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.  
OXFORD: Printed by Leonard Litchfield, Printer to the University, for the AUTHOR, 1696.   

TO THE Right Reverend Father in GOD WILLIAM, LORD BISHOP of Coventry and Litchfield, Lord Almoner to the KING.  
My Lord,  
HAving your Lordship's Commands for the Publication of these following Discourses, I have reason to hope my Readers will prove candid and favourable in their Censures, since they cannot but pay the greatest Deference to the Judgement of a Prelate, whom all the Learned, both at home and abroad, do unanimously rank amongst the greatest Divines, that this, or former Ages can glory in. But that I may not too much lessen that Esteem, which the judicious part of Mankind, at least, do justly bear to your Lordship, as the nicest Judge in Things of this Nature, by proclaiming to the World that Encouragement you have given to a Work, which no doubt will be found very defective: I am apt to believe, and am forward to own it, that it might be more your Approbation of the Design, than the Goodness of the Performance that has made your Lordship so exceedingly kind to it, and its Author. And indeed if ever there were a necessity of attempting any thing to promote Catechetical Instruction, there is now too sad an Occasion for it.  
Some Years since we thought it sufficiently hard upon us, that we were put to the trouble of defending a Church, so excellently Constituted as ours is, by sustaining those slight Skimishes made only upon its Outworks; namely, against its Rites and Ceremonies (Solemnities I would rather call 'em) so wisely ordered for the more grave and solemn Administration of Divine Worship, and for the better Edification of the Souls of Men. But alas the Enemy has now entered through our Breaches into the very heart of our City (as St. Austin calls the Church of God.) And as if there were an Universal Conspiracy made at this time against it, All the Grand and Fundamental Articles, both of Natural and Revealed Religion, are now either most furiously stormed by Atheists, Deists, and Socinians on the one hand, or secretly and dangerously undermined by Enthusiasts and Antinomians on the other. And if the next Generation should grow worse in its Principles and Morals than the present, what Vengeance from Heaven, even to the removing of our Candlestick, may we not fear? But especially, what Indignation from God may not we of the Clergy dread, should we suffer the Youth of our Nation to go abroad into the World, without having first given 'em those Religious Impressions by good Principles, as will guard 'em from the danger thereof; and, especially, without having first prepossessed the Minds of such, with a deep Tincture of Divine Knowledge, as are likely to be the Leading Men in their Countries; and yet by a fatal mistake in Education, are generally brought up in those Undisciplined Societies, amongst whom the Oracles of false and pretended Reason are more universally read, and more highly applauded, than the Lively Oracles of Divine Revelation.  
I know how deeply sensible your Lordship is of the growing Infidelity and Heterodoxy of this Age; and how much it is your Opinion, that a constant Course of Catechising our Youth in the Fundamental Principles of Christianity, is the only means that can effectually obviate and Cure those Great and prevailing Evils. And if what I have here offered to the Public, may be at all serviceable to any of my Brethren, in affording some useful Materials for their own Composures of this kind, and in assisting any of 'em in their Method, I have my End, and shall therein in soon measure answer, I presume, your Lordship's Design; who, out of a pious Zeal to have this Work of Catechising universally set forwards by every Individual Minister in your Diocese, would have the way so plained, that we might all proceed therein without interruption.  
And sure where the Authoritative Injunctions of so great a Father and Governor of our Church, are joined with such an unparalleled Industry in the discharge of all the most Important and difficult Duties of the Episcopal Care, it is impossible for us, who are under the Influence of your Power and Example, to be Remiss in that which is the very principal part of Ministerial Instruction incumbent upon us. For if we no sooner saw your Lordship entering upon that Diocese, to which you were Translated so Happily to us (though so disadvantageously to your own Fortunes) but we saw you apply yourself with the utmost Vigour to the Business of it, in Visiting not only your Clergy, but Cathedral, Schools, and Hospitals. If in your Lordship's primary Visitation we heard such a Learned Scriptural Proof of the JUS DIVINUM of the THREE DISTINCT ORDERS, (and what Evidence of that Nature is not to be expected from one so Mighty in the Holy Scriptures) as cannot but silence all Adversaries, and all the Learned of our Nation would be glad to see made public: If we also saw at the same time that Venerable Ordinance of Confirmation (even amongst those vast Crowds that came to it, and with so great a Fatigue to yourself) administered with a particular Application of the stipulatory part, to every Individual Person, that was duly attested to be sufficiently Qualified; and with that Order, Gravity, and Solemnity, which raised in all, who were present, that Value for it, which is due to it: If against every EMBER we see those wise Precautions used, with Reference to the Candidates for Holy Orders, as would effectually prevent the admission of Persons unworthy, upon the account of any Immorality, or will wholly lay the Gild at the Doors of those who are backward to Inform their Church-Governors of the Miscarriages they know, in order to their Correction and Remedy; and yet are most apt to raise their Outcries against the Scandals of the Clergy: And if also in the Probation of those who are permitted to stand Candidates, there is constantly such a Treasury of Sacred Learning opened to 'em in your Explications of Holy Writ, as renders those Examinations one of the most learned and useful Theological Exercises that this Age does know; and is alone sufficient to render those in a good measure Qualified with Scriptural Knowledge, who come not thereto altogether prepared beforehand. And indeed, if agreeably to your Lordship's so useful Examinations, those who have the Happiness to be conversant with you in your Studies, do always see you searching the Scriptures, and do scarcely ever find you without the Holy Bible before you; (though one would think the sacred Page need be no more turned over by one, who seems to have it wholly by heart already, both in our own and all the Learned Languages.) If farther yet we have seen your Lordship, by a Method equally worthy to be admired and imitated, in so short time, to have got such an exact Knowledge of a numerous Clergy, that from the chiefest Rector to the meanest Curate, our Abilities, Lives, and Ministerial Performances, seem not to be better known to our nearest Neighbours, than to yourself; and our Miscarriages and Neglects of Duty in the remotest part of your Diocese, may almost as soon escape the Reproaches of our own Consciences, as your Lordship's Notice and Animadversion: If in a word such is your Lordship's Vigilance through all the Parts of a very large Diocese, as is alone sufficient to confute those Voluminous Libels which were wrote some Years since against DIOCESAN EPISCOPACY, as if an exact Discipline were not practicable therein: If I say, such an Authority will not awe us, nor such an Example of Pastoral Care will not animate us to discharge, as all the other, so especially such an indispensably necessary a part of our Ministerial Function as Catechising (particularly at this Juncture) undoubtedly is, this were enough to provoke Heaven to snatch from us the vast Benefit of such a Paternal Government: Which Blessing that God may however continue to this Church, as it is hearty desired by all that know your Lordship, (and are good enough themselves justly to value the two best Things in the World, an unparallelled Degree of Learning joined with an equal measure of the most ardent Piety) so particularly it is the most earnest and devout Prayers to God, of  
My LORD, Your Lordship's Most Obliged Most Obedient, and Most Dutiful Son and Servant T. B.   

THE PREFACE TO THE READER.  
HAving a Design, if God permit, and if I shall find this present performance to be Candidly received, to publish a Discourse upon the Nature and Extent of Ministerial, more particularly of Catechetical Instruction, which in the Nature of it, I think, would be the most proper Preface to this Work; but is a Porch too large to be prefixed to one single Wing of the Building; I shall only at present Advertise my Reader of two Particulars, relating to this First Volume of my Lectures; namely,  
1. Whereas I proposed, Lecture the Fourth, in the Division of the Subject-Matter contained in these Preliminary Questions and Answers, to treat both upon Divine Grace and of Prayer, as they are the means to enable us to perform our part of the Covenant; and also to explain the Doctrine, and to justify the Thing itself of Infant-Baptism, or the admitting of Persons into Covenant in the time of Infancy; as also the Use of Godfathers and Godmothers therein, I was advised by some Learned Men to refer those four last Points, and the Lectures upon 'em, rather to the latter end of the Catechism; the two former to be treated upon, when I come to the Lord's Prayer, and the Question which leads to it; the two latter when I shall come to the Doctrine of the Sacraments, where my Discourses upon those Subjects will be founded upon Questions and Answers more directly leading thereunto. And as to the Subject of Renouncing the world, the Flesh, and the Devil, it was thought it might be of good Use to enlarge upon that, there being nothing of vaster Concernment, especially to Youth, than a plain and practical discovery of those various Temptations which will arise from all these our Spiritual Adversaries, and are likely to assault them above others. And because this Condition in our Covenant with God, of Renouncing the Devil, the World, and the Flesh, does not again recur in any part of the Catechism to be more particularly handled, as the others of Faith and Obedience do; for these Reasons it is, that my Exposition of that Point has run out into a length so much improportionable to the rest, insomuch that that part takes up half the Book.  
2. That which in the next place I am to account for, is the 23d. Lecture; which is an Epitome of a Book, styled the Measures of Christian Obedience, a Work, I presume, both well-known and esteemed. That Reverend Author, had, in my Opinion, given so full a state of the Condition of our Coveeant, viz. Evangelical Obedience, that I thought I should do an Injury to my Catechumen, should I pass it by, and give him a worse, and more imperfect one of my own. Whether it would have been easier to me to contract that Discourse, than to make a new state of the Point, such as I might call my own, I cannot readily guests; but if it was, I hope some allowance will be given for taking one such Rest as this may appear to be, since in the whole Scheme of Doctrine upon these Preliminary Questions and Answers, I have been forced to tread in something an unbeaten Path.  
And now with my earnest Prayers to God, that he would give his Blessing to what is herein no otherwise than honestly designed, I shall only at present entreat the candid Reader, to put a favourable Construction upon what has been here offered him, by one who is too sensible of his own Insufficiencies, to be pertinacious in maintaining any thing against the sense of his Superiors; but especially who is Religiously careful to advance nothing contrary to the Doctrine of our Church: Which that I might not do, I have, and shall all along endeavour to take in as much as I can, both of Matter and Expression from its Established Forms and Offices.   

ERRATA.  
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A CATECHISM; That is to say, An Instruction to be learned of every Person, before he be brought to be confirmed by the Bishop.  
Quest. WHat is your Name?  
Answ. N. or M.  
Quest. Who gave you this Name?  
Answ. My Godfathers and Godmothers in my Baptism, wherein I was made a Member of Christ, the Child of God, and an Inheritor 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 Pomp's and Vanity 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 do as they have promised for thee?  
Answ. Yes verily; and by God's help, so I will. And I hearty thank our Heavenly Father, that he hath called me to this state of Salvation, through jesus Christ our Saviour. And I pray unto God to give me his Grace, that I may continue in the same unto my lives end.   

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 itself, I thought it proper, from these Words, to define what a Catechism means, and to let you know the Benefit and Use of Catechising.  
As for the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Catechise, 
The Meaning of the Word Catechise.  it is often met with in the Holy Scriptures, particularly Luk. 1.4. where it is taken in the selfsame 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 learned 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 Catechised, (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 Catechise, 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 derived 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 Learned 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 Learned of every Person.  
Thirdly, As to the End of a Catechism: It is necessary to be Learned 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.  

stian 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 expressly affirmed 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 ourselves, 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 steady Performance of all the Parts of Virtue 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 suffered. 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 Virtue 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 mere 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 observed 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 Tranquillity of Mind, that arises merely 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 Die, 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 Believed and Acted upon the Principles of Natural Religion only; and who having no other Law did by Nature the things contained 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 revealed 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 resolved 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. Dependence upon the Mediation of Christ, that our imperfect Righteousness may be accepted, also necessary.  Is it enough to render the Religion of us Christians complete, 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 Mediator 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 ordained, 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 enjoined Eph. 5.17.20. As we will show ourselves 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 produced 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 Judgement 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 placed 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 complete in that respect also. But that the best of our Performances are so imperfect, that it was thought requisite in the Divine Wisdom, that the Son of God should become a Sacrifice to expiate their Gild, and a Mediator 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.  

