable to our Wants , or Conditions . There is Wealth , and Places , and Delights for the Senses ; and it becomes an Enemy to us , by reason only of the Disorder and Irregularity of those Lusts and Passions , that are within us , and by reason of the Over-value , that we are apt to put upon them . They are indeed Temptations , but they are only Passive , as the wedge of Gold did Passively Tempt Achan , but it was his own Lust and Covetousness , that did him the Harm . The Rock doth not strike the Ship , but the Ship strikes the Rock , and breaks it self .

Nay , this World , as it is not Evil in it self , Considered in it self it is very Good , and convenient to us . so most certainly it is full of Goodness and Benevolence to us : It supplies our Wants ; it is accommodate to the Exigencies and Conveniencies of our Nature ; it furnishes us with various Objects , and Instances of the Divine Goodness , Liberality , Bounty ; of his Power , and Majesty , and Glory ; of his Wisdom , Providence , and Government : which are so many Instructions to teach us to Know , and Admire , And as it is not absolutely in it self Evil , so neither is it entirely to be Renounced ; but being Good in it self it may insome measure be desired and enjoy'd by us . and Magnify him ; to walk Thankfully , Dutifully , and Obediently unto him ; to teach us Resignation , Contentedness , Submission , and Dependance upon him . A good Heart will be made the better by it ; and if there be Evil in it , it is such as our own corrupt Natures occasions , or brings upon it , or upon our selves by it ; and it is a great Part of our Christian Warfare and Discipline to teach us to use it , as it ought to be used , and to subdue those Lusts and Corruptions that abuse it , and our selves by it . So that the World you see is not absolutely , and in it self Evil , nor is it consequently entirely to be Renounced by us : But it is in it self Good , and as such it may in due measure be desir'd and enjoy'd by us .

Nevertheless through our own Corruption , Nevertheless through our own Corruption , whereby we abuse the good Things of the world , it becomes accidentally the occasion of most of our Sins , and of our Estrangement from God , our sovereign Good whereby we abuse these good Things of the World , which the Divine Bounty has bestowed upon us for our Support , Comfort , and Convenience , the World becomes Accidentally the occasion of most of our Sins , and of our Estrangement from God , our soveraign Good . And how the World does accidentally become the occasion of much Sin committed by us , and as such , how far it ought to be Renounced , I take to be a Point that is very requisite you should be well instructed in .

And the Case you must know betwixt Us and the World stands thus : Man is a Compound Being , made up of Two different and distinct Natures , a Body , and a Soul ; the one purely Material and Earthly , the other Spiritual and Heavenly ; the one Inferior , the other Superior in Worth and Dignity ; the one Mortal and Perishing , the other Immortal and Everlasting . Hence Man is by some called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Akin to Two Worlds , the Knot , as it were , that ties 'em both together , or the Button that fastens 'em one to another . How the World becomes so . Now Man consisting of these Two Principles , according to One whereof , and that the Principal , he is nearly ally'd to God , ( for according to his Soul , he is the very Image of God ) it is very reasonably requir'd of him , That he should chiefly mind Heaven , and Heavenly Things , his near and chief Relations , ( if I may so say ) which he is Everlastingly to enjoy ; and that he should not much concern himself with the Things of this world , which he must shortly leave behind him , and then all Relation betwixt 'em will cease . But all the time of his Pilgrimage here , Living and Conversing for the most part with the Things below , he becomes sooner acquainted with them , and they with him , they have an easier Access to him than Heavenly Things , and have therefore greater Opportunities to court his Affections , and to win upon 'em : So that in the End it too often falls out that St. Paul's Rule is liv'd Counter to , and Men generally Set their Affections on things below , and not on things above .

〈◊〉 what man● it does ●ptivate us , 〈◊〉 draw us ●m God . The manner how the world Captivates , and Enslaves , and Draws the whole Man in Triumph after it , is this ; It presents to the Senses Riches , Honours and Pleasures , and dazles 'em with their Glory and Beauty : Men's outward Senses being so extreamly taken with these , do easily bribe the Affections to love 'em above all other , and cause 'em to Covet and Lust after 'em . The Affections becoming hereby most eagerly desirous of 'em , do put a false Biass upon the Judgment , so that our Understanding and Reason usually becomes thereby so far Corrupted , as to dictate to the Will , that these outward and sensible good Things , are the Objects , which are above all others worthy of its Choice . And thereupon the Will does immediately choose the present Objects of Sense , the Riches , Honours and Pleasures of this World , prefering 'em far before spiritual Things . And thus the whole Man , Body and Soul is made a Slave to the world , and neglects Heaven , and minds not to perform the Conditions of the Covenant of Grace , the way thither .

〈◊〉 far there●e as it en●ges our Af●tions too ●sely to it , ●s to make 〈◊〉 Inordi●ely , and ●egularly 〈◊〉 mind it , ●d to neglect 〈◊〉 great Con●n , the Bu●ess of Re●ion , it is to ●●e Renoun● and Re●●ed by us . So that upon the whole Matter , the world is so far only our Enemy , and to be Renounced and Overcome by us , as it Engages our Affections too closely to it , so as to make us Inordinately and Irregularly ( that is , with an Affection to it , or any Thing in it , beyond its due Desert , ) to mind it , and too much to neglect our great Concern , the Business of Religion , and the Performance of the Conditions of the Covenant of Grace , our way to Heaven and Happiness . * * So long as we wear these Earthly Bodies about us , we are permitted the Vse and Enjoyment of worldly Things , provided in Things lawful , and in Degrees allowable . So long as we live in this World , and are Parts of it our selves , and carry these Bodies of Earthly Materials about us , there is no doubt but it is necessary for us , and we are permitted to be concern'd in it , and we may without scruple gratify our selves with the Enjoyments of it , provided it be in Things lawful , and in degrees allowable , and that we suffer not our Hearts and Affections to be too much fixt upon it . But in regard our Souls , the principal Part of us by far , are the Natives of Heaven , and are only as Pilgrims and Tenants here Below , to stay but for a short Time : ( For As the Dust shall return to the Earth , as it was , so the Spirit shall return to God , ●t being our ●uls , our ●ncipal ●rt , are soon 〈◊〉 remove to ●eaven , we ●●st chiefly 〈◊〉 our ●fections on ●ings above , ●d mainly ●●eavour to ●ain them . who gave it , Eccl. 12.7 . ) we must therefore Set our Affections chiefly on things above , on God , the Society , Interests , and Enjoyments of that Ever-blessed State , making it our main Business to Possess , to Attain , and Enjoy them ; and not on things below , the foolish Interests and Satisfactions of this perishing and transitory State here on Earth , Col. 3.2 . And so far as the world , or any thing in it Inveigles our Hearts and Affections to fix upon it , and seduces us to commit any Thing sinful , and hinders to mind the Business of Religion , and the Performance of the Conditions of the Covenant of Grace , our way to Happiness , and everlasting Satisfaction , it is to be Renounced , Rejected , and Overcome by us : It is the Matter of a Christian's Warfare , and the subject of his Victory . And so far as this , Whatsoever is born of God , overcometh the World , 1 Joh. 5.4 . and in this sence St. Paul Professes , Gal. 6.14 . that The world was Crucified unto him , and he unto the world . And thus you see in General in what sence , and how far we are to Renounce the World .

But Secondly , II. Concerning the World , consider'd in its Particulars , & those Temptations result both from the Good , and the Evils thereof . For the more full and compleat Explication of this Point of Renouncing the world , it being a Matter wherein it concerns you to receive the most distinct Directions ; I will farther consider the Particulars of which this World is made up , and will also shew you in what sence , and how far you are to Renounce each of 'em . And here it is observable , that when we come to take a nearer View of the world in its Particulars , it does not then appear , as it does in the General , to have nothing in it but Good , but to contain withal a great mixture of Evil ; and indeed to be in the present State thereof almost wholly made up of Vanity and Vexation of Spirit . And both the Good and the Evil Things thereof do give us considerable Temptations to Sin .

Now the Good Things of this world are summ'd up under these Heads , The Riches , Honours , and the Pleasures it affords . The good things of this World , Riches , Honours & Pleasures ; the Evils , Poverty , Disgrace , and Afflictions . And Things of a middle Nature are the different Callings , Conditions , and Cares of this World . And its Evils on the contrary may be reduc'd to Poverty , Disgrace , and those Afflictions of all sorts , which in innumerable ways do assail us . And there are also some Things therein of a middle Nature , as different Callings , Conditions , or States of Life , and the Cares of this World , which are the Appurtenances to it , and afford great matter of Temptation and Tryal to us therein : And in what Sence , and how far you are to Renounce it , with reference to each of these , I will endeavour to shew you .

And , First , As to the Riches of this World : These are not in themselves Hurtful , but Good , and are bestowed by the Divine Providence upon those that have 'em , to very excellent Purposes and Uses , that they may do Good therewith , and that not only in providing for their own Houshold , but also by Stewarding them out to the Support and Advancement of Religion and Vertue , I. As to Riches , these are not in themselves Hurtful , but Good , and are bestowed upon us to good Ends and Purposes . to the Relieving the Poor and Distressed , to the Encouragement of Industry , and in many other ways which the Laws of Piety and Charity do direct . * * And those who enjoy 'em , have great Advantages of doing Good therewith , to others Comfort , and the Benefit of their own Souls . And those therefore on whom God has bestowed Wealth , have admirable Advantages put into their Hands , to do Good therewith , to the Comfort of others , and to lay up to themselves Treasures of Reward in Heaven by their good Works .

Nevertheless it was no hard Censure our Saviour pass'd upon Riches , in saying , That a Rich man shall hardly enter into the Kingdom of Heaven , Matth. 19.23 . For both Scripture , Nevertheless Riches are a mighty Temptation , whether we con●●er Men as ●etting , Pos●ssing , or as ●arting with 〈◊〉 Losing of ●em . and daily Experience tells us , that Riches are a very great Temptation to manifold Sins and Offences against God , and that whether we consider Men with respect to their Getting , Possessing , or their Parting with , or Losing of them .

First , Consider Men in the State of getting Riches , and St. Paul tells us , 1 Tim. 6.9 . That they , who would be Rich , fall into a Temptation and a Snare , and into many foolish and hurtful Lusts , which drown Men in Destruction and Perdition . And our own Experience also gives us to see , I. In the over-●●ger Pursuit 〈◊〉 Richesmen 〈◊〉 run them●lves into ●any griev●●s Sins . how many horrid and black Crimes , and into what miserable Snares , so as never to be able to disentangle themselves out of 'em , do Men run themselves into , by an over-eager Pursuit of Riches . A dividing betwixt God , and Mammon , is the lowest Degree of Sin , that is occasion'd hereby , which yet God will not endure , as you will find , Matth. 6.24 . The Neglect of Religion , and Contempt of Heavenly Things is the next . And it is not seldom we see , that Men to raise themselves Estates in this world , will not stick at Oppressing the Poor ; at Cheating of Orphans and Widows ; at Corrupting of Witnesses and Juries , and Forging of Evidences ; and to add Impiety to Injustice , to get but a small Pittance of worldly Wealth , they will Rob God in his Tythes and Offerings , by Sacrilegiously detaining those Dues , which were allotted , both by the Laws of God , and Man , for the Maintenance of the Worship of God , and his Ministers ; a Sin compar'd by St. Paul with Idolatry it self , Rom. 2.22 .

As also into ●any misera●le Snares , so ●s to behard● ever able 〈◊〉 disent angle ●hemselves ●ut of 'em . And then , as to the Temptations and Snares , into which Men , by the unjust acquiring of Riches , do often Entangle themselves , it is indeed Terrible to consider , how they do frequently thereby run themselves into such a Condition , that like a wild Beast entangled in a Net , they cannot get out . For when once Riches are got by any methods of Wrong , or Robbery , there must be an entire Restitution of all that has been unjustly gain'd , or ever the Man can be said to Repent , or hope to Recover the Favour of God . And yet this Restitution , after many and repeated Acts of Injustice , becomes almost Impossible to be done : For why , the Love of Money is so near to the Miser's Heart , that he can sooner spill the Blood thereof , than part with it . And if that , which he has Ill-got , has not Thriven with him , as seldom it does , why then he has not where-withal to Restore to every Man his own , without reducing Himself and Family to extream Beggary ; which how hard a thing it is to bring himself to , and in Practice how seldom heard of , I leave it to your own Observation to Inform your selves . So that you see into what a miserable Temptation and Snare , Men do Entangle themselves by grasping after unlawful Gain . For as Resti●ution is necessary to Peace with God , so it is ●xtreamly difficult to be willing , or ●ble afterwards to make it . They have it not in their Will , or if in their Will , not in their Power to make Restitution , and yet without Restitution they can have no Peace with God ; and therefore such at length do usually fly for Refuge from their upbraiding Consciences , if not into utter Atheism , as is usual with other great Sinners : At least-wise they 'll shelter themselves under some lewd Anti-nomian Principles , which teach Men to rely upon Christ , and to roll upon his Promises , notwithstanding any Extortions , Oppressions , or other unrepented Sins , they may be at the same time Guilty of ; for which Reason perhaps your Dealers , and Men of Business , are so apt to be found at the Feel of Fanatick Teachers . Such Temptations to Sin are Men liable to in the Getting the Riches of this World .

Secondly , And no less also are those subject to , who do Possess them . II. And no less Temptations are those subject to , who do possess 'em . Experience tells us , that a great Estate , is a very great Temptation to Idleness and Luxury , to Pride and Insolence , to Irreligion towards God , and a Profane , Idolatrous Trust in Riches : And in a word , to Commit the highest Offences towards God , their Neighbour , and Themselves . I say , to Idleness and Luxury , the former whereof is the Rust of the Mind , the latter is a Canker , that devours and destroys the Body . And how great a Temptation to Idleness and Luxury Riches are , is eminently seen in the Case of the Rich Man in the Gospel , Luk. 12.19 . He had no sooner got his Barns and his Coffers full , but he Sings a Requiem to his Soul , Soul thou hast much Good laid up for many Years , take thine Ease , Eat , Drink , and be Merry . And so likewise , they are a strong Temptation to Pride and Insolence , and that in Respect both to God , and Man . As to his Behaviour towards God , how apt is the Rich Man , in the midst of all his Successes , to Sacrifice to his own Net , and to Burn Incense to his own Drag , as the Prophet words it , Hab. 1.16 . that is , to Attribute all to his own Wit and Policy , and Conduct , exclusive of God's Providence ? And then , as to his Carriage towards Men , how often do Riches make those , that have 'em , to carry themselves with a most unreasonable Haughtiness and Disrespect towards Persons of lower Fortunes , to look upon Men of little , or no Estates , as the Cattle only , and Vermin of the World , and to treat 'em as their Slaves and Vassals , as if they were not Creatures of the same Kind with themselves , and had not Souls , as Precious in God's sight , as their own ? And then , as to Irreligion , and Insolence towards God : The impious Contempt of God , and of all that is Sacred , which Men in the midst of their Abundance do cast upon that Bountiful Benefactor , who Gave 'em all things Richly to Enjoy , cannot be more exactly describ'd than in the Case of the Israelites , Deut. 32.13 , 14 , 15. He made him ride on the high Places of the Earth , that he might eat the Increase of the Field ; but Jeshurun waxed fat and kicked ; thou art waxed fat , thou art grown thick , thou art covered with fatness , then he forsook God , which made him , and lightly esteemed the rock of his Salvation . But as to that Profane and Idolatrous Trust in Riches , which is so Detestable before God , this is so much the natural Effect of Wealth , that very good Men will be apt to slide into that very sinful Temper of Mind , if they do not take care . In my Prosperity I said , In the Possession of Riches , Men are Tempted to the highest Offences against God , their Neighbour , and Themselves . I shall never be removed , Holy David confesses it of himself , Ps. 30.6 . So great you see are the Temptations , which do also arise from the Possession of Riches . They Corrupt both Body and Mind , by Idleness and Luxury : They cause Men to Insult over their poorer Neighbours , and sometimes even God himself too , by Pride and Irreligion . And in Confidence of their Riches Men Idolatrously put their Trust in their Wealth , instead of the All-sufficient God of Heaven .

But Lastly , The great Sins of all , But Lastly , the great sins of all are occasion'd by a Lothness to part with , & a Fear of Losing 'em . which Men are in danger of Committing , on the account of their Riches , are those , which are occasion'd by their Lothness to part with , or their Fear of losing 'em . By a Lothness to part with their Riches is all that Niggardliness , and want of Charity and Good works occasion'd , which many Rich are most guilty of , and sometimes none more so , than those , who have most to spare , and who are to look upon themselves , as indeed but Principal Stewards under God , 〈◊〉 a loth● to part 〈◊〉 Riches , 〈◊〉 Vn●●ifulness ●●en . the sovereign Benefactor , and who must give an Account to him of their many Talents of Riches , how they have distributed 'em , in doing Good therewith . This was that Tenacious Temper of Mind , for which the Rich Dives will be for ever Infamous , as long as , the Gospel , that is , as long as the Sun and Moon endureth ; and for which he is for ever irreversibly Doom'd to Hell-Torments . He would not spare so much as the Crumbs which fell from his Table , to Relieve the Poor Lazarus , his Heart was so much set upon his Wealth .

●rom the ●of losing 〈◊〉 Apostacy 〈◊〉 God . But the great Sin of all , which the Rich are in most danger of Committing , is occasion'd by their Fear of Losing their Riches , and is no less than an Apostacy from the Faith , and a Denial of the Truth . Our Blessed Saviour tells us , that Whosoever he be , that forsaketh not whatever he hath for his sake , and the Gospels , he cannot be his Disciple ; and to leave Houses , Lands , Possessions , and whatever worldly Enjoyments , if you will not Renounce the Gospel it self , or those Truths contain'd therein , and will not embrace Errors contrary to it , is always the hard Condition that Christians are put upon in Times of Persecution . But how hard a Thing is it for a Rich Man to do this ? A poor Wretch may be content to leave his uncomfortable Mansion , and to Resign this laborious tedious Life , in hopes of gaining Rest , and eternal Glory thereby , rather than strain his Conscience : But for a Rich Man to take a Farewel of his stately Houses , delightful Gardens , his silent Grots , and shady Walks , his rich Furniture , goodly Farms , and his heaps of Silver ; to leave these , and fly into Banishment , endure Poverty , labour with Hunger , and starve with Nakedness ; all this to preserve a good Conscience : It is a hard Saying , a shrewd Temptation ! He will be apt to desire his Settlement , may be , on this side Jordan , rather than he will pass over the Flood , into the Land of Canaan . He will be very apt to build his Tabernacle on this side Heaven . The Temptation is indeed Great , and many have fallen under the Power of it . Several have past very shrewd Brushes in their way towards Heaven , and yet have not been able to withstand the Shock of this Temptation . We have a famous Instance of this in the Young Man in the Gospel , Matth. 19. This Person came to our Saviour , with a mighty Desire to know , what he should do to Inherit the Kingdom of Heaven , and reckon'd up a many extraordinary Acts , that he had done already in order to it , ( insomuch that in another Gospel it is recorded , our Saviour Loved him very much ) But the Holy Jesus told him , that if he would Be perfect , he must go and sell what he had , and give to the Poor , and he should have Treasure in Heaven , and that he must in Poverty and Affliction come and follow him ; When the young Man heard that saying , he went away sorrowful , for he had great Possessions , says the Text , ver. 22. And thus you see what Temptations Riches will give you , whether you consider your selves as Getting , as Possessing ; or as Parting with , or Losing of them .

●n what sence ●nd how far Riches are to ●e Renounced And now the great Question will be , In what Sence , and how far you must Renounce the Riches of this World in all these respects ? And in the General I can safely tell you , that Riches are not of that Evil Nature in themselves , that you must absolutely Renounce , or Reject 'em . We read of a peevish Philosopher , In General , being they are not Evil in themselves , they are in Cases only to be renounced by us , wherein we cannot without Sin Pursue , Possess , or retain them . amongst the Grecians , one Crates , who threw all his Wealth into the Sea , he would have nothing to do with it . And there are a sort of Men amongst the Romanists , those whom they call Begging-Friars , who Vow Poverty , and place a very great Part of their Religion in that very sinful Trade ( if there be not a very great necessity for it ) of Begging . But Riches are not of that Nature , that they need be so absolutely Renounced and Rejected by us . They may be Innocently enough , both Sought , Possest , and Retain'd . And it is only in such cases wherein you cannot , without Sin , Pursue , Possess , and Retain 'em , that you are oblig'd by your Baptismal Vow to Renounce and Reject 'em ; and that is in these Cases following .

And First as to the Getting of Riches , As First , Riches considered in the Getting , no Man must so put his Heart upon 'em , as to esteem 'em his chiefest Good and Happiness . you must not set your Heart upon 'em , so as to esteem 'em your chiefest Good and Happiness ; for this is an eternal and an unalterable Rule , both in Reason and Religion , That the chiefest and most absolute Good deserves our chiefest Esteem , and choicest Affections : And that lesser Goods to be less esteem'd and lov'd . And therefore God , and Heavenly Things being our chiefest Good , and the Riches of this World being Good only by derivation from him , and that in infinitely lower Degrees , we must by no means suffer the Riches of this Life to have an equal share in our Esteem and Affections with God , and Heavenly Things . No : Mammon is too base a Competitor , that we should divide the Empire of our Hearts betwixt God and him ; No man can faithfully serve two Masters ; for either he will hate the one , and love the other ; or else he will hold to the one , and despise the other . Ye cannot serve God , and Mammon , says our Saviour , Mat. 6.24 .

And , Nor must he labour after 'em with immoderate Care , so as to neglect the great Duties of Religion & Devotion . You must by no means labour after the Riches of this World with immoderate Care , so as to neglect the great Duties of Religion and Devotion . Martha , you know , was much troubled about her Houshold Affairs , at a Time and Opportunity given her to hear our Saviour's Heavenly Discourses , and Divine Instructions ; and our Saviour rebuked her for it , telling her , that Mary had chosen the better Part , in laying aside her worldly Business , to attend that more important Affair , the Enriching of her Soul , Matth. 10.41 , 42. And you must take care , lest you also Incurr that , and a worse Rebuke , by spending the Lord's Day , set apart by Divine Appointment , wholly to the Service of God ; lest you spend it , I say , in worldly Business , and in Projects of Gain : Or indeed any Day in immoderate Carkings , so as to omit either your Family , or Private Devotion . And must Seek first the Kingdom of God , and his Righteousness , and all these other things shall be added unto you , in such measures , as shall be needful for you ; and you must therefore after lawful Endeavours , leaving the Success to God , Take no further Thought for the Morrow , Mat. 6.33 , 34.

But above all , in your Pursuits after this World's Wealth , Especially he must beware of Enriching himself by unjust Means . You must beware of Enriching your selves by any unjust Means . This is called by the Wise-man , A making hast to be Rich , because that those , who are bent upon unlawful Gain , think plain and honest Dealing too slow a way of encreasing their Substance : But he withal tells 'em , that They , who do so , shall not be Innocent , Prov. 28.20 . that is , shall Involve themselves in great and terrible Guilt , as has been shew'd you . And let me tell you withal , whenever you shall come to Cast up your Accounts between God , and your own Souls , a Thorn will not prick your Flesh with half that Anguish , as the Reflection upon an Ill-gotten Estate will pierce your Consciences : So that above all things it does concern you to Renounce all false and deceitful ways of getting Riches , remembring how the Prophet pronounces a fearful Woe to him who buildeth his House by unrighteousness , and his Chambers by wrong , that useth his Neighbours service without wages , and giveth him not for his work , Jer. 22.13 . And especially you must beware of getting by Defrauding those , ●●●ticularly by Sacri●●ge . who Minister about Holy Things . The Generality of the World do now a-days seem to value no Gain like this ; but as it is declar'd by the Prophet Malachi , 3.8 . to be the worst sort of Robbery ; so it is the certain way to bring a Curse upon all a Man's Substance : As on the contrary , a very free and liberal Payment of Tythes to the full Value , will bring a certain Blessing . All which you have fully declar'd from the Eighth , to the Thirteenth Verses . So that in a word , all unlawful Gain , whether by Robbing God , or Man , you must take care of .

●oever has ●ustly gain● any thing ●●st renounce by make● Restitu●n thereof . But if it has been your sad Misfortune to have brought such a Guilt upon your Consciences , you must then Renounce those Riches in the most proper and immediate Sence of the word , that is , by Restoring speedily to the full , and rather more than less , to all those whom you have any ways Injured , as Good Zacheus did : Behold Lord , if I have taken any thing from any man by false Accusation , that is , Wrongfully , I here restore him Four-fold , Luk. 19.8 . Thus far you must Renounce the Riches of this World , with respect to the Getting of them .

II. ●●●ches con●●●er'd in the ●ssession , are ●be renounc● by paring those Su●●●fluities ●ich tempt ●leness and ●uxury , ●ide and In●●●ence , and 〈◊〉 Idolarrous ●ust in Ri●●es ; and by ●●stowing it Pious and ●haritable ●es . Secondly , Riches consider'd in the Possession , are to be renounced by paring off those Superfluities , which tempt to Idleness and Luxury , to Pride and Insolence , and an Idolatrous Trust in Riches ; by paring off that Super-abundance , I say , and bestowing it to Pious and Charitable uses . Idleness is a Life , for which no Man Living can give an account to God , or Man , there being no Man so Great , or so Rich , as that he can pretend to have been Born to live Idlely , and to be exempt from that Use and Service , which every Person owes both to Church and State , as he is a Member of both those Bodies . The Eye cannot say unto the Hand , I have no need of thee , nor again the Head to the Feet , I have no need of you ; God having so temper'd the Body together , that all the Members , both Comely and Uncomely , Honourable and Dishonourable Parts , should have the same Care one of another , 1 Cor. 12.21.24 , 25. And as Idleness , so is Luxury a Crying Sin , as will appear by considering the fearful Doom pronounc'd by St. James to such Rich Ones , as wanton it in nothing but Pleasure . Go to now ye Rich men , weep and howl for your Miseries that shall come upon you , ye have lived in pleasure on the Earth , and been wanton ; ye have nourished your Hearts as in a day of Slaughter , Jam. 5.1.5 .

And as to Pride , For any Person , be he never so Wealthy , to be pufft up by his Estate , to carry it Proudly and Insolently towards other Men of lower Fortunes ; ( the usual Effect of Riches ) this also is a thing severely Threaten'd in the now cited place of St. James , viz. Chap. 5. ver. 1.5 , 6.

But as to that Exalting themselves against God , in an utter Defiance of his Laws , which so many Rich and Great Men are subject to , Who , when God has fed them to the full , do then commit Adultery , and assemble themselves by Troops in the Harlots houses , and are as fed Horses in the Morning , every One Neighing after his Neighbour's Wife ; shall I not Visit for these things , saith the Lord , shall not my Soul be Avenged on such a People as this ? Says God by his Prophet Jeremy 5.7 , 8 , 9. Sure such an insolent Contempt of God's Laws , and haughty Pride against him , will most terribly provoke his Indignation at the last . And so ,

Lastly , will a Profane and Idolatrous Trust in Riches , to which the wealthy Ones are so extreamly liable . God shall likewise destroy thee for ever , says the Psalmist , Psal. 52.5 . He shall take thee away , and pluck thee out of thy Dwelling-place , and root thee out of the Land of the Living . And who is this that he will serve so ? Lo the Man that made not God his Strength , but Trusted in the Abundance of his Riches , and strengthen'd himself in his Substance , ver. 7. The Reason wherefore Men do so much Covet after , and so closely Hug their Riches , is because they take 'em to be a sure Security against all Misfortunes and Troubles , and will be a Refuge to 'em , they think , in the Days of Calamity . But alas ! There is nothing more Uncertain , and indeed more Dangerous to the Owners thereof , than Riches . They can neither Fence off Death , nor Sufferings , but do most usually bring on both , and that both from the Reason of the thing , as they Excite the Envy , and are a Bait to the Covetousness of others to Dispossess him , who Enjoys 'em ; and by the just Judgment of God , when Men have unlawfully got , or abus'd 'em .

And now all this consider'd , since Idleness and Luxury , Pride and Insolence , and a Trust in Riches , are so highly Provoking to God ; and since the Rich are so extreamly liable to these , of all others : The Possessors of great Estates would do well and wisely too , so far to Renounce 'em , as to Pare off those Superfluities in their Fortunes , and to bestow all that to Pious and Charitable Uses , which Tempt 'em to such Pernicious Vices . Nor is this a more hard and unreasonable Lesson , than what was given by our Saviour in a like Case . Matth. 5.29 . says he , If thy right Eye offend thee pluck out , and cast it from thee , for it is profitable for thee that One of thy Members should perish , and not that thy whole Body should be cast into Hell . And so we may say in this . If Superfluity and Abundance , and more than is necessary , to provide a Person of those Conveniencies , which are requisite to that State and Condition , wherein Providence has Plac'd him in the World , does directly tend to those Vices now nam'd ; then it is much better , that with Crates he should even throw away that Superfluity : For much better it is , that his worldly Wealth should sink into the Bottom of the Sea , than that it should sink him , both Body and Soul , in Hell . But there is no Necessity for any Man to throw that away , which God has bestow'd upon him for better Uses . Take care to do Good therewith , and then it will Open unto you the Gates of Heaven . In so doing you will Renounce those Superfluities of an Estate , as to your own proper Use , but however it will return into your own Bosoms at last , with infinite Advantage and Interest . Which brings me in the

●●d lastly , 〈◊〉 suffering ●oss there●● rather 〈◊〉 Aposta●● from the ●●th . Last Place to shew you , How far the Rich are to Renounce their Wealth , in Parting with it in Works of Mercy , and in suffering the Loss thereof , rather than Incur Apostacy . And to give you my Sence thereof in a few words . God , true it is , does not always make it the Condition of a Disciple to Sell all that he hath , and to give it to the Poor , as he Commanded him in the Gospel , upon an extraordinary Occasion . Nor does he always put us upon the fiery Tryal , either to leave all , or preserve a good Conscience . But however , there is doubtless requir'd a better Use to be made of Riches , and larger Distributions of what God hath Blest them withal , to Pious and Charitable Uses , than most of our Rich Ones do commonly think . And it is also requir'd , that tho' we are not always put to the actual Tryal , whether we will follow Christ in the Adherence to Truth , and by Renouncing of Error , or retain our Riches : Yet it is ever requir'd , that we should be readily dispos'd to Forsake all , and follow Christ , suppose there were Occasion , which must be the Import of these words , Mat. 16.24 . If any Man will come after me , let him deny himself , and take up his Cross and follow me . Every One is not actually call'd to take up the Cross , by abandoning his worldly Possessions , or in any other way ; the Meaning must be , that every Disciple must let this World's Goods hang very loose about him , so that he could easily put 'em off , when call'd to it . And God , who searches the Heart , and tries the Reins , sees whether we are so dispos'd , or no. And , tho' he puts us not to the actual Tryal , he will however Judge us , accordingly as he sees we are actually dispos'd . And let this suffice for the present , whereby you have seen , how far we must Renounce the World in general , and also in that particular Instance of its Goods , the Riches thereof . There are several other Ingredients of which this World does consist , and in what Sence , and how far you must Renounce them , shall also , God willing , be shew'd you . But of this the next Opportunity .

THE Fifteenth Lecture . First , That I should Renounce the Devil , and all his Works , the Pomps and Vanity of this wicked World , and all the sinful Lusts of the Flesh .

THE Point that we are now upon , is to lay before you the Strength of those Temptations , which do arise from the World in General , and the several Things therein contain'd in Particular , whether , they be the Goods , or the Evils thereof , or such as are of a middle Nature ; and to shew you in what Sence , and how far you are to Renounce 'em . And as to such Considerations , which concern the World in general , and also that first and principal of its Materials , the Riches thereof , and which are necessary to he laid before you : This I have already done , and now I am to pass on to the Consideration of

A Second of its Particulars , viz. The Honours thereof , and to shew you what they mean , and in what Sence , and how far you are to Renounce the Honours of this World . What is meant by the Honours of this World , in whatsence , and how far they are to be Renounced .

Honour is accounted one of the Principal of this World's Goods ; and tho' it be much supported by Wealth and Riches , yet it is often , and sometimes deservedly , prefer'd before 'em . And Honour properly and strictly What is meant by Honour properly and strictly . does signify an inward Esteem bore to a Person , upon the account of some worthy Accomplishments and Advantages he is possest of ; and this inward Sence of his Worth , testified by some outward and suitable Respects , exprest either by our Carriage towards him , or by our Speeches to , or concerning him . This is what Honour does strictly signify : But to the more general and usual Meaning of the Thing , What in the General Meaning of the Word . both in Scripture , and common Language , by Honours are also meant the Advantages , or Qualities themselves , upon the account of which Persons are so Honour'd , and Esteem'd , and Respected ; and those outward Respects given 'em upon the account of those Advantages .

And they may be reduo'd to these following , Nobility , or Gentility , Preeminence , or Authority , and Dignities and Promotions , which are call'd Posts of Honour : Also an High Esteem and Reputation amongst Judicious , Wise , and Good Men , upon the account of a Person 's Wisdom and Vertue , or some worthy and glorious Action perform'd by him : Or , the Vulgar Applause of the Croud of Men , upon what they account Praise-worthy and Honourable : And lastly , the Outward Expressions of Respect , either by Word , or Deed , usually given upon the account of any of these . I shall consider all these Kinds of Honour apart , and allowing to Persons , who any-wise deserve Honour , all that is consistent with Innocency , I will shew in what Sence , and how far they are to Renounce it , as it Tempts 'em to Sin against God , and to Trample under Foot his Authority and Laws .

I. ●obility , or ●●ntility . And First as to Nobility , or Gentility : This is an Honour derived down upon Persons from their Fore-fathers , who are suppos'd to have Ennobled their Names and Families by some excellent Atchievments in Peace , or War , either in Learning , Arts , or Arms , or whatever worthy Performances , whereby they have signally Benefited their Country ; ●he original ●ature of ●obility , or ●●ntility . and who , upon that account , have been distinguisht by certain Badges and Titles of Honour , from the Croud of Men , whose Ancestors have not been so eminently Famous and Deserving . And such Honour as this is highly agreeable both to Scripture , and Reason . In the Scriptures we do not only find the Princes of Israel , Heads of the Houses of their Fathers , who were the Princes of the Tribes , and were over them , Numb. 7.2 . but also that they bore several Coats of Arms for Distinction , which what they were , you may see Gen. 49. And in Reason there is as great a Necessity , that there should be a Distinction of Members , more or less Honourable in the Body Politick , as in the Natural , and therefore in both , Vpon some Members we bestow more abundant Honour , 1 Cor. 12.23 . And indeed such a Distinction of Persons upon the account of their Merit , or Desert of their Families , does serve to raise the Emulation of Men , to Atchieve some noble and worthy Enterprize , and to shake off that Sloth , which would otherwise Enfeeble their Activity . And for this reason it is , that God has Planted this Passion of Emulation in Persons Natures , to rouze 'em up to Imitate the noble Vertues , and great Examples of Others , that they likewise might Transmit a Name worthy to be Imitated in future Generations . Such is the Original and Nature of True Nobility , and so Reasonable and Useful it is in it self .

The Abuses 〈◊〉 is subject 〈◊〉 , and in ●hat Instan●●s to be Re●ounced . But as the best Things are liable to the worst Abuses ; so it fares with this sort of Honour . And the Noble-man , or Gentleman is apt to think himself Priviledg'd above others , to trample under Foot all Laws , both Divine and Humane ; and to reckon himself above Reproof or Punishment , when he has done ; to despise and oppress the rest of Mankind , as if they were but a lower Rank of Creatures , and had not Souls as excellent in their Natures , and as capable of Improvements ; as precious in God's sight , and as much the Heirs of Heaven , as his own : Such are apt to fly at the greatest Distance from those worthy Vertues , which Ennobled their Ancestors ; and indeed to despise Religion , and its chiefest Vertues , as Qualities beneath 'em .

I. A Gentle●an , be he of what Rank ●r Quality so●ver , must ut●erly renounce ●ll that Honour , which pretends to place him above the laws of God , or Man , and beyond Reproof or Punishment , when he has Violated either . But , First , A Nobleman , or Gentleman , be he of what Rank or Quality soever , must utterly Renounce all that Honour , which pretends to put him above the Laws of God , or Man , and beyond Reproof or Punishment , when he has Violated either . For so far is One of an Eminent Quality , from being at liberty to be an Atheist , or Libertine , a Licentious , and a lewd Liver , a breaker of the Laws of his Country , and a despiser of the Discipline and Orders of the Church ; and so far is he from being above Punishment or Reproof for such like Violations , that he is Bound , above all other Men , to be a strict and orderly Liver ; and upon his Failure , is more open to Reproof , and more liable to be severely Punisht : Such a one is plac'd upon a higher Form than other Men , and consequently his Deformities and Vices are more open to publick View , and more easily discern'd ; and the Multitude , which are always apt to observe the Faults of their Superiors , will be sure to pass their usual Censure , How unbecoming is this Man's Life to his Birth and Quality , and how does he he disgrace himself and Family ? So Injurious is he to himself . He is moreover by the Eminence of his Birth and Quality , as A Light put , not under a Bushel , but on a Candlestick , and so the World , who are always apt to imitate the Manners of their Superiors , seeing his bad Example , will many of them Copy it out to their own Destruction ; so Mischievous is such a One amongst Men. And lastly , he has receiv'd far greater Talents from God , than other Men , to employ to his Glory , which he has abus'd to his Dishonour , he is ungrateful towards God . He has had the Examples of more noble Progenitors before his Eyes , to raise his Emulation ; he has had the Advantages of a better Education , to improve his Knowledge ; he has more Time and Leisure to pursue it , more Riches to procure the Means of Attaining it ; he has more Authority to support Religion , and the Church , and he has a greater stock of Reputation amongst Men , to Countenance both . And having thus a greater share of Talents to employ to his Master's Honour , proportionably a greater Measure of Improvement thereof , to the Advancement of God's Glory and Religion amongst Men , will be requir'd at his Hands ; For unto whomsoever much is given , of him shall much be required , and to whom Men have committed much , of him they will ask the more , Luk. 12.48 . Such a One is bound above others to be a strict and orderly Liver , and upon his Failure , is more open to Reproof , and more liable to be severely Punisht . And now does any Man think when he has so much Abus'd himself , and Family , when his Example has been so Mischievous and Infectious to Mankind , and when he has turn'd all the Artillery , which God has given him to fight against Sin , and the Devil , when he has Treacherously turn'd it upon God himself , will his Honour bear him out in this ? Or does he think himself above the Reproof of God's Ministers here , or the Punishment of an Incens'd Deity hereafter ? No : He is the Man to whom Reproof does particularly belong , and accordingly Herod the Tetrarch was reproved by John the Baptist , for Herodias , his Brother Philip's Wife , and for the Evils , which Herod had done , Luk. 3.19 . And in the World to come , such a One , above all Men , will be Beaten with many Stripes , Luk. 12.47 . So much is that Honour to be Renounc'd , which pretends to put a Man above the Laws of God , or Man , or beyond Reproof or Punishment for the Violation of 'em .

Secondly , And so likewise is that to be Renounced and Detested , which exalts Persons above their Brethren , to that degree , as to despise and oppress the rest of Mankind , as if they were but a lower Rank of Creatures , and had not the same God to their Father , Bodies formed out of the same Clay , and Souls as excellent in their Natures , and as capable of Improvements ; as precious in God's sight , and as much the Heirs of Heaven , as their own . II. As also that which exalts Persons above their Brethren to that degree , as to despise and oppress the rest of Man●●nd , as if ●●y were but ●lower Rank 〈◊〉 Creatures , ●●d had not ●●e same God 〈◊〉 their Fa●●er , Bodies ●ormed out 〈◊〉 the same ●lay , & Souls 〈◊〉 Excellent 〈◊〉 their Na●●res , and as ●●pable of Im●●ovements ; 〈◊〉 precious 〈◊〉 Gods sight , ●●d as much ●●e Heirs of ●eaven , as ●●eir own . This is indeed observ'd to be , for the most part , the Property of those only of Vpstart Quality ; for whether it be , that such are Transported above themselves , by a sudden Rise of Fortune , so as not to know their mean Beginning ; or whether it be , that their Fathers being rais'd to their Greatness , meerly by Vertue of their successful Fortunes in the World , not for any noble and worthy Performances , these have not that Vein of Magnanimity , Largeness of Soul , Generosity , Courtesy , and Liberality , running in the Blood , as it were , of some Families , whose Nobility was founded in some noble Exploits of Vertue : Whatever may be the reason , it is generally observ'd , that your New Gentry are apt , above others , to carry it with an unreasonable Haughtiness and Disrespect towards their poorer Brethren . But alas ! There is no Ground in the World for this Distance , nor that Slavery they put 'em to . Have we not one Father , and hath not one God made us , Mal. 2.10 . And was it not out of the same Lump of Clay , that he made one Vessel to Honour , and another to Dishonour ? And when this Earthly Tabernacle of ours shall be dissolved , who shall be able to distinguish betwixt the Dust of Princes , and their meanest Vassals ? And is not the Soul of the poorest Indian Slave , as Spiritual and Immortal , as that of the Richest Merchant in Europe ? And had it but the Education , which our Europians have , it is capable of receiving as clear Notions of God , and of Religion , and of Vertue , as any of us all . And no doubt , were it adorn'd therewith , and so had the Image of God consisting in these Graces , restor'd within it , it would be as Precious and Dear to him , and be receiv'd into those Mansions of Bliss , from which , those proud Tyrants over their Fellow-Creatures Liberty , will certainly be Excluded , if they continue to treat 'em with such Distance and Slavery . Sure I am , the Poor Lazarus is now in Abraham's Bosom , when the Rich and Noble Dives , who treated him not with that Respect and Kindness , as he did his Dogs , is scorching in the Flames of Hell . All which consider'd , it does become the highest in Birth and Quality , to carry it with all due Humility and Courtesy to the lowest , and to Renounce and Abandon those Thoughts of Honour and Quality , which thrust away their Fellow-Servants to the same God , so far off 'em , tho' they may not have the Pretence of the Pharisee for so doing , nor can say to 'em , Come not near me , I am Holier than thou .

III. Such ought ●ven to Re●ounce all ●retensions to Honour , who ●ave degene●ated from ●hose worthy Qualities , ●hich Enno●led their Ancestors . But , Thirdly , Those Persons ought indeed , even to renounce all Pretensions to Honour , who have degenerated from those worthy Qualities , which Ennobled their Ancestors . The true Nobility of those , who are really of Birth , or Quality , was founded , as I have told you , in the Heroick and extraordinary Vertues of their Ancestors ; and therefore their Quality cannot be suppos'd to remain with 'em , when those Vertues , which gave Being to it , are departed from 'em . But so it is , that none are half so apt to Pride themselves in their Families , and to talk so much of their Pedigree , as those who have the least of any true Worth remaining in 'em : And sure , it is a sign they have but little of their own , who do so much value themselves upon others Deservings ; and seem to have nothing to Brag of , but borrowed Titles . We have Abraham to our Father , was the constant Cry of the Jews , when they had least of the Faith and Vertues of Abraham . However , as apt as such are to assume this Honour to themselves , there is no reason in the World , but what was purchas'd by the Merits of others , should be forfeited by their ill Deserts , and that Vice should lose , what Vertue did gain . And this our Saviour and his Apostles did determine in the Case This the Determination of our Saviour , and his Apostles , in their Case . of those Jews ; Think not to say within your Hearts , we have Abraham to our Father , for I say unto you , that God is able of these Stones , to raise up Children to Abraham , Matth. 3.9 . that is , by having degenerated from Abraham , you have forfeited your Title to the Name and Honour of being Abraham's Children , and the vile Gentiles , as you account 'em , shall be taken into that Dignity and Relation : For he is the Father of all them that Believe , tho' they be not of the Circumcision . And accordingly in a true Estimation of Things , all those , and those only are Honourable , who are Vertuous , tho' they cannot derive their Pedigree from noble Ancestors . The Honour of my House beginneth with me , and the Honour of thine , endeth with thee , said a worthy Commander , in Plutarch , to a Banisht Wretch , who upbraided him with the meanness of his Parentage .

Lastly , And such ought also , even to Renounce all Pretensions to Honour , amongst Christians at leastwise , who despise Religion and its chiefest Vertues , as Qualities beneath them . Lastly , and such ought to Renounce all Pretensions to Honour , amongst Christians at least-wise , who despise Religion and its chiefest Vertues , as Qualities beneath 'em . And yet those are the Persons , who take themselves to be the only Men of Honour , who can talk most Atheistically and Profanely , whose Life and Conversation is made up of Lewdness and Debauchery ; and as to those grand distinguishing Graces of Christianity , Humility , Meekness , and a patient Enduring of Injuries and Affronts , who count them a meer Jest , which Men of Quality and Honour , it is impossible , should submit to . But be it so , only let 'em withal consider , that Not many Mighty , not many Noble were called ; but the base things of the World , and things which are despised , hath God chosen , yea and things which are not , to bring to nought things which are , 1 Cor. 1.26.28 . And what then signifies their Honour , when God despises it ?

But really it is not so , that your profligate and lewd Livers , be their Birth , or Quality never so Great , are Honour'd and Respected amongst Men ; for whilst they continue in a mean and vile Slavery to their basest Lusts , they are not only in truth and reallity miserable and wretched Caitiffs : But whatever they think of themselves , they are indeed in the Eyes of others most Hateful and Contemptible . True it is , the greatest Part of Men ( and Pity it is , that so many amongst Christians should still remain so Carnally minded ) do look upon the Man , who will not revenge an Affront , to be mean Spirited , and scarcely a Gentleman ; and the desperate Duellist is the more Honourable and Heroick in the Eye of the World : Yet those who are throughly season'd with Religion , and Wisdom's Dictates , have other Thoughts and Apprehensions of such a One , and count him the only Person of true Courage , and of a great Soul , who can despise the vain Opinions of the Croud , in the Pursuit of real Vertue . And above all , the Meek and Forgiving Christian , has this Honour , that he has an easy Access to the Throne of God , can come into his Presence with Confidence and Assurance , whilst the other , tho' the Greatest Man on Earth for Quality , dares not Approach him , without Trembling and Horrour . And yet if vain Men will give the Honour here to those , who are most Contemptible in the sight of God , But if such are accounted Honourable ●ain Men , ●y are des●able in the ●es both of ●d , and of ● Wise and ●od Men. ( it is very unfit it should be so amongst Christians ) however let the Humble and Meek content himself with this , That here on Earth he has the Approbation and Esteem of all Wise and Good Men , and shall receive in Heaven , from the unerring Judgment of God , a Testimony before the whole Quire of Saints and Angels , to his Infinite and Eternal Honour and Glory ; a Testimony , I say , which will far Exalt him above the Highest of Mortal Men , who consider their own Quality , more than God's Glory , and prefer an empty Notion of Honour , before the real and substantial Graces of God's Spirit .

The Summ ●w far Pa●nal Ho●ur is to be ●nounced . In a word , and to summ up what has been spoke to this Point , Paternal Honour is indeed in it self Useful and Valuable , as it puts before Men's Eyes the worthy Deeds of their Ancestors , and as it Inspires 'em to an Imitation of 'em in the most excellent and noble Instances , and Strains of Vertue . But so far as Men's Opinion of their Birth , or Quality , pretends to put 'em above the Laws of God , or Man , and beyond Reproof , or Punishment , when they have violated either ; and when it Exalts 'em above their Brethren , to that Degree , as to despise and oppress the rest of Mankind , as if in respect of themselves , they were no better than Brute Creatures : These are no other than meer Paganish and Heathenish Notions of Honour , and must be Renounced and Detested by every Christian . And indeed those ought , even to Renounce all Pretensions to any Honour , who have basely degenerated from those noble and vertuous Qualities , which Ennobled their Ancestors , and did constitute them Honourable . But especially such ought to Renounce all Pretensions to Honour , amongst Christians at least-wise , who despise Religion , and its chiefect Vertues , as Qualities beneath 'em . So that thus you have at length seen , in what Sence , and how far Paternal Honour is to be Renounced , that Honour which is derived upon Persons , from their Forefathers by Nature .

II. 〈◊〉 what sence , ●nd how far ●ivil Honour 〈◊〉 to be Re●ounced ; ●hether the ●avour of ●rinces , or ●he Effects of ●heir Favour , ●osts of Ho●our . Secondly , And now I am in like manner to consider Civil Honour , that which is derived upon Persons , from the Fathers of their Country , or those who have the supreme Power and Authority in a Land , and are next under God , the sole Fountain of this sort of Honour . And it is either that , which is the Cause of farther Honours , viz. The Favour of Princes ; or the Honours themselves , which they Confer'd upon Persons deserving their Favours , as Pre-eminence and Authority , Dignities and Promotions , which are usually call'd Posts of Honour : As also those Titles and Distinctions , which do commonly accompany , and go along therewith , and are the Effect of Princes Favours .

Now as to both these , there is no doubt , but in themselves they are Good and Useful , and may be very Advantagious to the Purposes of Religion ; for the more a Man is in his Princes Favour , and the greater is his Authority and Trust ; the more he is supported with Power and Pre-eminence , and the greater Figure he makes in the World , the more capable he shall be of protecting true Religion , of rewarding and encouraging Piety and Vertue , and of discountenancing and casheering Wickedness and Vice , as was seen in the Favour of Hester and Mordecai , with King Ahasuerus , Hest . 8. But then except the Mind be first well season'd with Principles of Religion and Vertue , and ballasted with Humility , Princes Favours , High Places , Precedences and Titles give great Temptations to several Sins , and that both in the Getting , Possessing , and Losing thereof .

These kind of Honours , and outward Glories , are dazling and bewitching Things ; These kind of Honours and outward Glories are dazling and bewitching Things . they draw the Eyes of whole Crouds upon 'em , gazing , and admiring , and almost adoring those , who are Invested with 'em . They bring many humble Petitioners to wait upon 'em ; and these are the Men , who keep the World in subjection and awe under 'em . And therefore in obtaining a Prince's Favour , many are tempted to the grossest Flattery , in keeping it to the most servile and sinful Compliances ; and rather than lose it , to Sacrifice Innocence , and a good Conscience . And as to the Honours themselves , the Glory thereof Tempts some to grasp after 'em , who have no Abilities , nor Skill to manage 'em ; the Denial often causes those , who have real Abilities , but know it too well , to turn Male-contents and Mutineers to the Shocking many times of Church and State . And most Men are tempted to aspire after 'em , meerly to serve their own Private Ends , not the Publick Good , by 'em : And lastly , to compass and purchase 'em by most indirect and unlawful Means . In the Possession of 'em , Persons are apt to grow Proud and Imperious , Unjust and Cruel , and at the best shall be much diverted from minding the great Business of their Souls . And lastly , the hazard of losing 'em are dangerous Temptations to many to Obey Man , rather than God , that they may still Retain 'em .

But First , as to a Prince's Favour , But First , a Prince's Favour , tho' extreamly Valuable , when it can be had without Sin , yet no Man must Gain , Possess or Retain it by wicked Arts , or sinful Compliances . tho' it is extreamly Valuable when it can be had without Sin ; and Princes ought to be Applied to , and Courted for the Favours Men expect from 'em , and must be held in the greatest Veneration , as the Vicegerents of God upon Earth by 'em ; and no Wise , nor Good Man will forfeit , without necessity , the Esteem of 'em : Yet no Man must wind himself into their Affections , by flattering of their Vices , none must Obey their unlawful Commands , as the Duty of his Place , nor must any for fear of incurring their Displeasure , choose rather to displease God . There are several Instances in the Scripture of Good and Wise Men , which shew you how , and in what Case it is necessary for Men , so far to deny themselves , as to Renounce their Favours , amongst which , take that of John the Baptist , instead of many . This Just and Holy man was much in the Esteem and Favour of Herod , who Observed him , and when he heard him , he did many things , and heard him gladly , Mar. 6.20 . Nevertheless this Holy Man was so far from flattering of him , that he did not stick to Reprove him for his Incest , and for all the Evils he had done , Luk. 3.19 . tho' to the Loss of that Prince's Favour , and his own Life , Mar. 6.27 .

Secondly , Proceed we next to consider , Nor Secondly , the Effects of their Favours , High Places , and Titles of Honour . what is necessary to be done with respect to the Effect of Prince's Favours , those Honourable Posts , the Pre-eminence and Authority , the Dignities and Promotions , to which they do Advance those , whom they Favour ; and those Titles of Honour and Distinction , which do usually go along therewith ; and in the Obtaining of these Posts of Honour , and Places of Trust and Power .

First , There must be no Grasping at that , which is above a Man's Capacities and Abilities to manage to the Publick Good . I. In the obtaining of ●hese , no Man must grasp at ●hat , which is ●bove his Ca●acities and Abilities to manage to the Publick Good . For any Person out of a vain Opinion he has conceived of his own Parts and Abilities , to undertake Business he is not able to Perform , and to meddle in things he does not understand , is a great Injury both to himself , and others ; to himself , in exposing his own Insufficiency , which in a lower Station would have lain hid , and never been Censur'd , nor Reproacht . He does injure others thereby in perverting Judgment and Justice , through his Unskilfulness , in not dispatching Men with quickness and dexterity in their Lawful occasions and Business , and by keeping out those , who would discharge the Duties of such Offices and Places , This Mischievous to ●he State . much more to the Benefit and Satisfaction of the Publick .

But this Ambitious and Pragmatical Humour of Climbing where they are not Call'd , is most of all mischievous to the Church , This Mis●heivous to ●he Church . when Persons undertake to be Teachers of others , who have not Learnt themselves ; such were those of whom St. Paul speaks , Who desired to be Teachers of the Law , when they understood neither what they said , nor whereof they affirmed , 1 Tim. 1.7 . And such were some great Pretenders to Illumination and Knowledge in the Apostles Time , of whom St. Peter complains thus , These are Wells without water , Clouds carried by a Tempest , viz. From one dangerous Error to another , by every Wind of Doctrine , as Clouds are from one place to another , by a tempestuous Wind , 2 Pet. 2.17 .