Dependence ●●on Christ necessary to ●ake down ●n Arrogant conceit of ●ur own ●ighteous●ess, a Temper of Mind ●ost displeasing 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 Dependence upon Christ for Salvation, as to expect it, not on the account of our own holy Performance, but in the Virtue 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 suppressed 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 believed, do most powerfully and forcibly persuade 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, chaste 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 ourselves, 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 lie 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 obtained for him by the Mediation of Christ, who is therefore Styled, The Mediator 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 Creator, Governor, and will Reward every Man according to his Works. The Belief that Jesus Christ came into the World, Died and Suffered to Atone for its Sins, and Preached 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 show) 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 ourselves; and to which all others may probably be reduced. These Ten Commandments may properly enough be styled 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, Believed, and Practised by every Christian, that may have the Means of Knowing them, and may be taught them, being no other than the Covenant of Grace itself, or those particular Articles contained in it, and which are expressly Enjoined upon us by the Word of God to be Believed and Practised 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 confessed, many other useful Truths contained in the Scriptures; and those, who having first laid the Foundation in these already mentioned, 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 crowded with any thing more than what is purely Fundamental to a Good Life here, 
Catechism aht not to crowded any thing ●e, than ●at is pure●●undamen● to a Good 〈◊〉 here, and ●ppiness ●eafter.  and Happiness hereafter. And if other Churches have filled 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 Learned by her Children, than those already mentioned, 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 destroyed by the most violent and boisterous Temptations that the World, the Flesh and the Devil, shall Assault it withal, thereby to Ruin it.  
Thus have I Adventured in as few Words, as the Difficulty of the Argument would give me leave, to show 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 crowded 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 explicit 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 Catechising 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 Catechising, as was before observed: 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 expressly 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 received into well-disposed 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 Catechised, 
The Persons that are to be Catechised, are every Person.  and in the Definition I have given of a Catechism, it is said to be An Instruction necessary to be Learned 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 floods came, and winds blue 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 Floods came, and the Winds blue 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 religious principles by catechetical ●struction.  This Parable does excellently well set forth the Necessity of being well grounded in Religious Principles, which can only be done, I have showed 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 explained 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 myself much Good from them. Such indeed are generally Selfconceited enough of their own Skill and Knowledge; but it is scarcely to be imagined 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 Child'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 Customs 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 Understanding 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 Dependence 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 applied 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 Catechising, by which means several Countries within few Years received 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 Catechumen, or Persons Catechised, and of some who have been Advanced from being Catechumen to be Bishops, the Highest Degree in the Church, as the other in the State. Nor is it designed by our Church for the Instruction of Children only: But a Catechism is an Instruction necessary to be learned 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 Catechising is designed.  
Thirdly, 
The End of Catechising to prepare for Confirmation.  And it is designed to prepare you to be Confirmed by the Bishop. Confirmation is an open Profession from the Mouth of One formerly Baptised, 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 Engaged 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 Confirmed: 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 unmaimed in either of its essential Parts, according as it is delivered in our Church, and is ordered to be Performed, both by those who come to this Holy Institution, and by those who are Entrusted with the Administration of it: And a Rite it is both greatly Necessary, and of singular Benefit in the Church of Christ.  

confirmation ●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 ratification 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 deemed to have Renounced the Covenant of Grace, and to have Repent it was ever made in your behalf; to have Renounced that Blessed Covenant, I say, and all claim to the precious Promises and Privileges 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 yourselves 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 Episcopal Benediction, 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 retained in the Church, that Heb. 6.1, 2. it is reckoned 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 mentioned immediately after Baptism, which Confirmation is to follow, and numbered 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, considered in both its Parts, is necessary to be used in the Church of Christ.  

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

I. As the solemn Profession ●herein made ●mprints serious 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 Confirmed 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 myself 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 rouse him up, and awaken him to Repentance. Besides the Weight there is in the Profession itself, 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 performed, 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.  considered in its other part; in the Prayers, the Blessing, and in the Laying on of the Hands of the Bishop. The Person to be Confirmed, having Renewed 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 Understanding, 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 Privilege of an easier Access, and of nearer Approaches to him in Divine Offices: And who is Commissioned to Pray to God in the behalf of others, and is Authorised to Bless the People in his Name? Why this is the Power and Privilege 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 yourselves a favourable Answer to the Bishop's Prayers and Fatherly Benediction, when it is also accompanied 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, Leu. 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 Intent 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 Baptised Converts of Samaria, They Prayed for them, that they might Receive the Holy Ghost, and then Laid their Hands upon them, and they Received the Holy Ghost. And tho' the Gifts that then followed 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 Led 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 showed you what it is to be Confirmed by the Bishop, and withal how Necessary and Beneficial it is to the Souls of Men, to be so Confirmed.  

Catechism Necessary.  And now Catechising, 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 yourselves 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 trusties 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 Baptised 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 Baptised, should be first Catechised 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 Judaisme, 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,  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 Baptised, 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 Tenor of the Baptismal Covenant, provided that when so Instructed, you afterwards appear Solemnly to Confirm it before Christ's Ambassador, the Bishop.  
But than it is highly necessary you should be so Catechised and Instructed before you Personally undertake a Matter of so great Importance, that so when you come to make a solemn and public 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,  they will Solemnly make a Profession of them, or Undertake them. So necessary is Catechising 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 Confirmed (amongst which, to understand the Nature, Terms and Conditions of the Covenant of Grace, and seriously to Intent 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 Catechising, 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 Catechising, 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 Catechising 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 Practised 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 contained the Highest and most Valuable Privileges 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 yourselves an Interest in, you are desperate and undone Persons.  
And now each of these Considerations are Reasons sufficient to bring you to be Catechised, 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 Catechising, and to persuade you to Attend it; I shall over and above what the Title of your Catechising directly leads me to say concerning it, give you to understand several other good Uses to which Catechising 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 itself, till I have gone through with it) and by Commenting upon them, I have given you an account of the Nature, and End of Catechising, and the Persons to be Catechised.  
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 Catechised, I have showed 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, aught to lay the Foundation of his Christian Knowledge in Catechetical Instruction. And Lastly, The End thereof, I have showed 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 Qualified 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 Catechising 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 showing you what they are, before I proceed to Expound the Catechism itself. And  
Secondly, As for Confirmation, 
Catechising 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 publicly Ratify and Renew our Covenant with God; and for the same reason therefore, that Catechising 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 Catechising, 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 Ignorance concerning the Sacrament, and consequently  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 Purchased by, and Ratified in his Blood: But such as have been throughly Catechised, as they have been made to Understand the Terms and Conditions of the Covenant of Grace, both the inestimable Privileges made over to them on God's part, and those very reasonable Conditions to be performed 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 Catechised, 
II. ●f not Receiving 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 Catechising to do; as they would then easily discern, that it is the highest and most inestimable Privilege 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 Privilege in the World, to be Confederates with God in so advantageous a Covenant, and would think they could never often enough Partake at the Lord's Table, whereby the oftener 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 Catechised in those Points, both what a mighty Privilege 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 ourselves all the Benefits of this Covenant, we should then have our People Daily crowding 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 Catechising 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 Catechised therefore, a Man cannot be well expected to Partake worthily of the Lord's Supper.  
And this is the Second Use to which Catechising does therefore serve, to prepare you, that you may be fit and worthy Communicants at the Lord's Table.  
Thirdly, 
III. Catechising is Requisite to Persons being edified by Preaching.  Catechising 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 causeless 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 yourselves. 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 Catechised, 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 explained to him the Nature and Attributes of God, and his Saviour's Mediation, and of his own Duty, than formerly in Catechising 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 Catechised, Understanding Person hears such Preaching as this, he finds his Understanding more enlightened with Heavenly Truths, and his Will and Affections more bend upon doing as he has been Instructed; and so (as in all reason he ought) he accounts such a Sermon truly Edifying, and himself Edified 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 Show, 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 stunned 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 hindrance 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 Catechising 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 Catechised and Instructed in the Fundamentals of Christian Religion.  

iv ●techizing pessary to ●vent being ●uced into ●ngerous ●rors.  Fourthly, Catechising is also requisite to secure you from being at any time misled 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 Trial, whether we will stand steadfast 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 which 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 Practise 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. Catechising is an excellent Means, says Mr. Gouge, to keep Persons from the Errors and the Heresies of the Times: For Persons well Catechised 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 embraced their Erroneous Tennets, and you shall find that they are such, who were never well Catechised, 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 Catechising in the Knowledge of the Truth.  
Lastly, 
Lastly, Catechising is exceedingly Necessary,  Catechising 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 Seduced by evil Company, the having the Seed of good Principles sown in the Heart, by a timely Catechising, 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  way of Living.  It is exceeding Useful to preserve Youth from falling into any gross and wasting Sin, and especially any  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 departed 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 Judgement 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 hardened 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 persuade you to join 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 than 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 control them. Vanity, Youthful Lusts, and their wicked Companions hurry them into such bold Villainies, 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 Laughed out of Countenance by them, (as is their wont) for being too Precise, Reserved, and Melancholy; and after that be drawn by degrees into one Compliance after another with them in their Ungodly Revels: Nay, and at length be so drenched 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 befall 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 instilled into him; and therefore as all his Life time he Lived 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 received 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 recall 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 Sinned against Heaven, and before Thee; and am no more worthy to be called 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 Gild 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 lose 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 Schoolboys the use of Grammar Rules at first, but they will stick by you (as One said) and be remembered 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 forbidden) 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 persuade you to have a due Regard to so useful an Instruction, as Catechising is, and to give a due Attendance to it.  
And thus, as last Lord's Day I shown you, that one good End to which Catechising serves, is to prepare you for that necessary Work, your Confirmation, that you may Publicly, 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 shown 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 itself, that it is the Rite of Sealing it. Thirdly, I have now shown you, that Catechising is very Useful to render you understanding Hearers of the Word, when it is Preached, 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 misled 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 shown 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 forbidden) by evil Company, that the having the Seed of good Principles sown in the Heart by a timely Catechising, 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 shown you also the Ends and Uses of Catechising; I shall now proceed by God's Assistance to Explain the Catechism itself, and to give you the Meaning of its several Parts. And the first Thing that offers itself 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 asked 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 show you, that the Reason wherefore your Catechism gins with Ask 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 Discoursed upon in the Entrance upon your Catechism, as tending to warn you beforehand to Apply every thing you shall hereafter hear, either in the Catechism itself, or in the Explication thereof, to the Bettering of your Lives and Practices. To begin then,  
First, I am to show you, that the Reason wherefore your Catechism gins with Ask 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 employed 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 asked your Christian Name. 
The reason wherefore the Catechism gins with Ask 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) Asked, 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 Surname you have derived down unto you from your Ancestors, and you received 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 persuaded to live Christianlike, otherwise the Apostle would not have laid so much stress upon our very Name and Profession of Christians, as he does, to persuade 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 virtuous and orderly Course of Life; and when they found any of their Philosophers a Tripping, and living at the rate of other Men of loser Principles, how severely therefore would they Reflect upon them for it? Now we Christians profess ourselves 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 ourselves to be the Soldiers 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 ourselves 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 bloodthirsty 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 Upright, 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 ourselves 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 ourselves 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 Professed 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 Ungodliness 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 professed, 
V To Obey the most Righteous Laws.  To be Governed by such Laws and Commands of Virtue and Goodness, of Piety towards God, of Righteousness to our Neighbours, and which lay down such incomparable Rules concerning the Government of ourselves, 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 extremely difficult to us, to live very excellent and good Lives.  
Thus have we Christians under our several Christian Names (as under Hand and Seal) professed ourselves 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 followed, 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 Debauched 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 proposed, 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 ourselves, those Promises in Scripture, of such mighty Rewards to Holy, Honest and Good Living, we should sure ourselves live better Lives: And when any of our Christians would persuade them to forsake their own Superstition and Idolatry, and to Embrace our most Holy Religion, our Unanswerable Lives have provoked 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 yourselves.  