But the Psalmist was far from this pragmatical and medling Temper , Psal. 131.1 . Lord , my Heart is not haughty , nor mine Eyes lofty , neither do I exercise my self in great matters , or things too high for me . Much less does it become others to be so ; but all must so far Renounce ( as great as is the Temptation ) the most Honourable Posts , as to decline and refuse those they are not able to manage to the Satisfaction of their own Consciences , and the Publick Weal . And it would be happy for the World if all would do so .

But above all , this Modesty in declining those Undertakings they are not fitted for , becomes the Laity , with respect to their Teaching of others , whom it does not become To think more highly of themselves , than they ought to think ( as they do who set up for Teachers , who had not an Education for that Purpose ) but to think soberly , according as God has dealt to every Man the measure of Faith , Rom. 12.3 .

Secondly , And in the obtaining of these Posts of Honour and Power , Persons of the best Capacities and Abilities , must not be over-eager and importunate in their Suits and Applications to those , who bestow them ; ●or Second●● ought Per●●ns of the ●●st Capaci●●es and ●reatest Abi●●ties be over-●●ger and im●●rtunate in ●●eir Suites ●●d Applica●●ons to those , ●ho b●stow ●●em . but having modestly made their Court to their Superiors , must contentedly receive their Denial . It is the Ambition of Great Men , striving with one another for the highest Places of Trust and Power in the Common-wealth , that causes Factions , and Civil Wars , to the Destruction of their Native Country . And it is the Pride of some , who over-valuing their own Abilities and Parts , and thinking they are Injur'd , in not being Prefer'd to the highest Dignities and Promotions in the Church , has caused those Schisms and Separations in it ; such choosing rather to be Ring-leaders of a Party , than Subject to , and Dependant on any . But tho' these publick Posts in Church , or State may be modestly sought by those , who are able to weild 'em , and need not be renounc'd and declin'd by Men of Parts and Abilities , when duly call'd thereto : Yet none of the greatest Capacities ought violently to thrust themselves into 'em , to the Disturbance of Church , or State , Lest they perish in the Gain-saying of Korah , who with his Companions , Dathan and Abiram , unduly and factiously seeking the Priesthood , Numb. 16.10 . Provok'd God in so fearful a manner , that The Earth opened her mouth , and swallowed them up , and their Houses , and all the men that appertained unto Korah , and all their Goods , ver. 32. The Consequences and Effects of Faction and Schism , are so very bad , that it is not to be wonder'd , God should so remarkably Punish it , as he did , to the Example of Others .

Wherefore a Person of the best Capacities and Abilities , if after some reasonable Expectations , and a modest Importunity , he cannot yet hope to prevail , he must submit to Authority and Order , acknowledg God's Providence in it , possess his Soul in patience , and think that for some secret Corruption in himself , or for some other just Cause , God is pleas'd that he should not at all , or not yet succeed in his Suit . So that thus you see , how in the Pursuit of Civil Honour , as High Places , and Posts of Honour , and Authority , Dignities , and Promotions , that no Man must grasp at those , which he has not Abilities , or Skill to manage ; nor must Persons of greatest Abilities turn Male-contents and Mutineers against the Government , in Church , or State , when defeated in their Aims : But as they may modestly endeavour their own Advancement , so they must contentedly receive a Denial , when for Reasons , best known to their Superiors , they are put by their Pretensions . And this is all that is proper for me to speak as to the Renouncing of this sort of Honour ; it being not my Business to Catechize my Governours , but rather to Instruct you , that you may be obedient both to God , and Them . To proceed then ,

Thirdly , There is another sort of Honour , consisting in the high Esteem and Reputation , on which the wise and vertuous Part of Mankind have of a Person , III. How far , and in what sence , that Honor which consists in the high Esteem and Reputation of the wise and vertuous part of Mankind is to be Renounc'd . occasion'd by the excellent Qualities , and Divine Graces shining in him , or upon the account of some extraordinary Actions performed by him . And this indeed is a Subject , which it concerns all of you to have well stated to you , there being no Christian but has , or ought to have a good Reputation , for his good and excellent Qualities . And by what measures he ought to Gain , to Enjoy , or to Retain it ; and when , how far , and in what Sence he is bound to deny himself in , or to decline it , is what belongs therefore to every One to be satisfy'd about .

Now this is that Honour , which the Wise-man calls a Good Name , Prov. 22.1 . and tells us , it is rather to be chosen , than great Riches , and that loving Favour is better than Silver and Gold . And yet to give us a higher Commendation of it , Eccl. 7.1 . he tells us , that a Good Name is better than precious Ointment . This is what the Wiseman calls a Good Name , and is more valuable than Rich●● , or precious Ointment● . Now that he does compare and prefer it to precious Ointment , the reason very likely is this , because in the first place , precious Ointment was a most valuable Treasure in the Eastern Nations , as appears by Hezekiah's shewing it in a vain Ostentatious manner amongst the rest of his choicest Treasures , those in the House of his precious things , to the Babylonish Ambassadours , 2 King . 20.13 . Next it was what was used in the Consecration of Persons to the highest Dignities and Employments , as to the Pre-eminence of a King , and the Office of the High Priesthood , as you will see , Lev. 16.32 . and 1 King . 19.16 . It was what cast forth , far and near , a most fragrant and delicious Scent to the Comfort of others , and of those , who were Anointed with it ; for no sooner had Mary anointed the Feet of Jesus with her costly Ointment , but the house was filled with the Odour of it , Joh. 12.3 . Oyls and Ointments were what Wrestlers were formerly wont to use to prepare 'em for the Combat ; for being of a piercing Nature , when Chafed in , they would supple the Joints and strengthen the Sinews very much , It shall enter like Oyl into thy Bones , Psal. 109.18 . and thereby greatly enable the Body for Action , make it Nimble , and Vigorous , and fit for noble Exercises . And lastly , they were wont anciently to Embalm the Bodies of their Dead therewith , as you may see , Joh. 19.14 . to preserve 'em , even after Death , from Stench and Corruption .

It is a more peculiar Blessing than any the greatest Treasures , and procures better Security to our Persons and Estates . And now the Advantages of a Good Name have something therein resembling , but indeed far exceeding each of these , so as to render it much better than precious Ointment . For in the first place , an excellent Reputation and Fame for extraordinary Perfections , Divine Graces , and vertuous Performances , is infinitely more valuable than the most most precious Treasures ; for besides that , it is a more peculiar Blessing , than large Mannors and Possessions , Banks of Gold , or Silver , than Indian Stones , and all things that are accounted precious by Worldlings and Usurers ; for these are things which are common to the worst , as well as best of Men : Besides this , I say , an high Esteem and Reputation for Goodness , is a better Security by far , than the greatest Wealth . Now the Fundamental reason of some Men's amassing so much Wealth together , is because they think they shall provide thereby against all the ill Events of Fortune , and shall have wherewithal to fend for themselves in times of difficulty and scarcity of Friends . But whereas in Dearths , Famines , Persecutions , and Invasions , the more Wealthy any Man is , the more he is the Object of Envy , and subject to Rapine and Violence : The very Reputation of Uprightness and Integrity , Goodness , Mercy , Charitableness , will be a safe Retreat and Shelter against the Storm . And this alone has deliver'd many a One from Injuries , and Barbarous Usage , whom bolted Doors , and barr'd Gates , and Armed Men to guard 'em , could not protect against the Insults of an Enraged Multitude , and the Plunders of an Intruding Souldiery .

It is a necessary Qua●ification to ●he Episcopal Promotion . Next a good Reputation , and an Honourable Esteem amongst Men for worthy Qualities , is a necessary Qualification of those , who are to be Consecrated to the Dignity of Bishops , and of the Priesthood , it being requir'd that such must have a good Report of those , who are without , 1 Tim. 3.1 . Credit and Reputation do yield an unspeakable Comfort to a Man 's own self , It is com●ortable to a Man 's own ●elf . when he has the Approbation of Wise and Good Men , giving the same Testimony as his own Conscience to his worthy Designs and Performances . For which reason the Wise man tells us , Prov. 15.13 . That a good Report maketh the Bones fat , whereas a Person labouring under the Infamy of scandalous Vices , has both his own Conscience , and other Men's Contempt of him , piercing him to the very Soul . And with respect to others , A Good Name sends forth a Savour more sweet , And smells sweet in the World . than the most precious Ointments , to the Delight of all that are round about him ; whereas the very Name of an Unjust Oppressor and Exactor , of a Riotous and Debaucht Liver , of a Knavish , or Perfidious Villain , is a Nusance and Offence to the Neighbourhood he dwells in , and he is Hated farther than he was ever seen .

What shall I say ? A Good Name and Reputation in the World , It renders a Person capable of doing Good in it . renders a Person capable of doing Good amongst Men. It gives Weight to his Counsels , Authority to his Reproofs : Nay , and not only his Presence , but the very Imagination that he is Present , is enough to give a Check to any base and unworthy Action , or wicked Design . Because I delivered the Poor that cryed , and the Fatherless , and him that had none to help him , unto me men gave Ear and waited , and kept Silence at my Counsel , Job 29.12.21 . Whereas if a Person of known , or but suspected Vices , tho' Backt with the Power of a Master , of a Parent , nay of a Magistrate , if such a One pretends to correct Sin , or to enjoin the strict Observation of any Duty , that Part of Religion is thought the worse of , and slighted the more for his concerning himself about it . And as a Good Name renders a Man capable of doing much Good , so to have the Approbation of others to his worthy Designs , puts Life and Vigour into his Contrivances for the Publick . And active in Promoting it . It makes him Active and Zealous in the Prosecution of 'em , and gives Refreshment to his tired Thoughts and Spirits , under the Fatigues of compassing 'em . And to Crown all , when such a One comes to Die , his Death is lamented as a publick Loss , or some Judgment befall'n the Age , or Place , which was not worthy of him . His Memory is sweet and precious , whereas that of the Infamous stinks worse than his very Carcass ; or as the Wise-man says , The Memory of the Just is blessed , but the Name of the Wicked shall rot , Prov. 10.7 . So Valuable in it self , is that sort of Honour , which consists in the high Esteem and Reputation of the Wise and Vertuous Part of Mankind , concerning a Person , occasion'd by the excellent Qualities and divine Graces shining in him , or upon the account of some extraordinary Actions perform'd by him . And yet for your farther Satisfaction , A desire of Reputation , and Credit , is a thing implanted in our Natures by God . that it is not only in it self a valuable Blessing , but may with due Regulations be desir'd , enjoy'd , and carefully retain'd by us , I am to tell you , That God himself , who is not the Author of Sin , has implanted in the Nature of every Man a love of his Credit , and a desire to have a Good Name amongst Wise and Vertuous Persons ; and this the Divine Wisdom has done , that this desire of Credit and Reputation might be a Spur to excite us to Vertuous Performances , and a Bridle to restrain us from lashing out into Sinful Extravagances . Hence that of the Apostle , Wilt thou not be afraid of the Power ? Do that which is Good , and thou shalt have Praise of the same , Rom. 13.3 .

And indeed , Lastly , It is a Duty incumbent upon all Christians , And to preserve a Reputation untainted and unsuspected of Evil , is a Duty enjoin'd us by his Laws . to preserve their Reputation untainted , and , as much as possible , unsuspected of Evil. So the Apostle , Phil. 2.15 . Be blameless , ye Sons of God , without Rebuke , in the midst of a crooked and perverse Nation , amongst whom shine ye as Lights in the world . And in the 1 Thes. 5.22 . we are Enjoin'd to Abstain from all Appearance of Evil. Some will pretend , so they can but Approve their Consciences to God , they care not what Men say of 'em . But besides that , seldom any grow shameless and regardless of their Credit , till they have lost all sence of Conscience , as well as of their Honour : This is at best but a very uncharitable Saying . It is every Man's Duty indeed , in the first place , to take care of doing any thing , that is in it self Evil , and by which God is offended ; and if he cannot discharge his Conscience to him in a Good thing , without incurring the Offence and and Censures of Men , he must in such Case be content to approve his Actions to God only . But in Charity to other Men's Souls , we must also with St. Paul , Act. 24.16 . Exercise our selves to have always a Conscience void of offence , as towards God , so towards men , by giving no occasion to suspect us of Evil , and that because of giving no Offence , Lest our liberty become a stumbling Block to them that are Weak , and an occasion of falling in our Brother's way , which we are Caution'd against , Rom. 14.13 . and 1 Cor. 8.9 . Besides , that if a Person be of ill Fame , tho' he may not deserve it , all his Speeches and Actions shall be ill Interpreted , no Man regards what he says , or does , his Proposals shall be suspected , his Counsels and Rebukes , tho' wholsome and just , scorn'd and despis'd ; the Man he speaks for , the side he adheres to , the Cause he defends , and the Business he manages shall suffer Prejudice , and speed the worse for the ill Opinion is held of him . So that as the Father said , Nobis necessaria est Vita nostra , aliis Fama nostra . Angl. de Bon. vid. Cap. 22. " A Good Life is necessary to us , and a Good Name necessary to our Brethren . And as we must labour to have a good Conscience towards God for our own sakes , so also to have a good Report amongst Men for our Neighbours . So Valuable is a good Esteem in it self , so desirable to be Attain'd , and so carefully to be Preserv'd .

Nevertheless ●ven a Good Name is in ●me measure 〈◊〉 be Renoun●ed by us , & ●he Tempta●●ons it gives 〈◊〉 . Nevertheless , as useful as is the Honour and Esteem of Good Men , even this is in some measure to be Renounc'd by us , and the Temptations also it gives us , which are not inconsiderable . For the natural Desire of Honour and Credit amongst Men , is apt to make us too eagerly to desire Praise , making our own Glory the main End of the Good we do , or at least-wise to make us desire more than is proportionable to our Deserts . When possest of Reputation and Esteem , we are apt to take it wholly to our selves , and not to refer it to God , to whom the Glory of all that is Good in us , does properly belong ; and to make it an Instrument of our own Advancement only , neglecting to use the Authority , which our Credit and Reputation in the World does give us , to discountenance Irreligion , and to encourage Piety in the World . And sometimes Persons do so much over-value their Good Name and Reputation amongst Men , as to fly to undue Means of preserving it ; nay , to prefer the Esteem of Men more than the Honour , that cometh from God : In all which Cases there is great occasion for that Renunciation and Self-denial , with respect to that Honour , which consists in an High Esteem and Reputation amongst Men.

As First , we must so far Renounce the Honour that ●●ll accrue to us from our good Works , as not to make our own Glory the End and Reason of any Good we do . And , First , It behoves us so far to Renounce and Reject the Honour and Reputation that shall accrue to us from our Pious or Good Works , as Not to make our own Glory the end and Reason of any Good we do . We must Take heed that we do not our Alms before Men , to be seen of them , otherwise we shall have no Reward of our Father which is in Heaven , Matth. 6.1 . But on the contrary , the main and chief End of all we do , must be God's Glory ; insomuch , that Whether we Eat , or Drink , or whatever we do , we must do all to the Glory of God , 1 Cor. 10.13 . And indeed so far should we be from affecting the Honours and Applauses of Men upon the account of anything well done by us , that it becomes us rather to walk as silently and retiredly in the ways of Vertue , as we can , never endeavouring Ostentatiously to publish and proclaim our Pious and Good Performances , declining Fame and Popularity , and modestly concealing our own Praises and Excellencies : But when either the Glory of God , or the good of our Brother is concern'd and promoted in the Manifestation , Letting our Light shine before Men , then , and to the End only , that others seeing our good Works , they may Glorify our Father , which is in Heaven , Matth. 5.16 . For as One well observes , We are rather to affect those things , which deserve Fame , than the obtaining of Fame it self ; because Honour must be the Effect and Fruit of Well-doing , and not the chief Motive , or final Cause : Or , as Seneca expresses it , It is good to be Praised , but better to be Praise-worthy . But then if our Reputation and Praise does come in here , it is desirable enough , and is very seasonable , and comes in its due place , as being subordinate to God's Glory . And indeed it is most successfully obtain'd , when least sought after ; every one despising the most worthy Performances , when they see a Man aim thereby at so low a Mark , as Humane Praise and Glory .

Secondly , We must not Affect , but Renounce and Refuse those Praises , which are beyond , or above our Deserts . II. We must not affect , but renounce those Praises which are above our Deserts . We may moderately desire to be well Esteem'd , but it must be in proportion to our Vertues . For as it is Unjust to assume to our selves Praises , of which we are no ways Deserving : So it is Vanity and Vain-glory , to expect more than we deserve : And , We must not be desirous of Vain-glory , Gal. 5.26 . And to this End must therefore take care of Self-love , which makes us to magnify our own Parts , and to lessen those of our Neighbour .

Thirdly , Persons , who have a great Reputation and Esteem amongst Men , upon the account of some worthy Performances , Must beware of taking the Honour thereof wholly to themselves , and of not Transferring it to God , to whom the Glory of all that is Good in us , or excellently perform'd by any of us , does properly belong . III. We must beware of taking the Honour and Respects given us for any worthy Performances , wholly to our selves , and of not Transferring it to God , to whom the Glory of all that is Good in us , does properly belong . St. Paul , tho' He labour'd more abundantly in the saving of Men's Souls , than all the rest of the Apostles , yet was so far from taking the Glory thereof to himself , that he corrects it with a Not I , but the Grace of God , which was with me , 1 Cor. 15.10 . And so must all of us do , and instead of Glorying in our selves , must Glory in the Lord , and say , Not unto us , not unto us , but unto thy Name be the Praise , Psal. 115.1 . And the reason thereof is , that the good Temper of our Souls is wrought in us by the Grace of his Holy Spirit ; and if we shall accomplish any worthy Design , besides that , it is owing to his Grace assisting us , it is owing also to his Providence , which orders all those lucky Hits , and favourable Circumstances , and all those other Advantages , whereby we do bring it to Perfection : For Every good and perfect Gift cometh from above , Jam. 1.17 . and , What is it that we have not received ? 1 Cor. 4.7 . We are not forbid to receive Honour , says the Pious and Learned Bishop Taylor , but to seek it for Designs of Pride and Complacency , or to make it rest in our Hearts . But when the Hand of Vertue receives the Honour , and transmits it to God from our own Head , the Desires of Nature are sufficiently satisfy'd , and nothing of Religion contradicted .

IV. We must ab●●or making a Reputation ●or Religion ●n Instrument ●nly to our ●wn Advancement . Fourthly , You must abhor that vain Hypocrisy of those , who make the Reputation for Religion a meer Engine to screw themselves up into places of Power , and an Instrument to promote their Trade only ; but must chiefly use that Authority , which your Credit and Reputation for Religion may give you , to discountenance Vice , and to encourage Vertue in the World .

You must Renounce and Abhor , I say , that profane Hypocrisy of those , who make their Reputation for Religion a meer Engine to screw themselves up into places of Power , and an Instrument to promote their Trade only . This is the known Policy of a great many , who when they have a mind to usurp the Places of their Governours , put up to be great Zealots for Reformation of Religion and Manners ; and when they have a design to Engross to themselves all the Trade of their Neighbours , turn over to some Demure and Pharisaical Sect , that makes greater Pretences and outward Shews of Godliness , than their honest , but modest Neighbours . But for any Person to presume to make so sacred and venerable a Thing , as Religion really is , a meer Tool and Engine to mount themselves into the highest Posts and Promotions , into Business and Trades , is so Sacrilegious , so Prophane an Impiety , such an Aggravated , such a provoking Pitch of Wickedness , that if Hell be heated , as the Babylonian Furnace was , seven times hotter than ordinary , for any sort of Sinners , surely it must be for those , who do prostitute the Honour of God and Religion to such vile Purposes . And this therefore is a Practice , which must of all things in the World be detested by you . Certain it is , the mild JESUS was never known to utter Himself with so much Indignation and Anger , as towards those sort of Men , who made the Pretences of Religion , a meer Instrument to serve their Ambition and Covetousness . Wo unto you Scribes and Pharisees , Hypocrites , for ye devour Widows Houses , and for a Pretence make long Prayers , therefore ye shall receive the greater Damnation , Matth. 23.14 . So that far be it from any of you , to make so Sacred and Venerable a thing , as Religion , an Instrument only of Ambition and getting Wealth .

But you must use that Authority , which your Credit and Reputation for Religion may give you , to discountenance Vice , and to encourage Vertue in the World . But must use the Authority our Credit gives us to discountenance Vice , and to encourage Vertue in the World . A Person of approv'd Sincerity , and of known Piety , has upon that very account , a very great Power over the Hearts and Minds of Men , as I have told you ; so that he can easily Mould 'em into the like Temper with himself , if he will but seriously apply himself to that Purpose . And to this Purpose therefore you must use that Credit , Reputation , and Authority you shall have with Men , who think well and honourably of you , namely , to pull 'em back from running headlong in a Course of Sin , and as Allurements to entice 'em to follow your Example in those Vertues and good Parts , for which you your selves shall be so Commendable . It is a Talent God has committed to you , to Trade withal for his Glory , and if you shall neglect to lay out any thing of that Nature to your Master's use , it will be required at your Hands , as you will see Matth. 25.

Fifthly , As valuable as is a Good Name and Reputation amongst Men , You must Renounce all undue Means of preserving it ; V. As valuable as is a Good Name and Reputation amongst Men , we must Renounce all undue Means of preserving it . In which Rank I shall place , not only Duelling , that most Barbarous and Unchristian Custom , amongst the great Ones : Such are Duelling upon the account of Slanders amongst the great Ones . But also going to Law upon every Scandal , so common amongst the Ordinary sort of People when they slander one another . As to the former , That Person , who Challenges his Slanderer to give him Satisfaction , as he calls it , in the way of Duel , he seems to me to take the ready way to confirm the World in the Opinion , that he was not Injur'd . The worst his Adversary could say of him , was something which spoke him a very Ill Man ; and herein he goes about to prove himself the worst of Men , even a Murderer of his Neighbour , and a Felo de , and consequently one that might not be unlikely to commit any other Wickedness . But if it should take off the Scandal from him , in the Opinion of a foolish World , what Comfort will that afford , when it is certain , that No Murderer hath eternal Life abiding in him , 1 Joh. 3.15 .

Nor is it so agreable to that forbearing and forgiving Temper , Going to Law thereupon usual amongst common People . which should be in every Christian , to go to Law upon words of Slander . Now therefore there is utterly a Fault amongst you , because ye go to Law one with another ; why do you not rather take Wrong ? That is , in matters of Trespass and Fraud , if the Loss may be supported , or in Cases of Slander , wherein generally speaking , there is a much more effectual way of clearing an injur'd Innocence , than by Impleading of the Slanderer before a Magistrate : Why in such Cases do you not rather take Wrong ? I say , in such Cases there is generally a much more effectual way of clearing an injur'd Innocence , than by Impleading of the Slanderer before a Magistrate . For besides that , this sort of Lawing seems in most , a piece of Revenge in the Party traduc'd , upon his Accuser , for discovering some secret Wickedness , which he was ashamed to have publisht , rather than with any Design , or Hopes of clearing his Innocence ; insomuch that he who comes off Triumphantly from the Justice of Peace , is seldom the better thought of in the Neighbourhood , and still they will be apt to think it was a Work of Darkness , and only wanted a sufficient Proof : Besides this , I say , an open and plain Discovery before Neighbours , of the falshood and malice of the Slanderer in the most mild and Christian way ; or if such a Discovery cannot be made , a Circumspection and Care to live so Inoffensively and Innocently , as no one will believe the Calumny , this will in time work all evil Surmises and Suspicions out of the Minds of Men.

Lastly , And we must utterly Renounce and forfeit the Esteem of Men , rather than incur the Dis-favour of God . Lastly , we must utterly Renounce and forfeit the Esteem of Men , rather than incur the dis-favour of God . The best and wisest of Men are but Men still , and do often judge of other Persons , and their Proceedings , not as they ought , or as God Judgeth . Thus we see , When Jesus began to shew unto his Disciples , how that he must go up unto Jerusalem , and suffer many things of the Elders , and Chief Priests , and Scribes , and be killed ; then Peter took him up , and began to rebuke him , saying , Be it far from thee Lord , this shall not be unto thee , Matth. 16.21 , 22. that is , he endeavour'd earnestly to disswade him from so hazardous an Undertaking , and would have him be more careful of himself . And so it often happens to his faithful Disciples , especially his Ministers . If any more than ordinarily Zealous of their Master's Glory , or faithful in his Service , shall attempt to Reprove a great Man , or to oppose the Stream of Wickedness , or some ungodly , but prevailing Customs , his Friends , too much savouring of worldly Wisdom , shall violently disswade him , not to be thus Righteous over-much , as they think .

But if it shall so happen , that in the Discharge of our Duty , we have not their Approbation , be they never so Wise , or esteem'd never so Vertuous , having in the first place with all Sincerity consider'd what is necessary for us to do , we must vigorously proceed in the Discharge of a good Conscience , let who will condemn us of Rashness , or Imprudence .

And this is what the Apostle commands us , 2 Cor. 6.3 , 4.8 . He bids us Give no offence in any thing , that the Ministry be not blamed ; that is , he would have us make it , in the first place , a special part of our Care , to Abstain strictly from all things , that may give any just Offence , and Avert any from the Faith ; endeavouring to Approve our selves to all , that all Men may look on our Behaviour in the Gospel , with Reverence , and not with Censure : And so be attracted to a Christian Life , not deter'd from it . But then he charges us withal , In all things to approve our selves as the Ministers of God , in much Patience , Affliction , by Honour and Dishonour , by evil Report , and good Report , as deceivers , and yet true ; that is , he would have us approve our Fidelity in the Discharge of our Office by all proper Means , thro' the various Fates of being reproachfully Treated by some , as well as respectfully by others , by being Vilified , as well as Commended . So that thus at length you have seen , how that that part of Honour , which consists in the Good Esteem and Reputation of the wise and vertuous part of Mankind , tho' it is much to be valued in it self , and may be lawfully Desir'd , comfortably Enjoy'd , and ought carefully to be Preserv'd : Yet there is great place for Renunciation , with respect both to the Attainment and Enjoyment thereof ; and particularly as to the Loss of it , that we must so far Renounce it , as not to prefer the Esteem of Men before the Honour , that cometh from God .

Fourthly , And now I am to take into consideration the Honour , which is conferr'd , not by the wise and vertuous part of Mankind , nor given always upon the account of good Qualities , and worthy Performances ; but the Esteem of another sort of Men , and for the most part , for quite different Qualities and Performances , viz. The Applauses of the Vulgar , and of the Croud of Men , upon the account of what they judge Praise-worthy and Glorious . IV. ●●w far that ●●nour is to Renounced , ●●ich consists 〈◊〉 the Ap●●auses of the ●●lgar , upon ●hat they do ●count ●●aiseworthy ●●d Honou●●ble .

Now by the Vulgar , and the Croud of Men , I do not mean barely Mechanicks , and the lower Rank of Mankind ; but also that mixt Multitude , or Herd of Men , as well High , as Low , Rich , as well as Poor , all of what Rank , or Degree soever , who have little , or no Principles of Religion , or Vertue , all whose Apprehensions of Divine and Religious Matters are mean and low , and not lifted above the common Pitch , and to those Heights and Improvements given us by true Philosophy , and the Christian Doctrine . Truly all such are accounted the Vulgar , and shall be Herded amongst the Croud , for me , whether they be clad in Silks , or Furs , and fare Deliciously every day ; or whether they work at the Anvil , or follow the Plow , or beg at our Doors .

And by their Applauses , I do mean , that Vogue and Suffrage , that Approbation , and whatever other Expressions of good liking , which they do commonly give to bad Actions , and sinful Practices , as Swearing , Drinking , Whoring , Fighting , Duelling , and the like . And these Applauses of theirs , are as common and great a Temptation to most of those Sins , which are committed , as any thing whatsoever , and must therefore be utterly Renounc'd , This sort of Honour must be utterly and absolutely renounced . Detested , and Abhorr'd by us .

So that if ever it should so happen , that you shall unhappily commit any of those scandalous Sins ( which God avert ) and any of those profane and unthinking Creatures , who make a Mock , a meer Jest of Sin , shall Applaud you for the same ; instead of being pleas'd thereat , you must take Shame to your self , and let 'em know you are too much griev'd and troubled at your having committed such Folly and Madness , to be pleas'd at their Recital and Plaudits given it . No sure : A Repentance consisting in Sorrow and Shame is what ought to follow Sin ; but to Glory in it , and to receive Applauses for it , is infinitely to Aggravate it . And know this for certain , that Except you Repent , ye shall all likewise perish , as many other Sinners , triumphing like Mad-men in their Impieties , have done before you , Luk. 13.3 .

And now Lastly , it only remains that I lay before you , In what sence , and how far you are bound to Renounce those outward Expressions and Significations of Respect , either by Word or Deed , which are usually given upon the account of any of the foremention'd Honours . Lastly , in what Sence , and how far we must Renounce those outward Expressions of Respect , either by Word or Deed , which are usually given upon the account of any of the foremention'd Honours . Hitherto we have consider'd Honour in its internal Parts only , as Birth and Quality , Authority and Dignity , Reputation and Esteem , either for good , or bad Qualities and Performances ; and have shew'd you in what Sence either of these are to be Renounc'd . And now I am to do the like as to that outward part of Honour , whereby is exprest and signify'd to the Senses , the Eyes and Ears of men , the Respect , which is born to Persons , upon the account of any of the fore-mention'd Honours .

And as to these outward Significations of Honour , they are made either by Word , or by Deed. By Word ; and they are either Divine Expressions of our Veneration and Honour , viz. Those Names and Attributes peculiarly belonging to God , or Humane Ones , as Titles of Honour , when we call a Person Lord , most Gracious , most Excellent , most Noble , or the like ; or Titles of Respect , as when we call a Person Father , Master , &c. Also as to the outward Significations of Honour by Deed ; these are again either Divine , as Adoration , or Religious Worship , Prostrating our selves on the Ground before God , and such other Significations of our most excessive Self-abasement in respect of him , and our infinite Distance from him ; or they are Humane , such as may be also us'd to Men , as bowing of the Body , bending of the Knee , baring of the Head , &c. All which are Lawful , Innocent , and Dutiful ways of expressing our Respects ; and are also necessary , according as they are apply'd to Persons , to whom by the Laws of God , and right Reason they are due .

And now the Question will be , In what Sence , and how far any Person is bound to Renounce these Honours and Respects when conferr'd upon 'em .

And , First , No Created Being , either Men , or Angels , must suffer those Respects to be given them , whether by Word , or Deed , which are proper and peculiar to signify our sence of God's Majesty and Perfections . I. No Created ●eing , either Men , or An●els must suf●er those Re●●ects to be ●iven them , ●hether by ●ord , or deed , ●hich are ●roper and pe●uliar to sig●ify our sence ●f God's Ma●esty and Per●ections . Thus you 'll see , when Paul and Barnabas had miraculously Heal'd A Creeple at Lystra , who had never walked , the people would have done Sacrifice unto them , as if they were Gods ; but those Good Men no sooner perceiv'd it , but in the Abhorrence of the Blasphemy , Rent their Garments , and ran in upon them to restrain them , crying out , and saying , Sirs , Why do ye these things ? We also are Men of like Passions with your selves , and preach unto you , that you should turn from these Vanities , to serve the living God , Act. 14.14 , 15. And no doubt , but as the Angel also refused the Worship which John offer'd him , Rev. 22.9 . So both the Blessed Saints and Angels above , do now with the utmost Indignation , Renounce that Divine Worship given 'em by their Superstitious Votaries , the Papists .

Nor must any Humane Creature forbear to Renounce , so as to express the utmost Detestation and Abhorrence thereof , when any of the Divine Attributes and Perfections are ascribed to 'em by the Flattery of sinful Men ; for the want of which Renunciation Herod you 'll see , Act. 12.21 , 22 , 23. was the most signally punisht by the Hand of God . It happened that upon a set Day Herod arrayed in Royal Apparel , sat upon his Throne , and made an Oration unto the People ; And they gave a shout , saying , It is the voice of a God , and not of a Man ; and immediately the Angel of the Lord smote him , because he gave not God the Glory , and he was eaten up of Worms , and gave up the Ghost ; that is , because he disclaimed not that Blasphemous Flattery of the People , God Executed that remarkable Vengeance upon him . And this ought to be a Warning to those vain and inconsiderate Women , who in the Courtships that are paid 'em , and the Complements , which are usually made 'em , do suffer even Divine Attributes and Perfections to be ascribed to 'em . Women therefore must with Detestation renounce those Blasphemous Complements , wherein Divine Perfections are usually ascrib'd to them . Nay , and these they receive , not only without rebuking those that presume to offer 'em , but with all the Complacence and Satisfaction in 'em . But surely this will be required , not only at their Hands , who do so Blasphemously Complement 'em , but at theirs also , who do patiently suffer God to be so much Blasphemed in their Praises ; and the same Vengeance , which overtook Herod , will not fall short of them also , if they Renounce and Refuse not , with the utmost Detestation , such Impiety . And it is indeed so common a strain of Wickedness , that I thought it very requisite to Advertise you of it , and seriously to warn you against admitting it .

Secondly , Every Man must renounce and refuse those Titles , and Respects , and Precedences , which are not his due , but belong to Persons above him . II. Every Man must renounce and refuse those Titles and Respects , and Precedences which are not his due , but belong to Persons above him . A Distinction of Titles and Respects is necessary to keep up Order and Distinction of Men , and their Merits ; and it is a great Disorder and Confusion , when Persons either Take , or Receive such , as do not belong to 'em : So that one cannot know who is High in Rank , or Reputation , or who is Low in the World in respect of either . This is what the Wise-man complains of , Eccl. 10.5 , 6 , 7. as a great Evil , and such as it concerns the Magistrate to restrain by Law . There is an Evil , which I have seen under the Sun , as an Error , which proceedeth from the Ruler ; Folly is set in great dignity , and the Rich sit in low place ; I have seen Servants upon Horses , and Princes walking as Servants upon the Earth .

Nay , Lastly , So far must any One be from Assuming any thing of this Nature above him , that It becomes every Person out of Modesty , Humility , and good Manners , to decline his due in this kind : And must ever Renounce the Entitling and Placing of himself , and leave it to others . Lastly , And must in Modesty , Humility , and good Manners , decline his due in this kind ; and must renounce the Entitleing of himself , and permit that to others . This our Saviour prescribes , Luk. 14.8 , 9 , 10 , 11. When thou art bid to a Wedding , sit not down in the highest Room , lest a more honourable than thou be bidden of him ; but sit down in the lowest Room , that when he that bade thee cometh , he may say unto thee , Friend go up higher : Then shalt thou have Worship in the presence of them , who are at meat with thee . And the reason of this Appointment of our Saviour's , in so seemingly trivial a Case , was not only to pull down our Ambition and Pride , but to promote Courtesy , and Civility , and good Manners , which are very considerable Vertues in Society , and therefore to be sure of good account in Christianity .

But the Contrary to both these last Instances , of Renouncing outward Respects and Honours , is one of the great Vanities of the World , which shall be more fully spoke to under another Head . But yet I must not dismiss this without answering an Objection , or Two .

It is usual amongst other Titles of Princes , Objections against receiving Titles of Honour , Respect and Precedency , Answered . to ascribe to 'em the Attributes of most Gracious , most Religious , most Excellent , and the like ; which may seem to savour too much of that Flattery , for admitting of which Herod was Punisht : And the Absurdity seems to be the greater , if those Princes happen to be Vicious and Ungodly . But here it is to be consider'd , that Princes , and great Magistrates , as they are in an Exalted Condition above the rest of Men ; so those Titles must be given 'em , which shall raise and maintain a due Veneration towards them , and their Office . And even when the Persons Invested with those Dignities happen to be Cruel and Wicked ; yet such Titles , as most Gracious , most Religious , are not un-befitting their Office , tho' they may not so well suit their Personal Character ; and it is upon the account of that , that they are given 'em : As it was upon the Score of his Office , that St. Paul styl'd Festus , a Heathen Magistrate , most Noble , Act. 26.25 .

Next it is urged against Receiving Titles of Respect , those words of our Saviour , Be ye not called Masters , for one is your Master , even Christ , Matth. 23.10 . But in order to clear this , you must consider , that this is an Hebrew Idiom , or manner of Expressing , in which Calling and Being , are all one , as They shall call his name Emanuel , signifies , he shall be Emanuel , or God with us . So here , Be ye not called Masters , is a forbidding of Men to be Masters one to another . And in what Sence is this to be understood ? Why , amongst the Jews , you must know , those who took upon 'em to be Leaders and Teachers , did challenge a blind Obedience from their Disciples and Followers , and requir'd 'em to give up their Faith , to be absolutely Sway'd by 'em : But our Saviour would have no meer Man pretend to be so much a Master over Men's Faith , as if he were Infallible ; in which Sence to be a Master , was our Saviour's Right . But otherwise , the Title of Master , as it signifies no more than a Humane Respect , is no more to be refus'd , than that of Father : Which yet , as amongst the Jews it was used to mean such a Principal of the School of the Prophets , as no Man ought to contradict , was also forbid , Matth. 23.9 .

Lastly , It is objected against Persons of Quality being Placed , or Seated higher than others in Religious Assemblies , from those words of St. James , 2.2 , 3 , 4. If there come into your Assembly a man with a gold Ring , in goodly Apparel , and there come also a poor man , in vile Raiment ; and ye have respect unto him that weareth the gay Clothing , and say unto him , Sit thou here in a good place ; and say to the poor , Stand thou there , or sit under my footstool , Are ye not then partial in your selves , and become Judges of evil thoughts ? But this Objection will be taken off , and this difficult Place clear'd , if you consider what is here meant by Assembly , and upon what account Respect of Persons is forbid to be had to any one in them . Now by Assembly is here to be understood a Court of Judicature , where Law-suits are tryed , for so not only the word translated , Assembly , does elsewhere , as Matth. 10.17 . signify ; but there are several Expressions in this place , which do determine it here to this Sence ; as particularly when those , that order'd the Rich to sit in a more Honourable Place , and the Poor in a less Honourable , are said to have a Footstool , which did belong to Tribunals ; and to be Judges of evil Thoughts , that is , partial in their Judgments , Men that thought more of the Persons , than their Causes .

And the reason why that sort of Respect of Persons in their judicial Assemblies , the Placing of the Man of Quality in a higher , the Poorer in a lower Place , which seems not to have been so material , was notwithstanding forbid ; was because this would have been lookt upon , according to the then Apprehensions of the Jews , as a Token of Partiality in the Judge : For as the Learned Hammond upon the Place does observe , It was provided by a Canon of the Jews , that when a Rich Man , and a Poor have a Suit together before their Consistories , either both must sit , or both stand in the same Rank , to avoid all marks of Partiality . So that this Place forbids not Precedency and Place to be given , or taken , by Persons that are in Quality , or Authority , above others , either in Church Assemblies , or in other Meetings ; but only in the Judicial Meetings of those times , and not then , but because that in the then Apprehensions of Men , such Precedency would signify Partiality in the Judge , that suffer'd it . So that it remains , that Titles of Honour , Respects and Precedency may be receiv'd , when duly given . And I thought it requisite to take off these Objections , both to clear these mistaken Places of Scripture , and that you might not refuse To pay Honour to whom Honour is due , which is a Duty upon all men , Rom. 13.7 . And which a foolish Sect amongst us do deny , chiefly grounding the Rudeness of their Behaviour towards their Betters , upon the now mention'd places of Scripture , which they wrest , as they do the other , to their own Destruction . Thus much upon this Occasion .

THE Sixteenth Lecture . First , That I should Renounce the Devil , and all his Works , the Pomps and Vanity of this wicked World , and all the sinful Lusts of the Flesh .

HAving undertook to give you a particular and distinct account , not only of those Temptations , which arise from the World in general , but also from all the particular things , whether Good or Evil , therein contain'd : And having already survey'd the Riches and Honours thereof , and distinctly shew'd you in what Sence , and how far you are to Renounce each of them , and every Particular included in them . I come now to consider ,

Thirdly , The Pleasures thereof , and to shew you in what Sence , and how far you are also to Renounce the Pleasures of this World . What 's meant by the Pleasures of this World , in what Sence , and how far they are to be Renounced .

Now all Pleasure , of what Kind soever it be , does arise from the Agreeableness of the Object with some Faculty that can perceive it . And therefore Pleasure in general , Is that Satisfaction and Delight , which any part of our Nature perceives , when its Appetites are gratify'd with what it desires . And as both Soul and Body have their several perceptive Faculties and Appetites ; so the Gratification and Satisfaction , which is given to both , do cause different kinds of Pleasure . And accordingly they may all of 'em , I do think , be reduc'd to these Four , Rational , Sensitive , Sensual , and Recreative Pleasures .

And , First , As to Rational Pleasure : I. Rational Pleasure is very Excellent , and Allowable . This is that noble Satisfaction and sweet Delight , which the Soul perceives , when it finds it self Improve in Knowledge , or in Vertue ; or when it reflects upon the Good it has done . As to Knowledge , the most delicious Dainties are not so truly satisfactory to the Bodily Appetite , as real and useful Knowledge is to the Rational ; nor is Light more grateful to the Eye , than Knowledge is to the Understanding . And all useful Knowledge , especially Divine , ought to be sought after with all the Study and Industry possible , and we cannot too much indulge the Appetite , which craves it : Insomuch that St. Paul did not cease to pray for the Collossians , and to desire that they might be filled with the knowledge of God's will , in all wisdom and spiritual understanding , Col. 1.9 . And to increase in Vertue , to get the victory over our Passions , to subdue our Appetites , and the like , yields so great and pure a Satisfaction , that Happiness it self is defin'd to be that Pleasure , which the Mind takes in from a sence of Vertue , and a conscience of Well-doing ; and of conforming all things to the Rules of both . And then as to that sence of Joy and Comfort , which Vertuous and Heavenly Minds do feel in doing Good ; this is exceedingly more Excellent and Exalted , than all worldly and wicked Pleasures , as is exemplify'd in our Saviour , who counted it His meat and drink to do the will of him that sent him , and to finish his work , Joh. 4.34 . which was To go about doing Good , Act. 10.28 . So excellent a thing is Rational Pleasure , and so much it is our Duty , as well as Interest to gratify our selves therewith . But yet as Excellent and Heavenly a Pleasure as this is , there is room for Renunciation , even with respect to this . And ,

First , No Man must make the end of his Knowledge to be the meer Pleasure of Knowing , But First , no Man must make meer Pleasure the End of his Knowledge . that is , we must not seek after Knowledge , meerly for Knowledge sake , and not for the Use and Instruction of our selves , and others . The true End of Knowledge is to direct our selves and others thereby to Happiness both in this , and the other World . And indeed such a Greediness , as is seen in some Men , of swallowing up all sorts of Learning , and not letting others to partake of it , and to be Benefited by it , is but a better sort of Sensuality and Voluptuousness , and ought therefore to be Renounced by every Christian . The greatest Goods are ever common : They were design'd by God to be so , and by good Christians they are made so . And Knowledge then being a principal Good , every good Man is free in Communicating of that , and of Edifying others therewith ; and therefore it is requir'd of a Bishop , whose Knowledge is suppos'd to exceed other Men's , that He be apt to teach , 1 Tim. 3.2 .

Nor Secondly , must that Satisfaction and Delight , which arises from the sence and Conscience of Good and worthy Deeds , be so much , because we are admir'd and applauded for it , as because they are really in themselves Vertuous . Secondly , And as to that Pleasure , which arises from the Sence and Conscience of good and worthy Deeds , as much as we may be permitted to relish and enjoy it , yet we must take care , that our Satisfaction and Delight be more , because we are really Vertuous , and that we do Good , than that we be admir'd and applauded for it ; for We must take heed that we do not our Alms , or whatever other Good , before Men to be seen of them ; otherwise we have no reward of our Father which is in Heaven , Matth. 6.1 . But to proceed ,

Secondly , There is a Sensitive Pleasure , and that is when the Animal Life , or the Bodily Senses are gratify'd with those Objects , which are agreeable to 'em . All Pleasure , as was said , arises from the suitableness and agreeableness between the perceptive Faculties , and the Objects that affect them . II. Sensitive Pleasure , which results from the suitableness between the perceptive Faculties , and the Objects that affect them , is lawful . And our Bountiful Maker , as he has given the Animal Life many perceptive Faculties , the senses of Seeing , Hearing , Smelling , Tasting , and Feeling ; so he has provided suitable Objects for all those several Faculties , and does allow us to Gratify our selves therewith : For it is good and comely for one to Eat and to Drink , and to enjoy the Good of all his labour that he taketh under the Sun , all the days of his life which God giveth him ; for it is his portion , Eccl. 5.18 . Nay , it is very necessary , that we should take Pleasure in gratifying the sensible Cravings of our Nature , for if our Palates do not relish our Meat , or if our Stomachs refuse it , we should starve . And indeed the Comforts and Enjoyments of this Life , which we receive from the bountiful Hand of God , is a great subject of our Praises and Thanksgivings to him . Thou preparest a Table for me in the presence of mine Enemies ; thou anointest my Head with Oyl , my Cup runneth over , said Holy David , in a great sence of God's bountiful Goodness towards him , in bestowing upon him so many worldly Comforts . Thus these Sensitive Pleasures may be lawfully Enjoy'd by us , and they are only then , and so far to be Renounc'd , when they become ,

Thirdly , Sensual , These Pleasures unlawful only when they become , Thirdly , Sensual . which when they do , they are indeed the greatest Temptations the World has to draw us into Sin ; and many Thousands there are , whom when nothing else could Corrupt , have been miserably soil'd by the Power of sensual Pleasures : Which what they are , and how far to be Renounc'd , I come now to declare unto you .

And it is then , that these Sensitive Pleasures , which otherwise would be for the Preservation and Comfort of our Nature , and the Matter of our Praises to God : It is then , I say , that they become Sensual , and so are to be Renounced , when they gratify only our corrupt and depraved Natures . As the sensitive Nature craves such things as are suitable to it , and are necessary to its Preservation and Comfort in this Life ; and sensitive Pleasures are such as arise from such allowable Gratifications : So the Sensual and Corrupted Nature of Man craves these sensitive Pleasures beyond Bounds and Moderation : It prefers 'em before Rational and Divine Pleasures . It appears to relish no Enjoyments like those of Sense ; it gluts it self with sensitive Pleasures , so as to surfeit on these Sweets . Nay , and lastly , the Sensual Man does load and burthen his Nature therewith , so as to render it unfit for he Duties of his Calling and Religion . These are the inordinate Cravings of the sensual Nature ; and when we gratify this corrupted Nature of ours , to this immoderate Degree , with Sensitive Pleasures ; then those Pleasures which were in themselves allowable , become Sensual , and such as must be utterly Renounced by every Christian . And as we will accordingly Renounce Sensual Pleasures ,

First , We must not prefer Sensitive Ones in our Judgments , or Desires , either before our spiritual Joy in God , or the eternal Joys of his Kingdom ; As First , when we prefer 'em in our Judgments or Desires , either before our spiritual Joy in God , or the eternal Joys of his Kingdom . which is what the Carnal Man does do ; Which is , I say , what the Carnal Man does do : For while the Flesh is the prevailing Ingredient in any Man , he only relishes the satisfaction of the Senses : He cannot enjoy God , he cannot delight in doing his Will , no more than a Swine can in clean Pasture , whose natural Property inclines him only to wallow in the Mire . But when the Soul is clarify'd and purg'd by the great Refiner , how sublime and satisfying a Pleasure does it feel in the Love of God , and in his Service ! As in natural Feeding , when the Palate is in due Temper , our Tast commends our proper Food to the Appetite , and the Appetite to the Stomach ; but a foul Stomach dis-affects the Appetite , spoils the Palate , and the most savoury and wholesom Meat is loathsom , when the Disease is the Taster . Thus if the Soul be in its due Temper , the Doing the will of God would be our Meat and Drink , mixt with a sweeter Pleasure than those natural Operations are ; but the Soul in the unregenerate Man is so Corrupt and Carnaliz'd , that it has no tast of the pure Delights of Blessed Spirits in Communion with God : Like the Israelites , who despis'd the Bread of Angels , and impatiently long'd for the Onions and Garlick , and Flesh-pots of Egypt . But this must no be our Temper , but with the Holy Psalmist we must be able experimentally to say ; The fear of the Lord is clean , enduring for ever ; the judgments of the Lord are true and righteous altogether ; more to be desir'd are they than Gold , yea than much fine Gold , sweeter also than Honey , and the Honey-comb , Psal. 19.9 , 10.

Secondly , And we must Renounce it as a great sign of a sensual Spirit , which relishes no Enjoyments like those of Sence , II. When a Man relishes no Enjoyments like those of Sence . When a Person is observ'd to be wholly in a manner purveying for the Belly , Cooking , or Ordering his Dishes , always commending , or rather quarrelling with every thing he eats or drinks : No , the Discourses of Philosophical , wise , and vertuous Minds , is even at the very Table of other-guess Matters , than of the Excellency of that Dish , the Poynancy of such a Sauce , or the Flavour of such and such Liquors . And with these Epicures we may justly Expostulate in the words of our Saviour : Are ye yet without understanding ? Do ye not yet understand that whatever entereth into the mouth goeth into the belly , and is cast out into the Draught , Matth. 15.17 . And it is sure a sign of an Understanding below the Excellency of the Soul of Man , to concern it self so much about what in few Hours will go down into the Guts , the Sink , and the vilest part of the Body .

Thirdly , It must be Renounced as a high and sinful Sensuality to glut our Senses , so as to surfeit on these Sweets . III. When he gluts himself , so as to surfeit on these Sweets . There is nothing which does more decay Nature , which brings upon us more desperate and incurable Diseases , and does more precipitate and hasten a sudden Death , than Excess in the Gratifications of Men's Lusts and Appetites . But this is grosly to abuse the Creatures of God , which were allowed us only for our Use ; It is to make but an ungrateful Return to him , for all his Bounties : And is unnaturally to destroy our selves for the sake of a paultry Pleasure , which vanisheth in the very Enjoyment ; of a Pleasure , which is mixed with more bitter Ingredients than Gall and Wormwood : For even in their Laughter the heart of those sensual Men is sorrowful , and the end of their mirth is heaviness , Prov. 14.13 .

Lastly , The Deliciousness of those Pleasures must not cause any one to load and burthen his Nature therewith , to that Degree , as to render him unfit for the Duties of his Calling and Religion ; And lastly , when the Deliciousness of of these Pleasures causes him to load and burthen his Nature therewith , so as to render him unfit for the Duties of h●● Calling , and Religion . in which respect those do Offend , who do so immoderately indulge the Appetites in Eating and Drinking , that they are drowsy and sleepy even under the Messages sent them from the King of Heaven , and deliver'd them by his Ambassadours , the Preachers of his Word . No , the End of all Pleasure , as well as of Recreations , is to render us not less , but more vigorous and lively in the Service of God , and the proper Business of our Calling : Which brings me ,

Lastly , To consider Recreative Pleasures , and to shew you what they are , in what sence , and how far we are to Renounce those sort of Pleasures . Now these are meerly of a middle , and of an indifferent Nature . Recreative Pleasures of a mi●●le and indifferent Nature . They are neither wholly Mental , nor altogether Bodily Pleasures , but may be either . And they are neither necessarily Good , nor Evil , but either one , or other , according as they are used : For when the Mind has been long intent upon Study and Meditation , it may be very convenient to Vnbend it , by giving our selves some bodily Diversion , as Walking , Riding , or other innocent Recreation . And when the Body has been long fatigued and wearied with Labour , it is requisite to give it Ease ; and it is no wise hurtful , either to Soul or Body , to fall into a chearful , provided it be an innocent Conversation . And indeed the moderate use of innocent Pleasures and Recreations is both useful and necessary . It enlivens Nature , brisks up our Spirits , and renders us more able to set again about serious Business and Employment . For to intermix no Gratifications , nor Diversions with our more serious Affairs , makes the Mind unactive , dull , and useless .

But Recreations , the most innocent of 'em , are to be moderately and sparingly us'd The most Innocent thereof are to be sparingly used . by every Christian ; for he that shall much indulge himself in the allowed Pleasures of the World , shall quickly bring himself into a Frame of Spirit , that will not easily endure Patience , Self-denial , and Mortification , and other the more difficult and considerable Parts of Religion . Ease and Diversions soften the Sinews , dissolve the Nerves , and are apt to render us Nice , and Delicate , and Effeminate , a Temper the most unsuitable for any Souldier , because it will utterly indispose him for Military Severities . Ease and Pleasure therefore must be warily Indulg'd to , by the Souldier of JESUS , in whose Warfare there are both Conflicts and Severities , far surpassing the hardest , which other Wars engage us in .

No , if you will become Excellent in Religion , nay , keep but within the Bounds of Innocence , you must innure your selves much to Christian Severity and Reservedness ; and the most harmless of this World's Delights are to be more rarely us'd , than is commonly thought of . He that constantly eats a full Meal , will not endure a Day of Fasting ; and he that does not sometimes deny himself in lawful Enjoyments , will be hardly able to Resist a Temptation to immoderate Gratifications . But however , no Man should make Sports his Business , nor Pastimes his Employment , no more than Cordials his Drink , nor Sauces his Meat . To every thing there is a season , and a time to every purpose under Heaven ; there is a time to weep , as well as a time to laugh ; a time to mourn , as well as a time to dance , Eccl. 3.1.4 . And therefore such , who think they have nothing else to do with their Time , must consider , that they have that precious Talent given 'em to greater Ends , than to wast it in Divertisements .

Nay , and those whose Ample Fortunes in the World put them above the common Condition of Mankind , and are not to eat of their Bread in the sweat of their Brows , need not live by a Profession , and a Calling , would do well to consider , that the greatest part of their Time ought to be laid out in doing Good in the World ; in being Useful and Beneficial to the Society whereof they are Parts and Members . In enquiring into the Necessities of their poorer Brethren ; in contriving Ways and Means , both to Employ and Relieve 'em . And above all , in promoting Religion , and the Honour of God amongst Men , so far at least , as their own Authority and Power reaches , whether in their Families , or amongst their Tenants , Neighbours and Dependants . And these are Employments , which will yield both Satisfaction here , and will be rewarded with eternal Joys hereafter . These are Employments and Pleasures both , and ( which Pleasures seldom do ) will turn to good Account hereafter . And thus I have at length finisht all that I think necessary to say to you , concerning Renouncing either the World in general , or those particular Good things , into which it is divided , viz. The Riches , Honours , and the Pleasures of it . There was great variety of useful Matter to be consider'd under these several Heads , and therefore I have been the longer upon 'em : I shall be more short upon the rest . The next of which are ,

Secondly , The Evils of the World , viz. Poverty , Disgrace , and Afflictions : The Evils of the World are Poverty , Disgrace , & Affliction . These are opposite to the other Goods , and they are Instruments , whereby Satan , our great Adversary , does Attack us , when the other fail him , as is eminently seen in the Case of Job , Chap. 1 , 2.

But these are not so successful to Ruine us , as those , which are call'd the Good things of the World , commonly are . There is less Variety in the ways wherein these do Tempt us . And we do not open the Gates of our Souls to these , as we do to the Enjoyments of this World : But do rather fortify our selves against them . However there is Temptations in these also , and I will consider 'em as briefly as I can , and how they are to be Resisted by us . To proceed then ,

First , As to Poverty , and Afflictions ; ( for I shall not consider these Two altogether apart , the Temptations that either give us , being much the same ) These indeed , instead of Temptations to Sin , and Hindrances to Vertue , do very often prove Mortifiers of Vice , and the great occasions of a Holy Life . Poverty and Afflictions , instead of Temptations to Sin , and Hindrances to Vertue , do very often prove Mortifiers of Vice , and the great occasions of a holy Life . For besides that in a State of Adversity and Want , we are not so subject to Pride , Insolence , and a Contempt of Religion ; nor so liable to Luxury , Ambition , and Covetousness , and many other Sins , which are too often the Effects of a prosperous and flourishing Condition : The divers sorts of Afflictions and Adversities , as Sickness , Loss of Goods , and of Friends , Poverty and Want , and the like , are naturally Advantagious , and do mightily tend to the Encrease of many the most precious Graces in the sight of God , as might be easily made appear . These wean us from the World , and instead of Setting our affections on things below , they do cause us to put our affections on things above . Seeing the Vanity , Emptiness , Transitoriness , and great Inconstancy of this World's Enjoyments , we are apt to thirst after those Permanent , Certain and Everlasting Joys , prepared in Heaven for us . When Afflictions , and Want , and all other Hopes and Expectations fail us , we do then usually betake our selves to God , for Comfort and Support . And thus drawing nigh unto God we become acquainted with him , and he then vouchsafes us some Tasts of spiritual Delights and Pleasures . And then having Experienc'd the ineffable Satisfactions , communicated to Pious and Humble Souls in their Devotions , and Religious Exercises , we become Heavenly Minded , weary of this World , And desirous to be dissolved , and to be with Christ , which is best of all . Thus , I say , Afflictions and Adversities are many times , next under God's Grace , great Helps to Piety and Devotion .

Nevertheless they are also very often great Temptations to many Sins and Impieties , Nevertheless they are often great Temptations to many Sins & Impieties . and as such Satan does use 'em . They are apt to breed in us Impatience and Discontent , and Envy at the outward Felicity of the Wicked . And Poverty in particular , when it meets with Minds ill-dispos'd , and not season'd with Principles of Vertue and Honesty , Tempts 'em to Fraud and Theft . And generally when Persons labour under Necessities and Wants , they think they have enough to do to provide Necessaries for Themselves and Families ; that they may therefore dispense with the Exercises of Religion , and that it is enough for the Rich Ones to frequent the publick Worship and Sacraments . But in the

First Place , it behoves such , who labour under Poverty , or any Kind of Affliction , to beware they be not Tempted to Impatience and Discontent . I. It behoves those , who labour under Poverty , or any kind of Affliction , to beware of Impatience and Discontent . And there is little Reason we should be Tempted thereby into these Sins ; for , in good Truth , these Kind of Sufferings , in most Men's Cases , are Tokens of God's Fatherly Love and Kindness , and of his Ordering all things for our Good . So the Apostle , Heb. 12.6 . Whom the Lord loveth he chasteneth , and scourgeth every Son whom he receiveth . This is as great a Paradox to Flesh and Blood , as it is to a Child to be under the Discipline of the Rod and Ferula ; to either of which , No Chastening for the present seemeth to be Joyous , but Grievous : Nevertheless afterwards it yieldeth the peaceable Fruit of Righteousness to them , which are exercised thereby , ver. 11. These afflicting Providences tend to mortify our Vanity , and to take of our Confidences in worldly Things , which the Soul of Man in Affluence and Abundance is extreamly subject to , and than which there is scarcely a more sinful Temper of Mind : Such Reason had David Thankfully to Acknowledge God's Goodness in 'em . I know , O Lord , that thy Judgments are right , and that thou in Faithfulness hast afflicted me , Psal. 119.75 . And ver. 67. he professes , That before he was afflicted he went astray ; but now , says he , I have kept thy word .

Secondly , Those in the worst of Circumstances , must not Envy the outward Felicity of the Wicked . II. Those , in the worst of Circumstances , must not envy the outward Felicity of the Wicked . The Psalmist declares , Ps. 73.2 , 3.5 . That his Feet had almost gone , and that his Steps had well nigh slipt , upon this occasion ; For I was Envious , says he , at the Foolish , when I saw the Prosperity of the Wicked , that they were not in Trouble , neither were they Plagued like other Men. But what was the Consequence of this their Prosperity , and Freedom from Afflictions ? Why that Pride compassed them as a Chain , and that Violence cover'd them as a Garment ; they set their Mouth against the Heavens , and their Tongue walked through the Earth ; that is , they became horridly Wicked and Profane upon it , ver. 6.9 . And are these Men to be Envy'd then ? No , Go into the Sanctuary , as this Psalmist did , that is , consult Religion , and you will understand their End , that surely they are set in slippery Places ; and that God will cast them down into Destruction , ver. 17 , 18. Wherefore fret not thy self , because of Evil-doers , neither be thou Envious against the workers of Iniquity , Psal. 37.1 .

Thirdly , In case of Poverty , in particular , You must be infinitely careful , least to rescue your self out of it , you be Tempted to Fraud , and especially to Stealing and Purloyning . III. A Person that is Poor , must be infinitely careful least to Rescue himself out of it , he be tempted to Fraud , especially to Stealing and Purloyning . Poverty is indeed an Evil in it self , and it may be Avoided by us , provided it be by lawful Means . And it is a Man's Duty indeed , by all honest ways , to rescue himself out of such an ill Condition ; as by Labour and Industry in an honest Calling , to Relieve One from Want , and Cold , and Nakedness ; and to suffer any Hardships , rather than to run into Debt , and to prevent Imprisonment . But however , whatever Distresses you shall fall into , you must Resolve with Job thus , 27.2 , 3.6 , 7. As God liveth , who hath taken away my Judgment , and the Almighty , who hath vexed my Soul ; All the while my Breath is in me , and the Spirit of God is in my Nostrils , I will not remove my Integrity from me ; My Righteousness I will hold fast , and will not let it go ; my Heart shall not Reproach me so long as I live .

Lastly , Nor must any think , that because they are Poor , they are e're the more disengag'd from the Service of God , and their Attendance upon him in all the Parts of Divine Worship , Nor lastly , must any think that because they are Poor , they are e're the more dis-engaged from the Service of God , and their Attendance upon him in all the Parts of Divine Worship . Prayers , Sacraments , and the Hearing of the Word . But rather , because of their Poverty , they may be expected , in reason , to be more Frequent , and more Devout in Holy Exercises ; for the less they have of outward Comforts , the more reason they have to provide themselves of Spiritual Consolations , that they may not be Miserable in both Worlds : And since this World Frowns upon 'em , to secure to themselves those infinitely more Valuable Treasures in Heaven , to which the meanest Cottager stands as fair a Candidate , as the greatest Nobleman . And , indeed , such is the Regard our Saviour has to 'em , that he made it a peculiar Mark of his being the Messiah , that The Poor had the Gospel Preached unto them , Matth. 11.5 . And so much for Poverty and Affliction , those Evils , which are Oppos'd to Riches and Pleasures .

In what sence , and how far we must Renounce Disgrace , and the Temptations it gives us . The Last of the World's Evils is Disgrace , and this is Opposite to the Honours of it . Now Disgrace is a thing , which Humane Nature is extreamly sensible of : And if it be generally a matter of Disgrace , to profess true and serious Religion , it is wonderful how Men will shrink from it , who in their own Minds have strong Convictions of it , and good Affections towards it . It was the fear of this Disgrace , which made Nicodemus come to our Saviour by Night , Joh. 7.50 . And tho' Many of the chief Rulers also Believed on him , yet , because of the Pharisees , they did not confess him , lest they should be put out of the Synagogue , for they lov'd the Praise of Men , more than the Praise of God , Joh. 12.42 , 43. that is , They Valued their Reputation with Men , and their Places and Posts of Honour , more than the Testimony of , and Reputation with , God himself .

But as the True Religion is here openly Profest amongst us ; and generally it receives no Disgrace heartily to Espouse it , and to Live up to it ; but is indeed a matter of Disgrace to do the contrary , except it be with some profligate Debauchees of our Age : If it happen that you should Fall into their Company and Acquaintance ( which God preserve you from : ) So the Temptations of this Nature , which they will give you , to cool you towards the serious Profession , and Practice of Religion , will be Consider'd hereafter , when I come to speak of the wicked World , and the Temptations , which Arise from thence .

And thus I have consider'd , and laid before you , as the World in General , and the Good Things thereof in Particular , viz. Riches , Honours , and Pleasures : So on the contrary , the Opposite Evils of it , Poverty , Disgrace , and Afflictions ; and have Discover'd to you , the various Temptations each of 'em do give you , and how you are to Renounce and Resist 'em . And now it only remains ,

Lastly , That I do the like , and consider also some Things therein of a middle Nature , viz. The Callings , Conditions of Life , and the Cares of this World , which are the Appurtenances of it , and afford great matter of Temptation and Tryal to us therein : And in what Sence , and how far you are also to Renounce each of these , I will endeavour to shew you .

And , First , Let us consider the Callings of the World , I. The Callings of the world , and how the Temptations they give , are to be Renounced . and what Temptations they give us , in what Sence , and how far we must Renounce and Resist them . Now a Calling is some settled Course of Life , wherein a Person employs himself in some Business , such as Providence has fitted him with Abilities for , and which he is Called and Appointed unto , to employ himself therein to the Honour of God , and to his own , and the publick Good . And there is no Man , nor Woman , if not utterly disabled in Body and Mind , who ought not to be of some such Calling : That is ,

In the first place , every Man ought in a settled Course of Life to betake himself to some Business . Every Man is to betake himself to some Business . Adam , even in the State of Innocence was Enjoyn'd to Dress and keep the Garden , or e're he could Freely eat of every Tree thereof , Gen. 2.15 , 16. And since his Fall , it is as well the Duty , as it is the Curse of all his Posterity , that In the sweat of our Brows we must eat of our Bread , Gen. 3.19 . So that every Child of Adam must now with great Industry and Application Employ himself , in order to obtain the Necessaries or Conveniencies of this Life . It was indeed from the very Beginning , and even in Paradise it self , our Duty to be Employ'd ; but it is now both our Duty and Punishment , that we must Employ our selves , even to the taking of Pains , every Man in his proper Calling .

And that Calling , which every Man is to employ his Time in , must be such , as Providence has fitted him with Abilities for . It must be such as Providence has fitted him with Abilities for . As God hath distributed to every Man , as the Lord hath Called every one , so let him walk , 1 Cor. 7.17 . God hath distributed to every Man some proper Gift or other ; and therefore every Man must Glorify God in some peculiar Calling , or other .

And to whatsoever particular Calling any Man's peculiar Abilities do fit him , to that he is to look upon himself , as preparatively Call'd , or Appointed by God ; And such he is preparatively Called and appointed to by God , with due Abilities . and lawful Authority in Church , or State is to determine his Call . God does not ordinarily himself Point out any Person by an express Designation , as he Called Bazaleel and Aholiab by Name , to do the W●rk of the Tabernacle , Exod. 31.2 . But he distributes his Talents variously to all Persons , on some he bestows the Gifts of Honours and Fortunes , as to Magistrates and Gentlemen ; to some the Gifts of Good Parts and Learning , as to Scholars , of whatsoever Profession ; and to some Skill in Trade , and in Arts , as to Dealers and Artificers ; and to the Inferior and Poorer sort of Men he gives Health and Limbs , and whatever sits 'em for Toil and Labour . And to some he gives the whole Ten Talents to Trade withal to their Master's Use , that is , Authority , Riches , Learning , Skill in Business , and Strength of Body and Mind ; and accordingly of all he will require an Account how they have Employ'd their Talents : For unto whom much is given , of him shall much be required , Luk. 12.48 . And the unprofitable Servant shall be cast into outer darkness , Matth. 25.30 .

Lastly , whatever Calling any Person is appointed to by the Divine Providence , he must Employ himself therein to the Glory of God , and to his own , and the Publick Good . To whatso●●er Calling 〈◊〉 is appoint● , he must ●ploy him●f therein to ●od's Glory , ●●d his own , ●●d the pub●ck Good . In the first place to the Glory of God , for that is to be the main End of whatever we do , 1 Cor. 10.31 . and also to his own , and his Families Good ; For he that provides not for his own , especially for those of his own House , he hath denied the Faith , and is worse than an Infidel , 1 Tim. 5.8 . And also , as every Man is a Member of the Body Politick , he is bound to employ his Time , and Parts , and Pains for its Welfare ; for God requires , that As every Man has received the Gift , that accordingly they should Minister the same one to another , as good Stewards of the manifold Grace of God , 1 Pet. 4.10 . And no Member of Church , or State , of what Rank , or Quality soever he be , but must Employ , or Interest himself for the Publick Good ; For God hath so temper'd the Body , or Humane Societies , together , that the Members should have the same care one of another ; and whether one Member suffers , he would have all the Members suffer with it , as in the Natural Body ; or one Member be Honoured , he would have all the Members rejoice with it , 1 Cor. 12.24 , 25 , 26. So that it is necessary you see , that every Person should betake himself to some Calling , or Business .

And now the Question will be , What is to be Renounced , with respect to the Callings of this World .

And , First , It behoves all Persons utterly to Renounce such Callings and Professions of Men in the World , as are directly sinful and wicked : I. All Persons ●ustrenounce ●uch Callings ●nd Professi●ns as are di●ectly sinful ●nd wicked . Such are Bards , Pimps , Juglers , Conjurers , and the like Impious ways of living , whereby some Wretches do so notoriously Minister to the Devil's Kingdom , and so directly promote the Ruine of Souls , that to Name 'em , is to Condemn 'em ; and there need be no more said to render 'em odious to all those , who have any the least degrees of vertuous Principles remaining in their Souls . I shall only tell you , that the Guilt contracted by these is so exceeding Great , and a sufficient Repentance for Crimes so very Black , so near to impossible , that you must so far Renounce 'em , as to Detest the very thoughts of Embarking your selves ever in these , or any other Callings , whereby Sin is immediately and necessarily serv'd , and the Damnation of those Souls , for whom Christ dyed , so directly procur'd .

Secondly , It concerns all Persons to Renounce all such Callings , as tend to the Hurt , not the Good of the Publick . II. Such as tend to the Hurt , not the Good of the Publick . The Publick Good is the great End of all the divers Callings of Men , as you will see 1 Cor. 12. And consequently nothing ought to be took up , as a Calling , which Impoverishes , or Corrupts the Manners of a People . And upon this Account therefore I shall not doubt to Arraign , and I wish the Magistrate would Universally Condemn , the Calling of such , who keep Tipling-houses meerly to harbour Vagabonds and loose People ; and to draw Men into Riot and Excess , to the great Impoverishing of many Families , and the Creating of scandalous Breaches betwixt Husbands and their Wives . An Inn-Keeper , whose House is well situated for the Entertainment of the Traveller , upon his lawful Occasions , is of great use in the Commonwealth . And tho' there be more of Temptation in his Calling than most others , yet if he takes care to prevent , as much as possible , all Swearing and Drunkenness within his Doors , all Lewdness and Wantonness amongst his Servants ; and will do all he can to discourage Rioting to unseasonable Hours , he will thereby do good Service to God , as well as his Country , by such his Calling , and so Conscientiously manag'd . But your meer Ale-house-keeping , where the whole Trade is to inveigle Persons into Ill-husbandry , to the Expence of their Time and Money , and with all the Shifts and Contrivances to detain 'em , when they are got in , is so great a Pest to this Nation ; occasions so much Immorality and Licentiousness ; so much Swearing and Profaness , Lewdness and Wantonness ; such miserable Poverty amongst the lower Rank of House-keepers ; such Brawls and Contentions betwixt Husbands and Wives ; and yields so much Harbour , and gives so much Encouragement to Thieves and Robbers ; that this Calling can hardly be suppos'd taken up in unnecessary Places , by Vertuous and Honest Persons , but is generally the last Reserve of loose and idle Livers , who would never endure to Labour in an honest Employment . And therefore I would not have you , tho' you should be brought into the sorest Want , and be pincht with extream Necessity , ever take up so dangerous a Calling : I do say very moderately , so dangerous a Calling ; for at best , there is the utmost danger of Ruine to your Innocency therein , and no One sure , who has the least tender Regard for his Soul , will take up such a Calling , where there is but the least Possibility left of escaping the Loss thereof . And in this Rank also , as extreamly Destructive to Religion and Morality , I think I may safely place the Calling of Players . I know how Touchy many will be on such Persons account . I shall therefore choose to express my Opinion , concerning their Calling , in the Words of a very Learn'd , and Judicious Bishop of our own Church ; who does acknowledge , That should they be Try'd by the Bench of Fathers , and Councils , of Old ; would have it put to most Voices amongst later Divines , both Popish and Reformed , they would be utterly Cast and Condemn'd ; most holding , not the Calling only , but the very Practice and Thing it self Unlawful and Damnable : And how Pernicious they are to Religion and Manners , I shall have Occasion to shew hereafter .

Thirdly , Christians must Renounce all those wicked Arts , whereby some do Abuse the most worthy and useful Callings , III. All sinful Arts in the most useful Callings . to serve their worldly Ends. And indeed there is no Calling , tho' never so good in it self , but has its Temptations attending it , and Persons of ill Principles and dishonest Minds , will sadly comply therewith . Thus even in the Ministry , the most excellent and useful Calling in the World , since such Multitudes will not endure sound Doctrine , and few of the Greater sort especially , will without the utmost Indignation brook a Reproof ; many are therefore Tempted to Temper their Doctrines to the Humour of their Party ; and others to wink at the most scandalous Offences and Immoralities , those great Reproaches of Christianity . But if we should be wholly in telling you your Priviledges in Christ , which the most Carnal Minds will love to hear of , but little in Instructing you in the Duties of Religion , which are so necessary to the gaining of an Interest in him ( which some sort of People will call a Legal Preaching ) we might perhaps thereby make our selves Dear to a Party , but we should be Unfaithful to Christ . So again , should we forbear to Reprove the Envy , the Malice , Pride , Censoriousness , and Covetousness under the Mask of Religion , of the Hypocrite on the one side , or the open and scandalous Profaness and Debaucheries of the Libertine ( who calls himself of our Church ) on the other , we should be reckon'd amongst those wicked Prophets Ezek. 13. who humour'd and flatter'd the Opinions and Vices of God's People , and must expect that heavy Doom pronounc'd against such in that Chapter .

And indeed as every other Calling has its particular Temptations belonging to it : So what is worse , most Men think they may Honestly enough comply therewith , and do think it indeed a necessary part of their Profession so to do . Thus the Lawyer ( a very worthy and useful Profession in a Commonwealth , as being that whereby Property , and Right , and Peaceableness should be maintained amongst Men ) may be Tempted perhaps , to think it a Part of his Profession to encourage Strife , and foment Differences ; and that the Malice and Revenge , the Wrath and Bitterness ; the Slanders and Evil-speakings ; the Strife and Contentions , which are other Men's Sins , must be his Livelihood : And that he must make himself Acquainted by Drinking hard , with the worst sort of People , that he may gain an Interest himself in 'em , and get into Business . So likewise the Tradesman will plead , that the Importunity of Customers , who will certainly beat down the Price of his Commodities , as low as they can , does make it necessary by Protestations , and Equivocations , and Lyes , to set off his Wares to the best advantage . And how few are Country-Dealers , who do not think it necessary ( or they cannot pay a hard Rent , and maintain a Family ) to take advantage of the Ignorance , or Necessity of their Neighbours ; and not only to conceal the Defects , but by plain downright Lying and Avouching , that their Beast is upright and sound , put it off for more than it is Worth . Thus some Men , of all Professions , will think they must do , or else they cannot Live . And indeed , if Men could not get a Livelihood , but in a way and trade of Sinning , Persons of Callings , and Professions , and Dealers in the World , wouldly under a shrewd Temptation .

But tell me , must Men sell their Souls to the Devil for ever , for the Gains here , we know not how soon we must leave ? We count Esau a foolish , as well as profane Person , who in Extremity of Hunger , sold his Birthright for a Mess of Pottage , Gen. 25.33 , 34. And what is that Christian , who shall sell his Eternal Inheritance for a Thing , in comparison , of no Value ?

But I can see no necessity of foregoing a Livelihood , or of yielding to the Temptations of a Calling . Indeed , if by a Livelihood Men did not mean living in Superfluity , Vanity , Luxury , which neither God , nor Nature has made necessary to any Man 's Being , nor indeed Wel-being in the World : If they meant no more than getting an honest , and moderate Provision , suitable to the Station and Condition Providence has plac'd 'em in , I do not know , but generally Men do better provide for themselves , by plain and honest Dealing , than by serving their Interests , by any sinful Art , or Cunning whatsoever . I do believe it is a true Proverb , generally speaking , that Honesty is the best Policy ; and Men Thrive , tho' but slowly by it , yet better and surer than by Cheating and Over-reaching . And it is almost every One's Observation , That a little Substance honestly got is a Comfort to the Owners , whilst the Estate that is ill got wasts like Butter in the Sun , and derives down a Curse upon those on whom it descends .

But however , tho' it be not so , that Honesty is the best way to Thrive , and tho' your Temptations should be never so great , and your Wants never so pressing , you must suffer that Want , or suffer worse . And you would do well to consider , that those who will rather suffer Want here , than by sinful Ways provide a Relief , shall be sure not to want the Love , and Mercies of God hereafter , and that will abundantly Recompence for all defect of Advantages in this World .

Fourthly , You must Renounce all Levity , and Desultory Skipping from one Calling to another . IV. All Levity and Desultory Skipping from one Calling to another . This may seem rather a Politick , than Religious Precept , because in common Observation it is seldom seen , that the Man of several Trades and Callings does Thrive , and that the Rolling Stone never gathers Moss . But it is an Instruction , which is also of a Religious Importance , for 1 Cor. 7.20 . Every Man is commanded to Abide in the same Calling , wherein he was called . And tho' it may be Lawful to lay down One , and to take up another Profession , or Trade , when either absolute Necessity enforceth it , or lawful Authority enjoineth it ; or a Concurrence of weighty Circumstances faithfully , and discreetly , and soberly laid together , seemeth to require it ; as the Judicious Bishop Sanderson Stateth this Case : Yet this must be done , as he says , with all due Caution ; as First , not out of Lightness , and Unsettledness ; nor Secondly , out of the Greediness of a Covetous , or Ambitious Lust ; nor Thirdly , out of Sullenness , or Discontentedness at our present Condition ; nor Lastly , out of Envy against our Neighbour , that liveth by us .

But above all , that Change of Callings is to be Renounced , as the highest Profaneness , when Laymen and Tradesmen , nay , Women ( as amongst the Quakers , so expresly contrary to the Commands of the Apostle , 1 Cor. 14.34 . ) do Sacrilegiously usurp the sacred Office of the Ministry , and set up for Teachers without a lawful Call , or Ordination thereunto . Nor is there any Force in what they 'll pretend , from Rev. 1.6 . where it is said of all Christians in general , That Christ hath made them Kings and Priests unto God , and his Father ; for the same is spoke , Exod. 10.6 . of the whole Jewish Nation , that They should be a Kingdom of Priests , and an holy Nation . And yet we find that the Priesthood was so much a separated Office amongst them , and so dangerous to be Usurpt , that Korah and his Company paid dearly for Attempting it , Numb. 16. as also Vzziah , as you will see , 2 Chron. 26.16 . &c. The reason of that high Expression , Rev. 1.6 . wherein Christians in general are call'd Priests , is the same as in Exod. For as the whole Jewish Nation were there styl'd a Kingdom of Priests , and a holy Nation , with respect to the Pagan World , from whom they were to be as much separated by a peculiar Holiness , as the Priesthood amongst 'em was from the People . So we Christians , such is our Holy Calling , are to be as much separated and distinguisht from Jews and Gentiles both , by our Holy Living , as the Gospel Ministry are by a sacred Character , from the rest of Christian People .

No certainly , all those of the Laity , who usurp the Office of the Ministry should learn Sobriety , and to keep themselves within the proper Bounds and Limits of their Callings , considering that equally now , as in the Jewish Church , The Priest's lips should keep Knowledge , and that they should seek the Law at his mouth , for he is the Messenger of the Lord of Hosts , Mal. 27.

V. Any , Calling whatsoever is to be declin'd for which a Person is not Qualified , both by Education , Abilities , and Inclinations . Fifthly , And that you may not lightly , and with a worse Imputation than that of Inconstancy , change your Calling ; Decline that Calling whatever , how Creditable , or how Profitable soever it be , for which you are not Qualify'd both by Education , Abilities , and Inclination . The great Fault in this respect is commonly the Parents , who Predestinate , as it were , their Children to such Callings , as they please themselves , without consulting those other Requisites now named , to make them Excellent and Useful to themselves , or others therein ; and this is the reason , that so many mis-carry in their Callings , to their own Ruine and Disgrace , and the Disappointment and Damage of others in the Business they undertake .

Especially Callings of great Importance , such as the Ministry . And according , as is the Importance of any Calling , accordingly does it the more concern Persons , both for their own sakes , and the World's , that they decline such as they are not fitted for by a suitable Education , by competent Abilities , and Gifts , and by a strong Inclination thereunto . Now the Ministry is a Calling of the vastest Consequence in the World , even the Salvation of many Souls , depending upon a Man's being duly Qualify'd thereto . There ought in the first place to be a suitable Education , in those Schools of the Prophets , our Vniversities , given to such as are Candidates for it , that they may be prepar'd thereto by the Knowledge of those learn'd Languages , wherein the Inspir'd Writers did Pen the Holy Scriptures , and by many other Arts and Sciences , which are Hand-maids to Divinity , and can there only be sufficiently attain'd to . There ought next to be great Abilities and Gifts , both Natural Parts , and Divine Graces , and a good share of all sorts of Learning acquir'd by much Study , and great Industry , to make an useful Divine ; there being no one Profession in the World , which requires to its Perfection , such an universal Knowledge , as Theology does . And to all these there must be added strong Inclinations to the Holy Office ; Inclinations to it , not upon the account of the Preferments , and Dignities that attend it , but for the Works sake ; Inclinations indeed to be an Instrument of God's Glory , and of the Salvation of Men's Souls therein . And now , if a Person of no good Abilities , or Gifts should be determin'd to the Ministry , it is a Sacrilegious Profaneness of equal Guilt , as it is Impiety in some Parents , who think such of the most promising Parts amongst their Children , an Offering too good for the Lord . Or if a Person of a suitable Education , and of great Abilities , that fit him for it , should enter into it with an unwilling Mind , is often too great a sign of unsanctify'd Affections , that would be for greater Liberty and Gaiety , than the Gravity and Seriousness of his Profession will allow him ; and the Fop should be counted unworthy of it . Or lastly , if there be never so strong Inclinations to be a Teacher , without the Preparations of an University Education , and learned Abilities , as well as Divine Graces , it shews the Person to be One of those , who Desiring to be Teachers of the Law , understood neither what they said , nor whereof they affirmed , 1 Tim. 1.7 .

And indeed in any Calling whatsoever , there must be a joint concurrence of every one of these fore-mention'd Qualifications ; for if any one of 'em be wanting , that Person will be unsuccessful in his Calling ; insomuch that if there be never so suitable an Education and good Abilities , if there be wanting that one other Requisite of strong Inclinations to such a Course of Life , the Business of it will be carried on with Sloth and Negligence , which is the

Sixth Thing , that must be Renounced , as to any Calling . VI. Idleness in any Calling is to be renounced . Idleness has the same Effect in any other Calling , as Solomon observ'd it had in the Husband-man's , concerning whom he tells us , That going by the Field of the Slothful , and by the Vineyard of the man void of Vnderstanding , lo it was all grown over with Thorns , and Nettles had covered the face thereof , Prov. 24.30 , 31. Thereby the Understanding of the Scholar is over-spread with Ignorance ; the Manners of the Gentleman with Barbarity and Savageness ; and Poverty and Nakedness do enter , through Sloth , the Houses of Tradesmen . But on the other side , how comfortable are the Fruits of Industry , either in Man , or Woman ? Particularly as to the Woman's Industry , there is such an Account given thereof , Prov. 31. from the 10 ver. to the End of that Chap. as shews the mighty Happiness to Husband , Children , and Servants , where such a One is the Mistress of the Family ; and her Character ought to begot by Heart , by every Person of her Sex . And therefore the Effects of Sloth being so dismal and miserable ; but the Fruits of Industry so very advantagious and comfortable , according as the Wise-man advises , Eccl. 9.10 . Whatsoever thy hand findeth to do , do it with all thy might .

Well , but it is enough you 'll say , for those to be Industrious , Idleness not allowable , no not in Gentlemen . who are to Live by their Calling : But as for such , who enjoy a sufficiency and plenty of the Necessaries , Conveniencies and Superfluities of this World ; what occasion is there that they should be Industrious : For as it is commonly said , What is a Gentleman , but his Pleasures ?

But give me leave to Answer in the words of an excellent Person , that if this be true , If a Gentleman be nothing else but this , then truly he is a sad Piece , the most inconsiderable , the most despicable , the most pitiful and wretched Creature in the World . If it be his Priviledge to do nothing , then it is his Priviledge to be Good for nothing , to be a meer Weight and Burthen upon the Earth ; nay the Pest and Plague of Mankind , since the Soul of Man is that active Power , that if it does not actuate and employ a Man in doing Good , it will certainly in doing Mischief : So that to say thus of the Gentleman , or Man of Fortunes , is highly to Reproach him . But the Contrary is most certain .

And no Man , be he in never so flourishing a State and Condition , must give himself up to Idleness , as being One of the greatest Temptations in the World to Sin , and in it self a Life very displeasing to God .

It is one of the greatest Temptations in the World to Sin . Idleness , I say , is one of the greatest Temptations in the World to Sin . So great a Temptation indeed it is , that the idle Person Tempts the Devil to come and Tempt him . That wicked Spirit Continually walketh about the Earth , seeking whom he may devour ; and spying a Person to be Idle , he infallibly lies down before him . He musters up all his Forces to beleaguer that Man , sends for the like idle and licentious Persons as himself , and those with all possible Allurements inveigle him to join with 'em in their wicked Courses . And his Mind being taken up with no honest Cares , the Devil throws into his Soul a Thousand ill Thoughts , and base Designs , and lewd Imaginations to corrupt him , and make him yield . And the greatest of Men and Saints , have been Overcome meerly by being found Idle , as we have an eminent Instance in David , 2 Sam. 11.2 . Who walking on the roof of his House , his Mind then roving , and being untackt from honest Cares , that Temptation seiz'd on him , whereby he was plung'd into that woful Miscarriage , in the Matter of Vriah , which did create him so much Sorrow , did make such a Spot in his Life , as was never washt off , no not with his Tears of Repentance : So excellent was the Advice of the Father ; Be always doing something , that the Devil may never find thee Idle .

And is it self a very great Sin . Nor is the Idleness of Persons in a plentiful and flourishing Condition , in it self less a Sin , than it is a Temptation to other Sins . These are the Persons , who have Talents given 'em , and their Idleness is exprest by Hiding their Talents in the Earth , Mat. 25.25 . which how great a Sin it is , is evident from our Saviour's severe Menaces thereupon , calling such an idle Person a Wicked and slothful Servant , and commanding him to be cast , because an unprofitable Servant , into outer darkness , where should be weeping and gnashing of teeth , ver. 30. It is remarkable , that here the wicked Servant is so severely Doom'd , not for mis-employing , but for being Idle , and not employing his Talent : So that no Man's Condition , be it never so Plentiful , will excuse him in Idleness .

The last Thing to be Renounced , with reference to a Calling , is the Living above it . Lastly , no Man must live above his Calling . This is what the Vanity and Pride of many , both Gentlemen , Tradesmen , and others , do Tempt 'em to ; but the Issue thereof is in a short time to be Needy and Borrowing , and consequently Contemptible , and to meet with Scorn instead of that Respect they seek , by making an outward Appearance and Flourish . But the worst of it is , when Men are of this Humour , to live above their Calling , in order to maintain their Port and Pride , they are forc'd , if Gentlemen , to oppress their Tenants ; if Tradesmen to cheat and over-reach their Customers , and to use all the evil Arts of Getting . And as to the latter , when they so far scorn the Meanness of their Profession , as to throw it aside , it is not seldom , that in the End they take to the High-way , as the only Means of maintaining themselves . In short therefore to prevent the fatal Effects of both these last Evils , Idleness , and living beyond a Man's Calling , my Advice to young Persons is to be Industrious , till such time at least , as they have laid up a Stock , whereby they may afford to live more at Ease , and not to throw off the meanest Calling , till they are able to live Creditably without it . And so much for the Callings of the World , and what is to be Renounced with Relation to them .

Secondly , Let us consider amongst those Things of the World of a middle Nature , the different Conditions and States of Men therein . II. Amongst those things of the World of a middle Nature , the the different Conditions and States of Men therein are to be considered . And the greatest Part are in the State , either of Masters , or of Servants . And the whole World are either Single , or Married Persons .

And First , as to the State and Condition of a Master , there are very great Advantages and Opportunities , which the Head of a Family has of doing Good amongst those of his Houshold ; insomuch that if he keep up an orderly and religious Discipline in his Family , it will be no hard matter for him , so to form the Principles and Practices of his Servants and Dependants , as to be able to undertake with Joshua , 24.15 . that he , and his House , shall serve the Lord .

But yet this , as all other Conditions of Men in this World , I. A Master has great advantages of doing Good . is liable to be Abused to great degrees of Dishonour to God , and Injury to the Souls of Men , as namely when those , who are Masters do so far exceed in their Commands , as to give no leisure to their Servants to provide for the Good of their own Souls .

But such a Dominion as this must be utterly Renounced , and it should be a Thing never heard of amongst Christians , that a Servant should be such a Slave , as to be treated no better than a Brute : But all that Dominion is to be utterly Renounced amongst Christians , which treats Servants no better than Slaves and Brutes . And as Pasture is the only thing provided for the latter , so bodily Necessaries should be the only thing took care of for the former . No , every one that will expect Abraham's Blessing and Favour with God , must have Abraham's pious Care of the religious Education and Government both of his Children and Servants ; concerning whom it is Recorded , that God did Impart unto him a very great secret , under the Notion of a singular Favour , upon this very Account , That He knew he would command his Children , and his Houshold after him , that they should keep the way of the Lord , to do Justice and Judgment , Gen. 18.19 . So that when any of you shall grow up , or arrive to that Condition , to be the Heads of a Family , this must be also your Care , and you must utterly Renounce the Treating your Servants at that Distance , as if they were not Fellow-servants with you to the same God .

Secondly , The next Condition , or State of Life in this World to be consider'd of , is that of Servants . Now a Servant amongst Christians , if he be not Barbarously and Un-christianly us'd , is not the most unhappy State : The State of Servants not in it self unhappy . Tho' he has not his Master's Liberty , yet if he has less of his Licentiousness , he is the happier Man . But yet if it falls out so , that the Master and Family , he happens into , be Disorderly , Debauched , and Wicked , he is in a State of mighty Temptation , and in great danger of being Corrupted : And therefore

First , It concerns every Person , who is to live by a Service , I. It concerns every Person , who is to live by a Service , to avoid such where there is neither the means of Religion , nor restraints upon Sin . to Renounce and Refuse those ( if extream Necessity , and want of Better , do not compel him to Accept of such ) where a great deal of Wickedness is practiced without Controul , and little of the Fear of God is to be seen amongst Masters , or Servants . We do daily pray to God , Not to lead us into Temptation , and those who are sincere in their Prayers , will not voluntarily throw themselves into such a dangerous place of Temptation , as is a wicked Family ; where not only the ordinary Means of Grace , the reading of the word of God , and daily Prayers are wanting : But the Examples of both Head and Members do influence to an Imitation in Lewdness , Drunkenness , Injustice , Cursing , Swearing , and all Impiety ; and where Profaneness does so far prevail , as to instigate 'em to break their Jests upon Religion and Vertue . Alas ! it is a very difficult thing for Youth to be throughly season'd with Principles of Vertue , even by all the Instruction and Care of Ministers , Parents , and Masters . How then must it be next to a Miracle , if they fly not out into all manner of Licentiousness , when the Corruption within is heighten'd with the Examples and Encouragements of all about 'em , and those too , Persons upon whose Favour they depend .

Secondly , But since Idleness and want of Employment does expose a Person to Temptation , even more than such Services ; and if Necessity shall force you into those , where little of spiritual Improvement , but all manner of Temptations to Sin , is to be expected : why then with Joseph in the House of Potiphar , Gen. 39.8 . you must put on the most stedfast Resolutions to preserve your Innocence , II. In the most Irreligious Families a Servant shall happen into , he must put on a stedfast resolution to preserve his Innocence . and must make a Covenant with your Eyes , Ears , and all your Senses , that they do not Offend . And when Divine Providence has dispos'd you there , Divine Grace will not be wanting to your own honest Endeavours , to preserve you from Evil.

Thirdly , The next State , and that wherein the greatest part of Mankind in this World are found , is the State of Celibacy , III. The State of Celibacy advantagious to Devotion , & in Times of Distress . or the single Life ; and St. Paul , speaking to those which are Unmarried , tells 'em , It is Good for them if they Abide so , 1 Cor. 7.8 . and that upon Two Accounts : First at all Times , because of the greater Freedom and Vacancy for Meditation , and Divine Employments therein ; He that is Vnmarried careth for the Things of the Lord , how he may please the Lord : Secondly , and more especially in Times of Persecution , or the Approach of Sufferings coming upon the Church of God , and because of the present , or impendent Distress , ver. 26. But yet this State is the most subject to Unchast Desires , and Lewd Practices , if not powerfully restrain'd by rooted Principles of Vertue . And therefore

Even the State of Celibacy it self must be Renounc'd and Forsaken , by those who cannot contain , This must be renounced , when Persons cannot Contain . according to the Advice of the Apostle , 1 Cor. 7.9 . They who cannot contain let them Marry , for it is better to Marry than to Burn : For alas ! when Persons Morals are once Corrupted in this Kind , it is very rare , that either Man , or Woman , returns to that just Abomination and Abhorrence , which all Christians ought to have of the very Thoughts and Expressions of Uncleanness , according to that of St. Paul : But Fornication , and all Vncleanness , let it not be once Named amongst you , as becometh Saints ; Neither Filthiness , nor Foolish Talking , nor Jestings , which are not convenient , Eph. 5.3 , 4.

Lastly , the Marry'd state has its Advantages . The last State of Persons I shall here mention , is that of the Married , a State Ordain'd by God , Matth. 19.4 . and the more to be lik'd , that besides the mutual Supports and Comforts afforded to each other therein , many , both Husbands and Wives , do owe their Conversion to Christianity ; and from a wicked , to a good Life , to the prudent and discreet Instruction of one , or other , of the Married Couple , 1 Cor. 7.16 . Nevertheless there is Danger in this , as well as in other States . In Times of Distress , they are apt to be Tempters to one another , to sinful Compliances ; and at all times are Plung'd into worldly Cares , and He that is Married careth for the Things , that are of the World , 1 Cor. 7.33 . and that too often to the great Hindrance of Religion . And therefore

First , All Solicitations from either Husband , or Wife , must be utterly Renounc'd , I. All Solicitations from either of the married Couple must be renounced , which would Perswad● to sinful Compliances in times of Distress . when out of worldly Regards , either He , or She , would disswade from a Conscientious Discharge of Duty , and a Faithful Confession of any part of Christianity , in which case , we must even Hate Wife and Children , &c. Luk. 14.26 . as has been already spoke .

Secondly , And even in the Married State , all those worldly Cares , which choak up , or disturb Religion , must be utterly laid aside , as will be fully shew'd you under the Next , and

Last of those Things pertaining to this World , which afford great matter of Temptation to us , viz. The Cares thereof . Now as to the Cares of this World , true it is , we have many worldly Interests and Engagements to mind , we have the Necessities , both of our own Persons , and of those who belong to us , to serve . II. And Engage too much in worldly Cares Nor is any thing prepar'd for us without Industry and Endeavour ; so that by the Necessity of our Condition we are , every One of us , more or less , some in one way , some in another , engag'd in worldly Affairs . Hence it is , Lastly , the Cares of this World , the last of those Things pertaining to it , in some measure necessary . that some Care about the Things of this World is allow'd us ; nay , and indeed we are commanded to continue in the Calling , wherein God hath set us , 1 Cor. 7.20 . and we are warn'd , that we be not slothful in Business , Rom. 12.11 .

But the great Unhappiness and Sin of many in this difficult case , is this ; That a moderate Concern for the Things of this World being Allowable , they are apt to Overwhelm themselves in a multiplicity of Cares : As also to let the Cares of this world to Alienate their Affections from God , and Heavenly Things ; and to withdraw their Attention from him , in those Divine Services , they are bound to Pay him . And few , who are far engag'd in Temporal Designs and Cares , know when to Retire from the world , and to throw them off ; so as to give themselves a sufficient Time to prepare for a better Life . But as necessary as worldly Cares , are in most men's Circumstances ; yet

First , It becomes Christians to Renounce that Multiplicity of Cares , I. It becomes Christians to renounce a multiplicity of Cares . which distracts their Thoughts , and shews 'em to have no other Aims , but at this World . And yet so it is , that some Men fill their Heads with innumerable Projects , and do so Overwhelm themselves with Variety of Business , that they do scarcely allow themselves time to Eat and Sleep . But to be in a perpetual Hurry after this World's Goods , and to be so over-solicitous for our future Provision in it , is an Argument of Men's Discontent with that Condition , wherein Providence has plac'd 'em ; and of an anxious Fear , they shall not be sufficiently Provided for by God's Blessing , concurring with an honest Industry in their Affairs : And is such a Care , as however it might become Pagans , who knew little of the Doctrine of God's Providence in this Life , and of his Treasures of Bliss , provided for us in another ; Yet is infinitely unbecoming Christians , who are throughly Instructed in the Divine Providence and Care over us , and his future Provisions for us ; and is therefore so strictly forbid us , Matth. 6. from the 24th Verse , to the End .

Secondly , It behoves us Christians so far to Renounce any Worldly Care , as it does Alienate our Affections from God , and Heavenly Things ; II. Every worldly Care , so far as it does alienate our Affections from God , and Heavenly Things . and withdraw our Attention from him , in the Services we are bound to Pay him , as is too often . I say , as is too often . For hence it is , that so many do neglect Holy Duties , both Publick and Private , and that they Perform either with so little Devotion . Hence it is , that many come so seldom to Church ; or when they do , that they carry themselves in the Performance of Prayer , Praises , and at the Hearing of the Word , with so much Coldness , Laziness , and want of Attention . And hence also it is , that at Home there is so seldom any Family-Prayers , and Reading of the Scriptures , and good Books . And I wish , That rising up early , and sitting up late , and eating the Bread of Carefulness , may not hinder some from Paying any Devotion to God , as much as Privately by themselves , every Morning and Evening . And y●t this is the least that can be imply'd in those Precepts of Luk. 18.1 . Men ought always to Pray , and 1 Thes. 5.17 . where we are enjoin'd to Pray without ceasing . And to be Negligent , or Inattentive , through the Incumbrance of worldly Cares , at the Hearing of the Word , was the thing for which our Saviour Reprov'd Martha , who was Cumbring her self with much Serving , when she ought to have Listen'd to our Saviour's Divine Instructions , as Mary did , for which He Commended her , Luk. 10.40 , 41 , 42. And therefore it behoves every Christian , when he enters into the House of God , or into his own Closet , wholly to lay aside all worldly Cares for that Time , and to say to 'em , as Christ to his Disciples , Stay you here , whilst go and Pray yonder .

●astly , All ●anner of ●●rldly Care , ●●en Ad●●nc'd in ●ars . Lastly , All Persons , whether more , or less engag'd in worldly Cares , when grown in Years , should wholly in a manner throw them off , and Retiring as much as may be from the World , should employ the remainder of their Time in clearing their Accompts with God and Man , and in preparing themselves for the Great Tryal . And yet it is commonly observ'd , that the farther Men advance in Years , the more Covetous and Worldly they grow ; but this is the most unreasonable and absurd Thing , that can be : For what means the Cares of this World , but to provide for our selves , or Posterity ? Now as to our selves , the nearer Life draws to an End , the less of temporal Provisions are necessary . And as to Posterity , the best Provision that can be made for them , is what may be enough to be a Foundation for their Industry , and not so much as will dis-engage 'em from Business and Employment ; for to leave 'em great Estates , is but to expose 'em to the Temptations of Idleness , Luxury , and the worst of Sins : To which , as all Men in great Possessions are liable , so none more than such , who have been suddenly rais'd by the Covetousness of a worldly Miser . As therefore those Men of Business , who would be counted the only Wise , will not shew themselves in the End the greatest Fools , when they have Advanc'd far in Years , at least-wise , they should look upon that Advice of the Prophet , as particularly directed to them , Set thy house in order , for thou shalt surely dye , and not live : Such Men have receiv'd more Talents than others , and therefore they ought to take more time to State their Accompts , that they may come off at the Great Audit , with the Approbation of having been good and faithful Servants .

In a Word , and to Conclude this Head , The Consideration of the World , upon which we have been so long , you would do well to bear those Scriptural Instructions always in Mind , To set your Affection on things above , and not on things on the Earth , Col. 3.2 . Not to Love the World , 1 Joh. 3.15 . To be Careful for Nothing , Phil. 4.6 . And to take no Thought for to Morrow , Matth. 6.34 . The Meaning of which Expressions is , That we should Love God , and Heavenly Things in the first Place , and Abandon all immoderate Cares concerning Worldly Things . That we must bestow much more of our Care , how we may Serve God acceptably , a d provide for the Immortal Happiness of our Souls , than how to Attain this World's Goods . And in an honest Industry and Endeavour , to Attain a Sufficiency thereof , to carry us thro' this Vale of Misery , we must commit the Success of all our L●bours to God , and trust him with the Event , who will take care , That all things shall work together for Good , for them who Fear him , Rom. 8.20 .

THE Seventeenth Lecture . First , That I should Renounce the Devil , and all his Works , the Pomps and Vanity of this wicked World , and all the sinful Lusts of the Flesh .

THE Point that we are now upon , being to lay before you the Strength of those Temptations , which do arise , First , From the World , Secondly , From the wicked World , and Thirdly , From the Pomps and Vanity of this wicked World : And as to the First , First , Having sufficiently discover'd what Temptations to Sin we shall meet with , both from the World in General , and the several Things therein contain'd , in Particular , I come now ,

Secondly , To give you a Survey likewise too of the wicked World , and to shew you also in what Sence , and how far you are to Renounce the wicked World . II. What 's meant by the wicked World , and how far , and in what sence we are to renounce it . And by the wicked World can be properly meant no other than wicked Men , there being no Creature on Earth , besides Man , that is capable of doing any thing morally Good , or Evil , so as to be styl'd from the latter , Wicked .

And if you would be farther satisfy'd , who these are , who may be so styl'd ; it seems to me , that it is not every Sinner however , Thereby is meant such as make it their Business , like that wicked One , the Devil , to Tempt others to Sin . that either in the Language of the Scripture , or in common Account , is call'd a wicked Man : But it must be some One of a more than ordinary Impiety , so as to approach something near Satan himself in Sin and Wickedness , that can deserve so Black a Character . Now the Devil is often term'd in Scripture The wicked One ; and particularly Matth. 13.19 . he is so styl'd on the account of his Tempting others to Sin . His catching away the Word which is sown in Men's Hearts , or his Injecting of vain Thoughts into the Minds of the Hearers , that they may not be Converted by the Preaching of the Gospel : ( one of his ways of Tempting us to Sin , as was before shew'd ) It is this that gave him that Character of the wicked One. And on the very same account of his Tempting the World to Sin , is his great Agent , Anti-Christ call'd also , 2 Thes. 2.8 . That wicked One. He is term'd in the 4 ver. He that opposeth God , and here in this 8 ver. he is styl'd The wicked One , because of his Coming after the working of Satan with all deceivableness of Vnrighteousness , as it follows , ver. 9 , 10. that is , because he imitates the Devil by his cunning Tempting of others into Sin , and by deceiving 'em into Unrighteous , Irreligious Courses , he is therefore call'd the wicked One. And upon the same account therefore , as those only are properly wicked Men , who are guilty of some notorious Crime themselves ; so especially such , who make it any part of their Business to Corrupt and Tempt others to Sin , are the wicked Men of the World .

And according to those Degrees of Tempting , of which Men are guilty , are they to be esteemed more , or less Wicked , and Diabolically so . Some Men's Temptations are less Extensive , and reach no farther than the Neighbourhood , where they are known , and the Company they converse with . But others there are , whose Temptations may reach even unto the utmost Parts of the Earth ; such are those , who propagate and promote by their Writings , or Discourses , Atheistical and Heretical Principles : And such are most of our Modern Writers of Play-Books , and Songs , whose Plays and Poetry seem design'd to nourish Profaneness and Immorality . Now such Temptations as these will extend to all Parts , where things of that Nature shall reach , and will be Temptations in all Ages , so long as there will be found wicked Men like themselves , to propagate and promote the same . The former sort may be compar'd to an Inferior Rank of Evil Spirits , whose Province of doing Mischief is more narrow and confin'd : But the latter are , as it were , Master Devils ; Like roaring Lions , they are continually walking about the Earth , seeking whom they may devour .

And now you must heartily Renounce , and Refuse to Conform your selves to those wicked Men , either First , By becoming Tempters your selves of other People : Or , Secondly , By yielding of your selves to be overcome by others Temptations .

First , You must renounce that Diabolical Wickedness of becoming Tempters your selves of other Persons . I. We must renounce that Diabolical Wickedness of becoming Tempters our selves of other Persons . Renounce , do I say ? You must Abhor , Abominate , and Detest this their Wickedness of Corrupting others , and of Tempting 'em to Sin , as being a Practice , that of all others will render you likest to the Devil . And I am sure you would of all things in the World detest this Piece of Villany , if you would but attentively consider that One remarkable place of Scripture , shewing you the high Impiety of such a Wickedness . It is Acts 13.8 , 9 , 10. Elymas the Sorcerer withstood Barnabas and Paul , seeking to turn away the Deputy from the Faith : Then Paul filled with the Holy Ghost , set his Eyes on him , and said , O full of Subtilty and all Mischief , thou Child of the Devil , thou Enemy of all Righteousness , wilt thou not cease to pervert rhe right ways of the Lord ? Do you see here with what unusual Indignation , and in what severe Language the Apostle does bespeak this Wretch , meerly upon his Endeavouring to Tempt the Deputy from the right way of the Lord .

And surely not without Reason ; for certainly it must be a terrible Consideration to any One , that he has been the Instrument and Cause of another's Damnation . It is a terrible thing to have been an Instrument of another's Damnation . For should such a One ever hereafter return to a right Mind ( and he will be infinitely miserable , if he does not ) as his Repentance , if it be sincere , will make him a Lover , not only of his own , but of other men's Souls : So what Anguish will it give him , to think , that 't is to be fear'd , there are now those in Hell Flames , whom his ill Example , or vicious Conversation , or base and corrupting Flatteries in wicked Courses , or Discouragements to Vertue , or Encouragements to Sin , have sent there , never to be Retriev'd .

It is an Injury to men's Souls , in some Cases hardly ever , in other simpossible to be Repair'd . It is an Injury to Mens Souls , in some Cases hardly ever , in others impossible to be Repair'd . If his Temptations have been of that sort , as to reach no farther than he was Known , or was Conversant , a very Eminent , and very signal Repentance may , in some measure , put a stop to the Contagion thereof ; so that they spread no farther ( tho' not that altogether , for some perhaps , whom he has Corrupted , will never be Reclaim'd , tho' he be never so great a Penitent , and Labour himself never so much their Conversion : ) But if his Temptations have been of that more spreading and lasting Kind , now spoke , and he has been One , that has Wrote Ill Books , been a Broacher of Pestilent Heresies , an Author of lewd Plays , or wanton and prophane Verse , the Mischief and Poyson of such Temptations do fly beyond his Recalling ; and tho' he may Burn 'em with his own Hands , yet others will Rake 'em out of the Ashes . And it is the Opinion of some of the Ancients , that such Temptations as these , will affect his Happiness even in Heaven it self ; insomuch that according as the Mischief thereof does daily spread , and more do continue to be Damn'd thereby , proportionably such a One will still fall thereupon lower , and lower in Glory . I know nothing in Reason , or Religion , that contradicts this Opinion . However it be , certainly it is the highest Misfortune can befal any One , that he is , or ever has been amongst that Rank of Sinners , whom the Scripture does so peculiarly Stile the wicked , and that because of their so near Resemblance to the Tempter himself . These are the Persons by whom Offences come , and it is a terrible Threatning , that of our Saviour's , Matth. 18.6 . to such , Whoso shall offend one of these little Ones , which believe in me , that is , any-wise Tempt , Gall , Discourage , drive from the Faith and Practice of a Christian , any the meanest Person that comes to me ; whoso shall do this , It were better for him , that a Mill-stone were hanged about his Neck , and he were cast into the midst of the Sea : So that of all things in the World , it concerns you , to take care , ye never become Tempters of others to Sin , and either to omit that , which is Good , or to commit that , which is Evil.