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 committed 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 scandalised Persons, so as to Abhor it; Observe the Men of No Religion amongst ourselves, our Atheists and Libertines, and what bitter Scoffs and Jeers may we daily hear them cast forth upon Religion itself, 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 Reproached.  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 Deal 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 reproached and scorned 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 yourselves 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 Asked, and you have Answered to your Christian Name; and you see with what Title you are dignifyed, (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 Emperors, Kings, Dukes, Earls, Lords, aught 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 forbidden) you must also therewith abjure your Christian Names, so near are they linked one with another. And therefore let this ever admonish you to Adorn yourselves with Christian Graces, Temperance, Chastity, Charity, Justice, Piety; and not to defile yourselves with Heathenish, Brutish Vices, Drunkenness, Uncleanness, Cruelty, Infidelity.  
Thirdly, 
III. Because the primitive Christians did in virtue 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 encouraged themselves thereby to the Discharge of their Christian Duties. In the Virtue of this Name they extinguished their Lusts, they overcame Tyrants, they put to flight the Devil. Their Persecutors with Fire and Faggot, and all manner of cruel Torments, would have them forced 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 ourselves 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 Virtuous 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 yourselves, 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 Battles? 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 forbidden, 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 yourselves 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 Christians.  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 called 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 Virtues. 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 Christian Names ●fford some examples of Virtue 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 Virtue. It seldom happens, that any one has a Name given him, of which there has not been some One before him, renowned in History, either in the Scripture, or elsewhere, for some noble Exploit of Virtue, or other. And now, my young Disciple, search the Scripture, and other Histories, who, or what, He, or She was, and wherein thy Namesake did Excel in any Goodness; and propose such a One for thy particular Example, to whose Eminency in the like Virtue, do thou all thou canst to arrive. Do thou John bethink thyself often of that great Contempt of the World, that One of thy Name, (viz.) John the Baptist did show, 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 Sinned, 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 herself of those Mary's Famous in the Gospel, the One for her chaste Virginity, the Other for sitting so Attentive at Jesus' Feet, to whom the Lord gave this honourable Testimony, that she had Chose the better part, and preferred her before her Sister Martha, who disturbed herself too much with worldly Business, Luk. 10.40, 41. and from her Example, learn not to entangle thyself too much with the Cares of this Life, but chief to take care of Heavenly things, and to apply thyself to Hearing and Devotion.  
Lastly, Let me give it in Charge to you, that are Parents, 
And therefore Parents are Advised to choose for their Children, the Names of Persons Eminent for Virtue, 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 Virtue. Give them such Names, as if not Signalised 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 Virtues have adorned, not whose Vices have disgraceed the Age, they lived 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 showed 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 explained to you in the Exposition, I shall give you of your Catechism: And from several Considerations having therefore urged 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 yourselves to maintain and cleave unto: What then remains, my Christian Disciples, but that you apply yourselves 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 contained in your Church Catechism. It lies on your parts to be teachable Disciples, constantly to repair here to be Catechised 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 myself! 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 through 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 Inheritor 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 Pomp's 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 hearty thank our Heavenly Father, that he hath called me to this State of Salvation, through jesus 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 myself 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 prepared, I hope, to receive Benefit from what shall hereafter be delivered; 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 Believed and Practised in order to Salvation, you have therein taught you both generally, and particularly.  
As to a more General Institution, you have the sum 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 sum and substance of Christian Religion, 
I. Generally in the 3 First Questions and Answers.  and whatsoever is necessary to Salvation, is certainly contained within the Covenant of Grace; for undoubtedly there can be nothing more of absolute Necessity to Salvation, than what God himself has been pleased to Promise and Ensure unto us, and we ourselves have Engaged 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 expressly delivered. 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 Inheritor 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 Pomp's 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 performed 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 obtained 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 obtained the Benefit of so Gracious a Covenant.  
Fourthly, You are Instructed by whom, and how you have been called into this State of Salvation, by Means of the Covenant of Grace. It was your Heavenly Father, who hath called you to this State of Salvation through Jesus Christ our Saviour.  
And Lastly, You are Admonished 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 called me to this State of Salvation, through Jesus Christ our Saviour. Thus far you are Instructed concerning what pertains to the Nature of the Covenant.  
II. You have also declared unto you, by what Sacrament, or Solemnity you first entered into it. It was in your Baptism, wherein you was made a Member of Christ, etc.  
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 promised 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 entered into it, employed 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 Governors, and their Subjects. And such an One, if it be perfect in all its Parts, and fully expressed, may be defined 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 performed 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 imposed 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 placed by the Divine Ordinance, under the Other's Command, and if he does refuse to Obey, he may be justly Punished; but then such a Transaction is to be considered 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 promised Rewards to obey that Law; such a Covenant does withal lay a farther Obligation on the Party, on whom the Conditions lie to be performed, by virtue 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 performed 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 Lawgiver 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 Threatening 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 virtue 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 virtue 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 unrighteousness, 1 Joh. 1.9. So that in short, A Covenant lays a greater Obligation, than the mere imposing of a Law does, upon both the Parties joined 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 remarked 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, exact, and unsinning Obedience.  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 threatened 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 endowed him, 
Man did violate it  Man did by his own voluntary Disobedience, through 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, Sinned against his Creator, and so forfeited all the Happiness, conveyed 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 required satisfaction.  and Holiness would not permit the Almighty (however his Goodness inclined him to Pity) to let his Sin go unpunished, and to restore him to a capacity of Happiness, without a valuable Satisfaction made to infinite Justice, such as should show 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, than 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 contrived (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 satisfied for the Breach of his Covenant, and yet on the other side he would not have us Eternally punished, he therefore gave his own Son to Die 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 Saved 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 Bloodshedding 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 styled, The Mediator of a better Covenant, Heb. 8.6. And his Blood called, The Blood of the New Covenant, or the Blood, by which the New Covenant was purchased, 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, accompanied with Living like those, who Believe the Gospel, shall be henceforward imputed to our Justification; so that we shall have our Sins pardoned, and be received to Happiness: This in short was the Tenor both of the First Covenant, made with Adam, and the Second, procured 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 Mediator, and was made only with the People of Israel, and was annexed as an Appendix and Codicil to this Covenant of Grace, for Reasons too many, and too large now to be considered. For tho' to show how, that the whole Promulgation of this gracious Covenant, was not made all at once, but that it seemed good to the Divine Wisdom, that so stupendious and grand a Scene of Mercy, should not be opened but by degrees; tho' to show 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 explained 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 Accommodation made through 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 pleased, through the Intercession of some great Favourite, to grant unto those his Subjects, not only Pardon of their former Crimes; but moreover, certain great Privileges and Freedoms, Protection, and several particular Favours, Lands and Possessions, and the like; on Condition they will thenceforward 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, through 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 Virtue 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 Inheritors of the Kingdom of Heaven, which are Mercies and Privileges 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 Pomp's 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 Explained 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 performed on ours, as they are taught you in the Words, now read to you.  
And it is a Subject, indeed, that does extremely concern you to be well Instructed in, and to be considered by you. None of you shall be able to perform a Bargain, except you know, what you have bargained and agreed to do. No One can discharge a Bond, except he knows distinctly what he is obliged 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 Canvased with Heat enough, in the Controversies of Men of all Persuasions; but to know what inestimable Blessings God has Promised and Insured to us, and what we are to perform to make ourselves Inheritors 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 dependence 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 Dependence 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, explained, 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, through 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 Privileges made over to us by God, and of the Conditions to be performed by us. And these Words, Wherein I was made a Member of Christ, expressing the First of those invaluable Privileges 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 styled, 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 styled, 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 show 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 Privileges do belong to a Member of Christ's Church.  
And First, let us see, What kind of Body that is, which is called 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 referred to that Article of our Creed, I believe the Holy Catholic Church: However, since the High Privilege 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 myself 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 Privilege, to speak something largely, in this Place, concerning the Nature and Constitution of the Church itself; and I shall therefore Define it, and also Explain, and prove each Part of the Definition, I shall give of it, as follows:  

●●nition foists ●o.  The Church of Christ, is the universal Society of Christians, consisting both of Lawful Governors and Pastors, and also of the People of God committed to their Charge; and who are called 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 Privileges 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 Entered 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 superior Head.  

church ●ist a ●der'd 〈◊〉, ●n some ●over● some ●ed.  And First, The Church of Christ is the Society of Christians, consisting both of Lawful Governors and Pastors, and of the People of God committed to their Charge. The Church of Christ is not a Confused, an Undigested, Headless Multitude, but a Regular and well-ordered Society. Hence, it is so often in the New Testament called, 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 styled, Fellow-Citizens, Members of a Household, and Parts of a Temple, all which Expressions speak the Church of Christ to be a Regular Society of Men, combined and knit together by Laws, derived from some supreme Head and Governor. A Society, I say, wherein some are Superiors, some are Inferiors, some Governors, 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 called into the Church, ye are no more Strangers and Foreigners, but Fellow-Citizens with the Saints, and of the Household of God, and are built upon the Foundation of the Apostles and Prophets, that is Governors and Teachers, Jesus Christ being the the chief Cornerstone, 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 Cornerstone, 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 Governors, 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-ordered Society of Men.  
And I do withal say, that in the Constitution of Christ's Church it is required, that the Governors and Pastors thereof be Lawful Ones, that is, such as Christ has Commissioned to those Offices, because if they Usurp the sacred Offices of the Church, without being lawfully Ordained 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 Obliged, 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 receive 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 Established 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 extremely concern all Christian People, that the Governors and Pastors of the Church be lawful Ones, such as are Sent, Ordained, and Commissioned thereunto.  
And now, if you would be well satisfied, who are certainly Sent, 
An Episcopal Clergy undoubtedly such.  Ordained and Commissioned to Govern and Teach in the Church; it is beyond all doubt, that Bishops are lawful Governors in the Church of Christ, and that those, who are Ordained 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 Authorise no other, than those Episcopally Ordained, 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 yourselves 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 Natif as well of 〈◊〉 Gentiles, 〈◊〉 of the ●●s.  Secondly, The Church of Christ is the Universal Society of Christians. The Christian Church is not now confined to one particular Place, or Nation, as the Jewish was; but is Catholic 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 public Worship, were confined 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 Offered, and wherein the Priests could perform their daily Ministration; so that the Church, under the Law, was an Enclosure 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 declared 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 show forth the Praises of him, who hath called 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 Called 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 Called out from amongst both. The Church is a selected People, separated from the Profane 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 Estranged 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 charged, 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 fourfooted Beasts, and creeping things, and were thereupon given up to Uncleanness, and vile Affections; and as they did not like to retain God in their Knowledge, they were given up to a reprobate Mind, being filled with all unrighteousness, Fornication, Wickedness, etc. 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 show them the full Extent of their Duty, contained 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 styled, 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, shows himself not to be of the World; and therefore it is, that the Kingdom of Heaven, that is, the Church, is likened 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 gathered of every Kind: But however, tho' too many of those, of whom the Church is composed, 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 Preached 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 Called 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 Worshipped many Gods, and did Sacrifice to Devils, 1 Cor. 10.20. And as for the Jews, tho' they Believed, indeed, in the only True God, yet they Acknowledged not his Son Jesus Christ, whom he had sent, to be also the True God, as he is called, 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 Baptised 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 Baptised into the Name of Jesus, Acts 19.5. that is, into the Belief, that Jesus is the Christ, or Mediator 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 Antichrist, 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 pledges 〈◊〉 Gospel.  Fifthly, And as Christians are a Society of Persons, called out of the World to Repentance, Faith, and Gospel-Obedience; so to the Enjoyment of those Inestimable Privileges of the Gospel, viz. 1. Most Reasonable and Excellent Laws, given by a most Great and Gracious Governor, 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 Privileged 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 Privilege 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 pleased to say, Heb. 8.12. I will be Merciful to their unrighteousness, 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, called forth of the World, as to a most Holy Profession and Calling, so to the Enjoyment of most singular Privileges.  