Secondly , Nor does it less concern you to refuse Conforming your selves to wicked Men , when they shall Tempt you ; II. We must refuse to Conform our selves to wicked Men , when they shall Tempt us , viz. which they will do , when either First , by their ill Examples , they shall Influence you ; or Secondly , by falling into their Company , they shall Entice you ; or Thirdly , by their Flatteries they shall Corrupt you ; or Fourthly , by their Discouragements to Vertue , and Encouragements to Sin they shall Engage you ; or Fifthly , by their Perswasions they would Prevail upon you ; or Lastly , by their Customs would Constrain you to Sin . And I will shew you , how by all Means you must Renounce , or Refuse to Conform your selves unto their evil Ways , in any of these Cases .

And , First , That you must renounce , or refuse to Conform your selves to the evil Examples I. By their evil Examples . of wicked Men , which would Influence you to Sin .

It has been ever observ'd , that Examples have a much greater Influence Examples have the greatest Influence upon us ; especially than Precepts , and that most are readier to do what they see , than what they hear . More particularly , there is a great Inclination in us to follow the Examples of Sin ; especially if many , if the Examples of those , for whom we have an high Esteem , and of whom we do stand in great Awe .

And , First , We are especially inclin'd to follow the Examples of Sin ; I. If Examples of Sin . For Sin is what our Corrupt Nature is of it self dispos'd to ; and if moreover Examples do come in to help us forward , these will highten our Desires , and silence our Consciences , and give us some plausible Pretence to Sin . It looks like some Act of Modesty , and Self-denial , to deny our own private Judgment , and to go along with the Croud ; when our Flesh is craving , and our Lusts are up , it is a strange Encouragement to us to Sin in Company , and fulfil 'em . This heartens us against our Fears , and abates the Dread of Punishment , which would follow the Satisfaction of our Lusts . Now if we are Punisht for 'em , it will not be we alone , and it is a Comfort to have Fellows in Miseries , and a Man dares both do , and suffer many things in Company , which he would have been dis-hearten'd to have ventur'd on singly .

But , Secondly , We are still more hearten'd to Sin , if the Examples thereof are Common , and Many . II. If common , and many . For why ? Besides that there is a great deal of Proneness and Propension in all our Natures to Vice and Wickedness , the only Restraint upon our Inclinations , that we break not out suddenly into all Exorbitancy of Ungodliness , is as inwardly from the Innate Turpitude and Baseness of Sin : So outwardly from the burning and shining Lights , and glorious Examples of Vertue , that are abroad in the World . Now our inward sense of the Filthiness of Sin soon ceases , when we see it Practic'd by the most , and those as shrew'd , and as wise Persons as our selves ; and from without , there can be no Upbraiding and ill Report , in giving swing to our naughty Desires , if Vice has once got its Multitudes of Followers , and the Generality of Men of its side .

Thirdly , But farther yet , Examples of Sin are very Contagious , if they are the Examples of such , for whom we have a great Esteem . III. If of such , for whom we have a great Esteem . Persons of all Sects and Parties in Religion fix upon some in their own way , as very excellent Persons , and exact Patterns , fit to be imitated in all they do , ( as if Men were not Men still , and the Best were not subject to Mistake and Failing ) whatever Duty of Christianity these Men , whom they particularly Admire , seem to have but a small regard to , they do not think it at all necessary , because such a Good Man , would not , if it were , be wanting in it , they think . And so as to any sinful Practice on the other side : Why should I scruple to do so and so , thou wilt say , when such a One , and I am sure he understands what he does , sticks not to do the like . He is a wise Man , a good Man , nay , and a Scholar , and yet does so and so , nor does he fear going to Heaven for all that .

Fourthly , But above all , the Examples of Sin are the most prevalent , when they are backt with the Authority of those , whom we stand in awe of . IV. If of those of whom we stand in awe . These are the Men who will expect , not only to be Obey'd , but Honour'd . And if we Ape and Imitate 'em in all their ways , we may hope thereby to obtain their Favour . If we shew a dislike of their Courses , we may have reason to fear their Displeasure . And what is it that two such active Springs in our Nature , as our Hopes and Fears are , will not force us to , or drive us from ? So powerful you see are the Examples of Sin , when they are backt with all these Advantages .

And now the Examples of Sin have all these Advantages in 'em , to influence you to Conform your selves unto 'em . Ever since the unhappy Fall of Man , there is in every Child of Adam a great deal of Proneness to Sin , rather than to Vertue . Alas ! We carry a Principle about us , which is not only buisy and ready to close with the Temptations of others Examples , but is forward to betray us to Sin , tho' we had few Examples for it . Nay , evil Inclinations , and corrupt Desires are so powerful within us , that even the best Instructions , and the most pious Examples , and all other good Means and Helps , are daily found too weak and unable to Overcome 'em . And yet as if all this were little enough , there are far more Examples abroad in the World of Wickedness , than of Goodness ; insomuch that by the World in Scripture , simply taken , is often meant no other , than wicked Men , they make up so great a Part thereof . And not only too many Great Men , whom you have an Awe of , do give most abominable Examples of Profaneness , Lewdness , Drunkenness , &c. to their Inferiors ; but to come nearer Home to you , too few of your Parents and Masters , I am afraid , are Examples to you of Religion , and of the Fear of God . Nay , and perhaps some that you have an Esteem for , and you may take for Good Men , may be Examples of Schism and Separation , and of breaking the Unity of the Church , and despisers of the Sacrament , or in one Kind , or other , not so Good as they should be , not entirely and uniformly Good .

And now what must you do in this Case ? Why by all means you must Renounce and Refuse Conformity to such bad Examples . We must by all Means renounce and refuse Conformity to such bad Examples : For You must by no means follow the Examples of Sin , be they who , or what they will . Let them be never so many , you must not follow a Multitude to do Evil , Exod. 23.2 . It will not afford the least Ease to the Torments of the Damned , that they are the many , and that the Saved are the few . Nor must the Examples of the Greatest , no , nor of those you count Good Men , be a Rule to you , when they vary from the Laws of God . There is no Man so Great , Wise , or Good , that he can dispense with God's Laws , and absolve you from your Allegiance to the Soveraign Lord of Heaven and Earth . This Great Man , or that Parent , or Master , to flatter and please whom , you do follow their Examples in sinning against God , and your own Soul , cannot afford you Protection from God's Wrath , nor Rescue you from under the Stroak of Divine Vengeance : No , but he shall be as liable to it himself , as the poorest Slave .

No , First , a Christian , a Souldier of Jesus Christ , is call'd out to Combat against the wicked Examples of the World , as much as against any one sort of Enemy in his Christian Warfare ; I. A Christian is call'd out to Combat against the wicked Examples of the World , as much as against any one sort of Enemy in his Christian Warfare . and be they never so many , never so mighty , he must not be over-born by 'em , so as to Conform himself unto 'em , and either Renounce his Faith , or commit any Sin by the influence of such numerous and mighty Examples . We read the 2d of Kings , that in the Days of wicked Ahab , the whole People of Israel were so Apostatiz'd from the true Religion , that Elisha thought there was but himself left alone , who had not through the influence of so many Idolatrous Examples , and the Power of that wicked Prince ( together with the Corruption of their own Hearts , so prone to Idolatry ) he thought there was Not one man left in Israel , who had not bowed his knee to Baal . But he was never the more stagger'd for all that , but preserv'd himself notwithstanding , a true Worshiper of the True God . And for the Encouragement of you , who are Children and Servants , if it has been your misfortune to be Born of wicked Parents , and Bred up in ungodly Families , consider that There was found some good thing towards the Lord God of Israel , for which God had a Regard to him , even in Abijah the Son of wicked Jeroboam , who made Israel to Sin , 1 King . 14.13 . And Obadiah preserv'd himself a good Man , even in the House of wicked Ahab , Chap. 18.13 . And so must you likewise , as you will approve your selves faithful Souldiers of Jesus Christ , be wrought upon by no Examples to comply with Sin .

Nay , secondly , to Confront their bad Examples with an excellent One of his own . Nay , Secondly , So far must a Christian be from Conforming himself to the Examples of wicked Men , which would Influence him to Sin , that he is call'd forth to do more , Namely , to confront their bad Ones , with an extraordinary good One of his own ; and in the midst of an Evil and Adulterous Generation , he must shew himself an excellent Example of Religion and Vertue . Hence it is , that in the Fifth of St. Matthew , of us Christians it is said , that we must be the Salt of the Earth , ver. 13. that we must be the Light of the World , and a City set on a Hill , that cannot be hid , and a Candle , not put under a Bushel , but on a Candlestick , ver. 14 , 15. And lastly , we are there commanded , ver. 16. To let our Light so shine before Men , that they may see our good Works , and glorify our Father , which is in Heaven . It is therefore , that we are thus Represented , because , that by the Excellency of our Examples , we must be as Salt to a corrupted World , to Season and Recover it from its Corruption ; that by the Eminency of all Christian Vertues and Graces , shining in our Conversations , we must Enlighten the dark World ; and lead 'em , by the Brightness of our good Examples , into Holiness and Purity of Living . So much it lies upon you , not to Conform your selves to evil Examples , that would lead you into Sin , that by the Goodness of your own , you must draw others off from it .

II. When they shall Tempt and Entice us by their evil Company . Secondly , You must Refuse to Conform your selves , as to the Examples , so to the Company of wicked Men , when falling amongst 'em they would entice you to join with 'em in Sin . As there are a great many more of bad Examples abroad in the World , than good Ones : So the Infection thereof is a great deal more taking , when a many of those bad Men are met together in Company , than when they remain asunder from one another . And so much Charm there is to Bewitch , The Company of the Wicked extreamly Infectious . or Power in ill Company to Enforce others to sinful Compliances , that even sober and good Men , when it is their Misfortune to fall amongst such , shall hardly preserve their Integrity , and come off from amongst 'em with as much Innocence , as they went in ; but either thro' the Noisiness of their Companions , forgetting that Guard they have at other times over their Thoughts , Words , and Deeds ; or for Fear of being Reproacht as morose , dull , or ill-natur'd , shall too far many times comply with the Rest of the Company , both in Speaking , and Acting , what is not very consistent with the Duty and Reservedness of a Christian . But as for the young , ignorant , and inconsiderate Part of Mankind , Good God! What Mischiefs are such drawn into , through the Enticements of Evil Company . Your lewd Companions indeed , as they are usually very Buisy in doing Mischief , and Corrupting others ; and will wonderfully Triumph and Rejoyce , when they have Perverted a Sober Person , and made him as Bad as Themselves : So they are above all Industrious , to Corrupt and Ensnare Youth , that they may Propagate a Generation , as Wicked as they have been . And how will they Hug themselves , when they have Debaucht an innocent Young Person , and made him at any time Drunk , or betray'd him into Lewdness , or any other Wickedness ; especially if of promising Hopes , and of ingenious Parts ; and how many Wiles shall be us'd to Ensnare him again ? Their Mouth is full of Deceit and Fraud , under their Tongue is Vngodliness and Vanity , they ly lurking in the Thievish Corners of the Streets , to wait for the Innocent , to draw him into their Net , Psal. 10.7 , 8 , 9.

If you look into the particular Miscarriages of Men in the World , Most of the Miscariages of Men owing thereunto what a Lamentable thing it is to consider , How many hopeful Youth have wofully Miscarry'd through wicked Company ? How many have we known go Abroad into the World , the Hopes of their Families , the Expectations of their Country , and the most Promising Persons of the Nation , but Falling into ill Company , have prov'd the most outragious Fiends on this side Hell ? And what Vices , what Villanies are there , that Evil Company has not drawn 'em into ?

What shall I say ? It is Evil Company , that makes the Youth an Atheist . This makes Men Atheists Alas ! The unwary Stripling no sooner goes into the World , but these Factors for the Devil lay hold on him ; and with all the wily Insinuations , and cunning Artifices , with Arguments best suited to the Temper of the Young Man , they Perswade him to join with 'em in their lewd Courses . They do usually Enter him at first in your Taverns , and those Places of publick Entertainment , that are something more Remote from , and ly , as it were , only on the Highway to Sin . They next carry him from thence into the very Suburbs of Hell , those Houses , I mean , where such Scenes of Lewdness are seen and acted , as would Profane the Place we are in , to mention , as are not fit to be spoke to Chast Ears , nor indeed can Enter your Thoughts , without leaving behind some base Defilement . And now if he has that Talent , which they call Wit , such a share at least , as will enable him to talk Profanely , to break Jests upon Scripture , and , Oh Brutish Stupidity ! Oh desperate Madness ! To Blaspheme , and fly into the Face of God Almighty ; they feed his Vanity with loud Applauses , and cry up to the Skies his Wit and Parts . And by this he thinks himself sufficiently furnisht , to be an Apostle of Satan's also himself ; and henceforwards you shall see him , to be Intent wholly upon this very thing , to draw all others into the same Damnation also along with him .

Alas ! It is nothing but Evil Company , Libertines . that Emboldens the Young Man for lewd Pranks . At first he is Asham'd to have his Name up amongst lewd Companions , and his Natural Modesty will not let him look an Harlot in the Face ; but they soon Laugh him out of that Clownish Shameface'dness , so that he can at length Sin with Impudence enough , can Glory in his Shame , and Brag of more mad Exploits , than he was ever guilty of Committing ; and is with the greatest Ease drawn aside to his Destruction , by every lewd Harlot , that lies in wait for him ; as Solomon most excellently observes , Prov. 7.

It is evil Company , that draws so many into the sad Trade of Thievery and Robbery . Thieves , and Robbers . They entice and inviegle others to join with 'em in those desperate Undertakings , in which so many miscarry , that not One in a Hundred , that being once Engag'd , can rid himself of 'em , or comes not at last to some End of Shame , or Sorrow . And there are few of those , who are Condemn'd for Theft , or Murder , when they come to Dye , but wofully complain in their Confessions , that it was evil Company , that brought them to it . Come say they , with those in the Prov. 1.11 , 12 , 13. Let us lay wait for Blood , let us swallow them up as the Grave , and whole as those , that go down into the Pit , we shall find all precious Substance , fill our houses with Spoil , cast in thy Lot amongst us , let us all have one Purse .

It is evil Company , that makes Men Drunkards Drunkards . and Sots . There is not One at first however , that loves Drinking for Drinking sake : 'T is the Witchery of good Fellowship , as they falsly call it , that first Enters 'em , and afterwards holds 'em in that Course of Living , to the Ruine of their Families , their Estates , their Health , their Bodies , their Souls ; and all that is Precious in this , or the other World .

It is Evil Company , that often keeps some from Church , and the Worship of God , Withdraws from the worship of God . that perswades some to idle at Home , others to wander in the Streets and Fields , whilst they should be a serving of God in his House . What shall I say ? It is Evil Company , that discourages from all Good , and hardens Men in all manner of Sin and Wickedness .

The fairest Vessels have split upon this Rock , the most promising Hopes and Expectations of Families , of their Countries , have been Ship-wrackt , have been lost in this Sea .

Evil Company therefore if of all things to be abhor'd But let me add the Wise-man's Advice , Prov. 1.10 , 11. &c. My Son if sinners entice thee , consent thou not , nay my Son walk not in the way with them , refrain thy foot from their path . No , go not into their Company , Evil Communications corrupt good Manners , 1 Cor. 15.33 . 'T is dangerous even to Talk with 'em , but Associate thy self to 'em upon no account . There is Contagion and Infection where-ever they are . Thou may'st enter a House infected with the Plague , tread upon the Adder's Nest , put thine Hand into a Lion's Den ; but on no Hand enter the Society of those Sons of Belial , who seem to defy Heaven with Oaths and Blasphemies , strive to load themselves with so much of that Hellish Guilt , as if they fear'd they should not sink deep enough into the bottomless Pit . Beware of 'em ; their Houses are the way to Hell , going down to the Chambers of Death .

And , First , Particularly you that are Young Women , let me warn you to shun the Company of those Young Men , I. Young women must shun the corrupt Conversation of young Men. be they who they will , who shall offer to talk loosely , and lewdly , and wantonly before you . I am afraid that Filthy Communication , and foolish Jesting , which are not convenient , are too much the subject of Conversation , when the Youth of both Sexes meet together , especially amongst such of lower Rank , and who have not been Blest with the best Education and Breeding . But as to offer at Filthiness and foolish Talking before you , is the greatest Affront any can give you , as signifying no good Opinion they have of you ; so Young Men will not have the Confidence to Entertain you so Indecently and Rudely , if at the very first Offers of that Nature , you shall appear to conceive that Anger and Indignation , as infinitely becomes the modesty of your Sex to put on . And I am sure you would , both heartily detest such Conversation , and not fail to shew your Detestation thereof , if you would seriously consider what the Apostles says of it , Eph. 5.3 , 4 , 5. Fornication and Vncleanness , let it not be once named amongst you , as becometh Saints : Neither Filthiness , nor foolish Talking , nor Jesting , which are not convenient ; For this know , that no Whoremongers , nor unclean Person , hath any Inheritance in the Kingdom of God , and of Christ . Let no man deceive you , for because of these words cometh the wrath of God upon the Children of Disobedience . Pray observe this whole Passage of St. Paul . Wanton and lascivious Discourse is as Infectious as the very Plague , and kindles such a Fire of Lust , as without Repentance will certainly bring you to the Fire of Hell : Therefore fail not to express your utmost Abhorrence thereof ; and if you cannot stop it , fly from those that utter it , as from Persons infected with a Plague-Sore , having such an Air of Anger , and Indignation , and Abhorrence , as you go off , as no Man dare thereafter disturb you with the like .

And indeed , Secondly , it concerns all sort of Persons of either Sex , both Young and Old , as they would prevent Infection of evil Company , II. All Persons of either Sex , both Young , and Old , as they will prevent the Infection of evil Company , must take all possible Care to avoid it . and considering how dangerous it is to be taken therewith : And how the Tincture of their Manners and Customs , with whom we do frequently Converse , is observ'd to slide insensibly into our Imitation , so as to be hardly ever after wore off : All these things consider'd , It concerns you , I say , to take all possible Care to avoid the Company of bad Men. I say , to avoid it , if it be possible ; for it is not always , nay it is very rarely in this State of the World , that it can be done : For if ye must not Company with the Fornicators of this world , or with the Covetous , or Extortioners , or with Idolaters ; then must ye needs go out of the world , said St. Paul , 1 Cor. 5.10 .

The Truth of it is , your Employment and necessary Occasions , as to most of you , is , or will be such , that you will unavoidably be drawn forth into the World ; and the World we know is full of Atheistical and profane Persons , and common Swearers , of Drunkards , and riotous Livers , of debauch'd and lewd Companions ; and lastly , of the Contemners of God , and Religion ; and I am afraid it is the general Conversation now a-days , of those Companions , to break Jests , and laugh at one another upon these their Dishonours done to God , and Religion , whereby they Do not only do ill things themselves , but have pleasure in them that do them , which St. Paul does add , Rom. 1.32 . as the highest Aggravation of all Impiety . To speak freely , and not to flatter the present State of the World : I am afraid you shall seldom go into Promiscuous Company , but some such you shall meet withal . And now the great Enquiry will be , What shall be done in this Case ?

Why , Thirdly , Truly when it thus happens to you , that your Employment , and necessary Occasions draw you forth into the World that which you have then to do , is to refuse to Conform your selves to the Manners of such Company . But , Thirdly , when Employment and necessary Occasions draw Men forth in to the World , they must refuse to Conform themselves to the Manners of ill Company . First , By discountenancing their Profaneness and Riot . But , First , you must with all wariness and circumspection watch , lest framing your selves to the Humours of profane Persons , you countenance and encourage 'em in what is sinful and wicked , and so partake with 'em in their Sins , and make their Guilt your own . Nay , but on the contrary , you must at least-wise by a pious and discreet Behaviour , and by shewing a dislike and uneasiness at their Hellish Talk , discountenance the Folly of those that do thus Offend .

II. By diverting 'em by useful Discourse from both . Secondly , You must not fail , to do what you can , to divert the Company you happen amongst , from Riot and Excess , and from vicious and filthy Talk , by drawing 'em , with what Dexterity possible , into more manly Discourse , and into a more Christian , sober , rational Conversation .

III. If all Methods fail , by openly Reproving them . But , Thirdly , if after all , if all these wise and modest Methods will not do , but on they will go , and good Sense must give way to such unsavoury Entertainment : Why then then there is no help , but you must boldly and bravely Rebuke their impudent Folly , and openly Reprove it .

For why ? You must consider , that you have Listed your selves in your Baptism , To do this Service to God we are particularly Listed in our Baptism . the Souldiers of Jesus Christ , and no faithful Souldier will patiently hear his General abus'd , his Honour trampled upon , his Commands slighted and scorn'd , but will stoutly stand up in Vindication of him , and his Orders . As you will not therefore be accounted in the Day of Judgment , such as have Deserted the Great Captain of our Salvation , Jesus Christ , you must not stand by , and tamely suffer profane Wretches to dishonour God's Holy Name and Word , by their unsavoury Oaths and Speeches , and you must not cowardly permit 'em to Brag of their Contemptuous breaking of his sacred Laws , without Rebuking their Wickedness , and stoutly standing up in Defence of him , and them .

We shall be much discouraged from this by Men. You must expect , I will own it , to meet with but rude Entertainment , for such your Fidelity to your great Master . You shall be sure to be accounted Fools , Mad and Rude for your Pains . And it is odds , but you shall be reproacht as Hypocrites , that would fain seem Better than others , but can privately be as Bad as they .

But have infinite Encouragements to such Fidelity from God . But consider , the more you suffer for the Honour of your Lord , the more like good Souldiers you behave your selves , and the better he will reward you . Consider what a glorious Thing it is to be Evil spoken of for Well-doing : Blessed are ye when Men shall Revile you , and say all manner of Evil against you , falsly for my sake ; Rejoice , and be exceeding glad , for great is your Reward in Heaven , Matth. 5.11 , 12. Consider your Saviour and Leader , who suffer'd worse Reproaches , and The Disciple is not above his Master , nor the Servant his Lord , if they have called the Master of the house Beelzebub , how much more shall they call them of his Houshold , Matth. 10.24 , 25. Consider that a Christian must not fear the Face of any Man , but must suffer Martyrdom , it self , in the Cause of Christ , if call'd out to it : Fear not them which kill the Body , but are not able to kill the Soul , but fear him who is able to destroy both Body and Soul in Hell , ver. 28. Nay , consider lastly , that this Standing up resolutely for the Honour of God and Religion , is the next Degree to Martyrdom , and will be rewarded like it . It is call'd a Confessing of God before Men , and on the other side , a fearing and forbearing to appear in His behalf , a Denying of him ; and consider what our Saviour declares concerning such , who do so Confess , or Deny him : Whosoever shall Confess me before Men , him will I Confess before my Father which is in Heaven ; but whosoever shall Deny me before Men , him will I also Deny before my Father which is in Heaven , Matth. 10.32 , 33. So much it concerns you to refuse Conformity to the Evil Company of the World : And so much for this time .

THE Eighteenth Lecture . First , That I should Renounce the Devil , and all his Works , the Pomps and Vanity of this wicked World , and all the sinful Lusts of the Flesh .

THAT which I am now upon is , to Forewarn you against the Temptations of the wicked World , by shewing you the dangerous Ones you shall meet withal , from the Wicked Men of the World , and in what Sence , and how far you must Renounce both them , and their wicked ways of Tempting others to Sin . This I have already done , as to their Evil Examples , and Evil Company , and have deliver'd these Instructions to you , that by God's Help may , I hope , be sufficient to prevent your being infected by the Poison of either . But the wicked Men of the World , have other ways of Tempting Men to Sin , and what they are , and how bravely you must Resist them , I am next to declare unto you .

III. Flattery a great Temptation to Sin . Thirdly , Then , amongst the greatest Temptations proceeding from Evil Men , we may deservedly reckon their Flatteries . Now the Flatterer is One , who observing the general Self-love and Pride of Mankind , who cannot endure Reproof , or any thing that shews a Dislike of what they say , or do , does compose himself to Admire and Extol , or at least-wise to Approve , as Well-done , very bad Actions , or at best such , as if Good in themselves , are but indifferently Perform'd .

The Ground of his Flattery , I say , is That immoderate Self-love The Ground thereof our own immoderate Self-love he observes Natural to most Men , whereby they do extravagantly esteem and admire their own Performances , and can see no Defects therein : And therefore , whoever shall endeavour to discover their Faults , tho' in never so Prudent a manner , to any of these Self-admirers , he is presently lookt upon as One , that either envies his Abilities and good Qualities , or as St. Paul was to the foolish Galatians : He is therefore become his Enemy , because he tells him the Truth , Gal. 4.16 .

And now the Flatterer observing this predominant Humour in him , puts on the Vizard of a Friend , And composes himself to Admire and Extol , or at least-wise to Approve , as Well-done , his very bad Actions , or at best such , as if Good in themselves , are very indifferently Perform'd . The Flatterer's care is to Please , not to Profit him , to whom he pretends to be a Friend , to make a Prey of the besotted Self-admirer , and therefore sooths him up in his Vices ; he calls his Profaneness , Wit ; she that is Superstitious , Devout ; the Prodigal and Profuse , he stiles Bountiful and Liberal ; and the Covetous Worldling , from whom he expects an Estate , or Legacy , he Extolls to his Face , for his Prudence in managing his Affairs : The Oaths and Curses , the Riot and Debaucheries of the wicked Crew he happens amongst , he laughs at , as brave Exploits , and applauds them as the Standards of Wit and Bravery . And as to such things , which are tolerably well Perform'd , but might be Better'd , for fear of mortifying the Vanity of the Creature , whereby he might possibly displease him , he discovers nothing of that , but all is Well , and admirably Perform'd .

And now this Flattery to the Vices and Imperfections of Men is of mischievous Consequence to 'em . So Prov. 26.28 . This Flattery keeping Men ignorant of the good or ill Qualities in 'em thereupon . A flattering Mouth worketh Ruine ; and 29.5 . A man that flattereth spreadeth a Net . For why ? The Flatterer , as Plutarch observes , endeavours to make every Man his own Cheat , by keeping him ignorant of of the good and ill Qualities , which are in him , whereupon the Good never come to Perfection , and the Ill grow Incorrigible .

By this means , I say , The Good never come at Perfection . The Good never come to Perfection . There is many a Person of a Generous Temper , who delights to do Good to Mankind , whose Head is working for the Publick , and loves to relieve the Needy ; but all this 't is visible he does too much out of Ostentation , and to get the Praise of Men , and so loses his Reward from God : But now if he had but a faithful Monitor , that would fairly represent to him the Vanity and Affectation , that appears in the Good he does , and which others can see , tho' he himself is not sensible of . And that it is but to direct it to a right End , and then he will obtain a Reward in Heaven , and moreover merit the Praises of Men too : A little of this Sincerity and Freedom would make that Man an excellent Person , whom now his Vanity and Braging of the Good he does , renders Troublesom and Hateful even to those , whom he most Obliges . There is also many a One , who in his Projects concerning his own Advantage , and that of the Publick , out of an over-fond Conceit of his own Methods , disdaining to ask Counsel ; or if he did , they flattering every thing , and not sincerely giving their Advice ; the Design it self therefore , and the measures of obtaining it , tho' Good in the main , has for that very reason alone mis-carry'd : So much does the Self-flattery of our own Hearts , join'd with the Flatteries of other Persons , hinder our Good from arriving to Perfection .

And the Ill that is in Men does thereby grow Incorrigible . And the Ill that is in Men does thereby grow Incorrigible . Thus there is not a greater Cause at this Day of that Profaneness and Impudence in Sin and Debauchery , than the Assentations , Smiles , and other Tokens of Approbation given by base Flattery , to horrid Wickednesses ; whereas would every Christian , as he is infinitely bound to do , express his Dislike , his Abhorrence , his Scorn of the Debauchees , and their Debaucheries , when they are openly Committed , or impudently Brag'd of , the impious Sinners of this Age would then endeavour to be Private however , not Affect , as they do , to be Publick in their Villanies . This base Flattery , of which there are but few , who are not Guilty , in not putting a Frown at least-wise , instead of a Smile , upon impious Doings , has tended extreamly to harden the young Reprobates of our Age to their own , and the Nation 's Ruine ; for indeed , as the excellent Plutarch Expresses it , When Vice is Extoll'd , so that a Man is induc'd to Sin , not only without Regret , but with Joy and Triumph , and is hardned beyond the modesty of a Blush for his Enormities : This sort of Flattery has been fatal to whole Kingdoms . And tho' indeed the Great Ones are most subject to it , because they of all Men , will not endure Reproof ; yet there are not any so mean , we see , whose Vices are not Applauded amongst their Companions , rather than Reprehended , and who are not therefore hardned thereby into all manner of Wickedness . In a word , It is this sort of Flattery , which amongst all Ranks and Degrees of Men , Has strengthened the hands of the Wicked , that he should not return from his wicked way , Ezek. 13.22 . So mischievous a Temptation , you see , is Flattery ; it hinders all sorts of Persons from improving their Vertues , and encourages 'em to the highest Pitch of Wickedness . And now what must be done in this Case , that you may effectually Renounce it , and avoid the ill Effects of it ? And in order thereunto ,

First , Let me Advise you , with the excellent Philosopher now mention'd , that We Cashire every vain Opinion of our selves , I. In order to Renounce flattery we must Cashire every vain Opinion of our own selves . whose Inbred Flattery only disposes and prepares us to a more favourable Reception of that from without : For he who loves to be Flatter'd , is doubtless sufficiently fond of himself ; and thro' abundance of Complaisance to his own Person , not only wishes , but thinks himself Master of all those Perfections , which may Recommend him to others . But did we reflect upon our own Nature and Education , and consider what gross Imperfections and Failures , mixt with our Words , Actions and Affections , we should not lie so open to the Attempts of every Flatterer , who designs upon us ; and we should be well prepar'd to Renounce and Reject all his deceitful Flatteries , which must be done : For

Secondly , Having thus dis-possest your Breasts of an immoderate Self-love , you must So far renounce and reject the Flatteries of Men , as to take it kindly , when you are Reprov'd . II. We must so far Renounce the Flatteries of Men , as to take it kindly to be Reproved . And indeed you are to Esteem and Love him , as your truest Friend , who deals so Ingeniously with you , as frankly to discover to you your Imperfections and Failings of any Kind , and freely to reprove you for your Faults . David desired such a Friend , who would thus Reprove him , Psal. 141.5 . Let the Righteous smite me , and it shall be a Kindness , and let him Reprove me , and it shall be an excellent Oyl , which shall not break my Head ; intimating of the Flatteries of wicked Men , which in the other Translation are call'd precious Balms , would mortally wound him . And Solomon , who best knew what Wisdom was , and the methods of Attaining it , does most frequently speak of Reproof , as a most excellent One , The Ear that heareth the Reproof of Life , abideth among the Wise ; He that refuseth Instruction , despiseth his own Soul ; but he that feareth Reproof , getteth Vnderstanding , Prov. 15.31 , 32. But on the contrary , to hate Reproof , is in his account the High-way to Error , Ruine and Destruction . Thus Prov. 10.17 . He that refuseth Reprooferreth . and 15.10 . He that hateth Reproof shall dye . and 29.1 . A man of Reproof , that hardneth his Neck shall be destroyed . This indeed , as any other Discipline is distastful to Flesh and Blood , but it is in it self the most profitable sort of Correction , for A Reproof entereth more into a Wise man than Stripes , Prov. 17.10 .

And as you must bring your self to that humble and low Opinion of your own Perfections , and to that sense of your Faults , Especially the Reproofs of Gods Ministers are to be kindly received and regarded . as to take kindly the Reproof of a Friend , and to amend upon it ; so especially you are to receive , with all Reverence , and Respect , and Kindness the Reproofs of God's Ministers , tending either to better , or reform you . Of all Men living it must not be expected from us , to favour you in any thing amiss , to smile upon your Extravagancies , to speak only Comforts and Consolations to you , when we come to deal with your Consciences , which ought to be searcht to the Bottom by us , and the Corruption let out . This was that Flattery , which Jeremiah reprehends , and severely threatens in the Prophets and Priests of his Time , 6.13 , 14 , 15. But our Business is by Preaching , Catechizing , and all the Methods of Instruction , to give you a through Understanding of all the Terms and Conditions of that Covenant , wherein you stand Engag'd to God ; to be Watchmen over your Souls , in order to discover your Errors and Failures therein ; to direct you for your better Improvement in those Graces , whereunto you have already attain'd ; and you must expect it from us , to frown upon your Follies , and boldly to Reprove you , when we perceive you to Transgress our Great Master's Laws . And you must receive all this at our Hands , not only as a necessary Discharge of our Duty , but what you must apply to your own Improvement and Reformation . And this if you should not do , your Ruine will be imputed to it . Hence Solomon warns the Young-man to beware of sinful Extravagancies , Lest he be brought to Mourn at the last , when his Flesh and his Bones are consumed , and to own as the cause of all this , That he hated Instruction , and that his Heart despised Reproof , that he obey'd not the Voice of his Teachers , nor inclined his Ear to them , that Instructed him , Prov. 5.11 , 12 , 13. So far therefore is the Flattery of wicked Men to be Renounced , that Reproof on the contrary is to be Kindly receiv'd . But

Fourthly , Wicked Men will proceed farther to Tempt others to Sin , even By their false and fallacious Argueings against the Necessity of a Holy Life . IV. Wicked Men Tempt others to Sin by their false and fallacious Argueings against the Necessity of a Holy Life . One would think there should be none professing Christianity , that should openly Plead for Sin ; but yet such Factors and Agents Satan has amongst us , as will openly Avow his Cause , and will endeavour to Perswade you , that you are not Obliged to that Strictness of Living , which we Preachers are continually sounding in Men's Ears .

And to this Purpose you shall hear them Argue so hotly , that God no doubt is a Merciful Being , and will not surely for the Sins of a short Life , Condemn the Guilty to an Eternity of Woe and Misery . And as to the Duties of Religion , you shall hear 'em argue , that they are hard Sayings , and who can bear 'em . And as to themselves , you shall hear these Men often Pleading , that they are made of Flesh and Blood , and therefore sure God will not require Men , upon the Hazard of Salvation , to mortify the Flesh ; and that they are set in a World full of Temptations , and abounding in Delights and Pleasures ; and that therefore God , who has Plac'd 'em in it , will not command 'em upon Pain of Damnation , to Overcome these strong Temptations , and to deny these Pleasures of the World .

These are the common , and pernicious , and licentious Argueings of Men , to perswade both themselves and others into such easy Notions of God and Religion , that they may Sin with more Security , and less Fear . And this has been a powerful Art in all times ; and such Arguments as these Men are most ready to Believe , because they love the Thing they Plead for , because they favour their Lusts , and grant 'em so much Liberty in what they long for , the satisfying the Flesh , and enjoying the World .

All which wicked Reasonings we must fortify our selves against ; as when they Plead But do you beware , and fortify your selves well against those false Argueings of Sinful men , in Behalf of their Lusts , and against the Strictness of Religion , whereby they would Perswade you , as well as themselves , into a sinful Security , and with-draw you from , or slacken you in your Duty . They are false and fallacious Arguments , that would perswade us to Comply in the least with Sin , for there is nothing more plain in Scripture , than that Sin must with all possible Care be avoided . It tells us positively , That we must deny all Vngodliness and worldly Lusts , and live soberly , righteously , and godly in this present World , Tim. 2.12 . And that all that name the Name of Christ , must depart from Iniquity , 2 Tim. 2.19 . And that all true Christians must be Cleansed from all filthiness of Flesh and Spirit , and perfect Holiness in the fear of God , 2 Cor. 7.1 . And in order to Perfection , that they must Cut off right Hands , and put out right Eyes , when they offend 'em ; that is , any Lusts that are so dear and useful to you , as these Members are , Matth. 29.30 . What shall I say ? It tells us , that the Friendship of the world is Enmity against God , and that whosoever will be a Friend of the world , is an Enemy of God , Jam. 4.4 . And then as for the Punishment of Sin , there is not One but has the Penalty of Eternal Death and Misery , if Unrepented of , affixt to it . Particularly , Rev. 21.8 . it is said , that the Fearful , or those who Apostatize from the Faith out of fear , And unbelieving , and the abominable , and Murderers , and Whore-mongers , and Sorcerers , and Idolaters , and all Liars , shall have their part in the Lake , which burneth with Fire and Brimstone ; which is the second death . This the Word of God does assure us , and then for Men to raise to themselves Hopes of Impunity , so contrary to the express Declarations of Scripture , when if they shall be mistaken , and find after all , God's Threatnings to prove real , ( as there is infinite Reason to believe they shall ) this is certainly the most desperate Presumption in the World .

But if you consider these Arguments asunder , there is no strength in 'em wherefore any should venture to rely upon 'em . For in the first place , it is in no wise Inconsistent with God's Mercy , for the Sins of a short Life , to Condemn the Guilty to an Eternity of Woe and Misery . I. That it is inconsistent with God's Mercy for the Sins of a short life to Condemn the Guilty to an Eternity of Woe and Misery . His Mercy is sufficiently satisfied in laying no Tyrannical Impositions upon us , as Satan and all false Gods have done upon their superstitious Votaries . It is yet a farther Demonstration of his Mercy , that our vertuous Performances , tho' they are their own Reward here , yet they shall be also abundantly Recompenced hereafter . He does moreover let us see his Mercy in his long Forbearance of us , notwithstanding , that by our numberless Provocations , we do Grieve his Holy Spirit . But he has given us the greatest Discoveries of his Mercy , beyond what could ever enter into the Hearts of Men to expect , when he gave his own Son to be an Atonement and Expiation for our Sins , that his Justice might not proceed against us ; and when he sent him to us with a Covenant of Grace , as an Act of Pardon , proposing to us , not only a perfect Reconciliation with our offended God , but infinite Rewards in Heaven , if we would return to our due Obedience , and Pay him no other but a reasonable Service . I think this is sufficient for Mercy to do ; and if such immensurable Mercies will not win upon us , it is time that as severe a Justice should then take place ; for we are to consider God as the supreme Governour of Men , and Justice is as necessary an Attribute in Government , as Mercy .

Nor is his Severity , in Punishing the Sins of a short Life , with an Eternity of Woe and Misery , but what is agreeable to his Justice and Wisdom , as supreme Governour of the World . It is necessary in all Governments , that the Laws thereof should be enforc'd with such Penalties , as shall be sufficient to deter People from the Transgression of those Laws . And therefore the Penalties being future , it is necessary they should be vastly Great , to Over-balance the Profits , or Pleasures of Sin , which are present . It may seem hard indeed at first sight , in Humane Governments , that a Person for Clipping a Peice of Silver , which bears the Image and Superscription of Caesar , or for Stealing it from another , should forfeit not only his Goods and Chattels , but also his Life it self ; but yet since upon the Temptations of present Profit , bad Men will adventure to commit such Facts , and the Authority of Laws cannot otherwise be kept up , nor Men's Rights and Properties preserv'd : It is not thought by the Honest Part of Mankind , Inconsistent with the Wisdom and Justice of Governours , to inflict even such Punishments , as extend to the loss of Life . It is these alone are sufficient to Out-weigh the present Consideration of Profit to the Offender , and effectually to move him to live in Obedience to Government ; and therefore these , as great as they be , are esteem'd but Just and Equal . So here in the Government of God over us : The Pleasures and Profits of Sin , to compass which , Men will Transgress the Laws of Heaven , are but short , true it is ; but yet being present , and the Punishments Threaten'd to 'em being apprehended , by most Sinners , to be at a great distance , they are therefore generally prevailing , and Men for that Reason do venture to Transgress the Laws of God , ( a Thing of worse Consequence than the Violation of Humane Ordinances ; ) and therefore it is no other , than what can be expected from the Justice and Wisdom of the supreme Governour of the World , to inflict such infinite and eternal Punishments . In short , Divine Vengeance , as well as Humane , must be such as will Over-balance the Reasons and Motives to Sin . And the Pleasures and Profits of Sin being present , and the Divine Punishments not taking place but in another World , according to the Fundamental Rules and Reasons of Government , they must be Infinite and Eternal , and all little enough , or otherwise they will not be sufficient to secure our Obedience to the Laws of Heaven . So that there is no Strength in this Argument of Sinful Men , against the Justice of Eternal Torments , in the behalf of their Lusts , whereby they would perswade you , as well as themselves , into a most dangerous Security , and with-draw you from , or slacken you in your Duty .

Secondly , Nor are the Duties of our Religion hard Sayings , which no Man can bear , II. That the Duties of Religion are hard Sayings which no man can bear . as they will likewise plead . All the Duties enjoin'd us in the Gospel , respect either God , our Neighbour , or our Selves . Those to God , as we find 'em laid down in pure and undefiled Christianity ( undefiled , I say , with the Inventions of Men ) are no superstitious , senseless , and uncouth Observances , so much the matter of all other Worships besides the Christian ; but are all of 'em indeed , a most reasonable Service . Those which respect our Neighbour , are no other than Acts of Justice , Peace , and Charity , the contrary of which would destroy Humane Society , or make us Beasts of Prey one to another . And as to those Duties we owe to our selves , why , they are no other than , that we should truly and justly Value our selves , neither overmuch by Pride , nor too little by letting base Lusts to reign over us , or the inferiour Part of our Nature , to Domineer it over our Reason and Understanding , the Superiour , and in all Equity the governing Part of us . And what is there hard in all this , that we should Quarrel with our Duty , except we count it hard , that God , who has made us reasonable Creatures , would not suffer us to Transform our selves into unreasonable Brutes .

Thirdly , And this is a sufficient Answer also , to that other Pleading of sinful Men , That they are made of Flesh and Blood , and therefore sure God will not require Men , upon the Forfeiture of Salvation , if they do not , to Mortify the Flesh . III. That they are made of Flesh and Blood , and that therefore sure God will not require Men upon the Forfeiture of Salvation if they do not to mortify the Flesh . For these Men , who Plead thus , ought to consider , that they consist of Soul and Spirit , as well as of Flesh and Blood ; and as the Soul is Superiour , and the Governing Part within us ; So it is highly Reasonable it should have the Obedience of the Other : And this is all the Mortification , which Religion puts the Flesh to . It would keep it in Subjection to the Dictates of right Reason , and that is all . And tho' this Mortification of the Flesh is to be exercis'd , by Imposing some Severities sometimes upon the Body , as by Fasting and Watching , &c. Yet this is no more to be complain'd of , than that Refractory Children , and Servants , and Subjects must be sometimes kept up under Discipline , as there shall be occasion .

Nay , but Lastly , say these Men , God has set us in a World full of Temptations , and abounding with sensual Delights and Pleasures ; and he therefore , who has Plac'd us in it , sure will not Command us upon Pain of Damnation , to Overcome those strong Temptations , and to Deny these Pleasures of the World . Lastly , that God has set us in a World full of Temptations , and abounding with sensual Delights and Pleasures ; and that he therefore who has placed us in it , will not command us , upon Pain of Damnation , to over-come those strong Temptations , and to deny these Pleasures of the World . And we 'll grant it , that he has Plac'd us in a State of Probation and Tryal , where we have sensual Pleasures and Delights , and many other Temptations , besetting us on the one side , as well as the Rewards of Heaven , awaiting us on the other ; and where were the Vertue , and what Place would there be for Reward , if there were not those Difficulties to Overcome ? But in short , there is not any thing Unreasonable , nor a Hardship unsupportable in any thing , that God has Enjoin'd us ; for the same Almighty Goodness , which gives us the Command to do these things , gives us also the Will and Power to Obey , and besides proposes to us Enjoyments infinitely surpassing those Worldly Pleasures , as the Rewards of such Obedience . And so I have given you sufficient Answers to those false and fallacious Argueings of sinful Men , against the Necessity of a Holy Life , I know 'em to be too common in the Discourses of such Persons , who love their Lusts , and therefore I thought it requisite to Fortify you against them .

But to proceed , Fifthly , Wicked Men will not be content by the secret Influence of their Examples and Company only , nor by their false and fallacious Arguments to Tempt you to Sin , but Will moreover sometimes add Kindnesses and Promises to oblige you to do ill Things , and on the contrary will much discourage you , nay sometimes Threaten you , to forbear your Duty . V. Wicked Men will add Kindnesses & Promises to Oblige us to do ill Things , and on the contrary will much discourage us , nay sometimes Threaten us to forbear our Duty .

The Kindnesses of Friendship are of all things the most Engageing , and if your Choice of a Friend has not been so discreetly and happily made , but he happens to be a wicked Man , who upon the Score of former Obligations laid upon you , will require in Return , that some ill Thing should be done by you to serve his Interest , you will be drawn thereby into a very great Snare ; for besides that , there is in very many , whom we call Good-natur'd Men , such an Easiness of Mind , that they can hardly deny any thing to those , who have once Oblig'd 'em ; but are ready to Pleasure and Comply with 'em , tho' in things most directly contrary to their own Minds and Inclination . Besides this , if you should refuse to Gratify in any thing , One that has done you former Kindnesses , the World will be ready to call you Vngrateful , the most odious Reproach , that can be cast on any One .

Nay and wicked Men will not sometimes stick to Bribe you also with Promises and Proposals of Profit and Advantages , if you will serve 'em in their ill Designs . This One would think not so dangerous a Temptation to Sin , because more open , and not so Insinuating a way as the former ; but God knows , too many do knowingly and wilfully barter away their poor Souls , and plainly sell 'em to the Devil , contracting to commit this , or that Sin ; as for Instance , to take a false Oath , to forge Writings , to make a Lie in another's behalf , upon the Promise , or Intimation of some Reward for so doing . Thus will wicked Men , some by Kindnesses , some by Promises , Oblige you , if they can , to serve 'em by your Sins .

And some on the other hand will be no less Industrious by Discouragements , nay Threatnings to hinder you in the discharging your Duty , and a good Conscience . Religion will sometimes put you upon doing those things , that will prejudice your worldly Interests , and stir up the Wrath of those , that are Superior to you . And indeed in this Case , a Man's worst Enemies shall be those of his own House ; and when either you must Sin , or Suffer , none will be so forward to Tempt you to Sin , rather than to Suffer , as your nearest Relations and Acquaintance : And what must Wife , and Children , and Family do , if you should talk of Forsaking all , and of following Christ in the Preservation of a good Conscience , will be Argument , that the Friend of your own Bosom will strongly urge you withal .

But the more common Temptation discouraging Men in the Discharge of their Duty , especially such as are of a low Rank and Condition in the World , are the Frowns and Threats of those , that are above 'em . Hence a Minister in low Circumstances , shall venture hard , if he offers to Reprove a Great Man , tho' a Great Sinner . And you shall scarcely ever know an Officer , tho' never so strictly oblig'd thereunto by his Oath , present , in order to Punishment , the Man of Power and Interest in his Parish , for his Oaths , his Riots , and the most outragious Immoralities , which he so scandalously commits .

I. ●indnesses 〈◊〉 not cor● us to Sin . And now what shall be done , with reference to these manifold Encouragements to Sin , and Discouragements to Vertue , which you shall meet withal from wicked Men ? Why , in the first Place , have a special Care you be not Inveigled by the pretended Kindness of any Person , be he who , or what he will . Let not the Obligations of your Friend , or Acquaintance cause you to strain Truth , when you are call'd to give Testimony in his Cause . Take care you be not then wrought upon by any Sence of Kindness to Perjure your selves for him , by declaring either more than Truth , or by speaking not the whole Truth , when it would make against him . Consider what Kindness has been done you , if you must sin against God , and your own Soul , to Pleasure your Friend in Return for it ; It was but a Bait to take you , a Snare to Entrap , and a pleasant Poison given to destroy you . You ought indeed , as an honest Pagan says excellently well , to be assistant to him in his honest Endeavours , but not in his Knaveries ; in his Counsels , not in his Tricks ; in appearing as Evidence for him , but not in a Cheat ; and you must bear a share in the Misfortunes of your Friend , but not in his Acts of Injustice .

II. Promises ●t not bribe Secondly , As to any Promises , wherewith wicked Men may so Tempt you , as to Hire you to Sin , God forbid , there should be a Necessity to bid you Reject and Detest them . But if there be any need to Fortify any here against such a Temptation , the meer Foolishness of the Bargain you will make , will sufficiently move you to Spurn at them ; for if it be an unprofitable , a very unprofitable Bargain , tho' a Man should Gain the whole World , and lose his own Soul , as it is said , Mark 8.36 . Oh! What ill Husbandry , what Stupidity is it , for a Trifle of worldly Wealth , or Advantage to barter it away ?

III. ●courage●ts must 〈◊〉 hinder us ●n dischar●g our ●y . And Thirdly , As for those who shall hereafter discourage you from suffering for Righteousness sake , when call'd thereunto , by laying before you the Ruine you will thereby bring upon your selves and Families ; why you must consider , that in such Case , our Saviour tells us , that a Man must even Hate Father and Mother , and Wife and Children , and Brethren and Sisters , yea , and his own Life also , or he cannot be his Disciple ; and that whosoever doth not bear his Cross , and come after him , shall not be his Disciple , Luk. 14.26 , 27.

●r , Fourth● must ●reatnings , 〈◊〉 Frowns ●ght us ●n it . Nor Lastly must a Souldier of Jesus Christ be frighted out of the way of his Duty , or Aw'd into any sinful , or slavish Compliance , by the Threats and Frowns of any Man living : Shrink not from the Exercise of Religion and Uprightness , because many about you , and they perhaps Above , or Richer than you , are profane and lewd , and utterly regardless of any thing that is Good , and moreover do Discourage and Affront it . For this if you should , you will most certainly offend your Great Lord and Master , the Lord of Heaven and Earth , and who has call'd upon you , not to fear a mortal Man ; no , tho' he could Kill the Body , but to be afraid of displeasing him rather , who is able to destroy both Body and Soul in Hell ; Yea , I say unto you , fear him , Luk. 12.4 .

And now , Lastly , I cannot call to Mind any other Temptations , Lastly , The evil Customs , which have prevailed in the World , are a powerful Temptation to Sin . usual amongst wicked Men , to Tempt others to Sin , besides Some Evil Customs so rise amongst many . That the Heathen Idolatries , and those filthy Practices , committed in 'em , were so universally Complied with , by all sorts of Men in the Pagan World , was , because they were Commended and Established by Publick Custom . Many of their wisest Men and Philosophers , had other Conceptions of God , than to think it was fit , to Change the Glory of God , into the Similitude of an Ox , that eateth Grass ; and thought also , he ought to be Worshipt , not by Fooleries and Impurities , but with a chast Mind and a clean Heart . And yet even those Men submitted to Common Custom , and whatever they thought , or spoke Privately , amongst themselves , they acted and spoke in Publick , as the rest did . And it was to the Prevalency of Custom , that the Apostle imputed those Enormities of the Ephesians , before their Conversion , telling 'em , that In time past they walked according to the Course of this World , Eph. 2.2 . And indeed so great is the Power of Evil Custom , that it does still , amongst Christians , constrain Persons to do many ill Things , even contrary to their Nature and Inclinations , as well as Religion . And when grown prevalent and common , it does strangely take off the sence and fear of Hurt , in the most Unchristian Practices .

Custom , I say , does still amongst Christians , constrain Persons to do many ill Things , even contrary to their Nature and Inclinations , as well as Religion . Hence among the Men of Honour , as they would be thought , shall many become even Self-murderers , meerly in Compliance with Custom ; insomuch , that those Persons , who of all men Living , have most reason to preserve their Lives , having all their good Things they can ever expect , in this World , yet desperately spill one another's Blood in your cursed Duels . It is no Inclination in these men , I dare say , to be so Prodigal of their dear Lives , that makes 'em so desperately throw 'em away ; but meerly out of a Cowardly Fear , they should be Branded with Disgrace , for not complying with so common a Custom , amongst Persons of their own Character . So again , among Persons of all Ranks , you shall have men of no manner of Inclinations to Intemperate Drinking , yet when they come to any Great Man's House , where it is the barbarous and brutish Custom of Drinking Men hard : Yet at such times they will not scruple to Exceed very far . It is the Custom of the Place , they 'll say , and they were forc'd to it , they could not help it .

And Custom also , Custom takes off the Sence and Fear of Hurt in the most Vnchristian Practices . when grown prevalent and common among Societies of Men , will strangely take off the Sence and Fear of Hurt in the most Unchristian Practices . Hence , amongst Sea-men and Souldiers , the most outragious Whoredoms and Adulteries , and the most execrable Oaths and Curses , are hardly accounted amongst the number of Sins . And all the Arts of Cheating and Over-reaching , nay of downright Lying , and Swearing to the Soundness and Goodness of bad Commodities , is little scrupled amongst some sort of Dealers , the thing is grown so common . And Custom it is , which is so commonly Pleaded for the Omission of most necessary Duties , as well as the Commission of most horrid Sins . Hence do Multitudes make not the least scruple of Absenting , their whole Lives , from the Blessed Sacrament , because it is so common amongst many to do so . Thus powerful , you see , are the Evil Customs of the World , so as almost to force Men , whether they will or no , to do many ill things ; and what is worse , to seare their Consciences in the Commission of the worst Sins , and in the Omission of the chiefest Duties .

A Christian ●ust coura●ously and ●gorously re●unce , and ●ithstand the ●orce of all ●ful Customs ●hatsoever . And now , what must a Christian do in this Case ? Custom we know is a Second Nature , and when it has been of a long Date , Time out of Mind , as the Phrase is , it pleads Prescription , and obtains the Force of a Law amongst Men. So that be a Custom never so contrary to Honesty , Sobriety , to common Sense and Reason , or any the Laws of Christianity , an old Custom must not be broken ; it is the Custom of the Place , and must be kept up : Such are the Sentiments of the Vulgar in this matter . But you must resolve with all Courage and Stedfastness , like true Souldiers of Jesus Christ , to Renounce and Withstand the Force of all sinful Customs whatsoever , and not to suffer your selves to be over-born thereby into any sinful Compliances .