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 Entered 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 Privileges 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 confused Multitude, to become a Corporation, or regulated Society. And those who stand out, and will not accept of those Privileges, 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 called the Church of Christ. It is the Covenant of Grace, granted us by the King of Heaven, wherein we have the most inestimable Privileges, those contained in the Gospel, graciously Insured 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 joined themselves in Covenant with Him, are No more Strangers and Foreigners, but Fellow-Citizens with the Saints, and of the Household 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 entered into Covenant with thee, and thou becamest mine, Ezek. 16.8. So that by having Entered 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 Entered 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 Entered into Christ's Church, and be made a Partaker of the Privileges 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 received, 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, Baptising 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 Baptised 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 forementioned 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 called out of the World, into one Hope of their Calling, or to the Enjoyment of the same Privileges, to one Faith, or to Believe one God, Father, Son, and Holy Ghost, expressed 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 performed by all, and promising to every One that performs those Conditions, the same Privileges. 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 aches.  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 aches.  as is the whole Church of God, each Bishop had his particular Flock, arising out of one City, and the Parts adjoining, 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 Styled, 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 adjoining, 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 Governor, for St. Paul directs his Epistle thus, Unto 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 United 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 Privileges of Grace, Pardon, and Happiness, as the whole Church, and were admitted into that same Covenant, by the same Sacraments, as the whole Catholic 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 Established 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 Baptised 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 theirs must be a Pattern of Church-Communion) we are told, Act. 2.42. that it consisted in this, That They continued steadfastly in the Apostles Doctrine, and Fellowship, and in breaking of Bread, and in Prayers. They continued steadfastly in the Apostles Doctrine, that is, they continued constantly, and also steadily, without swerving aside by Separation, in Hearing the Apostles Teach. They continued also steadfastly in Breaking of Bread, and in Prayers, that is, they Joined constantly and frequently in the same Prayers and Sacraments. And lastly, They continued steadfastly 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 Public 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 gangrened 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 declared, Joh. 13.35. That by this should all men know his Disciples, that they had love one for another.  

church 〈◊〉 into ●●dy, ●esus ●its su● Head.  And now Lastly, It only remains, to complete this my Explication of Christ's Church, to show you, That this whole Society of Men, called forth out of the World, to such Duties and Privileges, as has been spoke, is to be United into one Body, as has been declared, 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 Baptising 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 Domestic 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 derived 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 Joints and Bands, having Nourishment ministered, 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, showed 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 Usurped over Mankind. It is a Kingdom, as it consists of inferior Governors and Subjects, combined together, by special Laws of Allegiance, to the Sovereign King of Kings, and Lord of Lords, and by Privileges granted, by that Supreme Head and Governor, to such his Subjects; and therefore it is so often, in the Scripture, called 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, called 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 called 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 delivered 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 called Heb. 2.10. and to our Comfort, who are to fight under him, he has already Spoilt these Principalities and Powers, and has made a show 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, silenced 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, Entered 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 Entered into Covenant with God. Such indeed as besides an outward Covenanting, (which is certainly necessary) are Renewed withal to the Image of God in Knowledge, Righteousness, and true Holiness, are the only Persons of which the Invisible Church, as it is called, 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 compared, 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 Catholic Church, because that otherwise it cannot be so well Apprehended,  

●t it is to 〈◊〉 Member christ's ●rch.  Secondly, What it is to be a Member of Christ's Church; which now the way being so far cleared, I shall in few words show 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 Governors and Pastors, and of the People of God committed to their Charge, the one Ministering in Holy Things, and the other Partaking thereof at their Hands. He is not a Member of that narrow and enclosed Society of Worshippers, the Jewish Synagogue, who by their peculiar Rites and Ways of Worship, were confined 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 called, or is descended of those who were called, 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 called, as to Faith and Repentance, so to enjoy the Privileges 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, conveyed 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 Entered 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 Privileges, 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 Catholic Church in and by one Covenant, that is, in the Profession of the same Faith and Repentance, and in the Enjoyment of the same Privileges, and in the use of the same Sacraments: But also he maintains this Union therewith, by Communicating with that particular Part of the Catholic 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 Joining in the same common Prayers, and receiving the same Holy Sacraments; and Lastly, in Receiving from, and Administering mutual Assistances to the Members of that Body, wherever dispersed, or however distressed 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, called out of the World, to such Duties and Privileges, as has been spoke, and is United into one Body, by the same means, as has been declared, 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 delivered 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 Sense 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 Governors 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 causeless Schism and Separation, from any of its sound Parts.  
Every Baptised Person, I say, is a Member of the Visible Church. 
Every Baptised Person is a Member of the Visible Church.  So the Apostle expressly speaks, Gal. 3.27. assuring us, that As many as have been Baptised 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 Baptised 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 Privilege of Church-Communion, to deny 'em the Liberty to Pray, or Receive the Sacrament, or perform any Religious Office in the Public Assemblies of the Church. And now accordingly has Christ appointed the Bishops and Governors 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 Virtues 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 suffered 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 Governors 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, 〈◊〉 causeless ●m and ●ation, 〈◊〉 any of abund 〈◊〉.  And so likewise is he, who cuts himself off from that mystical Body the Church, by a causeless 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 steadfastly 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 Governors in the Church, who have the Power of the Keys, to Receive in, or Shut out, or when he Cuts himself off by a causeless Separation and Schism, from any of its sound Parts.  
But otherwise, all Persons who have Entered into Covenant with God, and have been Admitted into it by Baptism, are Members of Christ's Church, (as has been already sufficiently proved, and need not again be repeated:) And so shall Partake of those exceeding great Privileges, 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 showed, is meant a Visible Society of Men, called 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 showed you, combined 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 Entered 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 showed you, is a Member of Christ's Church, and will continue such, except his Lawful Governors 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 called the Church of Christ, and also, Secondly, having showed 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 Privileges 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 Privileges of those, who are styled 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 Privileges, which I am here concerned 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 Privileges, 
The Privileges of our being Members of Christ's 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 Governor, to conduct us to Heaven. Secondly, a sufficient measure of Divine Grace and Assistance, derived down upon us, from Him our mystical Head, and conveyed by those his Ordinances, to Enable us to conform to his Religion, and Obey those Laws.  
And the first Great Privilege, 
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 Governor, to Conduct us to Heaven.  
We do enjoy, I say, thereby, 
The Christian Religion, and Laws, far exceed the Pagan, Mahometan, or Jewish.  The Privilege of a most reasonable and excellent Body of Religion and Laws, far exceeding what any other People have ever enjoyed, 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 itself Perfect, and such as could not be bettered and improved, 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 compared 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 Pagan's 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 God's 〈◊〉 Pagans ●iped, 〈◊〉, at best, ●ost in●us Men 〈◊〉 Women.  senseless Creatures.) And when they Worshipped Adulterers, and Whores, and Thiefs, and Drunkards, what can be expected but that the Rites whereby they served 'em, should be accompanied 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 passed of their lives was sufficient to have wrought the Will of the Gentiles, when they walked in Laciviousness, Lusts, Excess of Wine, Revellings, Banquet, and abominable Idolatries; wherein is more than intimated, that the Idolatries of the Heathens were usually accompanied with such villainous 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 worshipped, and whom they were wont to serve, not only with abominable Idolatries, accompanied with most lewd Practices (which however hateful to right Reason, might be grateful to some sensual Spirits) but they were forced to commit many times the greatest Violences possible to Humane Nature in their Worship to those barbarous and cruel Devils, they Adored. 
●nd that 〈◊〉 lewd, garous, 〈◊〉 cruel 〈◊〉.  Thus it was the manner of the Worshippers 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 forced 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 Worshippers to throw themselves under the Wheels of his Massy Chariot, on purpose to be crushed 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 Revealed 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 chief of the Dregs of Christian Heresies, together with some Ingredients of Judaisme and Paganism, confusedly jumbled, or unskilfully mixed 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 Bloodthirsty 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, 
Judaisme was an imperfect and unfinished 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 forced 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 considered, 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 Judaisme 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 Strokes 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 Governor 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 Proceed 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 Lawgivers 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 Adorned 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 whatsoever 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 needing 〈◊〉 Man●, with re●ce both ●s Crea●● and Rection of 〈◊〉  And then as to his Proceed 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 Governor of the World, to let Sin go unpunished, 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 Die for us, and accepted of his infinitely Meritorious Sufferings here, instead of our suffering Eternally hereafter; and as a sufficient Satisfaction to his injured Justice, which we in our own Persons could not pay, without perishing Everlastingly. Christianity does withal Reveal to us, that this our Highpriest, after having Offered 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 itself, 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 Revealed 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 Understandings 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 Governor 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 ourselves, 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 Selfdenying, so Temperate and Sober, so  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 Obeyed. I say, were they universally Obeyed.  
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 Enforced by those mighty Principles and Motives of Christianity, 
And are Enforced by most powerful Principles and Motives.  viz. The Articles of our Christian Faith, I mean, so very Persuasive and Forcible are the Motives, which Christ does give us to the Practice of these Virtues, 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 Virtuous, that this is another addition to our Advantage, in having Christ for our Supreme Head and Lawgiver, 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 secured to 'em, by those Principles he has taught us, that this very Thing does speak our exceeding Great Privilege, in being Members of Christ, and under his Conduct and Government, as our supreme Head and Lawgiver.  
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 Privilege, 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 Lawgiver has done of this Nature, is this; He has Ordained solemn and set Days, viz. The Christian Sabbaths, for his own Service; He has Ordered that public Assemblies of all Christians should be held upon those Days; He has Authorised and Commanded the Publication and Preaching of his Laws at those public Assemblies; He has appointed that Common Prayers, Supplications and Thanksgivings, for Divine Grace and Assistance, to Enable us to perform these Laws then Preached, and for other Mercies, should be jointly put up to him by all Christians on those solemn Days, and public Assemblies; And lastly, he has Enjoined 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 Privileges 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 considered 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 forementioned Privileges do belong to the Members of Christ's Church, to such as have been Baptised, and profess themselves to be Christians. To understand which Rights and Privileges the better, you must know, that as there are Two sorts of Members in the visible Church, so there are Two kinds of Privileges that belong to each sort, as One rightly states this Matter, each having those Privileges, 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 Privileges that do belong to these, are of the same make with their Church-Membership, Outward, and consisting only in outward and public 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 Renewed after the Image of God, and made Partakers of a Divine Nature. And the Privileges that do belong to these, are not only the forementioned 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. Unto 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 Privileges 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 Privileges, it is not only the Duty, but it is the Privilege, which of Right belongs to Every Member of Christ's Church, to Observe the Lord's Day, to be Present in the Public 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 Baptised, continued steadfastly 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 ordered in the Rubric, 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 Repent, and Amended his former Naughty Life, that the Congregation may thereby be saisfyed, 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 Betrayed 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 Privileges, you see, that do belong to all the Members of Christ's Church, to all such as have been Baptised, and Profess themselves to be Christians. And now  
Secondly, If we compare but these Outward Privileges 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 unbelievers 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 Tigers, Wolves, and Vipers, the most Devouring and Venomous Creatures in the World, are not so mischievous 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 Observed, 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 Privileges they are in themselves, 
II. They are excellent Advantages considered 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. conducing ●htowards 〈◊〉 Edifica●.  And First, Divine Ordinances are most Excellent Privileges, 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, publicly Proclaimed and Read out to you; the Scripture itself, 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 Apostles themselves, and partly by others, the wisest and best Divines out of the Holy Scriptures, and proposed 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 gathered 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. compared 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 fallen 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 Virtue; 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 Long he had for the public 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 sasisfyed in the goodness of thy house, even of thy holy Temple.  
Alas! the inestimable Privileges 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 deprived of 'em, we see, we cannot live the spiritual Life without 'em. This is most significantly Expressed, 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 Administered, 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 Privileges and Advantages of 'em, by depriving us thereof. And thus I have at length showed you, how that the First Great Privilege, 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 Governor, to Conduct us to to Heaven. And now it is time to proceed, and to show you, how that  
Secondly, 
The Second general Privilege bein to Members Christ's ●rch, is a ●cient mea● of divine ●●ce and ●stance, pved from 〈◊〉, the Head, and Conveyed by his Ordinances, to Enable us to Conform ourselves 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 Conveyed by those his Ordinances, to Enable us to Conform to his Religion, and to Obey his Laws. The mystical Body of Christ is often compared 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 Baptised Members of Christ, of Grace and Help from him our Head, From whom all the Body, by Joints and Bands, having Nourishment ministered, Increaseth with the Increase of God, Col. 2.19.  