When Christianity was first Preach'd amongst Men , such barbarous and brutish Customs had of a long time prevail'd over the greatest Part of the Heathen World , that many Practices which the meer Light of Nature would teach Men to Abandon , as Sins and Wounds of Conscience , Were , as the Learned Dr. Hammond observes , Embrac'd by whole Nations at once , and continued in without any Check , as innocent , sinless Qualities , Nature and Reason being so early engag'd , and silenc'd by popular Custom , and vicious Education , that many knew it not to be a Sin to Steal , or Rob , if they were so Cunning , as not to be taken ; others to Kill , and Eat their Aged Parents ( conceiving that by this means they gave 'em a more Honourable Burial ; ) others to throw themselves murderously into the Flames , to accompany their Dead Princes out of the World . Many the like irrational Sins , through some local Customs got the Reputation , not only of sinless and lawful , but of laudable also . But all who Embrac'd Christianity , as they were obliged by their Baptismal Vow , to forsake those and the like Heathenish Customs , ( for to such this Vow did particularly relate ) so they did presently beat them down wherever the Christian Religion prevail'd , insomuch that in few Ages , there were not the least Foot-steps thereof remaining . And so must you likewise vigorously withstand all Customs that are Immoral , wherever , and by whomsoever , and how long soever they have obtain'd .

Such only as are Immoral are to be Renounced . I do say , All Customs that are Immoral : For I do not mean , that a Christian must turn Cynick , a dogged and sower Lump of Earth , surly , and uncivil , and quarrelling with the innocent Modes of Humane Society . That is as much a Fault on the other side , to think that Christianity , the calmest and the sweetest Religion in the World , does oblige Men to ill Manners . But those Customs , the Force of whose Temptations I would have you all to Resist , and utterly to Renounce , are such as I before mention'd , and which are apparently sinful and wicked , either tending to lessen the Guilt of Sin , or to make it none at all .

I am sensible there is something of Difficulty in this Part of our Warfare above any other . Barely to refuse Compliance with , but much more to oppose Evil Men in their sinful Customs and Practices , will mightily provoke their Indignation . He sails against the Wind that does so , and swims against the Stream . He shall have Multitudes will thwart him , and will load him with hard Reproaches ; will call him singular and precise Fool for his Pains , and what not ? He must have a great deal of Courage that opposes a Multitude in doing Evil , or will not comply with 'em in it . But such must the Souldier of Jesus Christ be , One that dares Incur the greatest Displeasure , rather than shrink from his Duty ; and One that will not be afraid to shew his Dislike of any vicious Customs , when there is just Occasion for it .

And this indeed is true Courage , The greatest Courage required to this Part of a Christian's Warfare . to despise all Opposition in the way of Duty , and he that can Unconcernedly pass through a Multitude , Reproaching and Vilifying him for his Pains , in Pursuit of Vertue , is more Heroick and Brave , than he that with his Sword in his Hand cuts open a way to the Taking of a Fort. He that Reproves a Sin , or Renounces an Ungodly Custom , may have more of true Fortitude , than he that Pushes on through drawn Swords , for it is a sign he fears not those Weapons which wound deepest , an embitter'd and envenom'd Tongue .

It is plain beyond all Contradiction , I do think , Cowardice the Cause of Complying with the Custome of Duelling , or any other Custom of Sinning . that when Men in Opposition to their Inclination , and Reason , and Religion dictating the contrary , do comply with others in Drinking of Healths to Excess , in profane or loose Talk , or the like : It is plain , I say , that it is out of fear of Reproaches , and for want of Courage , that Men do thus Sin . Nay , I dare be bold to affirm , however like a Paradox it may appear to some , That it is out of Fear , and for want of true Courage , that Men fight Duels , when they are Provokt , or Affronted . They are afraid , that if in Compliance to our Saviour's Doctrines of Meekness , Patience and Forbearance , they should put up Affronts , they would be Reproacht and Scorn'd by the Multitude , and be term'd Cowards , and therefore do desperately ( but enough against their secret Inclinations , I dare say ) betake themselves to this Barbarous and Fool-hardy way of shewing themselves Men of Honour .

But true Courage and Bravery , Philosophy , and Religion , and the sober Reason of all wise Men tell us , will despise the vain Opinions of the Unthinking and Impious Croud , which , for the most part , are in the wrong ; and will steddily pursue what is Vertuous , and Fit , and Reasonable , and Religious , notwithstanding the foolish Reproaches of the Many . So that to retain One's Integrity and Vertue , and an unpolluted Conscience , in the midst of common and prevailing Customs of Sin and Vice , I dare be bold to assert , the Noblest and most Heroick piece of Courage .

And accordingly it will be Rewarded with a Noble Testimony by our Blessed Saviour , when to have his Testimony will be beyond the Applauses of the whole World . To Renounce and Oppose the Irreligious and Profane Customs of wicked Men , is an Eminent piece of Christian Confession , and He who Confesses him before Men , the same will the Son of Man Confess , Own as his Faithful Servant , and Applaud as a Noble Confessor , before the Angels of God , Luk. 12.8 .

And let this suffice , to have spoken concerning the wicked Men of the World , that you must so far Renounce both them , and their wicked ways , as Never to become Tempters your selves of others to Sin , nor to yield your selves a Prey to other Men's Temptations , but must utterly refuse Conformity to them , and all their ways , whereby they would have you Offend God , and Violate your Covenant with him , and your Vows in Baptism , and thereby Forfeit all your Title , and Hopes of Happiness .

THE Nineteenth Lecture . First , That I should Renounce the Devil , and all his Works , the Pomps and Vanity of this wicked World , and all the sinful Lusts of the Flesh .

HAVING fully Survey'd the World , and all therein contain'd , that is fit to be Renounc'd by every Christian : And having also Represented to you those Temptations , which are given by the wicked World , and how we must Resist them ; I come now to Explain unto you , what is to be understood by the Pomps and Vanity of this wicked World , and to shew you , how much it behoves Christians to Renounce , and to Despise them . And First , We will consider the Pomps . And Secondly , The Vanity of this wicked World .

And , First , As to Pomps , these as they were part of the Pagan Idolatries : So they were what the Primitive Christians were more particularly concern'd to Renounce . But however , since the same Renunciation of the Pomps of this World , is still retain'd in our Church , tho' the very same Things , which were at first meant thereby , are perhaps become Obsolete , and out of Use in Christendom : And yet it is not to be suppos'd , but that our Church had respect to something still in Use in the Christian World , as fit to be Renounc'd , under that Title , by every Disciple of JESUS : I shall therefore , together with a short Account of the Meaning of Pomps , in the Sence they were Renounc'd by the Primitive Christians , take care , especially to shew you , what amongst us is most Analogous to the ancient Heathenish Pomps , and bears such a near Resemblance to 'em , as to render these , our modern Pomps , fit also to be Renounc'd by every Christian .

And , First , I. Thereby were anciently meant those pompous Spectacles , Plays and Scenical Representations exhibited in the Roman Theaters . By Pomps were Anciently meant ( in the Opinion of our Learned and Excellent Dr. Hammond ) those Pompous Shows and Spectacles exhibited by the Emperors , and Great Men of Rome , in the Roman Theaters , wherein Multitudes of Captive Wretches were put to Slay one another in their Sword-Plays , for the Diversion of the People . And indeed it is not unlikely , that thereby may be meant , not only those Bloody Sword-Plays , but all those Scenical Representations and Plays whatever , Acted in Memory of their false Gods , upon their Great Festivals , which were sometimes so very Lewd and Impious , ( for Instance those , which were Acted in Honour of Flora , ) that the People of Rome were asham'd to proceed in 'em , Valer. Maxim . Lib 2. Cap. 8. whilst Cato , a Person of Renown'd Vertue amongst 'em , was present in the Theater . They were also wonderfully Pompous , and the Scenes Magnificent , the greatest Grandees of Rome appearing at 'em , and having their proper Seats , or Boxes , appropriated to each Order and Rank of Great Men , according to their Degrees and Qualities . And here also very likely it was , that the Lewd Crew of both Sexes met together to make their Assignations ; for near to the Circus and Theater , there were those Stews , where they withdrew to act their vile Abominations .

Our Modern Plays no less Inferior to 'em ●n Impiety , ●han in Pom●ousness . And now , that which Approaches in these our Days , nearest to those sort of Heathenish Pomps , and which in Pompousness and Magnificence of Scene , are not much Inferior to them , are those Profane and Lewd Plays , Acted in our Publick Play-houses , where , for ought I know , more Souls are now Murder'd , than in the former were Bodies ; more Profaneness utter'd , and more Lewd Assignations made , than at the Pagan Theaters : And how infinitely unfit then is it , that those kind of Diversions should be suffer'd in a Christian State , or that Persons professing Christianity should be permitted to go near 'em ? The Primitive Fathers lookt upon the Theaters and Play-houses , as no other than the Devil's Territories , insomuch , that it happening once , that when a Christian being prompted by Curiosity , to be present at the Spectacles therein , was possest by the Devil , the Father was not at all Startle'd at it , but readily own'd , that Satan had a Right to take that Person Captive , whom he found within his own Precincts . And if those , who frequent our Modern Play-houses , Est nihil omnino damnosius , quam Spectaculis assidere , quando per Voluptatem facilius & proclivius obrepant vitia . Quid me existimas dicere ? Avarior , Ambitiosior , Luxuriosior , imo vero Crudelior , & Inhumanior redeo . Coel. Rhodi . Ant. Lib. Octa. c. 7. do generally return thence possest with a Spirit of Profaneness , Lust , or Vanity , it is but what may reasonably be expected , for tho' all Evil Conversation is Infectious ; yet Vice does then most easily Insinuate it self into our Dispositions , and Flies to the very Heart , when the Poison is mixt with Pleasure , Wit , and Smartness of Conceit .

And having ●ch a malig●ant Influence ●pon Faith , ●nd Manners , ●●ght never to ●e frequented 〈◊〉 Christians . And now , since it is Universally agreed amongst all serious Persons , that a more Irreligious Spirit did never Reign upon any Theater , than has in this last Age on our Modern Play-houses : Since ( as is the general Complaint ) in these Houses Piety is so strangely Ridicul'd , the Holy and Reverend Name of God Profan'd , and his Glory and Interest render'd so Contemptible and Vile : Since the Youth especially of our Nation , are so allur'd hereby into the Love of , and Delight in Idleness , excessive Vanity , Revelings , Luxury , Wantonness , Lasciviousness , Whoredoms , and such Debaucheries by Oaths , Looseness of Conversation , and corrupt Atheistical Principles : Since our Gentlemen are here taught to Deride Religion , to Dissolve in Luxury , to Abandon themselves to their Pleasures , to be Debauchers of Women , to be Profuse and Extravagant in their Expences , and to be entirely Libertines : Since the Young Ladies of our Nation , are here throughly Instructed in Intrigues and Assignations , to Scoff at the prudent Reservedness and Modesty of the best of their Sex , to despise the wise Instructions of their Parents and Guardians , to be Disobedient to their Authority , and at last , without their Knowledge , or Consent , to Marry themselves to some loose , or lewd Libertine : And indeed since the Minds and Manners of the Great Ones especially , of both Sexes , are thereby so foully Corrupted , and their Affections so sadly alienated from the Love of God and Goodness : All these things consider'd , 't were greatly to be wisht , our Play-Houses were totally supprest . However , in the mean time , I think it concerns all , that will be secure from ever Apostatizing from the Faith of Christ , and a Religious Life , so far to Reject these our modern Pomps , as never to Enter within those Houses , where these Plays are acted .

Secondly , By Pomps , in the Sence of the Ancients ( as some do think ) are meant the Solemn Processions of the Heathens , II. By Pomps in the sence of the Ancients were meant , the solemn Processions of of the Heathens in Honour of their Gods . wherein they carried the Images of their Gods , through the Streets of the City , in a most Pompous manner , all the Priests , Magistrates , and People of Rome , as Tertullian does Represent it , Attending and Paying their Veneration towards them .

And answerably to these , without the least straining of the meaning , in the present State of the Church , may be understood , those Idolatrous Processions amongst the Papists ; The Idolatrous Processions of the Papists , in honour of the Saints , answerable to these ; where sometimes the Images of the Saints , sometimes the Host , is carried in the same Solemn manner , as among the Pagans , were the Images of their Gods : And the like Adoration and Worship requir'd from all , who accompany , or accidentally fall amongst 'em , out of Curiosity to observe their Vanities . And as amongst the Ancients , those were Censur'd as Partakers with the Heathen in their Idolatry , who went along with them , or were publick Spectators of 'em , as thereby signifying to the Eyes of Men , their Allowance and Approbation thereof , and of the Idolatry they contain'd ; and were certain to be cast out of the Communion of the Church for the same : And must not therefore be joined in . So those Protestant Gentlemen , who Traveling into Forreign Countries , out of Curiosity to observe the Popish Vanities , shall Voluntarily appear amongst the Train accompanying them , cannot be thought more Favourably of . And if through Force they are Compel'd to join in the Adoration of those Images , and shall rather comply , than suffer , they are wanting in Discharging that great Duty of Confessing of Christ , which is so strictly requir'd at our Hands , as ever we expect to have him Confess us before God , and his Holy Angels .

Thirdly , By Pomps may be meant reductively , III. By Pomps Reductively , may be meant the Revels & Drūken Riots of our Youth , at Wakes and Festivals . all those Revels and Riotous Meetings of Youth , whereby our Great Festivals Piously Instituted by the Church , to be kept with Joyful Thanksgivings to God , for his singular Favours vouchsafed to the World , as at such times , are so sadly Profan'd by Drunkenness , lewd Songs and Ballads , profane and wanton Discourse , and the like . The Generality of our common People , seem to apprehend nothing Spiritual in the Great Feasts of Christmas , Easter , and Whitsuntide . And a Holyday is with them , the Profanest Day in the Year . But I will be bold to assert , with the Learned Dr. Hammond , that besides these other Sences of the Word Pomps ; All the sinful Courses , that are us'd by Men in their Times of Jollity and Festivity , the Luxury , and Riot , and unlawful Gaming ; and all Kind of Excesses ( which are but a Copying out the Heathen Bacchanals ) are Pomps to be Renounced by every Christian . All Riot and Excess , lewd and wanton Actions , and Discourses are Sins , and that far greater , and more punishable in Christians , than in Others ; particularly than in Jews , whose Promises of an Earthly Plenty are not so contrary and irreconcilable with Corporal Excesses , as are the spiritual Joys , that are the Christian 's eminent Portion under Promise . And therefore these are turned out of the World by Christ , and by him transform'd and chang'd into spiritual Celebrations , blessing and praising God , into Feasts of Charity , and sober Hospitality , and Bounty to the Poor , instead of those outward , costly vain Pomps , which the Eye of the World is so pleased with .

●hese to be ●stain'd ●m . And therefore , as I would advise you to be little fond of Wakes , and such like Meetings of promiscuous Company , where little Good , Quacunque ex causa fuerint producti Primo , nil est perniciosius morum Integritati . Quippe turba omnis utique animo gravis & noxia ; nec enim quos extulisti mores unquam refers ; nemo non rubignis aliquid aut imprimit , aut Nescientibus allinit . Coel. Rhodgi . Lib. Octav. c. 7. and a great deal of Ill is commonly learnt : So especially , let me Entreat you , never to take into your Hands , much less to learn those wanton Ballads by Heart , which do insensibly convey the Poison of ill Morals into the Soul , and such a dis-relish to spiritual Thoughts and Exercises , as can many times be never wore off . And so much for the Pomps of the World .

Secondly , And as the Pomps , so you are also to Renounce and Reject the Vanity of this World . ●nity of the ●orld , 〈◊〉 What ? And what indeed that does mean , it is not so hard to guess , for we have it every Day before our Eyes . And that which I do suppose is chiefly thereby meant , are all Affectation of Grandeur and Greatness in sumptuous Houses , rich Furniture , uppermost Places , Titles of Respect , and costly Apparel . True it is , these things are not in themselves purely and absolutely Unlawful , but may be enjoy'd without Sin , by those who are lawfully possest of 'em . Nevertheless these have an Aptness in them , more than most other things of the World , to corrupt Men's Minds , and to Alienate their Affections from the Love of God , and Goodness : However the Affectation of 'em is undoubtedly a Sinful Vanity to be Renounced by every Christian . And such vain Affectation does appear in these Cases following :

First , As to sumptuous Houses , and rich Furniture , when Persons out-go their Ability I. When Persons ●ut-go their Ability , in ●uilding and Furniture . in compassing those things , to the Ruine , or great Prejudice of their Families and Posterity ; and do Build and Buy , not paying the Labourer , and the Tradesman ; and when with all their care to Beautify and Adorn their own Houses , they care not how Ruinous and Indecent the Houses of God do lye . Thus to affect Sumptuousness , I say , is a sinful Vanity . Thus the Prophet Jeremy , 22.13 , 14. pronounceth a Woe unto him that buildeth his House by Vnrighteousness , and his Chambers by Wrong , that useth his Neighbours Service without Wages , and giveth him not for his Work ; that saith , I will build me a wide House , and large Chambers , and cutteth him out Windows , and it is cieled with Cedar , and painted with Vermilion . And as for those who build , and deck , and trim up their own Houses , and suffer God's House to be in Ruine and Decay , to lye uncomely and nastily , they had best to consider how ill God will take it , as appears from that of Hag. 1.4 . Is it time for you , O ye , to dwell in the cieled Houses , and this House lye wast ? And in the Verses following , he denounceth a Consumption on all they have , for such Impiety . So sinful a thing is the vain Affectation of sumptuous Houses , and rich Furniture , when joined to the Prejudice of others , and the Contempt of God , and so fit therefore to be Renounced by every Christian .

Secondly , II. It appears in striving for Precedence . And so likewise is the vain Affectation of the Vppermost Places . This is a Vanity , that is perhaps more usual amongst the lowest Rank of People , ( which One would least expect ) than those of Birth and Quality , tho' it is in none so unseemly as in them . I have with Admiration beheld Farmers , nay , poor Tenants , nay , Labourer's Wives , swell till they almost burst with Envy , at their Neighbour's Stepping before , or Sitting above 'em ; and even in the House of God , so expresly contrary to our Saviour's Rule , Not to seek the chief Seats in the Synagogues : I have known 'em strive for the uppermost Places , and to be whole Months , nay , Years afterwards out of Charity , and that almost beyond Reconciliation , meerly upon the account of Precedence : A thing so unseemly , and so odious a piece of Vanity , especially in those of lower Rank , that I can hardly forbear to express my self with Indignation concerning it ; but I shall only advise you in the Words of our Saviour , Mark . 12.38 , 39. to beware of imitating the Scribes and Pharisees ( the worst Patterns you can follow ) Who love the chief Seats in the Synagogues , and the uppermost Rooms at Feasts . It is a Pride and Vanity fit only for Scribes and Pharisees , the Proudest Men on Earth , but infinitely unbecoming the Disciples of the Meek and Humble JESUS , who when they strive for Place , it must be , not to take , but to give it , In Honour preferring one another , Rom. 12.10 .

Thirdly , Again of like Nature to this last piece of Vanity , is the Ambition , and vain Affectation of Titles of Respect and Honour above ones Quality and Degree ; and the desire to be esteemed by others more Vertuous and Good , III. In affecting Titles above ones Quality , and to be esteem'd Vertuous above ones Desert . than we really are in our selves . The meanest Persons that are now a-days , will take it ill , if they have not those Titles of Respect given them , which do not at all belong to them , and for Distinction sake , are due to those above 'em . And even Good Men , who can heartily own , and sorrowfully bewail in their Confessions to God , that they are vile Sinners , will hardly endure that others should say so , or think so ill of 'em . But so far should we be from affecting such Respects , as are above our Merit , that we should not over-eagerly desire those that are deserv'd , and due to us ; nor must we Plume and Pride our selves when we have 'em . To do otherwise proceeds from an Ambition , which ill-becomes the Disciples of Him , that was so exceeding Lowly ; Who , tho' he was Lord of all , yet came here into the World , not to be Ministred unto , but to Minister , Matth. 20.28 . And we should not be angry with others , that do think , or speak ill of us , but at our selves , that we deserve to be so thought , or spoke of . And herein also we have our Blessed Saviour for our Example , who tho' He he did no Sin , neither was Guile found in his Mouth , when he was Reviled , Reviled not again , 1 Pet. 2.22 , 23.

Fourthly , The last Instance of sinful Vanity does appear in the Affectation of costly Apparel and Ornaments , IV. In the vain Affectation of costly Apparel and Ornaments : As when Persons exceed what becomes their Rank and Degree in what they wear ; when they are proud of their Cloaths and Ornaments ; when they Adorn themselves to undue Ends and Purposes ; and lastly , when they spend too much Time , and at unfitting Seasons therein .

I. When Per●●s exceed ●●at becomes ●●eir Rank ●●d Degree , 〈◊〉 what they ●ear . First , As for the use of costly Ornaments , for Distinction sake , it seems to be intimated by our Saviour , when he says , that Those who wear soft Raiment , are in Kings Houses , Matth. 11.8 . And no doubt , as Honour is to be paid to whom Honour is due , so a Distinction in Habits , according to the Dignity and Quality of Persons is allowable and useful ; but this Distinction is quite lost , when Persons of lower Rank do strive to be seen as early in a new Dress , and as Rich in their Attire , as those that are above 'em .

II. When they ●●e proud of ●●eir Orna●ents . Secondly , And the Vanity is Intolerable , when Persons of either Sex , of what Rank and Quality soever they be , grow Proud of their Dress , so as to be pufft up in their own Minds on so mean an Account ; and Insolent , so as to despise others , for want of the like ; as if outward Ornaments can add any thing to real and inward Worth : When alas ! we every Day behold many an ignorant , empty , stupid Wretch ; and many a vicious Beast , flutter in a gaudy Garb , when those Minds , that are best adorn'd with Wisdom and Vertue , choose but plain and mean Apparel . But such vain Self-admirers would do well to consider , how ill it far'd with Herod , when Array'd in his Royal Apparel , and receiving the profane Applauses of the gazing Croud , he forgot himself , And gave not the Glory to God , as you may see , Act. 12.21 , 22 , 23. He was eaten up with Worms ; and if those Worms were Lice , it was a Punishment exactly suited to his Pride .

III. ●hen they a●dorn them●●lves to un●●e Ends & ●urposes . Thirdly , But the Vanity of those is most odious in the sight both of God , and Man , who Deck themselves to inflame Lust in the Beholders , and like Her mention'd , Prov. 7.10 . Meet men in the Attire of an Harlot . It is a kind of Adultery , says the Excellent Hammond , in that Woman , who not only Exposes and Prostitutes her self to the Eyes of Men , but so Dresses , and sets her self out to that End she may be thus Lookt upon , and call to her self the Eyes of all Men. If she strike not , wound not others , she shall yet be Punisht ; for she hath mixt the Potion , prepar'd the Poison , tho' she hath not given the Cup to Drink : Yes , and hath done that too , tho' none be found , that will Drink of it . It seems , there is a piece of Christian Chastity requir'd of Women in this Kind , that is not generally thought on , but would be carefully practiced , if all of the Female Sex would seriously read over , and consider that admirable place in Isaiah 3. describing the Vanity and Wickedness of Women in this Respect , and the Anger of God towards 'em for it . It is a Character of Women's Vanity too long here to give you , but begins at the 16th Verse of the 3d Chapter , ending at the 25th . and you had best read it at your Leisure , and you cannot too often meditate upon it . Our Church is pleas'd to Condescend in one of her Homilies , to consider the Excuses that such make , who paint their Faces , and deck themselves in Gay Apparel , and Dress immodestly , That it is to please their Husband , to delight his Eyes , and Retain his Love towards them ; but she plainly tells them , That thereby they go about to please others , rather than their Husbands ; that it is to provoke others to Tempt 'em , to deceive their Souls , by the Bait of such Pomp and Pride , and that they make of the indecent Apparel of the Body , the Devil's Net , to catch the Souls of them , which behold 'em

But Fourthly , and Lastly , Lastly , when they spend too much Time , and at unfitting Seasons therein . the Pride and Vanity of those is Sacrilegious , who spend so much of their Time in this weighty Business every Morning , that they have not room to say their Prayers ; nay , who are so long and critical in Decking themselves on the Lord's Day , that the Service of God is almost over before they can force themselves from their Glass : Such , I say , are plainly Sacrilegious in Robbing God of his Portion of Time , and employing that in setting forth their own Glory , which should be wholly spent to his Honour . And they are most injurious to their own Souls in Decking their Carkasses with outward Ornaments , when they should be Adorning their Souls with inward and Divine Graces . But alas ! they that are much occupied , says our Homily , in caring for things pertaining to the Body , are most commonly Negligent and Careless in matters , that concern the Soul .

Well , But after all I am sensible , I have fall'n upon as Nice a Subject as any can be Handled , there being Nothing wherein the World will , with so much Uneasiness bear a Contradiction , as in this Point of its Vanities , and especially in the matter of Apparel : For whilst some are so Strait-lac'd , as to Censure every thing , that is Ornamental in our way of Living ; and so many others , on the contrary , are so strangely Profuse to a high degree of Vanity , it is hard to determine this case , so as not to incur the Prejudice of one , or other . I will therefore choose to give , in the Words of the Learned Dr. Hammond , the true State of this matter , shewing what Allowances , without imputation of Vanity , may be granted in the Use of Ornamentals ; and how far , on the other side , they are to be Renounc'd by you .

And herein this Great Father of our Church gives this prudent Advice , That none go above what the Soberer and Graver sort of his Quality and Condition do use ; that they Abstain , as much as may be , from the frequent Changing and Inventing of Fashions , from the being earliest in every New Dress , or from Singularity of Apparel , us'd on purpose , and on that Affectation , because it is Singular ; for all these seem so far to Betray the sinful Principle , that tho' it is not reasonable , for one Man to judge another , for every thing of this nature ; yet it will be fit for all , that do thus , to examine and charge it upon themselves , and if they cannot perfectly clear themselves from that evil Principle , or worse End , then to remember , that this is it , which they Renounced in their Baptism .

The short is this , Decency Decency according to what is suitable to Age , Sex , or Quality , the Rule in this Case . is that , he says , which must give Limits to Attires : This Decency is to be taken from that , which is Usual and Customary amongst those , with whom we Live , and is oft varied by Change of Times , and of the Condition of the Age , or Dignity of each Person ( that being Comely for one Age , and Sex , and Quality of Persons , which is not for another : ) And He , or She , that rests contented with those ways of Adorning themselves , which are most usual among the more Sober and Grave of their Age and Quality , are not to be judg'd guilty of the Breach of this Vow ; tho' there are perhaps some Things in their Attire , Gold , Jewels , and the like , which might be thought to own this Title of Pomps and Vanities , as those words signify Bravery and Superfluity .

Nevertheless the Truth is , ( as he goes on ) it were to be wisht , that Men and Women of the highest Quality , would choose to Distinguish themselves from others , rather by that Ornament of a meek and quiet Spirit ( commended to the weaker Sex , by St. Peter , as a far more amiable Ornament , than that of Apparel ; ) and make shew of their Wealth , by those more profitable , beneficial Expences , for the supply of the Wants of others . And no doubt , this would contribute more to their own Ends , ( if they be the Aims of Christians ) and would set them out more in the Opinion of all wise and good Persons . But this being affirm'd , will not conclude the Use of any of those Ornaments , which are agreeable to Time , and Place , and Callings , to be Sinful , or of the Number of those Vanities , that are to be Renounced in our Baptism .

THE XX. Lecture . First , That I should Renounce the Devil , and all his Works , the Pomps and Vanity of this wicked World , and all the sinful Lusts of the Flesh .

IN the Explication of these Words , I have fully laid before you the Stratagems and Wiles of Satan , and the various Temptations also wherewith the World doth assault us , to withdraw us from God , and to make us break our Covenant with him . And it only remains to compleat this Account of our Spiritual Warfare , to consider the sinful Lusts of the Flesh , and to know in what sense , and how far we are also to Renounce and Resist them .

And indeed this is a most Material and Important Part of Christian Knowledge . To Know our selves , is next in Dignity and Usefulness to the Knowledge of God himself . To know our selves , especially our natural Imperfection , a most useful part of Knowledge . And if we did but distinctly Know the Imperfection and Weaknesses of our Corrupted Nature , and of all the Powers and Faculties within us ; neither the whole World with all its formidable Host of Temptations , nor Satan himself Marshalling and managing of 'em against us , with all the Malice and Cunning he is Master of , would be in much danger of doing us hurt . For tho' our case is that of a Besieged Fort , to take which there are not only a numerous Army , under the Conduct of a wary General , who narrowly views every part of us , and orders the Attack where he finds us weakest ; But what is worse , the whole Fabrick of our Corrupted Nature is extremely decay'd ; and all the Faculties and Powers thereof , are but so many Traitors within us ready to deliver us up to our Enemies . Yet however in Knowing the Weakness of our Nature , we may be able to repair its Decays ; and by Knowing also the Treachery of all its Faculties , we shall successfully prevent their delivering of us up to our Adversaries : And therefore , for the more full discovery of so Useful and Important a Subject to you ,

1. I will shew you what is meant by the Flesh .

2. What by the sinful Lusts of the Flesh ; and , together with each of these , will also declare unto you in what sense , and how far we are to Renounce the Flesh and its sinful Lusts. And ,

●he Flesh va●ously ex●●est . First , Let us enquire what is meant by the Flesh , and in what sense , and how far we are to Renounce the Flesh . And in order to this , we are to consider , that as the Knowledge of Things does much depend upon understanding those Phrases whereby they are usually express'd ; so there are very many Words in the Holy Writings , of like Meaning and Importance with this of the Flesh . And indeed there is not any one thing so variously express'd in the Holy Striptures as this is . It is called the Old Man , as to denote the Antiquity of this Corruption , and from whom it descended , even from Adam , the first Father of us all ; so to signifie that it has universally infected the whole Race of Mankind . It is called the Natural Man , both because this Corruption over-spreadeth the whole Nature , and because it is become Natural to Man in this Corrupt State to Sin . It is called the Flesh , because the very Soul in a Man , and all its Faculties , are Carnal and Sensual . And , Lastly , 't is termed Evil Concupiscence , because this Fleshly Nature of ours Lusteth after Evil Things . And so much for the meaning of the Word Flesh , and its synonimous Phrases .

What is meant ●y the Flesh . And now , by the help of what has been said , we may form this Account of the Flesh , That it is the whole Vnregenerate Nature of Man , as spoil'd as to its Original Frame and Constitution , and despoil'd of that Image of God , consisting in the Perfection , Order , and Purity of all his Faculties , whereby he was Originally making towards GOD , his Chief End and Happiness . And it is that Corruption of this his Nature and Faculties , whereby he is inordinately Converted in all the Tendencies of Soul and Body , and of all the Faculties and Powers thereof towards the Creature .

1. I say by the Flesh , is meant the whole Vnregenerate Nature of Man ; not only the Body , 1. The whole Vnregenate Nature of Man , Soul and Body . but also the Soul ; not only the Inferior Powers , as the Affections , Lusts and Appetites ; but also the Superior Faculties , as the Understanding , Conscience , and the Will. For it is not only said , Tit. 1.15 . That the Mind and Conscience is defil'd ; but the Mind , as well as the Body , is said to be Fleshly , Col. 2.18 . and Carnal , Rom. 8.7 . And , Gal. 5.20 we find Hatred , Variance , Emulations , Wrath , Seditions , Heresies , reckon'd amongst the Works of the Flesh , tho' they are Sins that have their residence in the Mind only : So that the whole Man , as he is by Nature , and all the Faculties of his Soul as well as Body , as they are unregenerate , and till they are sanctified by the Spirit and Grace of God , come under this one Title of the Flesh . But ,

2. The Flesh is the whole Man ; not as he was Created by God , but as he is now in the State of Corrupted Nature . 2. The whole Man not as created by God , but as he is now in the State of Corrupted Nature . No , Humane Nature , as it came out of God's Hands , was of another Frame and Constitution to what it appears to be now in its Natural State and Condition . God made Man upright , but he sought out many Inventions , Eccl. 7.24 . He has found out many ways to crook and bend down towards the Earth that Upright Nature which God once gave him .

3. Then the Flesh is the whole Vnregeaerate Nature of Man , as it is spoil'd as to its Original Frame and Constitution , and as it is inordinately converted in all the Tendences of Soul and Body , and of all the Faculties and Powers thereof , towards the Creature . 3. As spoil'd in his Original Frame and Constitution , as despoil'd of the Image of God , and as inordinately tending towards the Creature In order to the more perfect Understanding of which Matter , we must in the first place enquire what was the Original Frame and Constitution of Man : In what the Image of God , wherein he was created at first , consisted ; And how that in all the Faculties and Powers of Soul and Body , his whole Bent and Inclinations were originally Heavenward ; for by thus comparing the upright Nature of Man , as it was at first Created , with what it now is in this State of Corruption , we shall be able clearly to apprehend what is meant by the Flesh , the important Subject of our present Enquiry .

And now as to the Original Frame and Constitution of our Nature , The Original Frame and Constitution of Humane Nature , what . wherein God made us , it seems , to have been this . He gave Man a Faculty of Understanding , whereby he could Contemplate upon , and Know in an Extraordinary Measure , the wonderful Nature and Perfections of his Creator ! his Amazing Works of Creation ! his Surprizing Works of Providence ! and thereby was able to discover the Good and Evil in any Objects that were presented to him . Next , he plac'd in his Bosom another wonderful Faculty , called Conscience ; which is the practical Judgment in every Man , whereby his own Mind , out of that vast Treasure of useful Knowledge , did dictate to him what was Good , and to be Chosen ; what was Evil , and to be refus'd by him ; and upon which Choice of Good , and Rejecting of Evil , its Office was to give its Testimony of Well-done , to the Good and Faithful Servant , to his unspeakable Comfort and Satisfaction . Next , in the Upright Nature of Man , as it bore upon it the Image and Likeness of God , there was plac'd a Will , which of it self is a blind Faculty , and chuses and refuses , according to the Information of others . And in the State of Innocence , it was entirely complying with the Dictates of Reason and Conscience . And to descend from the Rational to the Inferior and Bodily Powers : It was the Divine Goodness did implant in our Natures those , which we call the Passions and Affections in a Man ; which are principally these , Admiration , Love , and Hatred . And it was to very Excellent Purposes that these were given us . The Use of Admiration was , as to Things which should offer themselves to our Approbation ; if Good , that we might put a true value upon them according to their Worth ; if Bad , that we might despise 'em , according to the Vanity and Evil we should find in 'em . And as to the two other principal Passions of Love and Hatred , God's Design in implanting in our hearts the former , was to move and stir us up with Vigour and Activity , to pursue whatever we should find good and convenient to us . And the Passion of Hatred was put into our Natures , that we might avoid on the contrary whatever might be found Hurtful and Offensive . And it was no other than the Divine Goodness , which in the Nature of Man did place certain Appetites and Lusts . Every particular Man had , even at his first Creation , Appetites to Food and Sustenance , in order to preserve his own Being in Life and Health . And Cupidity or the Inclinations of the Sex to each other , was in order to the Multiplication of Mankind .

This now was the Original Frame and Constitution of Man . And in the Perfection , Order , and Purity of all the Faculties and Powers of Soul and Body , according to this Original Frame and Constitution , did the Image of God , in which he was at first Created , The Image of God , wherein Man was at first Created , what . consist . So long as the whole Nature of Man was perfect in all parts , the Understanding quick in discerning momentous and weighty Truths , the Conscience faithful in Dictating Right ways , the Will entirely Obedient to the Directions of Conscience and Reason , so long as the Affections were only plac'd upon worthy Objects , and the Lusts and Appetites were always under the Power and Government of Right Reason ; so long as Man remained in this State , the Image of God continued unsullied .

And so long as he continued thus , it is plain also , that the whole Bent and Inclination of the Soul was towards God , The Bent and Inclination of the Soul towards God , what . that to him it did point in all its Motions , and did fix upon him as the End of all its Actions ; and did love him with the intensest degrees of Affection . And that even the Bodily Part was perfectly compliant with the Soul in serving it entirely and solely to that End . So that thus you see what was the Original Frame and Constitution of Man : In what the Image of God , wherein he was created at first , consisted : And that in all the Faculties and Powers of Soul and Body , his whole Bent and Inclinations were Heaven-ward .

But now in the Unregenerate Nature all this Excellent Frame and Constitution is broken : This Image of God is defac'd ; and all the Faculties and Powers of Soul and Body , instead of Inclining towards , and Centring upon God and Heavenly Things , tend downwards towards the Creature .

1. In the Unregenerate Nature , I say ; That Excellent Frame and Constitution , wherein Man was Originally Created , is now broken : 1. In the Vnregenerate Nature of the Originall Frame and Constitution of Man , wherein he was Created , is broken . So that instead of that Harmonious Subordination of the Inferior Faculties to the Superior ; instead of the Wills being subject to the Dictates of the Understanding , and the Affections being subject to the Commands and Sovereignty of the Will , and the Lusts and Appetites being Obedient to Right Reason , and a well-inform'd Conscience ; instead of this , the whole Order and Frame of Humane Nature is now turn'd upside down : The Affections , Lusts and Appetites do now Reign , and Reason and Conscience are dragg'd after them in miserable Slavery . And as to the Will of an Unregenerate Man , the most that it can do , is not without Reluctance and Regret , to comply with the Temptations of the Senses ; like him in St. Paul , I know that in me , that is , in my Flesh , dwelleth no good thing ; for to will is present with me ; but how to perform that which is good , I find not ; for the Good . that I would , I do not ; but the Evil which I would not , that I do , Rom. 7.18 , 19. The best that can be suppos'd of the Unregenerate Man is this , that after the Preaching of the Laws of God to him , and a Divine Light has been let thereby into his Understanding , he does approve in his own Mind of the Ways of God as most excellent . Such was he , in St. Paul , Rom. 7.22 . I delight in the Law of God after the inward Man ; that is , according to the Understanding or Superiour Faculty , contrary to the carnal or bodily part of him ; such a one does approve of what the Laws of God do prescribe . But then alas he must own , that he sees another Law in his Members warring against the Law of his Mind , and bringing him into Captivity to the Law of Sin , which is in his Members , v. 23. So that the State of an Unregenerate Man is a State of meer Confusion , Disorder , and Rebellion , the Affections , Lusts , and Appetites , rising up in Opposition to the Dictates of the Mind and Conscience : And it is a State of meer Impotency and Weakness , the Mind and Conscience being so far unable to govern the Affections , Lusts , and Appetites , that these latter get the better of the day , carry the Mind and Reason captive , and force it slavishly to do what the Flesh requires to have done by it , so exceedingly spoil'd , and broken in the Unregenerate Nature , is all that Excellent Frame and Constitution wherein Man was at first Created .

2. And consequently then , the Image of God , wherein Man was at first Created , must needs be miserably defaced 2. The Image of God , wherein he was first Created , defac'd . in a State of Unregeneracy . For why ? In that Excellent Perfection and Order , which appear'd in the Frame and Constitution of Humane Nature it was , that those lively Strokes of the Divine Power , Wisdom and Goodness , were plainly visible . But as a mishapen and monstrous Picture , in which there is nothing of Regularity and good Feature , cannot without Injury be said to Resemble some Excellent and Goodly Personage ; so neither can the defac'd and deform'd Nature of an Unregenerate Man be said to be made after the Likeness of God . Some Faint and Remote Resemblances , true it is , do still remain under all those Defacements ; even as in the Ruines of a Stately Palace , there may appear something of Admirable Architecture . There is still remaining in the most Corrupt Nature ; True it is , that part of the Image of God which consisted in those things which are Essential to Man , as Man , that is , the Soul , and all its Faculties of Understanding , Will , and Affections , these do still remain the same for Substance as they were before . But the Image of God as it consists in our Moral Perfections ; viz. in the Order and good Harmony of the several Faculties of Humane Nature , with respect one to another , and in that Perfection which did Originally belong to each single Faculty ; The Image of God , I say in this respect , is miserably defac'd in the Natural Man .

As to the good Harmony of the several Faculties and Powers of Humane Nature , you have already seen how that is spoil'd . And as to the Perfection which should be in every one of these several Faculties , that in an Vnregenerate Man is very little . Alas in his Understanding , what is there now but Blindness and Darkness ? What in his Will , but Stubborness and Perverseness ? What in his Affections , but Violence and Disorder ? And what in his Lusts and Appetites , but Sensuality and Irregularity ? So sadly is the whole Nature of the Unregenerate Man Corrupted , so that little or nothing of the Image of God does now remain in him .

But , Lastly , Above all , Man in his Unregenerate Nature is now miserably Alter'd from what he was ; in that all the Faculties and Powers of Soul and Body , instead of Inclining towards , and Centring upon God and Heavenly Things , tend downwards towards the Creature . Lastly , the Tendency of all the Faculties , both of Soul and Body , are towards the Creature . As to the Appetites and Desires in the Unregenerate , they are in a manner wholly sensual , and are hardly ever to be satisfy'd with what Gratifies the Senses . The Affections also are wholly set upon Worldly Enjoyments , and the Will does also preferr and chuse such far before Spiritual Consolations . And what is more , in the Unregenerate Man , the very Mind and Conscience is defil'd , Tit. 1.15 . And they who are after the Flesh , do mind the things of the Flesh , Rom. 8.5 . do mind Earthly Things , Phil. 3.14 . Their whole Thoughts and Contrivances , their Meditations and Purposes are wholly upon those poor and paltry Vanities of this World , and are altogether taken up in making Provisions for the Flesh , and their Hearts and Affections cling closely and solely to the Earth . Hence it is said of such , that they live after the Flesh , Rom. 8.13 . and that they walk after the Flesh , 2 Pet. 2.10 . they are so wholly Addicted to Fleshly and Worldly Things . And thus you see what is meant by the Flesh .

And now it is time to consider in what sense , and how far we must Renounce the Flesh . And , 1. The Flesh must be Renounc'd by our being Renew'd in the whole Frame and Constitution of our Nature after the Image of God . To Renounce 〈◊〉 Flesh , is be renewed 〈◊〉 the whole ●rame and ●●nstitution 〈◊〉 our Nature , ●●ter the I●age of God . Thus we are commanded , Eph. 4.22.23 , 24. to put off , concerning the former Conversation , the Old Man , which is corrupt , according to the deceitful Lusts , and to be Renewed in the Spirit of our Minds ; and to put on that New Man , which after God is Created in Righteousness and true Holiness . So that the whole Corrupt Nature must be Restor'd , as near as it can , to its first Constitution , and that Divine Likeness wherewith it was then stamp'd ; That is , the Mind , which is now covered with Darkness and Ignorance , must be Enlightned with true and practical Knowledge : Ye have put on the New Man , which is Renewed in Knowledge , after the Image of him that Created him , Col. 3.10 . The Will , which is now obstinately bent against the Ways of Righteousness , must be made compliant with God's Will : The Affections , which are now set upon Worldly Things , must be called off from these Earthly Vanities , and fix'd upon Spiritual and Heavenly Objects . And Lastly , the Lusts and Appetites , which in the State of Nature are continually Rebelling against the Mind , must be Reduc'd to their Original Subjection to Right Reason , which is called Crucifying of the Flesh with its Affections and Lusts , Gal. 5.24 . and mortifying our Earthly Members ; Col. 3.5 . Thus must the whole Corrupt Nature be Restor'd , as near as it can , to its first Constitution , and that Divine Likeness wherewith it was at first stamp'd .

The Image of God must be Restor'd as far as it can in ●his Corrupt State . Thus , I say , it must be Restor'd , as near as it can ; for as long as we are in this Mortal State , some Relicks of Sin and Corruption will still remain within us ; so that even in the Regenerate Nature , The Flesh lusteth against the Spirit , and the Spirit against the Flesh , and these are contrary the one to the other ; so that we cannot do the things that we would , Gal. 5.17 . That is , we cannot without the Resistance and Opposition of our Fleshly Nature , act in Obedience to the Spiriritual and Renewed Nature , so long as we are here on this side the Grave ; but the most Holy Persons that are , have their Graces allayed with a mixture of Sin and Corruption . The most Universal Knowledge is not free from Ignorance and Error ; the Will , which is most complying with the Commands of God , has sometimes its contrary Velleities , or Wouldings ; the Affections which are most Refin'd are sometimes Inordinate and Earthly ; so that every Faculty of our Nature , and every Action we do , have some mixture of Sin and Frailty . In a word we cannot attain whilst here on Earth , to these degrees of Perfection wherein we were first Created .

But the Image of God , which is restored to us in our Regeneration , tho' it have not the Perfection of Degrees , yet it must indispensably have the Perfection of parts , It must be Renew'd to a perfection of Parts , tho not Degrees . as Divines do distinguish ; that is , we must have an Universal Inclination to all that is Holy , Just and Good , and an Universal Aversion from all Sin . And we must have our selves actually Adorn'd with all Divine Graces , and Holy Dispositions ; and we must actually forsake every known Sin : And then tho' something of Humane Frailty will mix it self in the Exercise of all our Vertues , yet through the Mercies of God the Father , in Christ his Son , it will be graciously dispens'd withal : So that thus you see , when the whole Nature of Man in every part and faculty thereof is Chang'd , Repair'd , and Renew'd , according to the Happy Constitution and Subordination of the several Faculties , one to another , wherein Man was at first Created ; and consequently when the Divine Image which is now defac'd , is in some good measure restor'd ; when thus we shall have put on the New Man , Eph. 4.24 . partake of the Divine Nature , 2 Pet. and be conformed ro the Image of his Son , Rom. 8.29 . then can we be truly said to Renounce the Flesh .

2. To Renounce the Flesh , is to be Converted in the whole Bent and Inclination of the Soul toward God . 2. To Renounce the Flesh , is to be Converted in the whole Bent and Inclination of the Soul towards God . Smith's Select Discourses , p. 374. 430. This is the true Property of the Regenerate Nature to be exalted above all Worldly Things , and to be carried out in Love and Affection towards God . The Soul , ( says a Learned and Pious Author ) is a more vigorous and puissant thing when it is once Restor'd to the possession of its own Being , than to be bounded within a narrow Prison of Sensual and Bodily Delights ; but it will break forth with the greatest Vehemence , and Ascend upwards towards Immortality . For it is only true Religion that teaches and Enables Men to die to this World , and to all Earthly Things , and to rise above the Sphere of Sensual and Earthly Pleasures , which darken the Mind and blind it that it cannot enjoy the brightness of Divine Light ; so that whereas the Fleshly Mind never minds any thing but Flesh , and never rises above the Outward Matter , but always creeps up and down like Shadows upon the Surface of the Earth ; and if it begin at any time to make any faint Essays upwards , it presently finds it self laden with a weight of Sensuality , which draws it down again ; Holy and Religious Souls being toucht with an Inward Sense of the Divine Goodness and Beauty , are mov'd swiftly after God , and as the Apostle expresses himself , forgetting those things which are behind , and reaching forth to those things which are before , they press towards the Mark for the Prize of the high Calling of God in Christ Jesus ; that so they may attain to the Resurrection of the Dead .

In short therefore , whereas there is now a continual Conflict betwixt the Flesh and the Spirit , the Flesh Lusting against the Spirit , and the Spirit against the Flesh , we must never cease Mortifying and Subduing all the Motions of Corrupt Nature tending downward towards the Creature , till they be brought in Subjection to the Power and Influence of God's Holy Spirit , which alone can lift up our Hearts and Affections to God and Heavenly Things .

THE XXI . Lecture . First , That I should Renounce the Devil , and all his Works , the Pomps and Vanity of this wicked World , and all the sinful Lusts of the Flesh .

IN order to the full Explication of these Words , the sinful Lusts of the Flesh , The sinful Lusts of the Flesh , what . Having already shew'd you , First , what is meant by the Flesh , and in what sense , and how far we must Renounce the Flesh .

2. I am now to give you in like manner the full Meaning and Importance of the sinful Lusts of the Flesh , and to shew you in what sense , and how far we are to Renounce them .

And as by the Flesh is meant the whole Unregenerate Nature of Man , Soul as well as Body in its State of Corruption , and as it Acts contrary to the Holy Will and Spirit of God ; so proportionably by the sinful Lusts of the Flesh , must be understood all the Faculties and Powers of this Corrupted Nature as they carry us out to commit Sin , as well the Faculties of the Soul , the Understanding and Will , as the Bodily Powers ; viz. the Affections , Lusts and Appetites .

These are all of 'em in their own Nature , the Effects of God's Workmanship , and were pure as they came forth of his hands : But ever since the Fall of Adam they are wofully Corrupted , and there is none of these Faculties or Powers , either of Soul or Body , but may be called a sinful Lust of the Flesh . Every Faculty and Power of Soul and Body is properly enough term'd a Lust , as it Craves and Desires its Object . And they are all of 'em sinful Lusts of the Flesh , just as the whole Unregenerate Nature was said to be Flesh ; that is , either First , as those several Faculties of the Soul do move downwards from God and Heavenly Things , Immediately and Inordinately towards the Creatures : Or Secondly , as the Inferior and Bodily Powers , the Affections , Lusts , and Appetites , do disorderly Rebel against the Superior Faculty of the Understanding and Reason , and do carry the Will into Slavery to 'em . I will take the whole Frame of this our depraved Nature in pieces , that so viewing that Corruption , which residing in every of the Faculties and Powers thereof , renders all of 'em so many sinful Lusts of the Flesh , we may be better able to Renounce each of those sinful and fleshly Lusts .

And First , let us consider that Corruption which Resides in the Mind , and renders it Fleshly , and consequently the Motions even of the Intellectual part of our Nature , no better than sinful Lusts of the Flesh . The sinful Lusts of the Fleshly Mind , what . And our Understanding , alas , which should be full of Divine Knowledge , such as may be a Lamp unto our Feet , and a Light unto our Paths , is in the Unregenerate Man full of Vanity , Ignorance of , and Prejudice against Divine Truths . The Unregenerate Man neither understands nor seeks after God , Rom. 3.11 . He likes not to Retain God in his Knowledge , or to consider any thing concerning him , but is vain in his Imaginations , having his foolish heart darkned , Rom. 1.21 , 28. Nay , the best Habits of the Mind in the Unregenerate Man are Corrupt , having the Vnderstanding darkn'd , being Alienated from the Life of God , through the Ignorance that is in them , Eph. 4.18 . And hence it comes to pass , that whereas the great and proper Appetite of the Mind is after Knowledge , an Appetite which God hath put into the Soul of Man , and so a thing Beautiful and Good : This very desire of Knowledge becomes a sinful Lust of the Fleshly Mind in several Cases , particularly in these following ; viz. when either we misplace our Desires of Knowledge upon wrong Objects , or when we do immoderately study to be exquisitely skill'd in Humane , tho' Lawful Arts and Sciences , to the Neglect and Contempt of Divine Knowledge . And Lastly , when out of Pride , Prejudice , and contradiction to all sacred Truths , we set up our own Fleshly Imaginations and Reasonings against the Spiritual Notions that are dictated to us . And accordingly such our Appetites or Desires , even of Knowledge it self , must be Renounced , as so many sinful Lusts of a Fleshly Mind .

And first we must Renounce the Desires of Knowing wrong Objects ; that is , we must not Gratifie , but Mortifie our Desires of Knowing such Things , which are either Hurtful to be known , 1 : When we are curious to know Things which are either Hurtful to be Known , or are not proper for Man to know . Now as to this we are to consider , that there is a certain Distemper of Mind , called Curiosity , which as it is of like Nature , so it is of full as hurtful and Mischievous Effects to the Mind , as that Distemper is to the Body , which stirs up Persons to eat Chalk , or Coals , or Trash , or whatever affords either none at all , or a very ill Nourishment : Such is the Curiosity of Knowing Evil , which was the thing that ruin'd our first Parents , and afterwards Solomon , and since him , many other Persons : Such are they who have a great Desire to taste those Pleasures which are in Sin , and by Tasting of 'em their Minds are defil'd , and their Morals Corrupted , and it is seldom that they do ever after return to have a right Judgment of Good or Evil. Thus hurtful is the Knowledge of some things , so that it is much better to be Ignorant thereof , than to know 'em .

Again there are others , whose Curiosity gives 'em a strange Itch to know Hidden Things , such as are not proper for Man to know , Or not proper for Man to know . as the Decrees of Predestination , and the Counsels of God's Will , which is the Ark that no Mortal Eye ought to look into . And many are wonderfully Inquisitive to learn the Future Events of Kingdoms and States , and of their own and others private Fortunes . And therefore it is , that they are so apt to give heed to every pretended Prophecy ; and thô few are so very wicked , as to Consult Evil Spirits themselves by Magical Arts , yet Multitudes will make no scruple to Resort to Fortune-tellers and Conjurers ; and those that do consult 'em , or are reputed to do , thô it be an Impiety so severely threatned , Deut. 18.11 , 12. But all Curious Enquiries whatever into the Secrets of God's Providence are to be Renounc'd by us Christians , as being the Gratifications only of a sinful Curiosity . Secret things belong unto the Lord our God ; but those things which are Reveal'd , unto us and our Children for ever , that we may do all the words of his Law , Deut. 29.29 .