〈◊〉 the same ●ns that ●●st is V●d to his ●●bers, is ●ce Coned 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 Conveyed 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 ministered 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 tiber's V● to the ●●olick ●●ch.  And the First great means of Uniting cach Member to Christ, must be its Union to the Catholic 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 Heretic, that for denying the Faith and Sacraments; and a Schismatic, 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 formed, and from whence they are Conveyed to every single Member. And therefore  

II. Union 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 Governors 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 Governors 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 gathered 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 fullness 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 Conveyed by those Ordinances, which they only have power to Administer, which brings me  
Lastly, To show 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 Dispenser's. 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, Public and Common Prayers, and such like Holy Offices, Administered 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 Governors 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 Privilege, if compared 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 considered in itself.  
And First, If we compare our Happiness with Others, 
I. Divine Grace a most singular Privilege, 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 persuadeth us to so excellent a Way of Life, but provideth also Divine Help and Assistance to Enable us to Practise 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 delivered 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 Virtue 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 ourselves, to think any thing, as of ourselves, 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 styled the Spirit, as for other Reasons, so for this, in the Judgement of the Learned Dr. Hammond, that Grace which is the Gift of the Spirit, is now joined 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 Gild, and of Regret; Reading hard Lessons, but not Asss; isting to do after them; Imposing heavy Burdens, but not Enabling to bear them. But our Law of the Gospel is not such, it is not a dead Letter, but hath a quickening Spirit accompanying it; it not only soundeth through the Ear, but stampeth itself 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 itself. 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 church.  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 Governors and Teachers of Others, and accordingly must be Endowed 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 called to no Office in the Church, is not to expect, nor aught to pretend to have received Gifts of Government, and Teaching in a public 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 showed, 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' Law, and the Gentiles of the Falsehood of the Pagan Superstition, than 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's 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 Strengthened, no doubt, to Resist such strong Temptations. But now, that the Church is Established, and the Truth of Christianity already Proved and Believed, 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 called 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 Privileges, 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 Privileges, made over to us in this Covenant, on God's Part, I have already explained, and opened to you what they do Import.  
The next of those Privileges, made over to us in the Covenant of Grace, is expressed in these Words, Wherein I was made a Child of God, in order to make you sensible of the Vastness of which Privilege also,  
First, I will show you what is meant in Scripture, and here in your Catechism, by a Child of God.  
Secondly, What an inestimable Privilege accordingly it is, to be a Child of God.  

●hat is ●●t in the schism by ●hild of 〈◊〉.  And first let us Inquire, What is meant both in Scripture, and here in your Catechism, by a Child of God. To understand which, we must Inquire into the several meanings of this Phrase, in the Holy Scriptures, and then, in which of those Senses 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 anal Gestion.  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 Coequal, Coeternal with the Father himself, is called the Only 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 called his Sons, he cannot, in any measure, be meant here by a Child of God, which signifies a Privilege common to many, as will be presently showed.  

●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 called 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 Privilege, 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 Sense too narrow.  There are those, who are the Children of God by Spiritual Regeneration, by being renewed 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 Baptised into the Christian Church, but have been Sanctified by the Holy Spirit, and have their whole Natures and Dispositions so altered for the Better, that, from Vicious and Ungodly, they are changed to Virtuous 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 Renewed, 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 Renewed 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 expressly 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 Sanctified 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 expressly 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 Bend 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 renewed 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 sense of the Word, that it can be applied to a mere Man, is a Child of God.  
But then all, who are the Children of God, either in the sense of Scripture, or of your Catechism, are not actually thus Regenerate. As to the sense 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 sense of ●●ture: of your schism.  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,  it; is not only such as are Renewed in the Spirit of their minds, and do imitate God, that are there to be understood; for every One, who is Catechised, is required to Answer, that In his Baptism he was made a Child of God, whereas many Catechumen are not actually as yet Renewed, and really Converted, and by their own Fault, many will never be; so that a Child of God, by spiritual Regeneration, and a Godlike Imitation, expresses rather the Duty of every One, what he ought to be, than the Notion and Nature of a Privilege, which many may Enjoy, who in the mean time are not over Dutiful. So that a Child of God by spiritual Regeneration, or a Godlike Imitation, is a meaning of the Word, as much too narrow to be the sense of it, here in your Catechism, as a Child by Creation was too wide. To proceed then,  

Fourth●● Child ●od, as 〈◊〉 in the chism, is one who by Ver●●f a Co●●t Rela●  Fourthly, There are the Children of God, by Virtue 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 only as are Renewed in the Spirit of their Minds, and do imitate God: But they are all those, who have been Baptised 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 called the Sons of God, as on the contrary, the Posterity of Cain are called the Daughters of Men. They are there called 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 established, from which the Posterity of Cain had Revolted. And so likewise under the Law, the whole Body of the Children of Israel are called 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 called 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 styled thereupon his Children.  
And under the Gospel likewise, 
Under the Gospel.  all that are Members of the Church, and in Covenant with God, are styled his Children. Thus 2 Cor. 6.16, 17, 18. you will find, that with Relation to all those, concerning whom God declared. 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 declared 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 virtue of Adoption.  concerning whom it is said, Gal. 4.4, 5. When the fullness 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, Show 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 show 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 Privileges of a Son by Nature. 
The use of it amongst the Israelites, & the Privileges 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 Privileges with the true and genuine Issue of those Persons, and were accounted amongst the Twelve Patriarches 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 conferred 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 mentioned, the Scripture use of this Custom being what it does most concern you to know. To hasten therefore,  
Secondly, I am now to show 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 according, 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, than 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 Comnant, by en●ring into ●hich they ●ere his Children, was only temporary.  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 gospel.  or the Gospel came, the Jews were kept under the the Law, which was their Schoolmaster, to bring them to Christ: But after that Faith, or the Gospel was come, they were to be no longer under a Schoolmaster, 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 Trained up, and exercised 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 contained 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 fullness 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 performed 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 Received him, to them gave he power, or the Right and Privilege, 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 Privilege, 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 sense, wherein it is to be understood here in your Catechism. And you see, as he is not every Child by Creation, which is a sense too wide; so neither on the other side, is he only One, who is so by Regeneration, which is a sense as much too narrow; but every one is such, who has Entered into Covenant with God, and whom the Heavenly Father, has thereupon Adopted into his Family, to partake of the Privileges, which belong to his Adopted Sons, which,  
Secondly, 
What are the Privileges, which do belong to the Children of God, as such.  Brings me next to Inquire what a Vast Privilege 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 Privilege 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 supposed to allow his own Children, 
In general, such as an indulgent, but wise Father, may be supposed 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 overlook 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 Privileges 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 Privilege, by being his Children, above the rest of Mankind, namely. We shall have all our Sins Pardoned, 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 Embraced the Gospel, who have not been Baptised, nor have Entered into Covenant with God, have no Assurance from him, that their Sins should be ever Pardoned, 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 Entered 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 Pardoned. 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 strayed afar off from him, by our Sins, but are now returned Home to him, by Repentance; we have Exemplifyed 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 squandered 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 received with more than usual Joy. Why, the whole Design of that Parable is to show 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 ourselves 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 die, 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, Surprise, or the like, cannot in this our fallen 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 foretells 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 specified, as the distinct Privilege 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 Privilege; 
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 Transgressed, with a full Assurance of a gracious Answer. The Gentiles, who served 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 Revealed no such thing unto 'em? And so did the Jews also, who served 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 Highpriest, 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 henceforward 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 answered.  
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 Privilege 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 Privilege, 
Lastly, A Child of God is more surely instated in the Inheritance of Heaven, than others.  accrueing 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, than Heirs, we are told. Heirs of God, and Joint-Heirs with Christ, Rom. 8.17. But the Vastness of this will be best considered by us, when we come to the Explication of that Third, and the last of those Privileges 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 advantages.  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 bestowed upon us, that we should be called the Sons of God? And what infinite Reason have we, 
●he infinite ●●son we ●ve to praise ●d for these advantages.  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 Privileges 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 Privilege, that we should be his Children, is Attended with very rich Advantages, all which have accrued to us, not from any Merit and Desert of ours, being supposed Enemies unto him; but only from his free Goodness towards us, which was pleased so to determine it. And as it is both Great and Free, we ought certainly, with all possible Acknowledgements, to Magnify and Extol, both his infinite Condescension and Goodness, and our owa unspeakable Privilege 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 Privilege; for in that Sense 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, Coheirs 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, ourselves, and Prayers to him. But this Privilege 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 Privilege of the Covenant is, I am in the Explication of the next Article to declare unto you.   

THE Eighth Lecture.  And an Inheritor of the Kingdom of Heaven. 
HAving hitherto spoke to the Two First Privileges, 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 Explained to you the Meaning and Importance of those Two Articles, and laid out to you the Vastness of those Privileges and Advantages, contained therein; I come now in like manner, to Explain to you the Third, which is, that we are made thereby Inheritors 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, than 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 Privilege, made over to you by Covenant, so as to be excited thereby to render yourselves 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 Inheritor of it.  
And then Lastly, I will lay out before you, the Vastness of our Privilege, in being made Inheritors 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 Kingdom 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 complained, 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 looked upon by the Jews, as those, who had no right to the Messiah, and so as violent Persons, as Invaders and Intruders, did crowd 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 show 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 Received from Heaven before.  

●he reason 〈◊〉 the Gos● State ●ld be digged 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 Obeyed, 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 Lion 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 Prophesied, 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 Natured, 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 Being's, 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, preferred 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 promised 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 Practise 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 dignifyed with so honourable and glorious a Title, as the Kingdom of Heaven.  or else it would not be Dignifyed 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 called 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 Happiness, 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 mere 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 entered 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 rendered, 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 mere shadows of the Glories and Joys in the Kingdom of Heaven; and after all, there is abundantly more than can be Expressed, or Imagined 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 Inheritor of it. An Inheritor, or Heir, both in Scripture, and in common Language, does import something of Privilege more than ordinary: Thus Gen. 21.10. we find, that Sarah would not endure that the Son of the Bondwoman should enjoy the Privilege to be Heir with her Son. And as to common Account, every Body knows that an Heir has a considerable Privilege 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 show how that an Inheritor 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 styled 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 Entered ●o the Comnant 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, than Heirs, Heirs of God, and Joint-heirs with Christ, Rom. 8.17. And if a Son, than 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 mere Will and Pleasure of another, but so settled and secured 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 merely upon the uncovenanted 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 Entitled 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 itself it should deserve such a precious Inheritance. It would be an Arrogance and Presumption in the highest Saint, that ever lived, and such as would render him more liable to be punished for his Pride, than rewarded for his Virtue, should he pretend to Claim Heaven, merely 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 promised it. However, since God has been pleased 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 Deal, 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 Privilege, in being made an Inheritor of the Kingdom of Heaven.  which was to lay before you the Vastness of our Privilege, in being made Inheritors of the Kingdom of Heaven. And if we do but consider it, it will soon appear to be both in itself very great, and in Comparison of what the rest of the World enjoys, a very singular Privilege, this, of being made Inheritors of the Kingdom of Heaven.  
I say, In itself very Great. Indeed, what can be greater, than to have the invaluable Possessions of Heaven, 
I. It is in itself a very Great Privilege to have the invaluable Possessions of Heaven, so settled and insured, as to have a legal Claim and Title thereto made over to One.  so settled and insured 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 showed, upon the mere arbitrary and uncertain Will and Pleasure of another, but a Right, which without breach of Justice cannot be detained from him. It is the Privilege 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 settled this Inheritance upon us; this is a Privilege so much beyond what Words can express, that it is far easier to be Admired, than Uttered.  

II. If compared with what o●hers enjoy, ●t is a singular Privilege.  An as it is in itself exceeding Great, so it is, if compared with what Others enjoy, a very singular Privilege, This, of being made Inheritors of the Kingdom of Heaven. To be made Inheritors of the Kingdom of Heaven, I say, is a very singular Privilege, 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 Heathens could have but ●aint Hopes, built upon uncertain Conjectures, of a ●uture Happiness.  and doubtful Expectations of a future Happiness after this Life. They considered 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 looked upon it more, as the Prison of the Soul, than any Advantage to it, and therefore they did hope to be delivered one Day from its Encumbrance; 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 Trials of their Virtue: But did generally shrink from their Virtuous 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 steadfast, being founded upon the express Promises and Covenant of the God of Truth  and those Promises given in Covenant, and so Confirmed by an Oath, as it were, For God, willing more abundantly to show 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 steadfast, 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 persuaded, 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 Virtue, yet depending only on the uncovenanted 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 lived up to the Light of Nature, and the Dictates of Right Reason (if any of 'em can be supposed to have done so) might have, that the good God would reward his Virtue: Yet having only the Equity and uncovenanted 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 lived, 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, considered in himself, he is but an Unprofitable 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 Privilege, above a Pagan, in being made an Inheritor of the Kingdom of Heaven, in that it is his Inheritance, he may assure himself of it, tho' his imperfect Virtues considered 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 Revealed; so it is only through him, and by Believing, and Embracing, and Coming into his Covenant, the Gospel, that Salvation must now be hoped for by any; for so we are also Assured, 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 Privilege, this exceeding great Advantage of being made Inheritors of the Kingdom of Heaven, is made over, and certainly Insured to such only, who are in the Covenant of Grace; and is the Third and Last of those Excellent Privileges and Advantages contained 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 Virtues, 
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 declared, 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 gathered 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 sum of ●hose invaluable Privileges, made ●ver to us, ●n God's ●art in the Covenant of Grace.  And now to sum up those infinitely Gracious and Invaluable Privileges, 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, Conveyed 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, required at our hands.  
The Second Privilege is, That we are also hereby made Children of God, that is, having Embraced 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 Privilege 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 oversevere, 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 Privilege, you have been now told, is this, that to complete All, We are made Inheritors of the Kingdom of Heaven, that is, have secured to us a Right and Title to the unspeakable Joys and Glories of Heaven. A Privilege, which considered in itself, is exceeding Great, and as all the rest, if compared with what Others enjoy, is a very singular One.  
These now are the inestimable Privileges, made over to us in the Covenant of Grace. Privileges, 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 required on our Parts; and so, First, Renounce the Devil, and all his Works, the Pomp's 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 Pomp's and Vanity of this wicked World, and all the sinful Lusts of the Flesh.  
I Have already Expounded those infinitely Gracious and Invaluable Privileges, made over to us, on God's Part, in the Covenant of Grace; having showed 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 Inheritor of the Kingdom of Heaven; as also, what are the vast Benefit contained 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 Conferred on us.  
For this we must seriously consider, that the Benefits now mentioned 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 purchased 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 Purchased, shall be Conferred 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 imagined, that God will be so Easy, so fond of Sinners, as would reflect upon the Wisdom and Discretion of a mere 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 etc.  
And as I have already Explained 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, showing 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 Pomp's 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 forced 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 show 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 show 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 show 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 inquire who the Devil is. And in Scripture he is called 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 called a Roaring Lion; and from his Craft and Lying Policies, an Old and subtle Serpent; and from both perhaps he is called 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 Archangel, who upon that account Durst not bring a railing accusation against him, Judas 8.9. The highest Angel, the most glorious Spirit, and the First belike of all the Angelical Orders: But not content with that vast Power and Glory, that God had bestowed 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 Banished 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 hurled 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 Judgement of the great Day, Judas 6. as the due Punishment of his so black and ungrateful a Treason against his Sovereign and Bountiful Creator. But so far was this hardened Rebel against God, from Repenting of his Villainy, even under the sad Experience of the woeful 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 Subtlety and Policy of a Traitor, tempting him to  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, recovered 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 occasioned 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 Villainies, Vices, and Sins whatsoever, whereby the Laws of God could be transgressed, or his Authority utterly Banished (as far as lay in their power) from amongst the Sons of Men. And thus the Devil usurped 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 inquire 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 expressly affirmed, 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 transgressed, his Authority thrown off, his Government disowned, and his Power defied; 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 wilfully sin, ●oes strike at ●od's Authority.  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 frowned 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 particularly the ●orks of the Devil.  But as there are some particular Sins, which are more directly levelled 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 directly leveled against ●od's Authority, viz. Idolatry.  And first as to those, which are more directly levelled 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 Worshipping of other Gods, besides him, the Only True God; whether it be that of the Barbarous Nations, who worshipped the Devil himself; or whether that of the Gentiles in general, and some Gentilized Christians, as the Papists, who Worshipped the Creature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above, besides, or together with the Creator, as that place, Rom. 1.25. may indifferently be rendered. 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●● levelled against God's Authority, giving his Honour to another. And  

Sorcery, charming, witchcraft, ●nd Conjuring, as also resorting to ●uch as use ●hose unlawful Arts.  Of the same sort is Sorcery, and Charming, and Witchcraft, 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 inquire 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 Threatened 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 Expressed 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 Enchanter, 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, harkened 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 styled 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 gathered 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 towering 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 shows itself, ought most carefully to be Subdued and Mortified, as a Sin most truly Diabolical; for it is to be considered, 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 enjoyed 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 possessed 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. 'Twas 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, Forgiving 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 Styled the Works of the Devil: And there are these Three, Apostasy, Murder, and Lying, which are expressly mentioned 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 Neighbour's Countries, that he might Glut his Appetite with Blood: And for the same Reason he Obliged the Pagans, his Worshippers, 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 styled, Revel. 9.11.  

Apostasy.  He abode not in the Truth. Hereby is denoted his Apostasy, 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 yourselves up to the Service of Satan, of Mammon, and of your filthy Lusts; why, you will be reckoned 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 Professed in this Church, of which you are Members) to any Heretical Doctrines, you will Imitate Satan in his Apostasy, 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 deceived and ruin'd Man at first 〈◊〉 shall not surely die, said Satan, Gen. 3.4. So contrary to what God himself had Threatened 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 Lie, or Speaking that which you do not Know to be exactly agreeable to the Truth of Things, as you will not make yourselves 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 falsely Accusing of any One to the Ruin of his good Name. Satan is particularly Stigmatised in Scripture for this sort of Lying, and is therefore called 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 Lie, uttered 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 Ranked with, Rev. 22.15. Without, that is, Hell, are Dogs, and Sorcerers, and Whoremongers, and Murderers, and Idolaters, and whosoever loveth and maketh a Lie; 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, considered 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 Informed, 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 showing 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 applied 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 Pomp's 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 applied to every One of those things.  

●enounce ●evil, in ●ence of Ancient ●ch, was ●sclaime Usurped ●nion & dority o● Mankind.  And agreeably therefore to the Explication now given of the Devil. To Renounce the Devil, is, no doubt, to Disclaim his Usurped 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 obtained a Visible Kingdom, and that a Universal Monarchy, in a manner, over the World: Hence he is called, 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 expressly require, from all, that were Admitted into that Kingdom of God, the Church of Christ, a public 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 Worshipping 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 Baptised 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, used 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 Sense, 〈◊〉 Abandon 〈◊〉 Forsake ●ry Sin, as ●ng the pro● Service ●he Devil.  And to Renounce his works of Sin, must accordingly signify in their Sense, 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 described 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 Baptised, 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 Sense at this Day. For Satan has his Kingdom still in the World, 
The Words are to be understood in much the same Sense 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 Obeyed by the greatest Part of Mankind.  and the Laws of Sin, which are the Laws of that his Kingdom, are Obeyed 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 weakened 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 professed 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 Sense, 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, than it signifies to Forsake and Abandon the Service of Sin and the Devil, formerly Lived 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 Usurped 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 absolutely and en●rely Renounced, because,  And now Lastly it remains, that I should show 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 used, being neither of 'em are Absolutely, and in themselves Evil, but only by accident, when the World is too intensely Beloved, and our Flesh too much Indulged, to the Prejudice and Hurt of the Soul; and therefore there are some Degrees of Affection and Regard allowed to both them. But the Devil is the Evil One, and he is by way of Eminence and Singularity styled, the Wicked One in the Holy Scripture, as Matth. 13.19. 
There is nothing 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 Renounced 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 Firstborn 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 ordained 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 Compared to it. It is a Sin, says One, which turned glorious Angels into hideous Devils, and tumbled them down from Heaven, to Hell: It is Sin, that filled the the World with Woes and Plagues, brought Death and Diseases, and a vast and endless Sum 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 Renounced by us; and there is no one Sin, nothing in the least of Sin, that may willingly be complied with.  

●herefore no ●ne Sin, nor ●ny thing the ●ast of Sin, ●ust willing●● be complied ●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 ourselves 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 Renounced 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 Judged 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 considered, 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 forbidden, that we should forsake the Lord to serve other Gods. God forbidden: 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 Akin 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 Purchased 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 Apostatising Gnostics, those great Enemies of God are called, 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 disowned, you will be so far from being the Children of God, that you will be styled 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 assured, 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 unbelieving, 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 Explained, 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 showed you, First, who the Devil is, and Secondly in Part, what are his Works. All Sin whatsoever, I have showed you, is a Work of the Devil; but there are some particular Sins, which being more directly levelled 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 showed you.  
Secondly, And as Sin, so his Tempting of us to Sin is another main and principal Work of the Devil. And I have reserved 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 Trial of a Person.  does barely signify to make Trial 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 Trial is made. If the Trial be of a Person's Virtue, 
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 Sense thereof to his Amendment. There is nothing may hinder a Governor especially, thus to Tempt any one; and therefore to Tempt a Man to this End, 
To Tempt a Person, in order to prove his Virtue, or discover his Corruption, consistent with the Justice, Wisdom, and Goodness of a Governor; and thus God adres 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  Offering, Gen. 22.12. The Trial 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 Privilege of the greatest Saints to be Lodged 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 lose 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 Sense thereof. For Hezekiah being lately Recovered from a mortal Sickness, by the miraculous Providence of God: The Princes of Babylon sent their Ambassadors unto him to inquire 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 Foreign 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 show 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 lie lurking in our Hearts; and we ourselves are Ignorant thereof, and how we shall prove till we are tried, 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 Bettered, 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 Virtue, 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 Sense thereof, and be thereby amended.  