● . When we do ●mmoderately ●tudy to be Exquisitely Skill'd in whatever Humane Arts and Sciences , to the Neglect or Contempt of Divine Knowledge . 2. We must Renounce that as a sinful Lust of the Fleshly Mind , which improportionably to the true worth of things , is more desirous to furnish it self with the Knowledge of what concerns only this Mortal Life , than with the Knowledge of those Divine Truths , which direct us to Life Everlasting . Now this is Life Eternal , or that Knowledge which leadeth and directs us to Life Eternal , That we know the only true God , and Jesus Christ whom he hath sent , Joh. 17.3 . But alas , such is the Folly of the Carnally and Worldly wise , that most Persons do neglect the Knowledge of God , and the Christian Religion , as if it were little worth , when certainly in the end there is nothing will stand us in that stead as this sort of Knowledge . Some there are whose whole search is for the Causes and Cures of Bodily Distempers , and yet alas all is but Guess and Conjecture , and an ordinary Malady , not very seldom , baffles the most Learned Physician , and he sits down heavy in Disgrace and Disappointment . But the Knowledge of God and Religion , if duly apply'd , never fails to Cure the Soul of all its Infirmities , nor will it fail to fill the Mind with the Sweetest Comforts and Satisfactions . Others you shall have who desire and care for nothing more than good Skill in the Laws of their Countrey , whereby they may raise themselves good Estates in this World ; but alas , such Knowledge can only serve a present Interest ; but by the Knowledge of our Christianity we may be able to provide our selves Bags that wax not old , Eternal in the Heavens . Some are wholly bent upon Merchandize and Trade , but when the most Skilful Pilot shall split upon the Rocks , or be foundred in the Sands , he who has Heaven in his Eye may steer his Course without danger through the roughest Billows of Adverse Fortune . And others there are who seem to aim at no higher Knowledge , than how to Till their Land , and feed their Cattle , and when after all the Crop fails the most painful Husbandman , he who knows the Laws of Christianity need not fear a joyful and a plentiful Harvest ; so excellent and useful is Divine Knowledge above all other Arts and Sciences . Not that I would cast a Disparagement upon them ; they are the Gift of God , and useful in their kind ; but the Knowledge of our Christian Religion , as it serves to nobler and better Purposes , so ought it to be prefer'd to any other , The Knowledge of our Christian Religion , as it serves to nobler Purposes , so ought it to be prefer'd to any other . and most study'd by every Christian . And hence therefore does St. Paul , when he comes at any time to speak of Divine Knowledge , not only barely enjoyn the Attainment of it , as of other Vertues , but does moreover add Prayers and Supplications to God to endow 'em therewith , and to increase 'em therein . We do not cease to pray for you , and to desire that ye might be filled with the Knowledge of his Will in all Wisdom and Spiritual Vnderstanding , that ye might walk worthy of the Lord in all pleasing , being fruitful in every good work , and increasing in the Knowledge of God , Col. 1.9 , 10. And again , I cease not , says he , making mention of you always in my Prayers , that the God of our Lord Jesus Christ , the Father of Glory , may give unto you the Spirit of Wisdom and Revelation in the Knowledge of him , Eph. 1.16 , 17. So that tho to be excellently well skill'd in any Art or Science whatsoever , which terminates only in the Conveniencies of this Life , be not only Lawful , but Commendable , yet it is a Profaneness fit to be Renounc'd by every Christian , to prefer such to Divine Knowledge , and to apply your Mind wholly to the attaining of such Skill , to the Neglect of those Great and Important Truths , the Knowledge of which is indispensably necessary to our Everlasting Happiness . And therefore let your Profession and Calling be what it will , you must make it your first Care and Study to know the Nature and Design of the Christian Religion , The Necessary Points of Christian Knowledge . how that it is a Body of the most Excellent Principles and Laws , all of 'em tending wholly to render you Holy and Good Livers , and then to make you to depend upon the Mediation of Christ with his Father , for his Acceptance thereof to your Justification . You must also next make it more your Study to understand throughly the Covenant of Grace , than the Nature and Obligation of any Humane Covenants or Contracts , whatsoever . And since we must build our hopes upon the performance of particular Articles , and as exactly as possible square our Lives according to each single Condition of the Covenant of Grace , there can be nothing of more concernment to every Christian , Lay as well as Clergy , than throughly to understand , both the Meaning and Importance of every Doctrine of Faith , and the Nature and Extent of every Christian Duty . And lastly , Since a good End can never be obtain'd without the Knowledge and Use of due and proper means , the Nature therefore and Use of Prayer , and the Nature and End of Sacraments must be a most necessary part of Christian Knowledge . So much must our Appetities after Knowledge in the most Excellent of Humane Arts and Science be Renounc'd , in comparison of our Desires after a competent Measure of Divine Knowledge .

But Lastly , above all we must Renounce that prevailing Appetite in such as are of most Depraved and Corrupt Minds , viz. The setting up their own Imaginations and Fleshly Reasonings against those Spiritual Notions , and those more Mysterious Articles of Faith , which are delivered to us in the Scripture . 3. When out of Pride , Prejudice , and Contradiction to all Sacred Truths , we set up our own Carnal Imaginations , and Fleshly Reasonings against those Spiritual Notions , and those Mysterious Articles of our Faith , which are deliver'd to us in Scripture . In the more depraved Nature of some Men , there is a great deal of Untowardness and Difficulty to submit to the Sacred Truths Revealed to us by Christ in the Gospel , as to Matters of Faith , or such Articles as are necessary to be believ'd : One that is conceited of his own Wisdom , strength of Parts , or Improvement in Knowledge , will not submit his Reason to entertain Notions which he cannot Comprehend and Penetrate . The Carnal Mind which is Enmity against God , Rom. 8.7 . will disdain to have his Understanding baffl'd or puzzl'd with Sublime Mysteries of Faith , he will quarrel at any thing too high for his Wit to reach , or too Knotty for him to unloose . How can these things be ? What Reason can there be for this ? I cannot see how this can be true . This Point is not intelligible ; And perhaps he finds fault with the whole Body of the Scriptures , either because some things are obscure to him , or the Phrase is not queint and fine enough . Thus the Carnal Mind treateth the Dictates of Faith , and the Word of God .

But far be it from Christians thus to indulge their own Carnal Reasonings , and Self-Conceits , in opposition to what God has Reveal'd to us , as necessary to be Believ'd by us . For certainly the Infinite Wisdom both knows what is fittest to be taught and reveal'd to us , and in what Manner and Method he had best to express himself . Those that did thus proudly despise the Wisdom of God , measuring it according to their own Talent of Wit and Understanding , did at first , and do to this Day most fatally miscarry ; for it is written , 1 Cor. 1.19 . I will destroy the Wisdom of the Wise , and will bring to nothing the Vnderstanding of the Prudent . But our Duty is to submit our Understandings to Almighty God to be Inlightn'd by his Infinite Wisdom , Casting down Imaginations , and every high thing that exalteth it self against the Knowledge of God , and bringing into Captivity every Thought to the Obedience of Christ , 2 Cor. 10.5 . There is a great deal of Vertue and Grace in an Obedient Understanding , and therefore to the Disciples who were so dispos'd , To them it was given as our Saviour tells us , Matth. 13.11 . To understand the Mysteries of the Kingdom of Heaven ; but to them who are not prepar'd with an humble Mind , it is not given .

Nor is this an hard Imposition upon Mankind , to oblige 'em to believe what is above our Reason to Comprehend . It is sufficient that the Holy Scriptures which do deliver such Articles of Faith , as necessary to be Believ'd , are sufficiently witnessed to be Divine Revelations ; and that there is nothing contain'd in the Articles or Mysteries themselves , which is contrary or contradictory to that Reason which God has given to Man . But that there should be any thing in an Article of Faith , which , though it be above our Reason to Comprehend , ( especially in this its State of weakness ) must yet be Believ'd , will not seem hard , if we consider , that there are many Appearances , even in Nature it self , which no Man has been yet found who could give a tolerable account for ; and yet the truth of their being so and so , cannot be call'd in question .

This Humour of opposing Reason to Revelation proceeds from mere Pride . In short , this Humour of opposing our own Fleshly Reasonings against those Divine Revelations which we cannot now in this State of Imperfection , so fully Comprehend , proceeds meerly from the Pride of those Men , who disdaining to own the Decays of our Reason , as well as of other the Powers of the Soul , ever since the Fall , ( which every Modest Man's Experience does make him too sensible of in a thousand Instances ) do over-value their Talent of Wit , far beyond what they ought : And this therefore being such a proud Luciferian Temper , it ought to be Renounc'd , as the most Impious of all the Sinful Lusts of the Fleshly Mind . And let this suffice to be spoke concerning our Renouncing of the Sinful Lusts of that sort .

The Corrupt Will , what and how to be Renounc'd . 2. Let us next consider the WILL , and the Innate Corruption which Residing in that Faculty renders it Fleshly , and tending in all its Choices towards the Creature , and so the proper Matter of the Christians Renuntiation . And as to this Faculty we are to consider , how that God gave to Man a Righteous Law , which was to be the Rule of his Will ; and while it was conformable to this , it was conformable to the Will of God , and consequently beautiful and regular ; but instead thereof , there is now a Law of Sin and Death , Rom. 8.2 . And this Law subdues the Law of the Mind , and brings the Soul into Captivity to the Law of Sin , Rom. 7.23 . And the Will being thus Captivated , is made Carnal , and filled with Enmity against God , and that Law which he once planted in us to be the Rule of our Will ; so that it is not subject to the Law of God ; neither indeed can be , whilst we remain unregenerate , Rom. 8.7 . But in its corrupt State being always Averse to the Directions of God's Laws and Right Reason , it perversly chuses those things which please only the Senses , and so becomes , in the most proper and immediate Sense of the Word , a Sinful and Fleshly Lust .

But as obstinately bent , as the Corrupt Will is found to be , against complying with the Laws of God , which would guide our Souls upwards , we must bring our selves to that Habit of Self-denial , so as readily to submit our Wills to God's Laws , to be Govern'd by 'em ; the reason is , we are not our own , and therefore our own depraved Wills ought not to bear Rule in us , but we are God's Creatures , and his Subjects and Servants , and therefore his All-wise Will and Pleasure should be the Rule and Measure of , and preside over all our Actions . And this it must do in the most difficult Cases , when his Laws seem most to thwart our Reason , and his Dispensations seem most hard and severe . Thus did Abraham the Father of the Faithful , when God commanded him even to slay his only Son Isaac , he readily obey'd , he did not stand to dispute the case , Gen. 22.10 . And thus did Job in reference to the Dispensations of God's Providence , when he was stript naked of his vast Possessions , and even of his dear Children ; he even then blest God for it , ( kissing as it were the Rod that stroke him . ) The Lord gave , and the Lord hath taken away , Blessed be the Name of the Lord , Job 1.21 .

III. The Affections in the Carnal Man do sadly degenerate into what may too properly be call'd the sinful Lusts of the Flesh . 3. The Affections , what , and how to be Renounc'd . Our Passions and Affections are indeed in themselves of singular use to the perfecting of our Natures . They are the Wings of the Soul to carry it forth with eagerness in the pursuit of that which is good , and with Aversation and Flight from that which is Evil. They are variously numbred up , but the Master Affections are Love and Hatred , which when they are rightly govern'd , all the rest are so too ; but when they are misplac'd and out of order , so in the same proportion are all the others . And accordingly , whereas then it is , that our Love is rightly fix'd ; 1. When we place it upon a proper Object : And , 2. When we steer towards the Thing we Love , with Desires proportionable to the Good that is in the Object , that is , When the best and greatest Things are pursu'd with our Chiefest Passions , middle Things with a less , and the lowest with the least ; So it is , that so long as a Person remains Unregenerate , he either first places his Love upon that which he should Hate , which is the wrong Object , as upon sinful Profits and Pleasures ; or secondly he loves Things of an Indifferent Nature , such as are Earthly Things , with an over Intense Affection , beyond their true Worth and Value . And so on the contrary , as to Hatred , the Carnal Mind hates that which he should love , Viz. God and Vertue , The Carnal Mind is Enmity against God , nor is it Subject to the Law of God , Rom. 8.7 . Or else he hates some Things as the chiefest of all Evils , viz. Sufferings and Afflictions , when indeed they are of that Nature , that upon due Consideration a Man shall be able to say , That it is good for him , that he has been Afflicted . And accordingly when our Affections of either kind , are either misplac'd upon wrong Objects , or are disproportionate to the true worth and Evil that is in those Objects , towards which it is lawful to be well or evilly Affected in Moderate Degrees . In either of these cases , I say , our Affections shall become Sinful Lusts of the Flesh , and are necessary to be Renounced by us .

1. As they are Misplac't upon wrong Objects . And 1. Those Affections of Love and Hatred must be utterly Renounc'd , which we shall find our selves to have misplac't upon wrong Objects ; that is , instead of Loving , we must utterly Hate and Abhor all Sin and Sinful Pleasures : So the Psalmist , Psal. 97.10 . Ye that Love the Lord , hate Evil. Now Sin is the greatest Evil in the World , as being most directly contrary to the Holy Nature and Will of God ; and it is the Cause of all the Evils which befal us , and therefore to take pleasure in Sin is so perverse a thing , that so long as any Person remains thus wickedly Dispos'd , he is an Enemy of God , and no better than a Child of the Devil , 1 John 3.10 . Thus must we not misplace our Love upon that greatest of all Evils , which is Sin .

And so 2. Instead of Hating God and Vertue , against whom the Carnal and Vnregenerate are at Enmity , we must Entirely and Affectionately Love both , which is so plain and palpable a Truth , as needs neither proof nor Enlargement . And thus we are to Renounce the Affections of Love and Hatred , whenever they are misplac'd upon undue Objects .

2. As they are Disproportionate to the Love , Worth , and Evil that is in those Objects , towards which it is lawful to be well or evilly Affected in Moderate Degrees . 2. And we must so far Renounce 'em , as they are Disproportionate to the true Worth and Evil that is in those Objects , towards which it is lawful to be well or Evilly Affected in Moderate Degrees . That is ,

1st . We must not Love God with an Inferiour Degree of Affection , and Worldly Things with a Superior ; but as God is the Supreme Good in himself , and the Author of all the Good we Enjoy , we must therefore Love him accordingly with the Intensest Degree of Affection that we shall be able ; so Matth. 22.37 . Thou shalt Love the Lord thy God with all thy Heart , and with all thy Soul , and with all thy Mind . We must so Love him , as chearfully to Renounce and Sacrifice all our Profits and Pleasures when call'd thereto ; that is , We must deny our selves , take up our Cross and follow him in Afflictions , Distresses , and Persecutions , whenever the Cross shall be laid upon us , Matth. 18.24 . Nay , and we must so Love him , as even to Hate all others , the Nearest and Dearest Relations in comparison of him , Luk. 14.26 . So far must we Renounce our Affections of Love , as it is any wise disproportionate to the thing Beloved , as it is too violently set upon perishing and worldly Goods , and too cold towards God and Heavenly Things .

2. And on the contrary we must also Renounce that other Affection of Hatred , as it is Disproportionate to the Evil , which is to be Hated . There may be just occasion of Anger towards a Person , and of Hatred of his ways , but we must not let those Passions so far exceed their due Bounds , as to Degenerate into Wrath and Malice . Let all Bitterness , and Wrath , and Anger , and Clamour be put away from you with all Malice ; And be ye Kind one to another , Tender-hearted , forgiving one another , even as God for Christ's sake hath forgiven you , Eph. 4.31 , 32. 3. The Lusts and Appetites are such Sinful Lusts of the Flesh as are to be Renounc'd

3 , The Last of those Powers of our Corrupted Nature , which are here to be Renounced , are our Lusts and Appetites , which in a State of Unregeneracy are indeed most directly and immediately no other than so many Sinful Lusts of the Flesh . These were designed by the God of Nature for our Preservation . Our Appetites after Meat and Drink were Implanted in our Nature in order to preserve our own selves in Being ; and Cupidity or Lust for the Propagation and Preservation of a Posterity to succeed us . But when either our Appetites or Lusts do desire , 1. Vndue Objects : Or , 2. That which in it self is Lawful and Allowable , in Vndue Measures , they do then degenerate into Sinful Lusts of the Flesh , and must be Renounced by us .

And 1st . 1. As they do desire Vndue Objects . As to the Indulgence of a Fleshly Appetite with such Meats and Drinks , as are Unlawful in respect of their Quality ; It does infinitely become Christians utterly to Renounce that Sinful Epicurism which seems to study nothing so much , as by new invented Dishes to fair deliciously every Day . Christians should relish better things than these , and are not therefore thus to make Provision for the Flesh to fulfil the Lusts thereof , Rom. 13.14 .

Nor Secondly , 2. As they desire 'em in Immoderate Measures . Must we Christians gratifie the Cravings of our Appetites in Eating and Drinking , but we must indeed take heed to our selves , least at any time our Hearts be overcharged with surfeiting and Drunkenness , and so the Day come upon us unawares , Luke 21.34 . But above all ,

Lastly , It behoves Christians to Renounce those which are peculiarly call'd the Lusts of the Flesh , whether it be , 1. The Lusting after strange Women , the Neighing after the Neighbour's Wife , as the Prophet expresses it : Or , 2. Even that Immoderation practis'd by many in the Married State , there being a Chastity and Modesty which ought to be preserv'd , even in Wedlock it self , which the Carnal part of Mankind may perhaps but little think of .

And indeed this Renouncing of these Fleshly Lusts of Concupiscence , is perhaps what the Composers of our Catechism ( as taking the Form of Renuntiation from the Ancient Baptismal Vow ) did particularly intend ; for as the Gentiles did scarcely make any account of Fornication , nor think it an Irregularity and Vice , so the Scripture , and the first Christians , did particularly lay it upon all that should take upon 'em the Christian Name and Profession , to Renounce those kind of Sinful Lusts . But Fornication and all Vncleanness , let it not be once named amongst you , as becometh Saints ; for this know you , that no Whoremonger , nor Vnclean Person hath any Inheritance in the Kingdom of Christ , and of God , Eph. 5.4 , 5. And thus I have fully considered these several Faculties and Powers both of Soul and Body , as they are so many Sinful Lusts of the Flesh moving downwards from God and Heavenly Things , Immoderately towards the Creature .

II. And now I come to consider some of 'em , viz. The Affections , Lastly , the Inferiour and Bodily Powers , viz. The Affections , Lusts , and Appetites to be Renounc'd , as they Rebel against Right Reason . Lusts , and Appetites , as so many Sinful Lusts of the Flesh , under another Notion , and that is , as they do disorderly Rebel against the Superior Faculty of the Vnderstanding and Reason , and do carry the Will into Slavery to 'em ; and to shew how they must be Renounc'd upon that account also . What the Frame and Constitution of Humane Nature originally was , and how it is now broken , I have already shew'd you , as also how that instead of the Harmonious Subordination of the Inferiour Faculties , to the Superiour , that the Affections , Lust and Appetites do absolutely Reign , and that Reason and Conscience are in the Unregenerate drag'd into miserable Slavery .

Business ●eligion is ●educe ●s , as near ●ossible , to 〈◊〉 primitive ●e of Inno●e and In●ity . And now I am only to shew you , that it is the proper Business and Employment of Religion , to Reduce Man , as far as is possible , in this State of Weakness and Infirmity , to his Primitive State of Innocence and Integrity , to rescue him out of Slavery , to restore him to himself , to put Right Reason and Religion again into the Throne , and to subject his Affections and Passions , his Lusts and Appetites , and every Inordinate Inclination within him , to the Dictates and Laws thereof , refusing to Gratifie any of those in any thing that is Sinful and Unlawful .

This is to wrestle against Flesh and Blood : And thus we must wrestle , till we overcome , and bring it under , into an Entire Subjection to Right Reason , as ever we expect to be Friends of God , or ever hope to be Inheritors of the Kingdom of Heaven . There is nothing more plain in Scripture , than the utter Inconsistency of a Carnal Temper and Disposition to a State of Grace and Reconciliation with God . The Carnal Mind is Enmity against God ; for it is not subject to the Law of God , neither indeed can be ; so that to be carnally minded is Death , but to be spiritually minded is Life and Peace , Rom. 8.6 , 7. and therefore let me add with the same Apostle , Ver. 12 , 13 , 14. Brethren we are Debtors , not to the Flesh , to live after the Flesh ; for if ye live after the Flesh , ye shall die ; but if you through the Spirit do mortifie the Deeds of the Body , ye shall live ; for as many as are led by the Spirit of God , they are the Sons of God , and so Heirs of Eternal Life ; so necessary it is , as ever we expect the Favour of God , and future Happiness , to subdue the Flesh , and all its Lusts and Appetites , its Passions and Affections , all our fond and foolish Imaginations , and false Prejudices , and whatever else within us which savours of Carnality , to the Power and Conduct of Right Reason , enlightned by the Word and Spirit of God .

To this pur●ose of keep●ng under our Fleshly Lusts , ●t was that our Reason was given us . And to this purpose it is , that our Reason was given us . That Excellent and Divine Faculty was not certainly bestowed upon us , to such Vile and Base Purposes , as to purveigh for a filthy Carcass , which shall consume ere long in Stench and Rottenness ; but to nobler and better Purposes you may be sure , viz. to Govern and Manage the Animal part of us , our Flesh , and to render it serviceable and useful to Reason and Religion . The best Philosophers amongst the Heathens , the Platonists , do call the Mind , that Divine part of us , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Charióteer , and compare it to a Rider , and the Body , or Flesh , and all its Troop of Affections or Passions , of Lusts and Appetites , they compare to so many rude and wild Horses , that must be Manag'd and Tam'd , and kept in goood order , and render'd Serviceable and Useful to the Mind and Reason .

Now so it is , as a well-order'd and Manag'd Horse may sometimes stumble , and start aside , tho his Rider keep a very strait Rein , and a weary hand upon him ; So in this corrupt and depraved State of our Natures , our Fleshly Lusts will sometimes at leastwise , even in the most Regenerate , have some small tendencies , some Imperfect Velleities , and Wouldings towards Evil Things . But if we shall take due care to keep so watchful an Eye , and wary an Hand over 'em , as presently , so soon as we perceive any Evil Motion and Tendency , to curb and restrain it , and not willingly , nor wilfully to indulge any Evil Inclination , we shall by the Gracious Acceptance and Favour of God be accounted good Managers of that hard Province , the Renouncing or Subduing of our Fleshly Lusts . If in the general course of our Lives , we act like Men endowed with Reason and Grace , we shall be pardon'd all our Unwilling and Unavoidable Infirmities .

III. And Lastly , 3. To Renounce ALL the Sinful Lusts of the Flesh , what . I shall have done this point when I have shew'd you , what is meant by Renouncing ALL the sinful Lusts of the Flesh , and in what sense , and how far we must Renounce 'em ALL. And by Renouncing ALL the Sinful Lusts of the Flesh , can be understood no less , than that we must Indulge no part , nor Faculty of our Corrupt Nature in the Transgression of any of God's Commandments . All Men are not alike Addicted to Sin ; but according as their Temper and Inclinations do differ , accordingly are they more or less given , some to one Vice , some to another . Thus some are Naturally High-minded , and these disdaining to Think in the common Road , or to submit their Judgments to commonly receiv'd Opinions , are always starting new Notions , and broaching New Heresies . Some again will be Orthodox enough in their Opinions ; but being Persons of warm Constitutions , and Sanguine Complexions , they cannot help it they 'll say , their being overcome by the Pleasures of Sense . The whole Herd of Unregenerate Sinners are not made up of such as are all over wicked . But some are more particularly in their own Nature addicted to be Covetous , some to Revenge , and others to Lust , and the like . And then when these their Natural Dispositions are strengthen'd ( as is usual ) by long Accustom'd Habits of Indulgence to some such Complexional Vices ; it becomes a very difficult Work utterly to Renounce such Sinful Lusts of the Flesh .

But however difficult it is , There must be no one Fleshly Lust suffer'd to Reign in us . there must be no Indulgence to any one Fleshly Lust , nor must there be any Vitious Inclination suffer'd to Reign in us ; for the Wrath of God is revealed from Heaven against all Vngodliness and Vnrighteousness of Men , Rom. 1.18 . And whosoever shall keep the whole Law , says St. James , and yet offend in one point , that is , shall allow himself in the Indulgence of any one Sinful Lust , he is guilty of all , James 2.10 . shall be as surely punish'd , as he who had liv'd in a breach of all .

And indeed our Business is particularly to set our selves in opposition to those Lusts , Our business is particularly to oppose Lusts of Temper and Constitution . which arise from our particular Temper and Constitution , and to subdue them ; And also to break off those Habits whereby these Natural Inclinations and proneness to some particular Sins have grown strong upon us . And this is that which is called , Matth. 5.29 , 30. A Cutting off the Right Hand , and a plucking out of the Right Eye ; wh●ch Divorcing of our selves from our beloved Lusts , because it is so difficult to go about , and so few have the Courage to do it effectually ; it is therefore said , That the Gate of Heaven is strait , and that many of those who shall seek to enter in , shall not be able , Luke 13.24 .

Now this is hard Doctrine to the Carnal Man , This because it is a hard Doctrine to the Carnal Man , is much Evaded . who is wedded to his Lusts , and has no mind to part with 'em . Such therefore are for finding out all the Evasions possible to shift off the necessity of such a sorrowful Separation , as dreadful almost to 'em , as that of Soul and Body . And because they find St. Paul himself , ( a Regenerate Person no doubt ) owning that he found a Law , that when he would do good , evil was present with him , and that he delighted in the Law of God after the Inward Man ; but that he saw another Law in his Members , warring against the Law of his Mind , and bringing him into Captivity to the Law of Sin which was in his Members ; so that with the Mind he did serve the Law of God , but with the Flesh the Law of Sin , Rom. 7.21 , 22 , 23 , 25. Because , I say , they find even St. Paul expressing himself , as they think , as unable to Resist the Temptations of Fleshly Lusts ; and that all that he was able to do , was in his Mind and Conscience to disapprove of that which the prevailing power of Lust within him , forc'd him to commit ; They do therefore conclude , that provided it be with Reluctance , and some Counter-Strivings against their Lusts , that they do yield thereto ; that they are in a Regenerate State , however , tho in the Issue they do comply therewith ; and consequently that it is not of such necessity to Renounce ALL , but that the Inferior Appetites may be Indulg'd , what the Mind and Reason do squeamishly Refuse .

●he Objection ●rom Rom. 7 . ●leared . But that you may not make Shipwrack of a good Conscience , by falling into the usual Mistakes about the sense of this place , you are to know , that St. Paul's design in this 7th to the Romans being to Represent the Ill Condition of the Jews , as under the Law of Moses , which only Enlightn'd their Minds so far as to Convince 'em of many things to be Sins , which otherwise they could not have known to be such ; but gave no power to 'em to overcome those Lusts ; because the Jews could not bear such a Charge against themselves and their Law , he does suppose himself in the case of a mere Jew , and personating such a one , does accordingly argue as from experience , against the Converting power of the mere Law of Moses , which was destitute of those Assistances afforded in the Gospel . And this is a Scheme and Figure of Speech usual with this Apostle in many other places . Thus for their sakes he did transfer in a Figure those things to himself , which could not be personally spoken of him , 1 Cor. 4.6 . And nothing is more usual than the same way of speaking amongst Men , especially in Reproofs and such cases , as would be ill Resented , to be downright charg'd withal ; but when we say , We do so , and so , under this disguise it is usual with more Success , and less Offence , to Disparage and Correct very Ill Practices .

But that St. Paul should speak it of himself , when he tells 'em , That he saw another Law in his Members , warring against the Law of his Mind , and bringing him into Capiivity to the Law of Sin , which was in his Members ; and that with the Mind he did serve the Law of God , but with the Flesh , the Law of Sin , is contrary both to what he affirms elsewhere of himself , and of those who are truly Regenerate . For of himself he affirms , Rom. 8.2 . That the Law of the Spirit of Li●e , had made him free from the Law of Sin and Death . And Ver. 1. he says of those who are in Christ Jesus , and to whom Condemnation does not belong , and who are consequently Regenerate , that they walk not after the Flesh , We must Renounce the Flesh , and all ●ts Sinful Lusts , so as to have an Aver●ion , an Anti●athy in our hearts thereunto . but after the Spirit . And Gal. 5.24 . it is said , that they who are Christs , have Crucify'd the Flesh with the Affections and Lusts .

In short therefore , and to draw towards a Conclusion , we must not content our selves in this great Work of Renouncing ALL the sinful Lusts of the Flesh , that we have our Minds enlightned , so as to know what we ought to do , whilst our Affections and bodily Powers do remain Rebellious against the Dictates of our Minds and Consciences . But we must have our whole Natures possess'd with an Aversion , an Antipathy from the very Heart , against all Sin ; and we must have both the Mind , Will and Affections , nay , the very Lusts and Appetites fully bent against it . And we must have , on the contrary , a hearty Love and Disposition to all Vertue , wrought in all the same Faculties both of Soul and Body . We must be Renewed in the Spirit of our Minds , and put on the New Man , which after God is Created in Righteousness and true Holiness , Eph. 4.23 , 24.

And when a Person is thus inwardly Chang'd throughout , in all the Faculties and Powers of Soul and Body , it is then only that he can be truly said to be a New Creature , a New Man .

And this , indeed , This the hard Part. to become thus Renew'd in the Spirit of our Minds , so as to have the Heart and Affections set against Sin and sinful Pleasures , as well as the Mind Convinc'd of the Evil of 'em , is the hard Work . This is certain , that it is not possible for any Man to work so great a Change in his Nature , of himself , but it is the Spirit of God that must Assist wonderfully in the doing of it . And , indeed ,

That we may be said sincerely and throughly to Renounce the Flesh , and ALL its sinful Lusts ; that Renovation of our Corrupted Nature , wherein this Renuntiation does consist , must be such as is wrought in us by the Spirit and Grace of God . This I say , because it is very possible for a Man to be Chang'd from some sensual Courses to an utter hatred thereof , and yet remain in God's Eyes a Carnal and Vnregenerate Man ; and the reason is , because his Change proceeds not from any Inward Vital Principle of Vertue , but from some prudential Methods in the management of his Pleasures , as some the most sensual Epicures , that live , shall become at length temperate and sober , because their Constitutions will not bear a Debauch ; but as the Spirit of God had nothing to do in the Change , so in their Hearts and Minds they remain still to be sensual . And others again you shall meet , who have a full Conviction in their Minds and Consciences , through the preaching of the Word , of the Evil of Sin , and yet in their Affectiens they Love it , and their Lusts and Appetites Rebelling against the Reason of their Mind , will have it , and their Wills do finally chuse it ; so that these Persons with the Mind do serve the Law of God , but with the Flesh the Law of Sin ; as St. Paul , in that much mistaken Chapter , Rom. 7.25 . does represent , ( as was now shew'd you ) the Case of the Carnal Jew , abiding only under the Conviction of the Law . But where the Spirit of God works the Change , that Person is Sanctify'd wholly , and the whole Spirit , and Soul , and Body will be preserved blameless unto the coming of our Lord Jesus Christ , 1 Thes. 5.23 . So that such a Person shall effectually Renounce the Flesh , and All its sinful Lusts , both of the Inward , and of the Outward Man .

And accordingly , as we will draw nigh to God , and have him draw nigh to us , we must cleanse our hands , and purifie our hearts , and not be double-minded , James 4.8 . We must , through the help of his Grace , Cleanse our selves from all Filthiness of Flesh and Spirit , perfecting Holiness in the Fear of God , 2 Cor. 7.1 . We must be always , I say , in the perfecting of ( one degree after another ) our Holiness , and that Image of God which we lost by our Fall ; for the subduing of All our Lusts , must be the Work of Time ; and it is not of a sudden , that we can get an intire Conquest over 'em ALL. But if in our Strivings against 'em , we find our selves still more and more to get ground upon 'em , we are in a hopeful Condition . In a Word therefore , Brethren , we are Debtors , not to the Flesh , to live after the Flesh ; for if ye live after the Flesh , ye shall die ; but if through the Spirit ye do Mortifie the Deeds of the Body , ye shall live ; for as many as are led by the Spirit of God , they are the Sons of God , Rom. 12.13 , 14.

The Reason of having enlarg'd so much upon this one Article of Renouncing the Devil , &c. And so I have at length done with this no less Important , than Copious Subject , the Renouncing of the Devil , the World , and the Flesh . It may seem indeed , as if I have been too long upon the Explication of one single Article of our Covenant , viz. the Renouncing of the Devil and all his Works , the Pomps and Vanity of this wicked World , and All the Sinful Lusts of the Flesh . But if it be considered , that half the Business of our Christian Religion is performed in Resisting the Enemies of our Salvation , it will not be a Matter of blame that I have been so long upon this Point , especially in Instructing of Youth about it , who ought to be very well fore-arm'd in order to their coming off Conquerors . The truth of it is , this Renouncing of the World , the Flesh , and the Devil ; that is , the Resisting , and Overcoming of all their Numerous Host of Temptations , is the Christian's Warfare and great Work . For as the Holy Scriptures do in a multitude of Texts Represent our State as a State of Warfare . ( Fight the good Fight of Faith , lay hold on Eternal Life ; for hereunto ye have been called before many Witnesses , 1 Tim. 6.12 . That is , we Listed our selves in this Warfare at our Baptism , in the Presence of the Church of Christ ) As our State , I say , is a State of Warfare against all these Spiritual Enemies ; so it does infinitely concern all of us to know , as far as is possible , All their Arts and Stratagems to deceive us ; and this , I hope , will be a sufficient Apology , that I have been so improportionably long , to what I have , and shall be upon other Heads , in shewing you what it is , and how far you must Renounce the Devil and all his Works , the Pomps and Vanity of this wicked World , and all the sinful Lusts of the Flesh .

THE XXII . Lecture . Secondly , That I should Believe all the Articles of the Christian Faith .

HAving largely Explain'd the first Condition of Life and Happiness , and shew'd you , what I conceive is meant by Renouncing the Devil and all his Works , the Pomps and Vanities of this wicked World , and all the sinful Lusts of the Flesh ; I come now to do the like , as to the Second Condition upon which we are to expect to be Justify'd , to have our Sins Pardon'd , and eternal Life and Happiness conferr'd upon us ; and which we have also Covenanted with God to do , and that is , that we Believe all the Articles of our Christian Faith . In order to the Explication of which Point ,

1. I will declare to you the General Nature of those ARTICLES , or Christian Truths , which are to be believed .

2. I will shew you , What it is to BELIEVE those Articles , or Christian Truths , so as to make us capable of Life and Happiness . And ,

3. I will shew you how we must Believe ALL the Articles of the Christian Faith .

And that I am to declare to you something in general , Articles of Christian Faith , of what Nature . concerning the Nature of those ARTICLES , or Christian Truths , which are to be Believed .

The whole Bible , both Old and New Testament , is the proper Object of a Christians Faith ; The whole Bible the Object of a Christian's Faith , both and whatever we find therein Recorded , or deliver'd down to us , we are to believe , as a Divine , Certain , and Infallible Truth , because all things therein contain'd , are the Word of him who will not , who cannot Lie , who neither can be deceiv'd himself , nor will he deceive others .

As to the Old Testament and the the Old Testament , and the Writings of the Prophets , Jehosophat , in a Solemn Assembly of the whole People , upon a Solemn Fast-day , 2 Chron. 20.20 . Proclaimed unto them , stood up and said , Hear me O Judah , and Inhabitants of Jerusalem , believe in the Lord your God , so shall you be Established ; believe his Prophets , so shall ye Prosper . And let the Declarations of God Recorded therein be of what Nature they will , the Truth of them is by no means to be called in doubt ; If you will not Believe , surely ye shall not be Establish'd , Isa. 7.9 .

And so likewise as to the New Testament ; New . Our Saviour upon his entrance to preach the Gospel , did in the first place require of all Men to Believe it . Jesus came into Galilee , preaching the Gospel of the Kingdom of God , and saying , the time is fulfilled , and the Kingdom of God is at hand ; Repent ye and Believe the Gospel , Mark 1.14 , 15. And when he was also leaving the World , and Commission'd his Disciples to go into all the World , and to preach the Gospel to every Creature , He declar'd , that he that Believeth shall he Saved , but he that Believeth not shall be Damn'd , Mark 16.15 , 16. So that both the Old and New Testament , and every part and parcel of Scripture therein contain'd , is firmly to be Believ'd , as the Divine , Certain , and Infallible Truth of God .

And the reason thereof , as to the Old Testament , is because Prophecy came not in Old time by the Will of Man ; but Holy Men of God spake as they were moved by the Holy Ghost , 2 Pet. 1.21 . And we are also firmly to Believe all the parts both of Old and New indifferently , because all Scripture is given by Inspiration of God , and is profitable for Doctrine , for Reproof , for Correction , for Instruction in Righteousness , that the Man of God may be perfect , throughly furnished unto all good Works , 2 Tim. 3.16 . All the parts of it are the Dictates and Word of God himself , and are more or less Useful to our Edification and Improvement in Divine Knowledge , Faith , and Practice . And therefore all Ranks and Degrees of Men , and of every Age , Young as well as Old , ought diligently to Study , and firmly to Believe the Holy Scriptures . The Bereans did so , and they were accounted the more Honourable for so doing . The Bereans were more Noble than those in Thessalonica , in that they Received , or Believed the Word with all readiness of Mind , and searched the Scriptures daily , Act. 17.11 . And it is Recorded to the Immortal Honour of Timothy , 2 Ep. 3.15 . that from a Child he had known the Scriptures , which were able to make him wise unto Salvation , through Faith which is in Christ Jesus .

Well , but tho' all Scripture , as being the Infallible Word of him , who neither can be deceived himself , nor will deceive others , does Challenge the Belief of every Christian ; yet among the great multitude of Truths of various Kinds deliver'd in the Scriptures , some are of far greater Importance and Concernment to us than others , Some Truths Revealed in Scripture of greater Importance and Concernment to us , than others . because they do more immediately and directly tend to give us due and worthy Apprehensions of God , and to Instruct us in the only sure Method of Salvation by Jesus Christ . There are some Principal Doctrines of Christianity which are in their own Nature apt to have a greater Influence upon our Lives , and more powerfully to restrain us from a course of Sin , and to unite us to the Practice of Vertue and Holiness , than others ; and when they have done this , to send us to God the Father to seek for Acceptance meerly through Christ his Son . And upon these , and the like accounts , therefore such Truths as these are more particularly necessary to be Believed by us , in order to our Justification before God , and to our Salvation in the other World ; and are therefore called the Articles of our Christian Faith , being a Summary and Collection of such Doctrines out of the Holy Scriptures , as are of a more Concerning Nature than the rest .

And must therefore be distinctly Known , and explicitely Believed . All those other Truths , of what Nature soever , contained in the Holy Scriptures , are indeed necessary also to be Believed , at leastwise Implicitely ; that is , we are to be possess'd with a General Perswasion that they are all certainly true , because God has Reveal'd them as such . But these latter which we call the Articles of our Christian Faith , must be positively and Explicitely Believed , that is , we must throughly understand 'em , and be assuredly and distinctly perswaded of each single Truth contained in 'em , as without which understanding and perswasion , a Good and Christian Life will not be wrought in us , nor a reliance on God's Merits in Christ for the acceptance thereof , Created in our Souls .

Such , for instance , is the Belief that there is a God ; Some Instances of such Truths . for this is the very first Principle of all Religion , and must necessarily make us stand in awe , and fear of offending him , if we throughly believe and consider it : Such is the Belief , that he is our Father who Created us and all the World ; for this will make us love him who gave us our Being . And such again is the Belief , that he Exercises a just and a wise Providence in the Government of the World ; for this will make us submit our selves to all his Dispensations , as being the Appointments of one who knows better than our selves what is best for us .

And to instance also in some which are the Truths purely of Reveal'd Religion ; Such is the Belief , that the Son of God came down from Heaven to suffer Death for us , to Redeem us from the Punishments of Hell ; for this , as it shews us how Odious a thing Sin is , when nothing less could satisfie God's Justice against it , than the precious Blood of the Son of God ; and consequently , does extreamly tend to create in our Hearts an utter hatred to all Sin ; So hereby we are taught , that Christ has made a full , perfect , and sufficient Sacrifice and Satisfaction for the Sins of the whole World . And such , lastly , is the Belief ( for I need not now stand to mention every Article ) that all our Bodies shall rise again at the General Resurrection ; that then we must all appear before the Judgment Seat of Christ , to Receive a Just Sentence for whatever we have done in the Body , whether it be good or bad ; for this will make us careful how to lead our Lives so in this World , that we may not be Condemned in the next .

These now are some of those Articles of our Christian Faith , and are such Divine Truths , as are more particularly necessary to be Believed by us , as containing in them the greatest reason in the World to restrain us from all manner of Sin , and to encourage us in the Practice of all Religious Duties . And yet are Doctrines withal of extraordinary force to remove all conceit out of our Minds concerning our own Merits , and to make us rely solely upon God's Mercies in Christ , for the Acceptance of our most Holy Performances . And let this suffice , as to the first thing proposed , which was to declare unto you something in general , of the Nature of the Objects , or of those Truths to be Believed the Articles of our Christian Faith . And now ,

Secondly , I will also shew you what it is to BELIEVE these Truths , so as to make us capable of Life and Happiness .

And if it be ask'd how we must Believe these things , What it is to Believe those Truths so as to make us capable of Life and Happiness . why we must be so throughly and firmly perswaded of their undoubted Truth , as to be accordingly Influenced ( as I have now said ) by the Belief thereof , to the Practice of Good Works , and then to betake our selves to Jesus Christ to Interceed with the Father , for their Gracious Acceptance .

Our Belief thereof must be Operative and Practical . I say , our Faith must be such , as does Influence us to a Good Life ; for such is the Faith that St. Paul tells us is now required in the Christian Religion in order to Salvation , Gal. 5.6 . In Jesus Christ , says he , neither Circumcision availeth any thing , nor Vncircumcision , but Faith which worketh by Love : Some render the words , and that more rightly , Faith that is perfected by Love ; which does more expresly signifie the Apostles meaning , that that Faith which will save us , must be such which is perfected by the addition of those Duties which we owe to God and our Neighbour . And St. James does with great Industry shew , that the Christian Faith , which has the promise of Justification and Salvation , is a Powerful , Practical Belief , and that none other has any Promise . What , says St. James , 2.14 . doth it profit my Brethren , tho' a Man saith , he hath Faith , and hath not Works , can Faith save him ? Faith , if it have not Works , is dead being alone , v. 17. and is no more than what the Devils have ; for the Devils believe and tremble , v. 19.

Such was the Faith of Abraham , and of all the Saints . And the Faith , indeed , for which the Holy Patriarchs and Saints were renowned of Old , and are now so highly Rewarded in Heaven , was a Powerful , Practical , and Working Faith indeed , which excited them to the highest and the hardest Acts of Obedience , that it was possible for Men to perform . Thus , Heb. 11.17 , 18. we read , that by Faith , Abraham , when he was tryed , offered up Isaac ; and he that had received the Promises offered up his only begotten Son , and he a Son too in whom God had promised him great Blessings ; And yet , at God's Command , he readily Obeyed , believing that God would be as good as his promise to him , tho' it was by raising him again from the Dead . By Faith , Moses , when he was come to Years , refused to be called the Son of Pharaoh's Daughter , chusing rather to suffer affliction with the people of God , than to enjoy the pleasures of Sin for a season , esteeming the reproach of Christ greater riches than the treasures of Egypt ; for he had respect to the recompence of reward , v. 24 , 25 , 26. It was a great temptation to Moses to be made a Prince , if he pleased , in which Estate he might enjoy the highest Pleasures this World could afford ; but he Believing , that God would infinitely reward him for his Self-denial , in refusing such Worldly Honours and Pleasures , chose rather to be one of those mean Persecuted People , the Children of Israel . By Faith , thousands of Blessed Saints before us , endured tryals of cruel Mockings and Scourgings , yea , moreover , of Bonds and Imprisonments ; they were Stoned , they were Sawn asunder , were Tempted , were Slain with the Sword , they wandred about in Sheep-skins , and in Goat-skins , being destitute , afflicted , tormented , ( of whom the world was not worthy ) they wandred in Desarts , and in Mountains , and in Dens , and in Caves of the Earth , Heb. 11.35 , 36 , 37 , 38. They were terrible Sufferings which the Servants of God in former times have been put to undergo ; but as dreadful as they were , being supported with a firm belief , that they should be infinitely recompenced for their Sufferings and Losses , they thereupon cheerfully underwent the severest , that the Wit or Malice of Men or Devils could invent or inflict upon 'em . Such a powerful , practical , working Faith indeed , was that for which the Holy Patriarchs and Saints were of Old renowned , and are now rewarded in Heaven : A Faith , I say , which excited them to the highest and hardest Acts of Obedience , that it was possible for Men to perform . And such a Powerful , Practical , Active and Working Principle is Faith , whensoever the things Believed are of great Importance or Concernment to us . And such an Operative and Practical Principle is Faith , whenever the Things believed are of great Importance or Concernment to us . Some things indeed , as an Excellent Person does well observe , are of such a Nature , that the Belief or Knowledge of 'em goes no farther , but rests in it self , as the Knowledge or Belief of bare Speculative Truths , that do not at all Concern us ; but some things again are of such a Nature , as being once firmly and truly believed , and known , carry a Man out to action . Thus , for Example ; If you should hear another threaten'd , that he should certainly be Kill'd if he stir out of his House to morrow , it would not hinder you from going Abroad , tho' you firmly believe the threatning , because it is a truth in which you are not Concern'd : But the Person so threatned , if he does throughly believe the danger , will certainly not stir out of his House that day , because it is a Truth that he is very much Concerned in . On the other side , If you should hear of a Promise made to another Person of a Thousand Pound , if he will be at the Pains to go but to such a place , it will not make you go there , because it is a Promise that you are not Concerned in ; but the other Person , if he be certainly perswaded the Promise will be made good to him , will certainly go to the appointed place , because it is a Promise that he is Concerned in .

And so likewise , as to the case in hand ; That a sure Promise of the Pardon of our Sins , and Eternal Happiness , is made over to us in the Second Covenant , on condition we will forsake the Service of Satan and of Sin , that we will Repent heartily , Believe practically , and Obey sincerely , is a Truth that the Devils ( to their great grief ) are fully perswaded of ; for they believe and tremble , St. James tells us : But this Faith of theirs , does not put them upon Repentance and Amendment , because those gracious Promises do not Concern them , and they have no Promise of Salvation , tho' they should Repent and Amend . But as to us , whom they do Concern , and to whom they are made , if we are really perswaded , that if we amend , we shall be certainly Saved , we shall immediately , upon such perswasion , seriously Repent of what has been done amiss heretofore , and take care to Obey God for the future ; for every Man that hath this Hope in God , purifieth himself even as he is pure , 1 Joh. 3.3 .

In short , the Articles of our Christian Faith are every one of 'em so many Motives , and those the most powerful ones in the World , to stir us up to a diligent Reformation of our Hearts and Lives . They are in themselves the most obliging Arguments to it , and with respect to us , they are the most Concerning and Important Truths that can be , containing in the meaning of 'em , either Threatnings to scare us out of Sin , or Promises to allure us to Obedience : Either such considerations as are apt to excite our fears when we are in a course of Impiety , or are Grounds whereon we may build the vastest hopes in the Performance of our Duty . And if any one does not live accordingly , a Godly , Righteous , and a Sober Life , I dare be bold to say , it is owing to some spice of Infidelity lurking in his heart , whereby he is not throughly perswaded of , or does not actually consider these Truths ; But he that does throughly Believe and Consider them , can hardly fail of being a good Liver . Thus necessary , you see it is , that our Belief of all the Articles of our Christian Faith be such , as does Influence us to good Works ; And then , after all ,

2. It must be a Belief that causes us to betake our selves to Jesus Christ to Interceed with God the Father for their Gracious Acceptance . 2. To Believe savingly , we must apply our selves to Jesus Christ , to interceed with God the Father for our Gracious Acceptance . This I have formerly , in the beginning of my Exposition , insisted upon ; yet such is the growing Infidelity of the World with respect to this , which is the most Essential part of Christian Faith , that it would not be unseasonable , should I again shew you that we must depend upon the Mediation of Christ with the Father , for us , that our imperfect Righteousness may be graciously accepted to our Justification . This is that Act of Faith which is called in Scripture Believing in Christ ; and to such a Believing as this it is , that our Justification is Attributed by St. Paul , Gal. 2.16 . Know this , that a Man is not Justified by the Works of the Law , but by the Faith of Jesus Christ ; even we have Believed in Jesus Christ , that we might be Justify'd by the Faith of Christ , and not by the Works of the Law , for by the Works of the Law shall no flesh be Justify'd . And as this Act of Faith , the Relying upon God's Mercies in Christ , does wonderfully exalt the Divine Justice and Mercy , so it leaves no place to the Creature to Attribute any part of its Happiness to it self , but does utterly exclude all occasions of Boasting . God hath set forth Jesus Christ his Son to be a Propitiation , through Faith in his blood , to declare his Righteousness for the Remission of Sins , that are past , through the forbearance of God . Where is Boasting then ? it is excluded . By what Law , of Works ? nay , but by the Law of Faith , Rom. 2.25 , 27. So that it is not enough that we Believe punctually , but it is moreover necessary that we rely also on God's Mercies in Christ , that our imperfect Holiness may be accepted ; or otherwise , even our Assent to all the Articles of the Christian Faith will not avail us to our Justification and Salvation ; which brings me ,

Lastly , To shew you what it is to Believe ALL the Articles of our Christian Faith . What to Believe All the Articles of the Christian Faith . And ,

1. To Believe ALL these Articles does Import , that we must Assent with a through perswasion of their undoubted Truth , and of their Divine Authority , to all and every one of those great Articles of Christian Doctrine contained in the Apostles Creed . 1. To Believe them All does Import , that we must Assent to all and every one of those great Articles of Christian Doctrine contained in the Apostles Creed . This Collection , or Summary of Christian Doctrine , is called by St. Paul , Rom. 6.17 . That Form of Doctrine which was deliver'd to the Christians ; that is , that Summary of Christian Doctrine , to the Belief and Practice of which they were deliver'd up , and solemnly Consecrated in their Baptism . And the same is call'd , 2 Tim. 1.13 . The Form of sound words which was heard of the Apostle himself ; and we are commanded to hold it fast ; that is , to take care not to depart from it in any part thereof .

And as we must not shrink from the Confession and Belief of any one of those Articles , which have been handed down to us from the Apostles , in that Summary , or Form of sound words , which makes up the Body of our Christian Faith ; so we must content our selves with the Belief of All those saving Truths , and must not think there is any thing more to be Believ'd by our selves , or others , as necessary to Salvation .

But especially , we must take care of possessing our Minds with a Perswasion of the Truth of such Articles , as do tend to destroy what the true Genuine Doctrines of Christianity , viz. All the Articles of our Christian Faith , Such as tend to destroy a good Life , and send us to other Mediators than Christ , to interceed with the Father for its Acceptance , no Articles of Christian Faith . do Build ; as do all , or most at leastwise , of the New Articles impos'd upon the Belief of Christians in the Romish Church . Some of those Articles in the Romish Creed , do plainly take away the necessity of a Good Life , as might be easily made appear , were it proper here to inlarge on that Point . And other Doctrines of that Church , do as apparently take Men off from depending solely upon the Mediation of Christ with his Father , that he would graciously accept and pass by the Imperfection of the good they do , teaching 'em to apply themselves to the Blessed Virgin , and other Saints , as Mediators with God for 'em . Nay , and some of their Doctrines , as that of Merits , and of Works of Super-errogation , do teach 'em proudly to overvalue their own Performances , and to boast themselves in their Merit . And therefore so far must we be from suffering our selves to be perswaded of the Truth of All these , and the like Doctrines , as Articles of our Christian Faith , that we must utterly dissent from them all , as Unjust and Unreasonable Impositions on the Belief of Christians . In a word ; as we must strengthen our selves in the Belief of All those True and Genuine Articles of the Christian Faith , so to Believe All these , as necessary to Salvation , is enough . But to Believe more , under the Character of Articles of a Christian's Faith , especially if they be such Doctrines as do take off the fears of Sinning , and send us to other Mediators betwixt God and Man , besides the Man Christ Jesus ; this is indeed a Belief , not only superfluous , as being a Belief of more than All the necessary Articles of a Christian's Faith , but is a very sinful , and criminal , and superstitious Perswasion .

2. To Believe ALL the Articles of the Christian Faith , is not only to Assent to All , and every of those Articles in the Gross , but to be fully perswaded of all and every of those single Truths contained in each of those Articles . 2. To Believe all the Articles of the Christian Faith , is to be fully perswaded of all , and of every of those single Truths contained in each of those Articles . Every one of the Articles of our Christian Faith is full of a great deal of Meaning , and many of them do contain Truths of various Kinds and Importance . Thus , for instance , To believe that Jesus Christ was Crucify'd , Dead , and Buried , does import this Comfortable , as well as Fundamental Doctrine of Christianity , That the Only Son of God suffered Death upon the Cross for our Redemption , and that he made there by that one Oblation of himself once offered , a full , perfect , and sufficient Sacrifice , Oblation and Satisfaction , for the Sins of the whole World . And accordingly it is said , 1 Pet. 3.18 . That Christ once suffered for sins , the just for the unjust , that he might bring us to God . And 21.24 . it is said , That he himself did bear our sins in his own body on the Tree .

But then this is not the whole that is meant in that Grand Article , but also this other Doctrine , That he suffered to Redeem us from all Iniquity ; that is , he suffered on the Cross the punishment of our Sins , that we seeing how odious a thing Sin is , which could not be Aton'd for by a Sacrifice less valuable than the Blood of the Son of God , might therefore abhor it , and forsake it . And this is also taught us in the very place now cited from St. Peter , viz. 1 Ep. 2.24 . He his own self bear our sins in his own Body upon the Tree , that we being dead to Sin should live unto Righteousness .

And now a Person may become Guilty of Heresie by believing only one of those Truths contained in the Articles . A Heretick may be such by Believing only of one of those Truths contained in the Article . And accordingly there are two opposite Heresies , which do at this day most grievously afflict the Church of Christ amongst us , and they do divide these two great Doctrines , contain'd in this one Article , betwixt 'em . And they are therefore Heresies , because they do so divide 'em , and do not each of 'em Believe both these important Doctrines . The Antinomians do Believe indeed , that Christ did satisfie the Divine Justice for our Sins , but so as to leave no Conditions to be perform'd by them . And the Socinians , on the other side , owning that he came to draw us off from Sin , deny that he made any Satisfaction for us ; So that both do fundamentally Err in the Faith , tho' they Believe the Article in the gross , that Christ was Crucify'd , Dead and Buried , because neither of them Believe the whole Truth contain'd in that Article . And therefore , as you must Believe All the Articles , so All those Divine and Necessary Truths which are contain'd in every Article of your Christian Faith , according to the full Explication and Meaning thereof , given us in the Nicene and Athanasian Creeds . These Creeds do not contain more , or different Articles of Faith , than the Apostles Creed does ; but in these Creeds , many Articles of our Christian Faith are express'd in the full Sense and Importance of 'em , in opposition to those Heresies which did , and do still pervert , or restrain the Meaning of those Articles . And thus you also see , how you are to Believe All the Articles of your Christian Faith ; that you are not only to Believe every one of 'em , but all that Divine Truth which is contained in each .

And so , as I have before laid before you , how you are to Renounce the Devil , the World , and the Flesh , so now , what it is to Believe all the Articles of your Christian Faith . And so it only remains ( and then I shall have fully Explain'd to you all the Conditions of the Covenant of Grace ) that I shew you next , what it is to obey God's Holy Will and Commandments , and to walk in the same all the days of our Life .

THE XXIII . Lecture . Thirdly , That I should Obey God's Holy Will and Commandments , and Walk in the same all the Days of my Life .

I Hope I have sufficiently explained unto you , the Two first Conditions bound upon you in your Baptismal Covenant , as indispensibly necessary to your obtaining the Benefits of it ; which Conditions are , First , That you should Renounce the Devil , &c. Secondly , That you should Believe , &c. And now I come to the Third ; which is , That you should Obey , &c.

And that I may fully , and to the purpose , explain this to you , I will ,

First , Lay before you , what it is to Obey God's Holy Will and Commandments ; or how far you must be obedient to the Holy Will and Commandments of God , as ever you will hope to obtain Salvation , or to be Inheritors of the Kingdom of Heaven .

Secondly , I will shew you , what it is to Walk in the same all the Days of your Life ; or how long you must persevere in such Obedience , which must be to the end of your Lives . And ,

Thirdly , I will clear the Doctrine of Evangelical Obedience , as so stated , from those Doubts that may be raised against it .

And , First , Because nothing can be more necessary for you to be Instructed in , than the Measures of that Obedience , now under the Gospel , or Covenant of Grace ; upon the performance of less than which , you cannot expect to be made Inheritors of the Kingdom of Heaven ; I will , with what clearness I can , shew you , How far we must be Obedient to God's Holy Will and Commandments , 1. What it is to obey God's Holy Will and Commandments . as ever we 'll hope to obtain Salvation , or to be Inheritors of the Kingdom of Heaven .

And that Evangelical or Gospel-Obedience , which now under the Covenant of Grace , is the indispensible Condition of Man's Salvation , ( to give it you according as it is most exactly stated by the Learned Author of The Measures of Christian Obedience ; The Nature and Measures of Christian Obedience . for it is impossible , I do think , for any one to do it more exactly ; therefore I shall give you an Abstract of that whole Work : ) Is a sincere and entire Obedience to all the Laws of the Gospel : Sincere it must be , by being a true and undissembled Service of God , ( opposite to all Hypocrisie , or a false and feigned Pretence of obeying Him , when in reality we only serve our own Selves , or our own Lusts and Interests . ) Entire it must be , by being the Obedience of the whole Man , to the whole Will of God , and that at all times ; with this abatement of Rigour , That all our unwilling and involuntary Failings , which , through Ignorance and Frailty , we commit , shall , upon our Prayers to God , and Charity to our Neighbour , be forgiven us ; and even our wilful Transgressions , when we repent and forsake 'em , through the Mediation of Christ , and the Grace of the Gospel , shall not be imputed to our Condemnation . Such is the Obedience which every one of you must carefully pay to the Holy Will and Commandments of God , as ever you hope to be Inheritors of the Kingdom of Heaven . But for your better understanding the Nature and Extent of your Christian Obedience , I will a little farther unfold each Part of this Description of it . And ,

I. Our Obedience to all the Laws of the Gospel must be sincere , by being a true and undissembled Service of God , opposite to all Hypocrisie , or a false and feigned Pretence of obeying Him , when in reality we only serve our own selves . 1st . Our Obedience must be sincere , by being a true and undissembled Service of God , opposite to all Hypocrisie , or a false and feigned Pretence of obeying Him , when in truth we serve our own selves . This is a certain Truth , That our Gracious God , for the most part , hath made such Things the Matter of His Laws , and of our Duty , as really make for our own Interest , Reputation , or Profit to perform ; for so it really is to be Temperate , and Chaste , and Contented , and Humble ; to be Vpright , and Charitable , and Peaceable , &c. But then our Obedience is sincere , and done as unto God , when we observe His Laws for His sake , and because He commands it ; for otherwise we do not observe God's Will , but our own : His Commands had no share in what we did , because it had been done although He had said nothing . And thus sincere must our Obedience be unto God ( as ever we expect that God should Judge us at the last Day to have obeyed Him : ) I say , it must be done as unto God ; and sincerely from our Hearts to please Him , and not only our selves . And this is plainly expressed in the very Words of the Gospel , for it accepts not an heartless Service , nor accounts it self obeyed by what was never intended for it : The Lord thy God requires of thee to serve him with all thy Heart , and with all thy Soul , Matth. 22.36 , 37. And therefore St. Paul does pray , that the Philippians may be sincere in their Profession , being filled with the Fruits of Righteousness , or Good Works , to the Praise and Glory of God , not themselves , Phil. 1.10 , 11.

God indeed has not forbidden us all intending and designing of our own Advantage in the performance of his Commandments . God does not forbid us all intending our Advantage in the performance of his Commandments . When He requires us to obey Him , He doth not forbid us all Love of our Selves , and Regard to our own Self-interests : For why ? He does propose to us in Scripture the greatest Rewards possible , as Motives to us , to persuade us to obey . And the Blessed Saints in the Scripture , so Eminent for their Service to God , are said to have had an eye at the Recompense of Reward . But then our Intention of our own Advantage in God's Service is forbidden , and renders our obedient Performances corrupt and insincere , when together with our Intention of serving God , we either join , first , another Intention of serving Sin : Or , secondly , when we design some temporal Ends , as much , or more , than we design God's Service .

First , I say , That Man's Obedience is insincere , who together with his Intentions of serving God , joins another Intention of serving Sin ; But , 1st . that Man's Obedience is insincere , who together with his Intention of serving God , joins another Intention of serving Sin . as if a Man ( as our Saviour tells us the Pharisees did ) make long Prayers , and other Professions of Religion , to enable him the better , and without suspicion , to devour Widows Houses , as well as serve God . Where his obedient Performances slow from such a mixture of Design as this , they will in no wise be owned as an obedient , but punished as a sinful Service .

Secondly , Again , Men's Obedience is insincere , when they design some temporal Ends in the practice of Vertue , as much or more than the design God's Service ; 2dly , When he designs some temporal Ends in the practice of Vertue , as much , or more , than he intends God's Service . as when a Man is temperate , and will not drink , which is his Duty indeed , but yet only because he cannot without making himself sick . But when , in the performance of any Vertue , a Man has a regard as much , if not more , to his Profit or Ease , than to the Commands of God , in that case this Obedience is also insincere , and will be far from entitling him to be an Inheritor of the Kingdom of Heaven : For thus to have as much regard to our worldly Profit or Pleasure , in the performance of any Duty , as to please God , is a degrading of Him ; it is a setting up the World for His Rival : And to bring other Things in Competition with Him , is plainly to renounce Him . In respect of our Love to God , we must even hate Father and Mother , Wife and Children , the dearest Interests and Concerns we have in the World . He will be served and respected above all ; for He is jealous of the Pre-eminence of His Service above all Things , as an Husband is of his Wife's Love to him above other Men : I the Lord , saith he , am a jealous God , Exod. 20.5 . And so much for that Sincerity which is required of us , as the first Qualification of an Acceptable Obedience .

II. That Evangelical or Gospel-Obedience , 2dly , Evangelical Obedience must be entire , viz. which now , under the Covenant of Grace , is the indispensible Condition of every Man's Salvation , must be an entire Obedience to all the Laws of the Gospel . Now this Integrity of our Obedience is such a Perfection and Compleatness of it , as excludes all Maimedness and Defects ; and this in another Word is ordinarily express'd in Scripture by Vprightness , or walking uprightly . And to be upright in God's Ways , is not to stumble and fall by Sin or Disobedience ; but to be perfect and entire , or wanting nothing in obedient Performances .

And that our Obedience may be thus entire and upright , it must be , First , The Obedience of the whole Man : Secondly , To the whole Law : And , Thirdly , performed at all times .

First , That our Obedience to the Laws of the Gospel may be entire , and so avail as to Life and Happiness , it must be the Obedience of the whole Man ; that is , 1st . The Obedience of the whole Man ; that is , we must take care to obey , with all the Powers and Faculties of our Nature : We must have our Understandings , our Wills , our Affections , and our Bodily Powers , obedient to God's Laws . And for this ▪ the very Letter of the Law is express ; for when the Lawyer ask'd our Saviour , What shall I do to inherit eternal Life , Luke 10.25 . our Saviour ask'd , how it is written in the Law ; who answering that it is written , Thou shalt love ( that is , serve , as it is Deut. 11.13 . ) the Lord thy God with all thine Heart , or Will , with all thy Soul , or Affections , with all thy Strength , or Bodily Powers , and with all thy Mind , or Understanding , vers. 26 , 27. When the Lawyer answered him , That thus indeed it was written in the Law ( as it was Deut. 11. ) our Saviour told him , he answered right ; and bid him do this , and he should live . Obedience , with all the Powers , and with the whole Nature , is the Means of Life , and the indispensible Condition of our eternal Happiness . And ,

In the first place of the Mind and Vnderstanding . First , We must keep all God's Commandments with our Mind , or Understanding ; that is , all the Thoughts and Imaginations , all the Contrivances and Counsels of our Hearts , must be governed by , and kept in obedience to the Laws of the Gospel ; so that we must not indulge our selves , nor entertain in our Hearts evil Thoughts , wanton and vain Thoughts ; nor must we purpose and contrive wicked and unjust Things , no more than we must outwardly act them . Thus the Apostle , 2 Cor. 10.4 tells us , That the Weapons of a Christian's Warfare , must be mighty through God , to the pulling down Strong-holds , to the casting down Imaginations , and every high thing that exalteth it self against the Knowledge of God , and to the bringing into captivity every Thought to the Obedience of Christ . This Text forbids all Thoughts and Contrivances of Sin .

Secondly , Secondly , of the Will . As ever we hope to have our Obedience avail us to Life and Happiness ; as we must keep our Minds and Understandings , so likewise our Wills , in Obedience to God's Commands . The Choice , as well as the Practice of our Duty , is plainly necessary to render it available to our Salvation ; but , on the other side , he that would sin , if he could conveniently and opportunely ; if he chuse Sin , although he miss of opportunity to act it ; the bare Choice , without the Practice , is sufficiently to his Condemnation . Thus our Lord Himself has determined it , Whosoever looks on a Woman to lust after her , or so long 'till his Heart consent to commit Lewdness with her , if he could , though he never meet with an opportunity to act it , hath committed Adultery with her already in his Heart , Matth. 5.28 . This Text shews us , that we may disobey in Willing , as well as Doing ; and that we shall be condemned for a wicked Choice , as well as a wicked Practice .

Thirdly , Thirdly , of the Affections . As we will render to God the Obedience of the whole Man , an entire Obedience , such as will avail us to Salvation ; we must regulate our Souls and Affections , conforming them wholly to what God commands : That is , we must love our Duty , as well as do it ; and not to do it meerly out of Fear , but of out Love . To pretend Obedience to God , and yet to love what he forbids ; to make a show of his Service , and yet in our very Hearts to hanker after his vilest Enemies , our Sins , whom above all Things his Soul hates ; this surely is not honestly to Serve , but grosly to Collogue , and flatly to Dissemble with Him . And we must not do our Duty meerly out of Fear , I say , but out of Love ; for thus to serve God against our Wills , is to submit to Him , as a Slave doth to a tyrannous Lord ; not through any Kindness for him , but through a hateful Fear of him . But this is such a hateful way of performing Obedience , as God will never endure , nor accept of ; for He scorns to be served by a slavish Fear , and an unwilling Mind . No Man ( as our Saviour says , Matth. 6.24 . ) can serve two Masters ; for if he loves the one , he will hate the other : Ye cannot serve God and Mammon . By this he lets us know , that our Love and Obedience must go together , and be paid both to one God .

Lastly , As we will give God the Service and Obedience of the whole Man , an Entire Obedience , such as he will Accept of to our Salvation , we must Obey him with all our Strength and bodily Powers : That is , we must not only Inwardly Approve of God's Commands as good in our Minds and Judgments , bear a Love to 'em with our Affections , and chuse 'em with our Wills ; but we must proceed Outwardly to Act , and do the Will of God in the Outward and Constant Practice of our Lives ; we must put to our Strength and bodily Powers , and work the Will of God in our Lives and Actions . Little Children , saith St. John , 1 Epist. 3.7 . let no Man deceive you ; he that doth Righteousness , is righteous : That is , you will be deceived , if you suffer others to persuade you , or vainly flatter your selves , that there is any thing less than doing and acting vertuously and righteously , for which you shall be rewarded as vertuous and religious Persons . These Texts , besides many others , shew you the necessity , that our Inward good Motions , proceed to Outward good Operations ; that you must go on to do good Deeds , before you are fit for the Great Reward ; that we must work , as well as desire , and not only will and like , but do our Duty ; because on nothing less than that we shall at the last Day be accepted .

This indeed is the severe Service , This the distasteful part ; and the distastful Part of our Duty . A secret Wish , or a sudden Desire of Obedience , may start up in our Souls unawares ; and there is not much opposition made to it , because our Lusts receive no great hurt from it : And therefore they will allow us to think of Good , to spend a faint Relish , a sudden Inclination , or fruitless Desire upon it ; but if once we would go on to do our Duty , and to begin Obedience , then begins the Conflict ; our Lusts then bestirr themselves with might and main , and set every Faculty on work to resist and defeat it ; for our Thoughts then begin to argue and to pick Quarrels with our Duty , our Wills then begin to be averse , and our Affections to cool towards it .

And because in this Obedience of our Works and Actions , And therefore endeavoured to be shifted off . there is so much of difficulty , therefore are most People so desirous to shift it off , and so forward to take up with any thing which will save them the labour of it : They persuade themselves , that God will admit of easier Terms ; and build their Hopes on cheaper Services ; as particularly , that it will be sufficient to Salvation , that they Believe the Gospel , and that Jesus Christ died for them ; that God will accept of the Will for the Deed ; that God will excuse their Disobedience , because when they fall , it is by reason of strong and violent Temptations : And , lastly , that it is not without Reluctancy and great Unwillingness that they disobey . But all these are deceitful Imaginations ; for howsoever we are against Sin in our Thoughts , and Minds , and Desires , the working Wickedness will make us , in God's account , Sons of Sin and Disobedience , and will be sure to render such Children of Wrath and Destruction . If you live after the Flesh , saith St. Paul , you shall die , Rom. 8.13 . And whatever Men think in their Minds , or desire in their Hearts , or profess in their Words to the contrary ; if for all that they continue to commit Sin in their Actions , Christ has told them plainly , That he will pronounce ( when he comes to sit as Judge ) Depart from me , all ye that work Iniquity , Matth. 7.23 .

And thus you see what is , in the first place , necessary to make up an Entire Obedience ; that our Obedience might be that of the whole Man ; and that it may be such , we must have our Minds , our Wills , our Affections , and , lastly , our outward Actions , in Obedience to the Laws of the Gospel ; that all these several Powers must unite in God's Service , before it will be Upright and Compleat , such as at present his Law requires , and such as at the last Day he will accept of , and reward us for .

2dly , It must be an Obedience to the whole Law . Secondly , As it is necessary to the Integrity of our Obedience , that we Obey his Holy Will and Commandments with our whole Man , with our Minds , our Souls , our Wills , and our Strength ; so that we Obey his whole Law , and Conform our selves to every of his Commandments . We must not think to pick and chuse in the doing of our Duty ; for if we do not Obey all , we Obey not right in any ; because all the Laws of God are bound upon us by the same Power , and enjoined by the same Authority : So that if we fulfill any one upon this account of his having required it ; the same reason holds for the fulfilling of all the rest .

This indeed is very hardly believed , because it is so hard to practise ; for almost every Man has some Sin or other , which he can as well die as part with : It has got his Heart , and is become the Master of his Affections ; and since he loves it so dearly , he hopes God will bear with it too .

And when Men are thus desirous to Obey God by halves , and would hope that this might serve the turn , they take to themselves false Grounds and Confidences , under which they shelter themselves , in the allowance or indulgence of such Sins , as they are resolved to practise ; and when they do wilfully continue in the practice of any Sin , they usually plead one or more of these Things in excuse :

This endeavoured to be evaded by Excuses ; First , That they sinn'd for the preservation of their Religion and themselves , in times of Danger and Persecution : Or , secondly , for the supply of their Necessities by sinful Arts , Compliances , and Services , and in times of Want and Indigency : Or , thirdly , for the satisfaction of their Flesh , in Sins of Temper , Age , or Way of Life .

But in vain . But whosoever would Obey God's Laws , to the Salvation of his Soul , must Obey in every Instance , and continue wilfully to transgress in none ; he must never hope to please God in nothing , but what he lists himself : For the Obedience of the Covenant , whereinto Christ commissioned his Apostles to Baptize Converts , is nothing below an Entire Obedience : Go , says he , Baptize all Nations , teaching them to observe all Things whatsoever I have commanded you , Matth. 28.19 , 20. And threatens , Matth. 5.19 . That he who breaks the least of these Commandments , shall be called least in the Kingdom of Heaven , or none at all , which is the sence of the Hebrew Phrase . So that the Obedience upon which alone we must expect to be Inheritors of the Kingdom of Heaven , must be a Faithful and Entire Obedience to all the Laws and Commands of the Gospel . Thus we must Obey all God's Holy Will and Commandments ; which brings me ,

III. To my general Proposal ; which was , to shew you , What it is to Walk in the same all the Days of our Lives ; 3dly , What it is to Walk in the same all the Days of our Lives . we must continue in such a Sincere and Entire Obedience , even to the End of our Lives . We must not think to please God by an Obedience , that comes and goes by Fits ; or by serving him only at such times as we are in Humour , and have no Temptation to the contrary ; but our Service of Him must be Constant and Vniform ; we must obey Him in all things , and wilfully transgress in none .

Some indeed there are , who parcel out their Time , and divide it betwixt God and their Sins ; they observe a constant course of Transgressing and Repenting , of Sin and Sorrow ; for they are always won when they are tempted , and they are always sorrowful when they have done : And others there are , who wholly fall off at last , and sin against God for altogether .

But now as for such a broken Service as this is , God will by no means accept of it : For when Christ comes to Judgment , God will not endure a constant Revolution of Sin and Repentance . he will pass Sentence upon Men according to what they are then , and not according to what they have been formerly . If the righteous Man turn away from his Righteousness , and commit Iniquity , and do according to all that the wicked Man doth ; Shall he live ? No , by no means : For all his Righteousness that he hath done formerly , shall not be mentioned ; but in his Trespass that he hath since trespassed , and in his Sin that he hath since sinned , in them shall he die , Ezek. 18.24 . And it is they , which by patient continuing in Well-doing , seek for Glory and Immortality , that shall inherit eternal Life , Rom. 2.6 , 7.

But as for all those who fall off from a good Course , and turn Apostates from Obedience , their Case is desperate , and their Condition extreamly damnable : For if after Men have once escaped the Pollution of the World , through the Knowledge of Christ's Gospel , they are again entangled therein , and overcome ; then is the latter End worse with them than the Beginning , 2 Pet. 2.20 . So that the Obedience which God will accept , and which will render us Inheritors of the Kingdom of Heaven , must be , as of our whole Man , and to all the Laws of the Gospel ; so it must be perform'd to 'em at all times : We must persevere in it through all Seasons , and take care both to live and die in it ; for our Reward will be dispenced unto us , according to the nature of our Service , at the time of Payment , and he only , as our Saviour says , that endureth to the End , shall be saved , Matth. 10.22 .

And thus I have shew'd you , first , What it is to Obey God's Holy Will and Commandments , or how far you must be Obedient to the Holy Will and Commandments of God , as ever you will hope to obtain Salvation , or to be Inheritors of the Kingdom of Heaven : And , secondly , I have also shewed you , What it is to Walk in the same all the Days of your Life , or how long you must persevere in such Obedience , even to the End of your Lives . In short , I have also shewed you , That the Obedience which is the Condition of our Salvation , even now under the Gospel , must be a Sincere and Entire Observance of all the Laws of Christianity . Sincere it must be , as I have shewed you , by being a true and undissembled Service , opposite to all Hypocrisie , or a false and feigned Pretence of Obeying him , when in reality we only serve our own selves , our own Lusts and Interests . And Entire it must be , by being the Obedience of the whole Man , to the whole Law ; and not for some short , but for our whole Time , and to the End of our Lives .

Object . But here it will be demanded , That if this be that Obedience , which now under the Gospel , or Covenant of Grace , is required , as the indispensible Condition of our being made Inheritors of the Kingdom of Heaven ; wherein lies the difference between this , and the First Covenant , or Covenant of Works , which Christ came to purchase our Freedom from , and to establish this in its room ? The Condition of the First ( as I have told you ) was no less than a Perfect , Exact , Unsinning Obedience , the never offending in any one Point ; and if our Obedience now must be so Sincere and Entire an Obedience of the Whole Man , to all the Laws of the Gospel , and this to be performed at all times ( as has been now described ) wherein does this come short , you 'll say , of that Perfect Obedience , required of us in our State of Innocency , or that Legal Obedience required under the Covenant of Works ?

And now therefore , to clear the Doctrine of Evangelical Obedience , Answ. The difference between Evangelical and a Legal Obedience . as thus stated from any such Doubt , as if there were no difference betwixt the Covenants in matter of Rigour ; I shall shew that there is a very material Difference , and such as makes this we are now under , deservedly be styled a Covenant of Grace . And the difference is this , That whereas under the First , the Obedience was to be so perfect , that there was no Mercy upon the least Transgression ; but the Offender became immediately liable to the threatned Punishment . Now under the Second , as Sincere and Entire as our Obedience must be ; yet no more is required at our hands , than what by God's Grace , and our own honest Endeavours , we shall be enabled to perform . And therefore since the Weakness of our Nature is such , that we cannot continue in an unsinning Obedience ; though all our wilful and chosen Sins indeed , if persisted in , will still put a Barr to our Salvation ; yet all our Unavoidable Infirmities , and Involuntary Transgressions , shall be constantly forgiven us ; and even our Wilful and more Heinous Sins , when by Repentance we bewail and forsake 'em , and take better care to Avoid 'em for the future , they also , through the Mediation of Christ , according to the Terms he has obtained for us in the Covenant of Grace , shall be forgiven us , and not prejudice our being Inheritors of the Kingdom of Heaven .

True it is , the difference betwixt the Covenant of Works , and the Covenant of Grace , is not so great , but our Wilful Chosen Sins , if still persisted in , will put a Barr to our Salvation . This difference not so great , but that our wilful and chosen Sins will put a Barr to our Salvation . A wilful Sin is when we see and consider of the Sinfulness of any Action , which we are tempted to , and after that chuse to Act and Perform it . Every Sin against Knowledge and Conscience , is a wilful Sin , when our own Heart rebukes and checks us at the time of Sinning , telling us , that God hath forbidden that which we are about to do ; notwithstanding which , we presume to do it . And as for them , they are all of an heinous Guilt , and of a crying Nature ; such Sins are a despising of God's Law , and therefore are call'd Presumptuous Sins , and are said to be acted through a Rebellious Pride , and with an high Hand , Numb. 15.30 .

And those who have committed such , are said , Heb. 10.29 . to have done despight to the Spirit of Grace , because as well the Spirit of God , as their own Reason have resisted 'em in the committing of such Sins , which Resistance notwithstanding they have violently broke through . And as to such Sins therefore , they will make us the Children of Wrath , and subject us to punishment , as well now , as under the Law , as is evident from that place , Heb. 10.28 , 29. now mentioned : He that despised Moses's Law , died without Mercy ; of how much sorer punishment , suppose ye , shall he be thought worthy , who hath trodden underfoot the Son of God , and hath counted the Blood of the Covenant an unholy Thing , ( which they do who do wholly apostatize ) and hath done despite to the Spirit of Grace ? which they do who do sin wilfully .

And this they will be accounted to do , whether such Sins be Directly and Expresly Wilful and Chosen , or only Indirectly so , Some Sins are directly and expresly wilful . and by Interpretation . Sometimes Men eye and view the Sin they are about to commit , before they chuse or act ; they pause and deliberate , doubt and demurr about it ; they have a Conflict and Dispute in their own Minds , whether they should commit or keep off from it : And when notwithstanding this they commit it , that Sin is then directly and expresly chosen and wilful , and done in despight of the Spirit of Grace , and is therefore of a very heinous and damning Nature .

But besides these , there are other sinful Actions which are not chosen directly and expresly , but only indirectly , Some indirectly and interpretatively . and by interpretation ; that is , when Men expresly chuse such a state of Things , as make some sinful Actions after that , to be no longer a matter of free Choice , but almost necessary and unavoidable . Thus he that wilfully drinks 'till he is drunk , and then in his Drink commits Murder and Uncleanness , or any other mad Frolicks , or sinful Extravagances , without any deliberation or consideration at all , shall nevertheless be judged to have wilfully committed those Sins , because he did deliberately and wilfully fall into that Sin of Drunkenness , which when he was in ( by depriving himself of his Reason ) made those , or any other Sins , unavoidable at that time . So again , he that watches not over , but indulges and gives way to his Passions , and in his Anger kills a Man ; and he that accustoms himself to a Sin so often , that he knows not when he commits it , as to swear , in either of these cases also , he shall be judged wilfully in God's account to have committed Murder , and to have swore ; because any Man may chuse to indulge and humour his Passions , or to accustom himself to that Sin , which makes his falling into other Sins so unavoidable . And , lastly , he that wilfully neglects the means of attaining to any Grace or Vertue , will be judged wilfully to have omitted his Duty , which in the use of due means he might have done acceptably . Thus in either of these cases , when Men fall into any Sin , either by Drunkenness , or by indulging , and not watching over their Passions ; or by reason of having long accustomed themselves to such Sins ; or , lastly , by neglecting the Means of attaining to any Grace or Vertue : In any of these cases , he that commits a Sin , his Sin will be accounted as indirectly , and interpretatively chosen and voluntary , because he did willingly do those things which brought and betray d him into such Sin ; or wilfully neglected those Means which would have preserved him from them . And so his Sin will be condemned , as a chosen and wilful Sin , and a Transgression of God's Law , and he punished as a wilfully disobedient Person . So that the difference between the Law and the Gospel is not such , as that wilful Sins shall be now unpunish'd . But the difference is , 1st . that those who sincerely and entirely obey , shall not be called to an account for unchosen and involuntary sins . But here the difference is very great and comfortable ; and it is this , That ,

First , Our unchosen and involuntary Sins , which , through the Weakness and Frailty of our Nature , we cannot always avoid , through the Mediation of Christ , now under the Covenant of Grace ; those who sincerely and entirely Obey the Laws of the Gospel , shall not be called to an account for such .

And such unchosen and involuntary Sins , are those which we commit either through Ignorance , because we did not understand our Duty ; or through Inconsideration , because we did not think of it . And unless our Ignorance and Inconsideration be themselves wilful , we shall not be condemned for the Failings we have committed through either of 'em .

The first cause of an innocent and pardonable Involuntariness , is Ignorance of our Duty , The first cause of an innocent Involuntariness , Ignorance of our Duty . when we do what God forbids , because we do not know that He has forbid it ; for such Failings as we ignorantly commit , we shall not be condemned under the Covenant of Grace ; for Christ , who is our High Priest , as St. Paul assures us , will have compassion on the Ignorant , and them that are out of the Way , Heb. 5.2 .

Provided it be not wilful . True it is , there are those that are wilfully ignorant ; for either they shut their Eyes , and will not see their Duty , or they are idle and careless , and will not enquire after it : So that if they do not know their Duty , it is because they do not desire the Knowledge of it , or will be at no pains for it ; they neither read the Word , nor come to hear it , nor to be Catechised ; and if they do come , neither think nor consider afterwards upon what they have heard ; nor pray to God to make all those means of Knowledge effectual to their Salvation . And in the neglect of these Means of Knowledge , they make themselves wilfully ignorant ; and so their Ignorance will not be their Excuse , but their condemning Sin , because it was wilful and chosen . But if you have an honest Heart , desirous to be taught , that you may know and do your Duty ; and use an honest Industry , by Reading , coming to be Catechised , by constantly Hearing of the Word . If thus you do all that lies upon you to be informed what you ought to do , and yet afterwards , if through Misunderstanding , you fail , then through the Grace of the Gospel , and the Mediation of our Saviour , what you have been wanting in , will not be imputed to your Condemnation . Nor ,

Secondly , What you do unwillingly commit through Inconsideration . 2d . Inconsideration . We sometimes do things we do not think nor consider the Evil of 'em when we commit 'em ; and so their Sinfulness being unseen , is also unchosen ; and these Slips do so steal from us , without our Consideration and thinking of 'em , Inconsideration excuses , 1. When through surprize . several ways ; either , first , by surprize , and a sudden Temptation . And thus St. Paul , upon an unexpected occasion , was surprized into a sudden Anger , and into an unadvised Irreverence towards the High Priest , Acts 23.1 , 2 , 3. And the beginnings of a single Passion , whether of Anger or Envy , and the unadvised Slips of the Tongue , generally enter this way . Or , secondly , we venture upon several Actions without thinking of their sinfulness , through our natural Weariness , and the length and constancy of a Temptation . Thus in times of Affliction , or Sickness , 2. When through natural weariness , and the length and strength of a Temptation . by the uneasiness of the Flesh , and the hardness of Man's Condition , a Person is sometimes tempted to fret and murmur , and to be peevish and repining : And so we find it was with Job , who though a Man patient to a Proverb , and one to whom , by the Testimony of God Himself , there was none Equal in the whole Earth , a perfect and an upright Man , one who feared God , and eschewed Evil , Job 1.8 . Yet this Man , I say , of admirable Constancy and Patience , was wearied out of his Watchfulness , by a tedious trial of Afflictions ; and in that time of his Unadvisedness , uttered many Things impatient with his Lips , as appear from his whole History . And , lastly , we sometimes inconsiderately and unadvisedly do an ill Thing , by reason of the violent Discomposure and Disturbance of our thinking Powers , when our Mind is so disturbed , that on a sudden we cannot think what we do ; Lastly , When by the violent discomposure of our Thinking Powers , our Minds are so disturbed , that we cannot think what we do . as upon a sudden Grief , Anger , or Fear . And thus Samuel , who was a Person so dear to God , that if he could be intreated by any Man , he tells us it would be by him , or Moses , standing to intercede before him ; did yet in an instance that would have drawn him into the hazard of his Life , dispute God's Command , when he should have perform'd it , and question where in Duty it became him to Obey ; for when God did bid him go and Anoint David King , which Service was sure to draw upon him the implacable Hatred of Saul ; through the sudden force of that frightful Thought , instead of Obeying , he answers again , saying , How can I go ? for if Saul hear of it , he will kill me , 1 Sam. 16.1 , 2. So that as for those Slips , which we do unwillingly commit , through either of these Causes of Inconsideration , they are a matter of God's Mercy , and will be graciously born with , and forgiven now under the Gospel and Covenant of Grace ; for all those Persons now mentioned as guilty of the like , St. Paul , Job , and Samuel , were in a state of Grace , and the dear Children of God ; I say therefore , they will be graciously born with , and forgiven .

Provided , first , we never be guilty of 'em , Ignorance and Inconsideration excuse not these Sins , 1. Which we have time to understand and observe ; nor , 2. Crying Sins ; nor , 3. Those we do not endeavour against ; nor , lastly , Which we are not sorry for . when we have understanding of , and time to observe 'em , nor , secondly , in any great and crying Sin , as Murder , Adultery , &c. for no Man can pretend he did unwittingly commit such things , as a Man's Conscience will presently start at : Provided , thirdly , we do endeavour and strive , and watch against 'em : And , lastly , after we find that we have fallen into 'em , provided we be sorry , and earnestly beg God's pardon for 'em . Provided thus , such Slips and Infirmities , as we do commit unadvisedly and inconsiderately , shall not be laid to our charge .

And thus you see , that our unavoidable Infirmities , and our unwilling Transgressions , which through an unaffected Ignorance , and an involuntary Inconsideration , we do commit , shall not be imputed to our Condemnation now under the Gospel , or Covenant of Grace . And this is the first great Difference between the First Covenant , wherein the least Sin was Unpardonable , and this Second Covenant , or the Covenant of Grace , wherein , through the Mediation of CHRIST , all our Unwilling , Involuntary Infirmities , shall be graciously pass'd by .

The Second great Difference is , That even our wilful and more heinous Sins , when by our Repentance we bewail and forsake 'em , and take better care to avoid 'em for the future ; they also , through the Mediation of Christ , according to the Terms he has obtained for us in the Covenant of Grace , shall be forgiven us , The 2d . Difference betwixt Legal and Evangelical Obedience , That our wilful and more heinous nous Sins when Repented of through the Mediation of Christ , according to the Terms he has obtained for us in the Covenant of Grace , shall be forgiven us . and not prejudice our being Inheritors of the Kingdom of Heaven .

Among the Jews , according to the strictness of Moses's Law , the Punishment took place upon the first wilful breach : He that despised Moses 's Law , saith the Apostle , if it were in an instance where the Law threatned death , died without Mercy , Heb. 10.28 . A Man that had committed Adultery , or Murder , or any other Crime , whereof Death was the establish'd Punishment , was to the without Remedy ; for no Sacrifice would be accepted for him , nor would the Law admit of any Favour or Dispensation .

But when Christ came into the World , his Business was to abrogate all the Rigour of Moses's Law , as well as that of the First Covenant , and to preach an Universal Pardon upon Repentance . Now under the Covenant of Grace , God doth not cast us off upon the commission of every Sin , but as he is heartily desirous that we should repent of it , according to that of Ezek. 33.11 . As I live , saith the Lord , I do not delight in the death of a Sinner , but rather that he return , and live . So when we repent , he has oblig'd Himself , by his Truth and Faithfulness , to forgive it , according to that of St. John , Epist. 1.9 . If we confess our Sins , he is faithful and just to forgive us our Sins .

This is the great Doctrine of the Gospel , which is a Covenant of Remission of Sins upon our Repentance ; Remission of Sins upon Repentance , the great Doctrine of the Gospel . and therefore our Saviour , when he began himself to preach it , he said , Repent , for the Kingdom of Heaven is at hand , Matth. 4.17 . And when he left the World , he commanded his Disciples , that they should declare to the World the Pardon of Sins upon their Repentance ; for so St. Luke tells us , Ch. 24.47 . that he gave 'em in charge , That Repentance and Remission of Sins should be preach'd in his Name to all Nations .

Thus has God provided us of means , which will most certainly restore us to his Favour . He has not left us in a forsaken state , but has prescribed us this Method of Repentance to recover us out of it , and to be the great Instrument of our Pardon and Reconciliation . And our Repentance , through the Mediation of Christ , will be accepted for our Pardon , whatever our Sins have been , whether known or unknown ; whether they have been wilful or involuntary Sins .

Repentance will be accepted to our pardon , for our known or secret Sins , whether wilfully or unwilly committed , but now forgot , though generally repented of . 2. For our most known and wilful Sins , if particularly repented of . First , Our unknown , or secret Sins , which whether wilfully or unwillingly we have committed , but now we have forgot , shall be forgiven us upon our hearty , though general Prayer to God to forgive us ; such as was that of David , O cleanse me from my secret Faults , Psal. 19.12 . and upon our diligent care hereafter , not knowingly and wilfully to transgress any of God's Laws . And ,

Secondly , Our most unknown and wilful Sins , even they shall also be forgiven us , if for every particular Sin we know our selves to have committed , we particularly repent of it by confessing it to God , and by taking care to amend and forsake it for the future .

'Till we are reclaimed indeed from our former Sins , and are become God's dutiful Sons and faithful Servants for the present , and for the future ; it is not consistent with the Honour of his Justice and Holiness , with the Authority of his Laws , and with the Wisdom of his Government , to receive us into his Favour : But as soon as ever we are conscientiously reform from our Sins , he will be reconciled to us if we are heartily sorry for what has been past , and amended for the future ; and in case of Injury and Wrong done to God or Man , we undo , as much as in us lies , what has been done amiss , by making amends , and reparation for what we have injured either .

We cannot be said to repent of a Sin , unless we undo , And in case of Injury to Man , if Restitution be made . as much as in us lies , what has been done amiss : Therefore if any one has offended his Neighbour , and given him just cause of Anger against him ; he that will truly repent , and expect that God will hear his Prayers for his Pardon , must go and acknowledge his Offence , endeavour to appease his Neighbour , and be reconciled to him ; for so our Saviour has ordered , Matth 5.23 . before he offer his Prayer to God . And he that has injured his Neighbour , either by taking away his good Name by Slander , or his Goods by wrong Dealing , must take off the Slander , and restore what he has unjustly got ; and so did good Zacheus , upon his Repentanee , we find , Luke 19.8 . when he embraced the Gospel .

And so likewise towards the Reparation of God's Honour , I must needs add , as a necessary part of Repentance , Of high Dishonour to God and Religion , if that be not repaired by an eminent Repentance . that he who has formerly liv'd a very notorious and scandalously ill Life , to the great Dishonour of God and Religion , must now , towards the Reparation of God's Honour , be as famous for his eminent and exemplary Piety , that his Repentance may be accepted , a private Sorrow for publick Scandals falling vastly short of undoing what has been done amiss , in which consists the restitutive part of Repentance . The necessity of this , we have exemplified in the case of the Woman who washed our Saviour's Feet with her Tears , and wiped them with the Hair of her Head , Luke 7.44 . She had formerly , it seems , been a very vile Woman ; but the reason why her Sins , which were many , were forgiven , is said by our Saviour to have been , because she loved much , vers. 47. And thus if we do repent , our Sins shall not be imputed to us ; but through the Merits of Christ's Death , and the Grace of the Gospel , they shall be looked upon as if they had never been .

And thus I have shewed you that other great Difference betwixt that Obedience required now under the Covenant of Grace , and the Obedience required by the First Covenant ; That whereas the Obedience required by the First , was a Perfect , Exact , Vnsinning Obedience , the never Offending at all . Now not only our involuntary Sins and Infirmities ; but also our most voluntary and and wilful Transgressions , when by Repentance we bewail and forsake 'em , and take better care to avoid 'em for the future ; they also , through the Mediation of Christ , according to the Terms he has obtained for us in the Covenant of Grace , shall be forgiven us , and not prejudice our being Inheritors of the Kingdom of Heaven .

And upon the whole , I have now shewed you , The sum of Evangelical Obedience . as to all that Obedience required now under the Gospel , to make us Inheritors of the Kingdom of Heaven ; that there is not required indeed , a Perfect , Exact , Unsinning Obedience , the never offending in any one part , which was the indispensible Condition of the First Covenant ; but there must be a Sincere and Entire Obedience paid to all the Laws of the Gospel : Sincere it must be , by being a true and undissembled Service , Obeying 'em not only because most for our Health and Interest , as generally the Laws of Religion are ; but even where they are contrary to our Inclinations and Interest , because God commands us . And entire it must be , by being the Obedience of the whole Man , of our Understanding , our Wills , our Affections , and our Actions , to the whole Law of God , and that at all times . And this if we endeavour the best we can to do , that our unwilling and involuntary Failings , which through Ignorance and Frailty we commit , shall , upon our Prayers to God , be forgiven us ; and that our wilful Transgressions , when we repent of , and forsake 'em , through the Mediation of Christ , and the Grace of the Gospel , shall not be imputed to our Condemnation .

In a word ; That Obedience ( to speak also in the Words of the Learned Dr. Hammond ) The sum also thereof , according to Dr. Hammond . which is the Condition of the Second Covenant , and of our being made Inheritors of the Kingdom of Heaven : Negatively it is not a Perfect , Exact , Unsinning Obedience , the never offending at all in any kind of Sin , ( this is the Condition of the First Covenant . ) Nor , secondly , is it never to have committed any deliberate Sin in the former course of our Lives . Nor , thirdly , never to have gone on , or continued in any habitual or customary Sin for the time past : But it is positively the New Creature , or Renewed , Sincere Honest , Faithful Obedience to the whole Gospel , giving up the whole Heart unto Christ , the performing of that which God enables us to perform , and bewailing our Infirmities , and Frailties , and Sins , both of the past and present Life , and beseeching God's Pardon in Christ for all such , and sincerely labouring to mortifie every Sin , and to perform an uniform Obedience to God , and from every Fall rising again by Repentance . And thus , if we Obey God's Holy Will and Commandments , and Walk in the same all the Days of our Life , we shall not fail to be Inheritors of the Kingdom of Heaven .

And thus I have fully explained to you all the Conditions of the Covenant of Grace , both on God's part and on ours ; both what it is to be a Member , &c. and which are the Mercies and Favours made over to us therein on God's part , and what it is to Renounce the Devil , &c. which are the Conditions to be performed on ours .

My next Task must be , and then I shall give you a full account of all that pertains to the Nature and Substance of the Covenant of Grace ) to shew you , what a happy state of Salvation this is , to be in such a gracious Covenant with GOD ; By whose Mediation we obtained it ; By whom and how we are called into it : And , lastly , what infinite Thanks we owe to God for Calling us into this state of Salvation : All which Points we have taught us in these Words : And I thank God our heavenly Father , that he hath called me to this state of Salvation , through Jesus Christ our Saviour .

THE XXIV . Lecture . And I heartily thank our Heavenly Father , that He hath Called me to this State of Salvation , through Iesus Christ our Saviour .

I Have already , in order to a full Explication of all that pertains to the nature of the Covenant of Grace , given you an account of the Terms and Conditions of it , both on God's part , and on ours , as they are laid down and taught you in your Church-Catechism .

The Invaluable Priviledges on God's part , made over to you therein , as you are taught in your Catechism , and I have explained 'em to you are , first , That you are therein made Members of Christ ; secondly , Children of God ; and , thirdly , Inheritors of the Kingdom of Heaven . And those Conditions to be performed by us , our part of the Covenant , are , That we should , first , Renounce the Devil and all his Works , the Pomps and Vanities of this wicked World , and all the sinful Lusts of the Flesh . Secondly , That we should believe all the Articles of the Christian Faith . And , Thirdly , That we should keep God's Holy Will and Commandments , and walk in the same all the days of our Life . And what each several Article in this your gracious Covenant doth mean and import , I have hitherto ( according to the best of my Skill ) been explaining to you .

And now , if there be any thing farther necessary to a full and compleat Explication of the Nature of this Covenant , it must be this , in the second place , to shew you , How that thereby you are restored to a state of Salvation : Thirdly , By whose Mediation you obtained so gracious a Covenant , and are put thereby into a state of Salvation ; It was through Jesus Christ our Saviour . Fourthly , By whom and how we have been Called to this state of Salvation ; It was our Heavenly Father , who hath called us to this state of Salvation , through Jesus Christ our Saviour . And , lastly , What infinite reason you have heartily to thank Almighty God our Heavenly Father , that he hath Called you to this state of Salvation , through Jesus Christ our Saviour .

And I heartily thank our Heavenly Father , that he hath Called me to this State , &c.

And as all these Points are fairly taught you in these Words of your Catechism ; so in commenting upon these , I will , by God's Assistance , open and explain these several Points to you . To proceed therefore , in order to a more compleat understanding of the whole Nature of the Covenant of Grace , let us see ,

Secondly , How this Covenant , whose Terms and Conditions I have been explaining to you , does restore us to a state of Salvation . That in the Covenant of Grace , we are restored to a ●tate of Salvation . Salvation does import a deliverance from Danger or Misery ; and a State of Salvation does import the being put into a Condition of Safety , where one may be safe and secure from Danger and Misery , if he please . For our understanding therefore , how this Covenant of Grace is a means of restoring us to a State of Salvation , we must look back and consider , how we brought our selves into a State of Danger and Misery before ; and how by the Covenant of Grace we are put again into a State of Safety and Security , if we pelase .

And to this purpose we must know , That God Almighty created Man at first in such a state of Perfection , How we brought our selves into a state of Misery before . with such an enlightned Mind , such a regular Will to the Laws of right Reason , and with such obedient Appetites and Affections , that he might , if he would , have continued in perfect Innocency : And now making him thus upright , and capable to perform such an Obedience , God did very reasonably make this Covenant with Man , That he should perform a Perfect , Exact , Vnsinning Obedience , and live for ever : But upon the least Sin , the eating of the Fruit of one Forbidden Tree , he should surely die . The Event of which Proceeding was , that Man hearkning to the Suggestions of the Devil , did thereby rebell against his Maker , take part with Satan , and so did forfeit all his Right and Hopes of Happiness ; which upon the faithful Performance of his Covenant he would have had , was shut out of Paradise , and condemned to death , as you will see largely described in the third Chapter of Genesis . Thus did Man , by the breach of his Covenant with God , bring himself into a state of Danger and extream Misery .

How by the Covenant of Grace we are put into a state of security , if we please . And now here it comes in for us to consider the Second Covenant , as that which restores us to a state of Salvation . Had the First remained uncancelled , and in full force , we must have all perished without remedy , upon a double account : It required an unsinning Obedience , and we had sinned : It allowed no place for Repentance after Sin , and yet we had brought our selves into that State , that except we should repent , and our Repentance be accepted , we must all undoubtedly have perished . We were unavoidably therefore bound up by that First Covenant , as the case then stood with us , to Death and Misery ; and it was not possible for the Wit of Man to contrive any way to escape it .

And now when we were in this irrepairable State , was God of his own Goodness graciously pleased to cancel the First Covenant , blotting out the Hand-writing of Ordinances that was against us , which was contrary to us , and took it out of the way , nailing it to the Cross of Christ , Col. 2.14 . By which place is more immediately meant , I must confess , his concelling and making void , as to any condemning Power in it , the Covenant of Works made with the Israelites by the hand of Moses ; but not so as to exclude his cancelling all former Covenants that were too rigorous and impossible for Man in his fallen State to perform . I conclude therefore , that God was graciously pleased to cancel and make void the First Covenant , under which Man was created , and which he was uncapable of performing and receiving Benefit by , having forfeited that perfect Light , and perfect Strength , which should enable him to perform it , and become very defective and weak both in Knowledge and Ability of performing his Duty towards his Creator . And he was pleased to grant unto us , and to establish with us a Second , by way of Remedy against the Rigour and Extremity of the First ; wherein God , as it were , descending from his Majesty and Glory , does oblige himself to make good to such , as shall enter into it , and continue faithful therein , those inestimable Favours and Benefits which do vastly exceed those of the former . For , in the first place , whereas the First Covenant did not ( as far as I can find in Scripture ) any where Expresly promise Eternal Life in Heaven , to those that were faithful in it : The Covenant of Grace , whereunto you are called , does , in innumerable places , propose immortal Life and Happiness , to all those that do Believe its Doctrines and Articles , and do sincerely Obey its Precepts , as has been shewed you ; for it is Jesus Christ who hath brought Life and Immortality to light , through the Gospel , 2 Tim. 1.10 . And then , secondly , whereas under the First , there was no place for Repentance ; but nothing less than an Exact and Unsinning Obedience , was the Condition of this Life and Happiness : And upon the first and least Offence , all was become forfeit and lost . Herein we have this relaxation of Rigour , and exceeding Favour , That even the greatest Sinners , upon their Repentance and Return to God , should be saved ; and our Saviour therefore left Commission with his Disciples , That Pardon and Remission of Sins should be preach'd in his Name , amongst all Nations , Luke 24.47 . Thus , in the Covenant of Grace , is Repentance , like a Plank thrown out , which if Ship-wreck'd Sinners lay hold on , they may save themselves ; and the Covenant it self like a Ship , like Noah's Ark , whereinto those that enter , and will continue in it , may be landed safe in the Kingdom of Heaven So that the Covenant of Grace , in whose Terms and Conditions you have been lately instructed , does restore us you see into a state of Salvation , whereby we are put again into a state of Safety and Security , if we please .

And now , Thirdly , it will be infinitely worth our Enquiry , by whose Mediation we obtained such a Covenant of Grace , and were restored thereby into a state of Salvation . That by the Mediation of Jesus Christ it was , that we obtained such a gracious Covenant , whereby we are restored to a state of Salvation . And it was through Jesus Christ our Saviour . You have seen how wretchedly Man did break his Covenant with his Maker , and into what a miserable state he plung'd himself thereby .

And now behold the unspeakable Goodness of God the Father Almighty , declared in Jesus Christ his Son ! When God's Justice required , that Sin should be punish'd ; when his Holiness forbad , that a thing so contrary to his Nature , and hateful unto him , as Sin is , should escape the severest Marks of his Displeasure , and when his Wisdom would not suffer it to escape Punishment , lest his Creatures should take occasion from thence to rebell the more against him ; when for these Reasons it was necessary that the Sin of Man should be most severely punish'd ; then did Jesus Christ the Son of God interpose Himself betwixt Vengeance and us , and did mediate and intercede with his Father , to pardon and forgive us the Breach of our Covenant , he laying down his own Life a Ransom for our Sins , to redeem us from Misery , and paying his own Blood a Satisfaction for our Offences : This we have taught us , 1 Tim. 2.5 . There is one Mediator betwixt God and Man , the Man Christ Jesus , who gave himself a Ransom for all . And , moreover , because having fallen from our Uprightness , and lost that perfect Light and Strength , whereby in a state of Innocence we had been able to perform a perfect , exact , and unsinning Obedience , the Conditions of the First Covenant ; because this we were no longer able to do ; and therefore so long as we remained bound to perform the First Covenant , we must have been however lost ; Jesus Christ did therefore , I say , moreover mediate and intercede with his Father in our behalf , and purchasing the Grace and Favour with his precious Blood , did obtain for us a better Covenant , a Second and more gracious Covenant , instead of the First , which was more rigorous ; a Covenant consisting of such Conditions , as by his Grace we shall be enabled to perform , and of far better Promises to encourage our Endeavours and Performances ; for which reason he is therefore styled the Mediator of a better Covenant , which was established upon better Promises , Heb. 8.6 .

In particular , He did obtain these infinitely happy Terms and Conditions for us ( as has been already shewn you ) that if we would renounce God's Enemies , the World , the Flesh , and the Devil , and return to our Obedience ( which is in other Words to repent ) we should be accounted as his Children , and have all our former Rebellions pardoned us : That if we will firmly and practically Believe in God , and in Jesus Christ , who died and suffered for us , we should be Members of his Body , the CHURCH , and partake of all those manifold Graces and Privileges he has purchas'd for it . And , lastly , if instead of a perfect , exact , unsinning Obedience , we would but perform a Sincere and Honest one , such as , by the Grace he would afford us , we should be enabled to , we should finally be made Inheritors of the Kingdom of Heaven . Thus did Jesus Christ mediate and intercede with God the Father for our pardon , upon the Breach of the First Covenant , paying down his own Life a Satisfaction for the Injustice done by us to God , in violating of it , and did purchase and procure of God the Father , to be reconciled to us upon easier Terms , such as those in the Covenant of Grace now mentioned .

And now let us behold here , and admire the Infinite Wisdom also , as well as Goodness , in this Method of our Redemption , through and by the Mediation of Jesus Christ our Saviour . Was it necessary , as a due Reparation of God's Honour , that the Divine Justice must be satisfied for the Breach of the First Covenant ? Who then could be sufficient for so vast an Undertaking , except the Son of God , who is God Himself ! The Sufferings of such a Person , as a Satisfaction to the Divine Justice , could alone fully proclaim the infinite Guilt of Sin ; and , How extreamly God was incensed against it , and could alone sufficiently pacifie and atone the Divine Anger thereupon ! Was it , again , on the other side , requisite to Man's Restoration , that a Covenant should be obtained of such Conditions , as we in our state of Weakness might be capable of performing ? Who then was so proper to propose to , and obtain of the Father such gracious Terms for us , as one who was himself Man , and so could be sensible of all the Weakness and Infirmities of Man , Sin excepted , and had experienced himself what was in the Power of Man to perform ?

Why , all this does of it self appear to have been considered in the Divine Wisdom , and in the Contrivance of Man's Recovery to a state of Salvation , through the Mediation of Jesus Christ our Saviour ; but for our better assurance , the Author to the Hebrews does expresly declare it to have been so , Heb. 2.17 , 18. telling us , That since he had undertaking to mediate a Peace for us with God , that therefore in all things it behoved him to be made like unto his Brethren , that he might be a merciful and faithful High Priest , in Things pertaining to God , to make Reconciliation for the Sins of the People : For in that he himself hath suffered being tempted , he is able to succour them that are tempted . By being God , he was qualified to be a faithful High Priest in Things pertaining to God , and to make Reconciliation for the Sins of the People : That is , as God alone , he knew what Satisfaction was sufficient to be offered to God , and was fit for him to accept , ere he would be reconciled to Sinners ; and by being Man , he was also qualified to be a merciful High Priest ; for in that he himself hath suffered being tempted , he is able to succour them that are tempted : That is , as Man , who is sensible what Temptations and Infirmities we lie under , he was more proper to be entrusted with the Appointment of such Terms and Conditions as Man was capable to perform ; and therefore did prescribe us a Covenant of Grace , consisting accordingly of such reasonable and performable Conditions .

And thus you see also by whose Mediation we obtained such a Covenant of Grace , such a state of Salvation ; viz. that it was through Jesus Christ our Saviour .

And now , Fourthly , let us consider , The infinite Care of God the Father to call us into it . as you are also taught in your Catechism , by whom , and how you are called to this state of Salvation . And truly , the same Heavenly Father who granted us , and the same Jesus Christ our Saviour , who purchased this state of Salvation for us , have also most mercifully called us to it .