●hese Temp●ations of God ●e therefore 〈◊〉 no s●nce to 〈◊〉 Renounced but to be Rejoiced in, because for ou● Good.  And these therefore are such Temptations, as we are in no Sense 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 Virtues 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 Trial: and consequently they give us an Opportunity of Treasuring up to ourselves 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 Trials 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 Trials 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 ourselves, 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 sense to be Renounced 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 merely to Enforce or Ensnare a Person into some Sin, that so God's Anger may be Kindled against him, and the Person may be punished for his Transgression; and in this Sense 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 chief and originally from Satan: Hence in many Places of the Scripture, particularly Matth. 4.3. and 1 Thes. 3.5. he is styled 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 called 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 Reduced 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 leastwise 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 indifferently, 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 myself 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 Poisoned, all the Streams that Issue thence, must needs run muddy and defiled, as it accordingly happened: For By that One Man Sin Entered 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 Governor, 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 Governor. This is the Method of all great Traitors, who Head a Party against their Prince, either to create unreasonable Jealousies and Fears, or undue Thoughts concerning him, especially concerning the Proceed of his Justice and Mercy, in the Minds of his Subjects. And this Policy, as Satan does Inspire 'em with: So he Practised 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 restrained 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 die? And the subtle Serpent said unto the Woman, Ye shall not surely die. 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 die. 
But all such conceits 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 grievous 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 Threaten, he would in time Relent, and like an Easy and Fickle-minded, Man Reverse his own Judgement 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 renounced 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 Transgressed, 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 Threatened? And for any Man therefore without any Ground at all, but his own  Wishes and Desires, he might not be so Punished, 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 Befooled to their Ruin 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 Understanding and Reason of Man, by putting him upon curious Inquiries 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 Understanding of Man, by putting him upon curious Inquiries, 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 reality 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, than 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 allowed. 
〈◊〉 Mind of ●n nature desirous ●ncreasing ●●wledge.  And this indeed was a most exquisite and refined piece of Policy, such as Hell itself could not invent a more effectual One to ruin 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.  

experiment Know●ge of Sin ●●ds the ●●son, and defies the ●●ce of spittal 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 missed) Satan by Tempting him to commit Evil, instead of Enlightening 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 guests 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 Judgement 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 Crystal before, become very foul and muddy: So in a Soul defiled with Sin, Reason can no longer see where the Way of its Happiness does lie.  
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 ourselves, 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 extremely 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 men's Minds.  as does apparently reign in the Minds of some Men. Some he engages in nice Inquiries 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 sense of it, such stupefied 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 ourselves, 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 Downfall 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 Shipwreck 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 Inquiries, and a sinful Experiment, in order as he pretended, to enlarge his Knowledge, but in reality 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 mere Mazes, which once Entered 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 oblige 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 solicitations of his Wife Eve, Gen. 3.4.6. Adam must needs have Loved 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, gained the Consent of Adam, and so he also Transgressed.  

●d bywhat●● we most ●●e our Af●●ions upon, 〈◊〉 he still ●●eigle us to 〈◊〉 what is unbidden.  And the same is also still his Method to Ruin us. If there be any thing, which we do particularly place our Affections upon, he will be sure to Inveigle us by the Persuasions of that to do the forbidden Thing. If Achan once gins 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 Talon 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 ourselves 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 therence our Sa●ur would ●●ve us bear ●●t Indiffe●●cy of Af●●tion towards our ●●arest Rela●●ns, as to be ●●le to For●●e them, ●●d their Inquests, 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 lest 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 complete the Rebellion of Man from God, and to render the Apostasy 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 Enjoyed 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 extremely Pleasant to Behold and Taste, 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 endeavoured to Overthrow even our Blessed Saviour by it. He takes him up into an exceeding high Mountain, and showing 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 Foiled; 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 through the Doors of our Senses, we are easily prevailed 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 prevailed 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 dazzles 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 provided so much ●●tter for us, ●●d such an abuse to our ●wn Souls, ●hich are ca●●ble of Relishing higher enjoyments, 〈◊〉 is not to be ●ndur'd.  and such an Abuse to our own Souls, as is not to be Endured. What can show more Ingratitude to God, than to despise those Noble Enjoyments, which he has prepared for purified 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 Being's, of such exquisite Faculties, capable of relishing those Pure and Heavenly Joys above, be clogged 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 Exposed, when we come to show you how far, and in what sense you are to Renounce the sinful Lusts of the Flesh.  
To sum 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 Versed in the same for many Thousand Years ever since; and therefore must be supposed to have grown very skilful in the management of 'em: It does therefore concern you, with more than ordinary Diligence to Guard yourselves 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 deferred till the next Opportunity.   

THE Eleventh Lecture. First, That I should Renounce the Devil, and all his Works; the Pomp's 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 showed 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 Ruin; 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 Enraged to have his Prey snatched 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 leastwise so to corrupt the Notions of God and Religion, that by their very Christianity they may dishonour him.  
Soon after that Satan had seduced the whole Race of Mankind into a most unnatural and ungrateful Rebellion against their Maker; did God of his infinite Compassion to the woeful 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 Enraged, as a Bear bereaved of her Whelps, to have his Prey thus snatched away out of his Teeth, by One mightier than he, sets himself with the greatest Vigour to ruin this Body of Men, who are Armed 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 leastwise so to corrupt its Notions of God and Religion, that by Religion itself 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 Proclaimed 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 Proclaimed, 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 recruited in ●●e Family 〈◊〉 Seth, yet 〈◊〉 Reduced it ●ain by the ●oody Polarity 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 extinguished 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 reduced to the Number of Eight Persons, and were driven into a very narrow Corner, even into the Compass of the Ark. Thus he prevailed 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 played 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 endeavoured utterly to have extinguished that People, causing all their Male-childrens 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 idolatrous ovations their neighbour's, specially the ●our Monarchies to har●●ss them.  And there is hardly a Period of Time to be found, but either he stirred up the Neighbouring Nations, especially the Four Monarchies of the World, mentioned Dan. 2. to Molest, Harrass, and to Captivate 'em; or Instigated their own Kings, to Persecute and Destroy those, that would remain the Worshippers 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 dispossessed 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 discovered, and the Kingdom of Light shining through his Kingdom of Darkness, and Exposing it to the public 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 Chained, and he called 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 ware 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 haled 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 Tortured, were tore Limb from Limb, thrown into Flames of Fire, exposed to the Fury of wild Beasts, and forced to undergo the most studied 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 described, as betwixt the Saints and the Dragon, (which in the Language of that Author, signifies the Devil,) so that he is to be looked 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 Hindering the Gospel from once Entering his Usurped Dominions.  
Nor is he on the other side less Industrious, in driving Christianity out of those Countries, which it had once Possessed; 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 Antichristian 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 skilled in Geography and History do Inform us.  
And moreover, as a Politic Prince will above all Endeavour to Bribe to his Interests, a Party of Men within his Enemy's 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 Antichrist in the very Bowels of Christendom; that is, a Succession of Heretics, 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 christians ●so far to ●ounce Sa● with re● to those persecute● Tempta●s, as to ●it to the ●st Suffers, 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 Trials. And if it should be the good Pleasure of God, for Ends best known to himself, to let lose 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 Trial, 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 Trials they had of cruel Mockings and Scourge, yea, moreover of Bonds and Imprisonments; how they were Stoned, were Sawn asunder, were Tempted, were Slain with the Sword; how they wandered about in Sheepskins, and Goatskins, being Destitute, Afflicted, Tormented, Heb. 11.36, 37. And all this they suffered, 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 forced '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 called 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 Palmtree, being found to spread the wider for being Oppressed. And therefore  

II. When those ●ody Me●ods fail, ●atan then ●●es endeavour so to corrupt Men's ●otions of ●od and Re●gion, that 〈◊〉 their very christianity ●●ey may dishonour 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 Ruin 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 called a Lion from his Fury, a Serpent from his Subtlety. And indeed, if by the former he Has Slain his Thousands, by these He has Destroyed his Ten Thousands: So that of all his Methods to Ruin us, it does infinitely concern us, That we be not Ignorant of these his Devices.  
Now these Politic Methods of his, 
These Politic Methods of his, discovered 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 discovered 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 likened 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, than 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, Heretics and their Evil Principles; The Enemy that sowed them is the Devil: 
Like a skilful 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 Seedsman.  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 Seedsman, 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 Employs 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 Gilled over his Errors, 
Thus especially he Gilds his Errors, where the Light of the Gospel does most clearly shine, as here I. When under the plausible Appearance of advancing God's Honour, in some of his Attributes, he renders him Odious and Despised 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 Cautioned against the Entertainment of them.  
And First, It is usual with Satan here amongst us, Under 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 advancing gospel truths, ●●e propagates heresies, whiche undermine religion and ●he Necessity, ●f a holy Life.  Secondly, Under 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 Persuaded, 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 Virtue 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 Repent of, talk of Recumbing, and Leaning upon Christ, and Rolling upon the Promises (as they are pleased 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 performing a Duty, to the disparagement of another.  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 mere Outward Ceremony, not at all necessary under the Gospel; insomuch, that God is now most highly Dishonoured, even in our Public 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 praying 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 Worshipping 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 Worshipping, 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 Offered in Decency and Honour to so Great and Wise a Majesty, as God is. And this considered, if Prayers of other Godly Men's; nay, of a a whole Church's composing, must not be Used; does it not necessarily follow, that this Principal of all Christian, of all Natural Duties, must suffer, if not a total Neglect, at leastwise, that it must be very indecently and rudely Performed, and in too familiar a manner with God, as is too usual? Why, woeful Experience does plainly show 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 Public, Family, and private Devotion.  did ever Abound with more excellent Forms and Helps, and those better fitted for Public, 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 Entitled 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 Ruin 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 Gilled 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 detained 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, than all his Endeavours are to Corrupt and Deprave it with false and forced 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 Profane and Atheistical Men: As if they were the Occasion of all those Wars and Confusions, that are occasioned 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. Judas, 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 Schismatics 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 preparation 〈◊〉 the Soil, 〈◊〉 Churches ●here the scriptures ●re locked up, ●nd Ignorance prevails, he im●ses the grossest 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 Locked 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 Noonday: 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 Idolatry and superstition, ●hereby he is ●ost immediately and directly served.  because by Superstition and Idolatry he is more directly and immediately served. As a Politic 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 fitness of the ●eason, he is dexterous in Accomodate●ng his Coun●els, his Acti●ns, and his ●anner of acting 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 advantageous 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 Politics, 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 savoured 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 Friars, 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 Appeared, 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 persuaded, 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 Recall 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 Learned 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 Politic, 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 complete 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 Pinnacle 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 prescribed; 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 forced 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 Apostolic Virtues 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 Virtues 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 Virtues, and to Represent it all as Mystery? 
●●ch as turn ●ll into Misery, 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 Inspired, being poured forth with mighty Noise and Vehemence, accompanied sometimes with Tremble and Shakes, as if under some strong Impulse from a Spirit within.  
And yet to see the Crooked Wind of this Subtle Serpent, 
And yet sometimes the Crooked Serpent by Men seeming Godly, will propagate Principles extremely 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 merely 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, coloured 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 poisonous Errors, coloured over with a mere 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 Balance 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 Touchstone, 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 Dependence 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, etc. 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 Mediator 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 Dependence 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 Dependence 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 Virtue of Christ's Mediation with the Father for us. And whosoever will but carefully Examine the several false Doctrines, so much Preached up at this Day by our Enemies on either side, by these Two Rules, showing the Design of Christianity, I am verily persuaded, 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 Dependence 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 Atonement for the Sins of Mankind, and in the Virtue of his precious Blood to Intercede in Heaven for our Reconciliation; so that he wholly takes off our Faith, or Dependence 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 Sanctified, who do teach Men such Doctrines; Beware of those Wolves, who come to you in Sheep's clothing, 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 yourselves 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 Pomp's 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 managed in such manifold and cunning Methods, that it ought particularly to be considered 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 restrained by the Power of God.  
And now in order to the Countermining and Defeating this mischievous Work of his: First, Having showed 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 show 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, applied 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 lived 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 Obliged 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 examples, if ●ad, of malignant Influence, 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 confessed, 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 Prevailed 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 Crowd 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 Gild, not ●●ly of their ●wn, but of ●●her Men's ●ins, because 〈◊〉  and do therefore think they have a greater Privilege to Sin than others, because they have greater Temptations to it, than other Men, are miserably mistaken; for as their Lives being public and conspicuous, lie 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 Influenced '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 Inferiors are afraid ●o show their ●islike of.  as well as of a Pattern; For as One well observes, Those who are much Eyed, 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 Bettered by them; and this they cannot hope to be, except they Copy out their Examples, and show 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 Governor; 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 Debauched 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 afraid to go against. So that it is not to be wondered, 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 than 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 vigorously 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 leastwise 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 designed in a more Eminent manner, it must be confessed, 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 Enraged 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 Enraged 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 Influenced by our Lives, than by our Doctrine; and are exceedingly Scandalised, so as to think they may Sin with Allowance and Excuse, if we ourselves shall happen in the least to miscarry. For these Reasons there are no Wiles, nor Artifices, nor prevailing Temptations, left untried, 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 wondered 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 Admired 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 Industrious a Minister is, ●he more Industrious is ●atan to Overcome 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 intent thereby (however his Designs were overruled 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 church of ●●d, Satan ●es endea●ur to make ●n most mischievous.  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 Virtue does lie) 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 overheat 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 Mortified, 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 avail over ●n by real ●is-carria●, he will ●der him ●less by for●d Calumns.  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 accused as an Enemy to Caesar, and a Sabbath-breaker; or by misinterpreting of an innocent Behaviour and Action, as a scandalous Crime. And thus again was the Son of God himself, and John the Baptist Traduced, and thus very frequently are the succeeding Ministers of Religion Injured 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 Fast 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 Deuce of his Church, and will not suffer 'em to be Lost or Invaded by the Sacrilege 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 unsullied.  that the Reputation of its Ministers should be preserved unsullied; and so injurious to Religion itself, 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 disposed, that a vilifying Story, or a scandalous Report against them is more readily Invented, more easily Herd, and sooner Believed, nay, without any Ground at all surmised, 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 Avowed Enemies, whose peculiar Business it is to destroy his Usurped 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 Blemished; but merely by raising the Scandal, be it as well False, as True, he gains his End, according Machiavelli, 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 broached; and so maliciously are wicked Men bend 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 itself wounded, through the sides of its Ministers. And whether any of 'em shall really miscarry, or be falsely Defamed for so doing, he knows, the world upon either account will Abhor the Offerings of the Lord, and even a mere Slander will be such a stumbling Block to many, As to make the Lord's People to transgress.  