And behold and consider , first , I beseech you , what infinite Care our Heavenly Father hath taken in this great Affair , to call us to this state of Salvation . And we have seen , and do testifie , says St. John , that the Father hath sent the Son to be the Saviour of the World , 1 Epist. 4.14 . And how hath he sent him to save it ? Why ( as was long before prophesied , Isai. 61.1 . ) He put the Spirit of the Lord upon him to preach the Gospel to the Poor ; he sent him to heal the broken-hearted , to preach deliverance to the Captives , and recovering of Sight to the Blind , to set at liberty them that are bruised , to preach the acceptable Tear of the Lord , Luke 4.18 , 19. Such was the very earnest Care of the Father , that he Commissioned , and sent his own Son to envite us , his rebellious Creatures and Subjects , to lay down our rebellious Arms against him , and to embrace those Overtures and Conditions of Mercy and Salvation , that he offered to us by the Preaching of the Gospel .

Nor was the Ever-blessed Son of God less intent upon this Blessed Work , 〈◊〉 Ever-blessed Son of God no less intent upon this blessed Work . than the Father : No sure ; it was his Meat to do the Will of Him that sent him , and to finish his Work , John 4.34 . It was his Meat and Drink to save Men's Souls ; and therefore He went about doing good , Acts 10.38 . Doing good ; that is , executing that Office to which the Father had authorized him , in order to the Salvation of Men ; that Office of Mercy , instructing and calling of the World to Repentance ; and , in order to that , winning 'em to it by other Works of bodily Charity , with which carnal Men are most taken , as Curing their Diseases , Casting out Devils by the Power of him who was present with him . He went about doing good of all kinds , but all in order to the good of Men's Souls ; and he was zealous also , to the highest degree , in this blessed Work .

How mightily he importuned us to come into this state of Salvation . For , good God! with what mighty Importunity , and winning Rhetorick , did he , the Son of GOD , address himself to his own foolish Rebellious Subjects , to come into this state , and to receive freely the Means of Salvation ! Ho , every one that thirsteth , cries he , ( as the Evangelical Prophet represents him bespeaking the World , Isai. 55.1 , 2 , 3. ) come ye to the Waters , and he that hath no Money ; come ye , buy and eat , yea , come , buy Wine and Milk without Money , and without Price . Wherefore do ye spend Money for that which is not Bread ? and your Labour for that which satisfieth not ? Hearken diligently unto me , and eat ye that which is good , and let your Soul delight it self in fatness . Encline your Ear , and come unto me ; hear , and your Soul shall live , and I will make an everlasting Covenant with you , even the sure Mercies of David . It is not to be expressed nor imagined , with what mighty Zeal and Persuasion he did himself , whilst on Earth , pursue this blessed Work of our Salvation .

Nor was he contented himself , whilst on Earth , thus to call us into this state of Salvation ; but , moreover , when he was to leave the World , he provided a Succession of Ministers , which he has left behind him , He has left a succession of Ministers behind him to do the like . to continue to the end of the World , to do the same good Office under him , for the Salvation of Mankind , empowering them with the Gifts of the Holy Ghost , to enable 'em to do it effectually : As my Father hath sent me , so send I you , John 20.21 . And accordingly has he committed it to our care , as he made it his own , to Preach the Gospel to Mankind , to make known the Love of God , as manifested in Christ to the World , to receive those that believe into the Covenant of Grace and Society of Christians by Baptism , and by this means to call you into a state of Salvation .

And as he hath committed to us the Word of Reconciliation , we therefore as the Ambassadors for Christ , and as though God did beseech you by us , we do pray you in Christ's stead to be reconciled to God , 2 Cor. 5.19 , 20. We are perpetually preaching and declaring this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this good Tidings to you ; we instruct you in the Nature of that Salvation which is wrought for you , we direct you to the means of attaining it ; and , with all the powerful Motives drawn from the Word of GOD , we do all we can to move you to seek this Salvation in the way that Infinite Wisdom has appointed for the attaining of it .

And what , I beseech you , can be done more ? What can be done to call you into a State of Salvation , if this will not ? When God our Heavenly Father , when Jesus Christ his Son , when his Holy Spirit by his good Inspirations , when his Apostles , Evangelists , and a whole Succession of Pastors and Teachers since , do spend so much Care upon this one Work ; What can be done more to save you ? Nay , What could have been done more to my Vineyard , that I have not done in it ? Will God most justly expostulate with us , as he did with the Jewish Church , Isai 5.4 which brings me to the

Last thing which was to be spoke to in the Explication of these Words I am now upon ; viz. what infinite reason we have Heartily to Thank Almighty God our Heavenly Father , that He hath Called us to this State of Salvation , through Jesus Christ our Saviour .

And indeed it is a matter that infinitely deserves the deepest Sense , and utmost Acknowledgements of the Divine Goodness to us , whether we consider barely the Advantages of having GOD in Covenant with us , or our own singular Happiness of being called into it .

And , First , This great matter of Thankfulness , whether we consider , 1. The extraordinary Advantage of having God in Covenant with us . As to the extraordinary Advantage it is to have GOD in Covenant with us ( which I have frequent occasion in this Argument to mind you off ) and consequently that it affords great matter of our Praise and Thanksgivings to Him upon that account ; it is worthy your notice , that in this case , GOD does condescend , even to oblige Himself by Contract and Agreement with us , whom he might oblige to Obedience by his mere Authority , without any Assurance of Reward , that , if we will but do our part , Repent , Believe , and Obey , he will be even bound in Justice , having given his solemn Word and Promise for it , to conferr upon us the richest Blessings that Heaven and Earth can bestow , viz. Pardon of Sins , and Eternal Life and Happiness .

Alas ! if we were left to build our Hopes meerly upon the Merit of our own Righteousness and Vertue , we could none of us have the least Expectations of obtaining , as the Reward thereof , such unspeakable Blessings as are now laid up in Heaven for us : But GOD condescending by Covenant to engage himself to make 'em good to us , we have thereby the fullest Assurance given us , that we shall obtain those Blessings : and upon that Assurance , the strongest Consolations and Comforts also , to chear us in going through the Difficulties we shall meet with in performing those Conditions , whereby only we shall obtain such unspeakable Blessings .

By having GOD in Covenant with us , I say , we have the greatest Assurance possible , that we shall obtain his Favours : To which purpose , those Words of St. Paul are very remarkable , Gal. 3.15 , 16. Brethren , says he , I speak after the manner of Men , tho' it be but a Man's Covenant , yet if it be confirmed , no Man disannulleth or addeth thereto ; now to Abraham and his Seed were the Promises ( that is , the Covenant ) made : Which Words do import , that the deceitful Man will scarcely fail to perform , what he has once obliged himself by Covenant to do , it is impossible that the God of Truth should fail to make good to the utmost , those Blessings he has ensured to Abraham and his Seed ; that is , to all whom he has vouchsafed to enter into Covenant withal .

And such Assurance given by GOD , does yield also the strongest Consolations and Comfort . For why ? If you 'll compare one Scripture with another , you will find , that that which ( Gen. 17.2 . ) GOD does call his Covenant , ( Heb. 6.13 . ) is called his Promise upon Oath . And what says the Apostle in that case ? Why , GOD , says he , vers. 17 , 18 , 19 , 20. willing more abundantly to shew unto the Heirs of Promise , the Immutability of his Council , confirmed it by Oath , or by Covenant , that by two immutable things , in which it was impossible for God to lye , we might have strong Consolation , who have fled for refuge to lay hold upon the Hope set before us ; which Hope we have , as an Anchor of the Soul , sure and stedfast , and which entreth into that within the Veil , whither the FORE-RVNNER is for us entred , even Jesus . That is , GOD having ascertained to us his Blessings , by Promise upon Oath , or which is tantamount by Covenant , we cannot upon such Assurance but have the greatest Comfort and Hopes of obtaining those Blessings , and so of following , ere long , that Jesus which is gone before us into Heaven , to prepare a Place for us ; that where he is , there we may be also , John 14.2 , 3. So that it is an invaluable Privilege , this , of which the World can never be sufficiently sensible , nor thankful to God for , that he vouchsafed to ensure his Mercies to 'em by Covenant . But ,

Secondly , The occasion of your Thankfulness is yet greater , if you consider your own singular Happiness , Or , 2. Our singular Happiness therein , above the fallen Angels , or the rest of Mankind . in being called into this Covenant of Grace , and in having all God's Mercies thereby secured to you , when so many millions of his Creatures do want this Favour . The Words of your Catechism do teach every one of you to consider his own particular Interest in this Covenant , as the proper matter of his Thanksgiving to God : Every one of you is taught to answer for himself in particular , I thank God our Heavenly Father , that he hath called me to this state of Salvation , through Jesus Christ our Saviour . And indeed , if we are naturally most affected with , and most sensible of those Benefits , which we see so many besides our selves to want , here is occasion for the deepest Sense , and utmost Acknowledgments of GOD's Goodness to you , that you have been called into this State of Salvation , when so many millions besides , both Angels and Men , do want the Benefit of it .

As to the fallen Angels , the Covenant of Graces was a Favour never afforded by God to them ; for Christ , that he might deliver them who all their life-time were subject to Bondage , verily took not on him the Nature of Angels , but took upon him the Seed of Abraham , Heb. 2.15 , 16

And as to Mens , alas ! there are many Nations now in the World , who have not yet enjoyed so infinite a Blessing , as this happy Call into a State of Salvation ; who have not yet heard of a Saviour , nor the good Tidings of the Gospel , or Covenant of Grace ; who have had no Apostles , no Evangelists , no Pastors nor Teachers amongst 'em , and who therefore still lie gropling in Darkness , and the shadow of Death . And perhaps amongst those Nations that are called , there are not any that enjoy the Means of Salvation , the Worship of GOD , the Administration of Sacraments , and the Preaching of the Word , in that purity and force , as we in this Church and Nation do . It is indeed an unspeakable Blessing we enjoy above many other People : For now in Jesus Christ , we who sometimes were afar off , are made nigh by the Bloud of Christ , who is our Peace , Ephes. 2.13 , 14. And are no more Strangers and Foreigners , but Fellow-Citizens with the Saints , and of the Houshold of God , vers. 19.

It is counted a great Privilege amongst Men but to enjoy the Freedom of a City , or Corporation , as that which puts those who enjoy it , above the Condition of Strangers , and gives 'em to partake of many singular Advantages which Foreigners want : But by being taken as Fellow-Citizens of the Saints , and of the Houshold of God , into Covenant with him , we are Enfranchised Citizens of the New Jerusalem , whereby we are entituled to all those Privileges which Christ has purchased for us , which are unspeakable and invaluable , and which does place us , as has been often said , in so much a better State and Condition than the rest of Mankind . Such infinite reason have we heartily to Thank Almighty God our Heavenly Father , that he hath Called us to this State of Salvation , through Jesus Christ our Saviour .

THE XXV . Lecture . In my Baptism , wherein I was made .

AS to what concerns the Nature and Substance of the Covenant of Grace , I have already opened and declared to you : I have shewed , First , What are its Terms : Secondly , That it restores us to a State of Salvation : Thirdly , By whose Mediation we obtained so gracious a Covenant , and were restored thereby into a state of Salvation : Fourthly , By whom we have been Called into it : And , Lastly , What mighty Thanks we do owe unto God , that we have been called into so gracious a Covenant , and happy state of Salvation .

My next Business must be , to treat upon the Sacrament , or Solemnity , by which you Entred therein : For the declaring whereof , and and the full Explication of these Words , In my Baptism , wherein I was made , it will be requisite ,

That I should , in some measure , ( so far as relates to the Sealing of the Covenant of Grace ) open unto you the Nature and End of Baptism .

And not to give you now a full and particular account of the whole Nature , and Meaning , and End of Baptism , which shall be more conveniently done , when we come to the latter part of your Catechism , where the whole Doctrine of that , and the other Sacrament , is taught you ; it may suffice to our present purpose to tell you , That

Baptism Baptism what . is an outward Rite , or Ceremony , of our Saviour's own Appointment , for the solemn Admitting of Persons into the Covenant of Grace ; Instituted by Christ for the better Confirmation and Assurance of its Terms ; the Promises on GOD's Part , and Conditions on ours , it being thus mutually Seal'd to , betwixt GOD and us .

First , Baptism , I say , is an Outward Rite , or Ceremony , of our Saviour's own Appointment , for the solemn Admitting of Persons into the Covenant of Grace . 1. On outward Rite of our Saviour's own Appointment , for the solemn Admission of Persons into the Covenant of ●●ace .

Although the Service prescribed us in the New Covenant , be a spiritual Service , according to that of St. John , chap. 4.23 , 24. But the Hour cometh , and now is , when the true Worshippers shall worship the Father in Spirit and in Truth ; although the Gospel , I say , be a spiritual Service , opposite to that Outward and Ritual Service , that was Instituted in the Law ; in respect of which , it was called , Heb. 7.16 . The Law of a carnal Commandment ; yet however it pleased Almighty God , to Institute some very few Outward Rites and Ceremonies , by which Believers , as by certain Visible Signs , should be obliged to that Service and Obedience due unto God on their part , and by which even God Himself would Seal , as with his Royal Signet , the Favours and Promises to be made good on his part ; that so those Outward Solemnities might be express Marks of that mutual Agreement betwixt God and Man .

And indeed since such is the Frame and Constitution of Humane Nature , To have some outward Rites and Solemnities in Religion , agreeable to the Frame and Constitution of Humane Nature , as being most apt to receive Impressions from sensible Things . that nothing enters into our Minds , but through the Door of our Senses ; and that which does strike our bodily Senses , does make the deepest and most lasting Impression upon us ; since indeed it is so with us , it was very agreeable with the Wisdom and Goodness of God , to have that Respect to our Make and Nature in his Treatment with us , as at the same time he threw away the many burdensome Ceremonies of the Law , to retain so many , and such at least , as whereby we might be made more sensible of our Engagements to God , and be the better assured of his gracious Promises unto us . And therefore since all Men , in their Covenants one with another , ever used some Outward and Express Solemnities of Signing and Sealing , for the better Assurance of the Performance of Promises on both sides ; it was no ways disagreeable to the Wisdom of our Saviour in so appointing it , nor with the spiritual Nature of the Covenant of Grace , that we should transact it with God in such a way and manner , as might make us more deeply sensible of our Obligations by it , and more full of Hopes of Benefit and Advantages from it .

It was truly well observed by the Father , This especially requisite in the admission into Religious Societies and Covenants . That Men can be associated together in no Religion , whether true or false , unless they he combined by the common Tie of some sensible Signs and Sacraments of their Profession . For this reason , it is like , that a Visible Sign , or Sacrament , might be a continual and apparent Remembrance to 'em , and put 'em in Mind of that Profession they took upon 'em by that Rite ; and that it might be a Visible Testimony and Witness against 'em , if they should ever act contrary to that Profession . Hence therefore all the Religions we hear of in the World , have had their solemn Rites of Initiation or Admission into 'em .

The Israelites , The Israelites were initiated both by Circumcision and Baptism . they were initiated into the Covenant God made with them , by the Ceremony of Circumcision , which is therefore called by a Figure or Form of Speech , very usual in the mention of Sacraments ( where the Sign is often put for the Thing signified ) the Covenant in their Flesh , Gen. 17.13 . it being the Sign in their Flesh of their Covenant with God . The Jews also had their Baptisms , whereby they admitted their Proselytes , or Gentile-Converts , into their Covenant ; and by Baptism they say , all their Women who never were Circumcised , and both Men and Women , during their sojourning in the Wilderness ( when Circumcision was dispensed with , because it would make them sore for Travelling . ) By Baptism therefore they were entred into Covenant ; and this seems also to be clear from that of the Apostle , 1 Cor. 10.2 . They were all Baptized into Moses , or Initiated into the Religion of Moses , The Heathens were initiated into their Mysteries by Purgations or Washings . in the Cloud , and in the Sea . And indeed the very Heathens likewise , they were initiated into their Mysteries and Worship , by some solemn Rites or other , and that frequently by Purgations and Washings .

And now agreeably to both , the Rite , or Ceremony whereby our Saviour appointed that we should be Initiated into the Covenant of Grace , or the Christian Religion , was Baptism , or Washing . As our Blessed Saviour , out of his Infinite Wisdom and Goodness , did ordain , That agreeably to our Humane Nature , which is most sensibly touch'd with Outward Things , the Covenant betwixt him and us should be transacted by Outward and Express Solemnities ; Our Saviour chose the latter , as what would be acceptable to both Parties . so he was not scrupulous of having it done by such Outward Rites , as were more generally known and acceptable both to Jews and Gentiles .

Circumcision , the Rite of Initiation into the Legal Covenant , he would not adopt into the Covenant of Grace , because it was detestable , and had in abomination by the greatest part of the Heathen World ; but Baptism , or Washing , none could accept against it , either Jews or Gentiles . It was used by the Jews , as well as Circumcision , to initiate their Proselytes into Covenant , as was before said ; and the Gentiles did as often use it in a Sacramental Manner , when they were entred into any of the Heathen Mysteries of their Pagan Worship ; especially when on any extraordinary Occasion they professed their Innocency , as appears from Pilate , the Roman Governour 's so solemnly Washing his Hands , when he would declare himself clear of shedding the Innocent Bloud of the Holy JESUS , Especially as more significative of Christian Purity . Mat. 17.24 . And indeed , as on the account of its agreeableness to all Parties ; so chiefly , no doubt , he chose it for the Sacrament of the Christian Religion , on this last score , viz. it s being so significative of the Cleanness from the Pollution of Sin , of the Purity and Holiness that all Christians are to practise . As Washing purges and cleanses the Body from Dirt and Filthiness ; so our Saviour chose the Washing of Regeneration , as the Apostle calls Baptism , Tit. 3.5 . to be the Rite or Ceremony whereby all his Disciples should be initiated or entred into his Covenant , or Religion , to signifie that all his Disciples must be Pure and Holy , not polluted with the Sins and Wickednesses of the World .

And this he has enjoined , as indispensibly necessary to our initiation into the Covenant of Grace . And so indispensible a Rite of our Initiation or Entrance into the Covenant of Grace did our Saviour make it , that he did not only Command his Apostles , and all the succeeding Ministers of his Church to the end of the World , to Baptize those whom they did proselyte over to his Religion , Go , says he , Matth. 28.19 . and teach , or disciple , by Baptizing 'em , all Nations , and lo I am with you always to the end of the World : But he excludes all others fro● having any Interest in his Covenant of Grace , which he vouchsafed unto us , and from having any claim to the Promises of it , who are not Entred into it by the Outward Rite and Solemnity , or Ceremony of Baptism . Thus he tells Nicodemus , with a Verily , verily ; that is , with a solemn Asseveration , which amounts almost to an Oath , That Except a Man be born of Water , and of the Spirit , he cannot enter into the Kingdom of God . The Kingdom of God , is here meant the Church of Christ , which is a Society of Men in Covenant with God , enjoying certain inestimable Privileges under Christ their Supream Head ; and is often in the New Testament called the Kingdom of God , as Matth. 21.31 . So that it is plain from hence , that there is no admittance to the Privileges of the Gospel , or New Covenant , which are Grace , Pardon , and Happiness ; nor to the Enjoyment of those infinite Rewards in Heaven , the chief of all the Mercies of the Covenant , without being first entred into the Church by Baptism , which is the Oatward Seal and Confirmation of those Mercies to us ; Except a Man be born of Water , and of the Spirit , he cannot enter into the Kingdom of Heaven . And agreeably to this Doctrine of his Lord and Master , did the Great St. Peter hold Baptism so indispensibly necessary , that he ordered even those Persons , upon whom at his Preaching of the Word the Holy Ghost had fallen ( which one would have thought might render Baptism unnecessary ) yet he ordered even those to be Baptized withal , as you may see Acts 10.46 , 47 , 48. Then answered Peter , Can any Man forbid Water , that these should not be Baptized , which have received the Holy Ghost as well as we ? And he commanded them ( Commanded whom ? why , those on whom the Holy Ghost had fallen , vers. 44. and ) who had received the Holy Ghost as well as he , vers. 47. he commanded even those to be Baptized in the Name of the Lord . Thus is Baptism you see an Outward Rite or Ceremony of our Saviour's own Appointment , for the solemn admitting of Persons into the Covenant of Grace .

Secondly , And thus our Saviour appointed us to be entred into the Covenant of Grace , for the better Confirmation and Assurance of its Terms , the Promises on God's part , and the Conditions on ours ; it being thus mutually and interchangeably , as it were , Sealed to betwixt God and us . Baptism appointed the Rite of Admission into the Covenant of Grace , for the better Confirmation and Assurance of its Terms , the Promises on God's part , and the Conditions on ours , it being thus mutually and interchangeably Sealed to betwixt God and us .

As in this sacred Rite of Baptism , there are two Parties concerned ; God , who by his Minister , or Ambassador and Agent , as he is called , 2 Cor. 5.20 . does admit the Person Baptized to Covenant , and does by him promise and engage to conferr upon him , particular Blessings and Favours ; and the Party Baptized , who presents himself , or is presented by others ; and does solemnly engage to Renounce GOD's Enemies , the Flesh , the World , and the Devil , to Believe in God , and to Obey him : As there are Two Parties , I say , God and Man ▪ thus transacting a Covenant together ; so the Minister , God's Agent , his Receiving the Party , and Baptizing him in the Name of the Father , Son , and Holy Ghost , is the Sealing to it on God's part , who has promised to confirm in Heaven , what they in his Name , and by his Commission , shall bind on Earth , Matth. 16.19 . And the Party presenting himself , or being presented to Baptism , and therein expresly vowing to perform the fore-mentioned Conditions , and in token of that , his being washed or sprinkled with Water , is the putting to , as it were , his Seal to the Counterpart of the Covenant .

And farther , as this mutual Covenanting and Sealing , does give unto God , besides his Right of Creation , a farther Right by our own express Engagements , to our Obedience and Service ; so to us it gives ( even that which we could otherwise have , no , not the least Pretensions to ) even a Legal Right and Title to all the most inestimable Blessings and Favours of the Covenant .

It gives great Assurance of mutual Performances barely to be in Cavenant together . It has been already more than once hinted , and shall here be more fully declared , how that it gives us mighty Assurance , that the Mercies of God shall certainly be conferred on us ; that he has vouchsafed to engage Himself in Covenant to make 'em good unto us ; and that because this way of proceeding gives us even a Legal Right and Title to All the most inestimable Blessings and Favours of the Covenant . For this we are to consider , that 'till such time as God has condescended to engage so and so , the utmost Services that we can pay him , cannot give us sure and certain grounds to hope for , or expect such invaluable Benefits to be conferred upon us . Though we should never so heartily repent us of our Sins , there is not that in Repentance alone , that it should be sufficient of it self to satisfie the Justice of God , and to salve that infinite Dishonour we have done him by our former Violations of his sacred Laws : And though we should never so sincerely and faithfully Obey him for the future , is it possible that such unprofitable Service as ours , should merit and deserve of it self , the unspeakable and unconceivable Joys of Heaven , as a due Reward for such Obedient Service ? Pardon of our manifold Sins and Offences , and eternal Joy and Happiness , I say , can never be expected meerly upon any Merit there is in our Repentance and Obedience ; nor at all , 'till such time as he has graciously vouchsafed , and freely condescended by Covenant , to secure such Benefits unto us , upon our serious Repentance and sincere Obedience .

But then when he has once condescended to ensure unto us by Covenant , these unspeakable Benefits , and we , on the other side , have also engaged our selves to the Performance of such Conditions ; then , what our Repentance , Faith , and Obedience , could not give us reason to expect or hope for , meerly upon the account of their own desert , shall however be ascertained to us by virtue of God's Covenant-Obligations , which he has laid upon himself : And Pardon and eternal Happiness shall be so far then the matter of our Hopes and Expectations , that we shall have a Legal Claim and Title made over to us , upon our Repentance , Faith , and Obedience to 'em ; insomuch that God will reckon himself ( as has been before said ) in Justice and Faithfulness bound , both upon the account of Christ's Purchase , and his own Covenanted Promises , to forgive us our Sins , as you may see , 1 Joh. 1.9 . and will then own us to have a Right to the Tree of Life , Rev. 22.14 . We shall then , I say , have a Right and Title to the Blessings of the Covenant , not by virtue of any Outward Merit and Desert in our Performances , but by virtue of the Divine Promises and Engagements to those , who having solemnly entred into Covenant with him , do take care faithfully to perform the Conditions of it . So that this alone gives us mighty Assurance of the Divine Mercies , that we are entitled thereunto , by his having Covenanted them unto us ; as well as he is the more entitled to our Repentance , Faith , and Obedience , because we have Covenanted to perform 'em .

But yet the more firmly to entitle , as God , to our Obedience ; so us , to his Mercies ; because we never take our selves to be so well ensured of the performance of Articles , as when we have 'em solemnly sealed to by both Parties ; God did therefore , in compliance with our own Ways and Methods , graciously please to Seal to his part , the Promises ; and required us to do the like to our part , the Conditions , that he might be the better secured of our Covenanted Performances , and we of his promised Mercies . And then since he has condescended to ensure unto us , not only by meer Covenant , but moreover to seal unto us these unspeakable Benefits ; and we , on the other side , have also sacramentally sealed to the Counter-part of the Covenant , the Conditions of it ; what can there be further thought of to entitle God to our Obedience , or us to his Mercies ?

And let this suffice , as to the Sacrament , or Solemnity , whereby we entred into the Covenant of Grace , which was by Baptism . Baptism , as you have seen , is an Outward Rite or Sacrament of our Saviour's own Appointment , for the solemn admitting of Persons into the Covenant of Grace , instituted by Christ for the better Confirmation and Insurance of its Terms , the Promises on God's part , and the Conditions on ours ; it being thus mutually sealed to , betwixt God and us . For , agreeably to our Frame and Nature , as I have told you , which consists of Bodily Senses , as well as Spiritual Faculties , God has given us , besides those most rational Terms and Conditions of the Covenant Recorded in the Gospel , being such Promises as are becoming the Wisdom and Goodness of God to make , and such Conditions as are highly befitting us to perform ; besides these , he has appointed to us those Outward and Express Solemnities we call the Sacraments , to seal these Things betwixt us . And because that Baptism is a Rite most significative in it self , and would be most acceptable to all sorts of People , Jews and Gentiles , he was therefore pleased to Adopt that to be the Solemnity of our Entrance into , and Sealing the Covenant with him . And this Covenant you have seen he would have thus mutually Sealed to betwixt Him and us , that the Obligations to Performance might be the stronger upon us both , to discharge each his part of the Covenant .

And thus having spoke to the Sacrament , or Solemnity , whereby we enter into Covenant , evpress'd in these Words , In my Baptism ; the next thing to be shewed you is , the great Obligation which lies upon us to perform this our Covenant with God .

THE XXVI . Lecture .

Quest. Dost thou then think , that thou art bound to Believe and to Do as they have Promised for thee ?

Answ. Yes , verily .

IN my Exposition of the Preliminary Questions and Answers of your Catechism , having already given you a general account , first , of the Nature of the Covenant of Grace ; and , secondly , of the Sacrament whereby you did solemnly enter into it , I shall now think my self happy , if I can but convince you of the mighty Obligations that lie upon you , accordingly to perform it . And this , the Words that I have now read , do manifestly lead me to declare unto you ; for ( taking the Question and Answer both together ) they do plainly import this Doctrine ; ( viz. )

The vast Obligations lying upon us , both from the Mercies of God , and our Baptismal Vow , to perform the Covenant of Grace . The vast Obligations upon us , from the Mercies of the Covenant , especially from our Vow in Baptism , faithfully and conscientiously to discharge their Covenant with God . And what those several Obligations are , which arise from each of these Considerations , I will , with as much clearness and force of Reason as I can , declare unto you .

And to begin with the Mercies of the Covenant , there is not one Article of Grace or Favour on God's part contained therein , but if the Nature and Importance of 'em be truly considered , they do each of 'em lay inviolable Obligations upon us , faithfully and conscientiously to discharge that our Covenant .

As , first , if we consider our selves as Members of Christ , or Members of the Christian Church , The Obligations thereunto , first , as Members of Christ's Church . why there cannot be a greater Argument to keep us right in a regular , orderly Conversation , than that one Consideration should be : For to be a Member of Christ's Church , what else , I pray you , is it , but to be one of those Disciples of our Saviour , who by the Preaching of the Word , and under the Solemnity and Bond of Sacraments , are Called and Chosen out of the rest of the World , to live another sort of Life , than the World is accustomed to ? To this purpose , it would be exceedingly well worth your while , to consult , and throughly consider , 1 Pet. 2.9 , 10 , 11 , 12. where you have such Characters given of the Church of Christ , and the Members of it , as speak it to be a selected , separated Body of Men , who are Consecrated , as it were , to God's Service . And such Inferences are drawn from thence , concerning living at an excellent rate upon that very score , as speak the strongest Obligations upon all the Members of Christ's Church to approve themselves therefore , upon that very account , excellent Men. In the 8th . Verse immediately foregoing , the Apostle speaking of those who would not come into the Bosom and Pale of the Church , he terms them a Disobedient People ; but coming , in the 9 , 10 , 11 , 12. Verses , to speak of the Members of the Church , But ye , says he , are a Chosen Generation , a Royal Priesthood , an Holy Nation , a Peculiar People , that ye should shew forth the Praises of Him , who hath called you out of Darkness into his marvellous Light : Which in time past were not a People , but are now the People of God ; which had not obtained Mercy , but now have obtained Mercy . 11 , 12. Verses : Therefore , dearly Beloved , I beseech you as Strangers and Pilgrims , abstain from Fleshly Lusts , which war against the Soul , having your Conversation honest among the Gentiles ; that whereas they speak against you as Evil-doers , they may , by your good Works which they shall behold , glorifie God in the Day of Visitation . But ye are a Chosen People , a Royal Priesthood , an Holy Nation , a Peculiar People . These are every one of 'em most distinguishing Characters , and do bespeak the Church of Christ , and all its Members , to be a Dedicated , a Consecrated sort of People , between whom and the rest of the World there is such a distinction made , on the account of such their Dedication to God's Service , as there is in the Church it self betwixt the Priesthood , who are separated to the more immediate Service of God , and the People in it . The Expressions are all of 'em borrowed from the Old Testament , and were the Characters then given to the Jewish Church : And if we will be at the pains to look back into the Mosaick Law , and see what separation and distinction they did import there , we shall the better discern to what elevated degrees of Holiness , they do signifie us of the Christian Church to have been likewise separated ; and consequently to what a singular Life and Conversation we are upon that score obliged .

Ye are are a Chosen Generation , an Holy Nation , a Peculiar People : The Jews chose from amongst the Nations of the Earth to serve God . In all these three Expressions , he alludes to Deut. 7.6 . where of the Church of the Jews it is said , Thou art an Holy People unto the Lord thy God ; the Lord thy God hath Chosen thee to be a special People unto himself , above all the People that are upon the face of the Earth . All the People of the Earth besides , were utterly estranged from God by their wicked Deeds ; and to all other Impieties had added this grand one , That they had fallen into the basest Idolatry , the Worship of the very Devils , whereby they did own them to be their Soveraign M●sters instead of God . But God did select those People of the Jews , from amongst all the Families of the Earth , and gave 'em such excellent Laws , and required such an exact Obedience to 'em , and such a regular Conversation from 'em , that it should raise even the Admiration of all the Nations of the Earth , who should see or hear it , Deut. 4.5 , 6 , 7. You see here what Peculiarity and Distinction these Words , A Chosen Generation , an Holy Nation , a Peculiar People , did import in the Jewish Church ; and the other of a Royal Priesthood did no less .

A Royal Preisthood : This is an allusion to Exod. 19.5 , 6. Now therefore , if ye will obey my Voice indeed , and keep my Covenant , then ye shall be a Peculiar Treasure unto me above all People ; and ye shall be a Kingdom of Priests , and an Holy Nation . As the whole Nation of the Jews were separated from the rest of the World , peculiarly to serve the True God ; so were the Order of Priesthood separated from amongst the rest of the Jews , to a greater degree of Holiness , and nearer Service to him , than the rest of the Jews ; and for that reason , viz. to signifie a greater Purity in them than the common Jews . Those very Outward Blemishes , which were no Impediment to the other Jews , but that they might approach God , as far as to Lay-men was permitted , wer a barr to the Priests , that they could not thereupon Execute the Priestly Office : Speak unto Aaron , saying , Whosoever he be of thy Seed in his Generations , that hath any Blemish , let him not appear to offer the Bread of his God ; for whatsoever he be that hath a Blemish , he shall not approach ; a blind Man , or a lame , or he that hath a flat Nose , or any thing superfluous , Levit. 21.17 , 18. And the reason is given before , vers. 6. They shall be Holy unto their God , and not profane the Name of their God ; for the Offerings of the Lord made by Fire , and the Bread of their God they do offer , therefore they shall be Holy . So that as much as the whole Body of the Jews were to be separated and distinguished from the rest of the World ; yet the Priesthood were to be farther distinguished by a Peculiar Holiness .

Christians chose both from amongst Jews and Gentiles , to a more peculiar Holiness . And now to bring this to our present case : Does St. Peter here , in his Character of the Church of Christ , call it a Chosen Generation , an Holy Nation , a Peculiar People ? Why , what does it import , but that the Members of Christ's Church must study to distinguish themselves , as much now from the Infidel part of the World , whether Jews or Gentiles , by Piety and Devotion towards God , Justice and Charity towards their Neighbour , and a subjecting of their Lusts and Appetites to right Reason , which is the great Duty to themselves ? I say , Christians must as much distinguish themselves from the profane Crew of Idolatrous and Wicked Heathens , and Unbelieving Jews , by an exact and regular , and a better Life ; as the Jews were to distinguish themselves from the Idolatrous and Wicked Heathens in those days , by a Ritual Holiness .

Nay , And does he call us a Royal Priesthood ? Why , this he does here , and also Rev. 1.6 . where we are told , That Christ hath made us Kings and Priests unto God , and his Father . And what doth this import , but that we are as much to exceed both Jews and Gentiles in holy Living , as the Priests among the Jews were to excel the rest of the People in a Legal Purity and Cleanness ? Christians are to shew themselves to be Kings , by their Victories over the World , the Flesh , and the Devil , over Sin and Satan ; and they are to be , as it were , Priests , because they are to present their Bodies a living Sacrifice , Holy , acceptable unto God , which is our reasonable Service , and are not to be conformed to this World , but to be transformed by the renewing of their Minds , Rom. 12.1 , 2. And are to offer up the Sacrifice of Praise continually , the Praises of God , Heb. 13.15 . They are to offer charitable Alms , which are called an Odour of a sweet smell , a Sacrifice acceptable and well-pleasing unto God , Phil 4.18 . This is the Importance of those high Expressions of St. Peter ; and this indeed do the following Words declare : But ye are a Chosen Generation , a Royal Priesthood , an Holy Nation , a Peculiar People , that ye should shew forth the Praises of Him , who hath called us out of Darkness into his marvellous Light .

And indeed so much it concerns us who are Members of Christ's Church , to distinguish our selves from the rest of the World by our excellent Lives , far above other People ; that our Blessed Saviour came into the World , died , and suffered all those stupendious Things recorded in the Gospel , all on this very Design , To purchase such a Body of Men , that should more peculiarly and zealously serve God , and to work and persuade us to it . Thus Tit. 2.14 . it is said , That he gave himself for us , that he might redeem us from all Iniquity , and purifie unto himself a peculiar People , zealous of good Works .

And hence were all his Discourses and Preachings to us , ( especially that most divine Sermon upon the Mount , ) to raise all his Disciples and Followers to the highest pitch and perfection of moral Vertue and Goodness : He came not to destroy the Law and the Prophets , but to fulfil them , Matth. 5.27 . That is , to enlarge and encrease our Duties to God and Man , and to our selves ; to make the Obedience of the Heart , as necessary as that of the outward Man ; to make the very Thoughts of Uncleanness criminal , as well as Adultery it self . And , in a word , hence does he require of us his Members , that our Light should so shine before Men , that they might see our good Works , and glorifie our Father which is in Heaven , vers. 16. That is , he requires that by the Eminence of all divine Graces and Vertues shining in our Lives , we should be as a Candle set on an Hill to enlighten the benighted and bewildred World , straying in the darkness of Ignorance and Errour , that they might find their way by the Brightness of our Examples , to Heaven and Happiness . And by the savourliness , lastly , of our good Conversation , he requires that we should be as Salt in the World , to season the corrupted Manners of Men. Such strong Obligations lie upon us , , as Members of Christ's Church , to be faithful in our Covenant , that is , to perform all due Obedience unto God .

Secondly , Nor is the consideration of our being Children of God , 2. As Children of God . less fruitful of good Arguments , shewing us those vast Obligations lying upon us , faithfully and conscienciously to discharge our Covenant with him . There is no relation that is , which does speak more of Duty , and Duty sounded upon better Reasons , than that of a Child to his Father : A Wif● owes some Duty and Observance to her Husband , because the Husband is the Head of the Wife ; a Servant to his Master , because from him he has Provision ; a Subject to his Prince , Children are bound to the strictest Obedience to their Parents , as owing to 'em their Being . because of Protection : But a Child owes his very Life and Being ; and all that he has , is originally derived from his Parent . Especially this is so with the Children of God , upon a double account , both that of Creation , and that of Adoption . Consider us as the Children of God with respect to Creation , and not only our Life and Being , but all Things necessary to the support and maintenance of this Being of ours , that it falls not back into Annihilation and Nothing , is wholly owing to that God , whose Offspring we are , according to that of the Apostle , Acts 17.28 . In him we live and move , and have our Being , for we are his Offspring . But consider us who are Baptized Christians farther , as the Children of God by Adoption , and then over and above our Being , and all that belongs to it , our Well-being also both in this and a better Life , is wholly of his Gift : For if Children of God , ( as St. Paul does argue , Rom. 8.17 . ) then Heirs , Heirs with God , and joint Heirs with Christ ; so that if we suffer with him , we shall be also glorified together .

And now , if for Life and Being , and also for all that Well-being Children of God , as owing both Being and Well being . too which we have , or hope to enjoy in this , or the Life to come , we wholly and entirely depend upon God our Father ; Do we not then owe to him as his Children , all the Duty , all the Observance , and all the Diligence possible , in the discharge of such Duty and Observance ? This the very Light of Nature teaches us ; but the Scripture does most expresly , upon that very score of being his Children , require of us : A Son honoureth his Father , and a Servant his Master , says God by his Prophet , Mal. 1.6 . If I then be a Father , where is mine Honour ? And if I be a Master , where is my Fear ? And upon the same score of our being Children of God , does St. Peter most earnestly exhort us to a Renunciation of the World , and our filthy Lusts , and to a faithful and careful discharge of our Duty to God our Father : As Obedient Children , says he , 1 Epist. 1.14 , 15. not fashioning your selves according to the former Lusts in your Ignorance ; but as he which hath called you is holy , so be ye holy in all manner of Conversation . And vers. 17. If ye call on the Father , ( that is , profess your selves the Sons of your Heavenly Father ) who without respect of Persons , judgeth every Man according to his Works , can see Blemishes , and will punish Faults , as well in his Children as others ; if you profess your selves the Children of such a Father , pass the time of your sojourning here in fear , is the Inference the same Apostle makes from this Relation , of being the Children of God .

And indeed , except we do give up our selves sincerely and faithfully to obey God , and in all Points to discharge our Covenant with him , we are in effect not the Children of God , however Baptized , and so in Profession , but in reality are the Children of the Devil , and from him must expect our Reward : So St. John assures us , 1 Epist. 3.8 , 9. He that committeth Sin , is of the Devil ; that is , he that committeth any act of known Sin , is in that , so far from being a Child of God , that he is a Child of the Devil , of whom , and not of God , he is an Imitator ; For whosoever is born of God , doth not commit Sin ; for his Seed remaineth in him , and he cannot sin , because he is born of God : That is , as the Learned Hammond does Paraphrase upon the same place , whosoever is a true Child of God , keeps himself strictly from every deliberate Act of Sin ; and the reason is , Because that contrary Principle of Regeneration , or Sonship ( from which he is said to be born of God ) if that continue to have any Life or Energy in it , is utterly contrary and incompatible with Sin . And then does follow that Characteristical distinguishing Mark he does give of a Child of God , and a Child of the Devil , shewing the grand difference between one and the other . In this the Children of God are manifested , and the Children of the Devil , whosoever doth not Righteousness , is not of God , v. 10.

In a word , to conclude this Argument also : As it is almost natural , and therefore ever expected , that Children should imitate the Life and Manners of their Parents ; and if they prove dissolute , and of loose Behaviour , it does usually redound to the Parents disgrace , as generally supposed to proceed from slackness of Government ; so , should we who are Children of God , be Covenant-Breakers , prove lawless and dissolute Livers , it will extreamly tend to the Dishonour of our Heavenly Father , whose Name is then hallowed amongst Men , when we his professed Sons and Servants , do dutifully and sincerely fulfill our Engagements to Him ; but , on the contrary , is then blasphemed , when we live ungodly Lives . So that this grand Favour and Privilege of being the Sons of God , is another most powerful Argument to render us faithful in our Covenant with Him . And so likewise it is ,

Thirdly , To be an Inheritor of the Kingdom of Heaven . 3. As Inheritors of the Kingdom of Heaven . What restraint will it put upon a young Heir , and how careful will it make him to please his Parents , when a great Estate is like to descend upon him ; but yet so , that he shall certainly be disinherited of it , except he behave himself soberly , and regularly , and dutifully to those his Parents ! And if so , how infinitely more circumspect , and wary , and diligent should we all of us be , to please our Father which is in Heaven , by discharging our Covenant-Engagements to him , inasmuch as the Heavenly Inheritance is of infinite more value than an Earthly one can be .

I shall not stand now to give you a description of that Exceeding Weight of Glory , and of those Vast and Immense Treasures of Happiness , which are laid up in Heaven for those who shall faithfully perform their Covenant with God ; I shall only in short shew you , that such is the Nature and Constitution of the Covenant of Grace , that there is no Hopes nor Expectations of ever obtaining it , without a faithful discharge of all our Covenant-Engagements to God ; and if so , then certainly there cannot be greater Obligations possible to the performance of 'em . And as to the Nature of the Covenant of Grace , surely one would think it were needless to prove , that the Conditions of it must be performed , or we cannot expect to inherit the Promises . This is of the Nature of all Covenants whatsoever , which consist of certain Promises and Benefits to be made good on one part , not without certain Conditions to be performed on the other . And why then should any so fondly expect Justification and Happiness to be conferred upon 'em , except they do Repent heartily , Believe practically , and Obey sincerely , the only Conditions of this Covenant , Kingdom of Heaven not to be expected , but by those who are faithful in their Covenant . as has been often shewed ? Why , sure none that look into the Gospel , and see and consider , how that all along Happiness is only promised to the Obedient , can ever expect it upon other Terms . But so it is , that a sort of Antinomian Hereticks do spread abroad their pestilent Doctrines , teaching that Christ by his Sacrifice and Satisfaction for us , has purchased Justification and Happiness , without any Conditions to be perform'd on our part ; and , that what he has done will wholly excuse us from Duty and Obedience . But this is one of the most Antichristian Errours in the World , as undermining the whole design of Christ's Coming , and his Preaching the Gospel amongst us ; which was to tie us up to higher Rules of Righteousness , than were before given to the Sons of Men. It was infinitely far from the Design of him , who came to save and deliver us from the Power and Dominion , as well as from the Guilt and Punishment of our Sins , to do any thing that should encourage us in Sin , and render us secure when at any time we commit it . But that which Christ has done for us , amounts to this , that he has purchased , by his Blood-shedding , an Abrogation of the First Covenant , wherein was no Happiness without an Unsinning Obedience ; and then has procured for us this most gracious Covenant , with these abatements of rigour , That we shall have all that unspeakable Bliss , and the Inheritance of Heaven conferred on us , on condition we shall repent of , and forsake our Sins , and knowingly and willingly not offend him for the future .

And a most encouraging Argument this will be to all considering and serious Persons , to make 'em faithful and diligent to perform their Covenant . No People , either Jews or Gentiles , ever before us had the like . The Jews , by the Law of Moses , or the meer Covenant of Works , had plainly and expresly the Assurances only of a temporal Canaan , and the Promises of a peaceable and prosperous Possession thereof , to encourage their Duty . And the poor Pagans had little Inducements to vertuous living , more than the present Tranquility of Mind , which arises from the meer exercise of Vertue ; neither of 'em Considerations strong enough to bear us up against great Temptations to sin , and the difficulties in the way of our Duty . But this one Consideration of an eternal Weight of Glory , an Inheritance laid up in Heaven , a Crown of Life , infallibly ensured to those who shall be faithful unto Death : This is enough to encourage us in Well-doing , and ●o preserve us safe and innocent ( as it has done thousands before us ) amidst all the Persecutions of evil Men on the one hand , or the Allurements of the World on the other , withdrawing us , or frighting us into Sin ; so that in the strength of the Hopes of such an Inheritance , we may be prevail'd upon , faithfully and conscientiously to discharge this our Covenant with God .

And thus you see what mighty Arguments the several Mercies of the Covenant made over to us on God's part , do yield us ; and what inviolable Obligations they do all of 'em lay upon us ●aithfully and conscientiously to discharge this our Covenant with God . But ,

Fourthly and lastly , Another vast Obligation lying upon us to do the same , and which ought especially to be here considered , is , That Promise and Vow made for us in our Baptism , accordingly to discharge this our Covenant . 4. As having promised and vowed in our Baptism accordingly , to discharge our Covenant with God . Do'st thou not think , that thou art bound to Believe and to Do as they have promised for thee ? That is the Question which is ask'd you ; to which you are taught to Answer , Yes , verily ; and thereby to acknowledge the vast Obligations lying upon you , on the account of that Promise and Vow , to perform that your Covenant ; and a mighty Obligation too it lays upon us , there being nothing more sacred and inviolable than ● ●●w made unto God , and more severely punish'd , if it be ever viola●ed .

A Vow in general ●●d●fined to be a solemn Promise made unto God , whereby we do in a peculiar manner engage our selves unto him to the performance of something . The matter of a Vow sometimes not a Duty 'till ●●wed . And there are two sorts of these Vows , which are to be distinguish'd according to the matter of which the Vow is made : For sometimes the thing which we have vowed to do , was not a Duty upon us , 'till such time as we made such a Vow ; as when a Person does solemnly promise to God , that he well set apart such a Portion of his Time , such a Day of the Week , for the more immediate Service of God , in Fasting and Prayer ; or that he will devote such a part of his Estate or Gains for pious or charitable Uses . Secondly , again , the matter of a Vow may be what was incumbent upon us before , only the Vow is added to strengthen the Obligation : And such is the Vow was made in our Baptism , Sometimes antecedently incumbent upon us , and such is the matter of our Baptismal Vow . whereby we were solemnly and in a peculiar manner Devoted and Consecrated to God's Service , and to live to his Glory ; which though it was a Duty upon us before , yet now we have farther obliged our selves thereunto , having solemnly vowed so to do . Generally the matter of a Vow is of the former sort , something to which we were not obliged before ; as when Jacob did vow to build an House to God , Gen. 28.22 . And of this nature are all those Lands and Possessions , over and above the Tythe , or tenth Part , which have been devoted and given by the Piety of well-disposed Persons , for the maintenance of the Ministers and the Worship of God , for the Education of Children in Schools , and the Relief of the Poor in Hospitals . Before they were devoted to pious and charitable Uses , they were so far in the Power of the Party who own'd 'em , as that he might dispose of 'em how , and to what Uses he pleased . But after a Vow is once made by our selves or Forefathers , whereby such a Part of an Estate is determinately set aside for sacred Uses , it is then a devoted thing .

And I will be bold to add ( and I will endeavour to prove it ) that for that very reason of its having been Vowed and Devoted to God , it is one of the most provoking Sins in the World to rob God of it . 'T is a provoking Sin to rob God of what has been once Vowed and Devoted to him , tho' of the former Nature . This is plainly seen , in the case of Ananias and Sapphira , Acts 5 , 1 , 2 , 3 , 4 , 5. These two Persons , stirr'd up at first , as is probable , with a like pious Zeal for the promotion of Religion , with many others of the first Converts to Christianity , had sold a Possession , and given it to the Church ( which according to the Circumstances of those Times , was of more use than if setled upon it ) but Covetousness afterwards prevailing upon their Hearts , they kept back part of the Price , and laid a share of it only at the Apostles feet , v. 3. But observe how severely Peter rebukes 'em for this Sacrilege : Before they had devoted it , he tells 'em they might have done what they would with it ; but first to bestow it wholly on the Church , and then to keep back part of the Price of the Land , he calls this a Lying to the Holy Ghost , and immediately ( for the terrour of other sacrilegious Invaders of Things devoted ) punishes it with one of the most sudden and fearful Deaths that we find recorded , either in the Scripture , or profane Story . This Sin of with-holding or seizing of any thing once Vowed and Devoted by our selves or others to sacred Uses , is called the Sin of Sacrilege , and is spoke of , as seems by the manner of expression , Rom. 2.22 . as a Sin equalling the Guilt even of Idolatry it self .

And nothing is more plain to be observed , than the Anger of God , God's An●●● observab●● 〈◊〉 on such ●●●●●●ons . even in this Life , towards those who have sacrilegiously invaded God's Portion , which has been once Vowed unto him , either by our selves , or our Forefathers , and have robbed him in his Tythes and Offerings , as he calls it a robbing of Himself , Mal. 7.8 . and threatens it with a heavy Curse , of the Execution whereof , if I had time , I could give several instances . But let this suffice to shew how heinous a thing it is to violate a Vow to God , even where the matter of the Vow hath been something to which there was no Obligation before such Vow .

And will it be less provoking then , think ye , to violate those Vows , wherein by solemn Engagements , Men have promised to do that which before such Vows and Promises they were obliged to from the Law of Nature , 'T is much more provoking to violate Vows ; to perform which , were antecedently obliged by the Law of Nature . and as a Debt due for their very Creation and Being ? In this case , there is a double Obligation to perform such Vows : When that which was commanded to be done , and is necessary upon other accounts , is with all solemnity engaged to be performed , then the Vow does add to the Command , a new and farther Obligation , which will make it more criminal , and a far more heinous Sin to break such Vows . There are many of this kind recorded in the Scripture , particularly the first part of that Vow of Jacob , Gen. 28.21 . is of this kind ; and so is our Baptismal Vow to perform the Covenant of Grace : We were obliged to perform all that Duty , which we therein engaged to perform , by the very Law of Nature , upon the account of our Creation , and dependence upon God , from whom , as a Fountain , we derive all the Good we already have , and hope to enjoy . But when , moreover , we come solemnly and expresly to engage our selves to the performance of such Conditions , we add strength to our former Obligations , tying 'em faster upon our selves ; and in the breach of the Laws of God , we thenceforward become not only barely disobedient , but moreover faithless and Covenant-breakers , and shall be therefore punish'd , not only as disobedient , but also as faithless and perfidious Rebels .

Nor does it in the least lessen the Obligation , that this Vow was made by others for you in your Infancy ; for not to prove to you now , which shall be done in its due place , that it is in the Power of Parents or Guardians , to oblige their Minors to the Performance of Conditions , without their own express Consent at that time , provided there shall considerable Advantages accrue to 'em thereby ; it is moreover plain from Scripture , that Parents may devote their Children to the Service of God in a very peculiar manner ; and therefore they had Power to devote us to the Worship of the True God , as prescribed us in the Gospel , or New Covenant ; to which Covenant we shall therefore stand obliged , as much as if in our Persons we had Vowed and Engaged our selves to perform it . Of this Power in Parents we see an instance in Samuel , 1 Sam. 1.11 . Nor is the thing contrary to Reason , and natural Equity , the Philosopher himself affirming , that both the Parents may devote the Children whilst young , as they please , since Children at that Age are to be accounted not so much at their own , as at their Parents disposal .

The thing is just and reasonable , and therefore it is highly criminal in us to break that Baptismal Vow . A Vow is much of the nature of an Oath , and therefore to violate it is Perjury . It is a sin much of the nature of Perjury , a Vow and an Oath being promiscuously used in Scripture , as Numb. 30.13 . one for another . And indeed as to our Baptismal Vow , since therein God is made a Witness , a Judge , and a Revenger , it is in its full importance no less than and Oath , and the violating thereof would be Perjury . He is called to , as a Witness of our Sincerity , in what we do promise , and oblige our selves thereby to do : He is appeal'd to , as a Judge of our Performance , whether we are faithful or not . And as he is a God that will not be mocked , he will certainly be a Revenger , and a severe one too , if we shall falsly and perfidiously brake our Vows of Renouncing the World , the Flesh , and the Devil , of Believing in God , and Obeying Him ; and shall , on the contrary , give our selves up to the Service of Sin and Satan , live like those that Believe not God , nor the Christian Religion , and in perfect contradiction to the Apostle's Rule , deny not all Vngodliness and Worldly Lusts , as we are commanded , and have promised ; but deny to live Soberly , Righteously , and Godly in this present World . In such a case , I say , he will be a severe Revenger of our Perjury , and of our Apostacy ; I say of our Apostacy ; for he will then consider us not as ordinary Sinners , but as those who have in effect renounced our Religion , and will allot to us therefore not the ordinary measures of Punishment due to unbelieving Jews , Turks , and Infidels ; but extraordinary ones , such as are due to faithless and perfidious Renegado's . Oh , it had been happy for us , if we had never been Baptized ; if after those Vows we have therein made , to do all we can to destroy Satan's Kingdom , and the Power of Sin in the World , we shall fight against God by our impious and wicked Deeds , Better it is that thou shouldst not Vow , than that thou shouldst Vow , and not pay , Eccl. 5.5 . It is a less fault not to Vow at all , than having Vowed , not to perform ; the one being but a Neglect , the other an Affront , nay , a Contempt of his Majesty , who will not suffer a scorn to be put upon himself .

What shall I say ? why take therefore the Advice of the Wise Man , v. 4. When thou vowest a Vow unto God , deferr not to pay it : for he hath no pleasure in Fools ; pay that which thou hast Vowed : And say resolutely with Holy David , Psal. 119.106 . I have sworn , and I will perform it , that I will keep thy righteous Judgments ; I have solemnly resolved , and bound my self by the most sacred Ties , which I will never break , but do now confirm ; that I will carefully perform my part of the Covenant , which I find to be most just and good .