●t behoves the Clergy therefore so far to Renounce & Resist the Devil's Temptation's, as to ●ake care not ●nly to be ●eally Blameless, but also ●o Abstain from all Appearance of Evil.  And this being so, since it is so much the Interest of the Devil's Kingdom, to have us Ensnared by his Temptations, for which reason he does therefore Ply us especially: And since the Generality of the World are so Satanically disposed, 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 & Virtue.  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 Scandalised and Offended thereat, 

Good Men the Devil knows will be scandalised at such a ones Fall.  
And the Atheistical will Triumph therein.  
And withal the lapsed Person will be rendered almost incapable ever after, etc.   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 loser sort of People will rejoice 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 Debauched 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 Lapsed Person shall be rendered almost incapable ever after of Converting others by his Example, or Exhortations. For as to his Example, tho' he Repent never so hearty, 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 Convinced and Bettered thereby, will presently Return upon him in Thought at leastwise, if not in Word, with a Why did you do so yourself? 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 Bend 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 attacked 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 endeavoured to force him to Blaspheme his Maker, and desperately to Curse God and die. He is a great Master of Politics, and therefore takes such Measures as a Crafty General in the Conquest of an Enemy's Country. A wise Commander will always lie 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 Ruin, they all went on their several Errands: Upon their Return he demands an account of their Proceed, What Mischiefs they had done, what Plagues they had scattered, 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 enraged 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 Punished for his Idleness, and neglect of Accomplishing his Design sooner. At last comes forth a Third, that had been Forty Years absent, and being asked how he had promoted the Interest of the Black Empire; answered, Those Forty Years have I been Tempting such a Religious Man to Fornication, and have at last prevailed, and at this time he wallows securely in his Sin. Beelzebub immediately rises from his Throne, hugs the mischievous Fiend, Embraces the Child of Darkness, and with Rhetoric fetched from Hell, commends him before all the howling Crew, as having done a greater Exploit after Forty 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 Hero in Christianity, but because to make One, who by his Exemplary Piety and Virtue, 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 considered, 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 steadfastness; but grow in Grace, and in the Knowledge of our Lord and Saviour Jesus Christ.  
In a word, and to sum up in short what has been spoke on this Point; I have at length showed 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 Brother's 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 Millstone 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 Pomp's and Vanity of this wicked World, and all the sinful Lusts of the Flesh.  
HAVING showed 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 showed you, First, By what Methods he overthrew the whole Race of Mankind at first; and Secondly, how he does still Endeavour the Ruin 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 considered.  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 considered, 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 Ruin; Satan showed 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 Straggler; he expresses more of his Inveterate Malice, in that he is so wholly bend upon Mischief and Destruction, as to stick at no Pains, and to leave no Methods untried, 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 distinguished 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 considered of his ●thods of empting us ycovered.  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 called 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 mere Libertines, to throw off all the Bonds and Ties of Religion; to be as Outrageous in Profaneness, Impieties, Villainies, 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 ourselves 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 served 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 exchange for contra● Virtues, ●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 Virtues, but lives notwithstanding in other Impieties of a higher Nature. I say, when he changes some particular Sins only of a scandalous Name, as his former Debauched 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 lose and riotous Livers, Triumph very much in their present State, as certainly from God; because they no sooner became of this way, but they ceased to be Drunkards, and Swearers, and lewd Companions, and the like: Whereas, alas! The deluded Wretch has but Exchanged 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 received 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 Inspired 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 turned mere Deist at the best. And now who that considers this, can think otherwise, but that the  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 exchanged some ill Practices, for others equally Wicked, and for impious Principles; for such do fix themselves in a full Persuasion, 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 too further 'em perhaps in the throwing off some sensual and grossly 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, alleging 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 called their Faith, by which they shall be Justified: Rioting and Drunkenness is called good Fellowship, and to be easily withdrawn into it, the Effects of good Nature. Covetousness, Griping and Extortion, is termed 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 called 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 exposed to Hatred and Abhorrence, than a Lukewarmness, and a mere Indifferency in matters of Religion, whether Truth, or Heresy prevails; Gallio's caring for none of those things, is styled the calm and sweet Temper and Spirit of the Gospel. Thus does Sin pass in the World currently under the mask of Virtue. 
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 adorned by the Cunning of Satan with Titles of Respect, and in the shows of Virtue, it is looked 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 Virtues: But,  

III. 〈◊〉 changing 〈◊〉 Nature several Di●e Graces, 〈◊〉 that they ●enerate in●●very great ●s.  Thirdly, By changing the Nature of several divine Graces and Virtues, so that they degenerate into very great Sins. It being much the Devil's Policy to Transport Persons out of that Moderation wherein Virtue 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 Repent; and that Mercy he would have 'em show 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 ruin of the Church, by heightening their Zeal against Sin into an Irreconcilableness to the Sinner. And indeed there are many Sins and Virtues 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 ourselves, for the Love of God. But especially, that Zeal for God's Glory, now mentioned, a most Excellent Grace in itself, 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 Virtues, 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 Virtue is hardly ever afterwards Repent of; for whereas Sin, when it appears barefaced, 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 Virtue, it is not only securely, and without the least Reluctancy and Remorse committed; but is confidently Glorified in, and the Sinner grows Proud of those Villainous Practices, for which he ought to humble himself in Sackcloth and Ashes.  

IU. ●y putting ●vices upon partaking verities, ●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 Burdensome, 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 burdensome, 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 Married 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 Fast, and Watch 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 imposed 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 prescribed, 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 gins 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 persuades such immediately to undertake immoderate Fast and Watch, 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 mere Indifferency and Looseness. And yet to see the crooked Wind 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 performed; 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 Highpriest 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 steadily, 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 fetched 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, wand'ring 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 expressly affirmed 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 Understands 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 observing 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 hungered, than 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 Dependence 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 prescribed 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 particular Person's inward Dispositions, 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 melancholy 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 melancholy 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 itself 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 melancholy 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, mentioned 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 melancholy 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 failed him. In this manner he dealt with our Saviour. When all his other Temptations proved ineffectual, The Devil taketh him up into an exceeding high Mountain, and showeth 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 Bribed hereby, when nothing else can prevail, to Apostatise 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 Dishonoured, and they themselves shall be finally Ruined.  
And the Manner and Cunning wherewith the Devil manages these Temptations, is extremely well worth your Notice. 
In his Representation of this World's Goods, he shows only the fair outside 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 shows us the fairest Outside 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 managed the matter with our Saviour, and thus he does still with us. In that World, and the Glory thereof, which he showed 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 offered 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 Sacrilege, or by any unlawful Arts and Methods. He does dazzle their Eyes with the Splendour and Glory of High Places, let's '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 inflamed 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 gregus Sin to ●ain them, 〈◊〉 then lays 〈◊〉 shame and agrace of ●ir Sins be●e 'em, pervading 'em 〈◊〉 commit a●her horrid ●ckedness, to ●e from the ●s of Men 〈◊〉 shame of ●e former.  As, Ninthly, When any have been once prevailed 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 persuade them to commit another horrid Wickedness, to hid 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 Injured Husband be made Drunk, that his Lying with his Wife might not be Discovered, when he returned 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 Murdered, 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 Offspring, 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 Lie, nay, and sometimes to Swear to it, that it may not be Discovered? The Devil well knows that Sin is like laying a Train of Gunpowder, 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 hid 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 Engaged a Person into many Sins, either he will lull him into a fatal Security, whereby he foolishly persuades 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 Gild and Horror 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 obtained. 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 Broadsides, such an Horror, and such an amazing sense of Gild, into the Soul of such a Sinner, that thinking it to no purpose to Retreat, he shall push on to commit the most outrageous Villainies, 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 abandoned by God, and given up, some in a great measure, others wholly, to the Management of Satan.  
First, Such ill-disposed 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 disposed 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 Lie, 2 Thes. 2.10, 11. And because the Generality of the World is so ill-disposed, 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 'twas foretold it would, 1 Tim. 4.1. Departed from the Faith, giving heed to Seducing, Spirits and Doctrines of Devils. And hence also amongst ourselves 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 Damning Sins have ●id wast the conscience, ●nd have ●ffled all the Methods of ●od's Grace 〈◊〉 Reclaim ●m, these are ●metimes, e●en in this ●ife, abandoned by God 〈◊〉 be acted by ●●e Devil.  who seem to be wholly abandoned 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 waste 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 extremely 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 outrageous 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 Villainies, and at length spurred 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 sinned 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 Covenanted away ●th Body & ●oul to the ●evil, on condition he ●ill be for ●me time at ●eir Beck to ●ecute their ●ile and ma●cious Purses.  A Third sort of Persons abandoned 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 expressly 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 supposed 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 sealed in this World, Even before they go hence, and be no more seen.  
And thus I have at length showed 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 mere 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.  

Upon the general 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.  
'Tis 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 perceived, 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 alleged his sufficiency in God alone, without material Bread, he than takes him up into the Holy City, and setteth him on the Pinnacle 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 Repulsed, Satan tried him farther yet, and taking him into an exceeding high Mountain, where he gave him a Visionary View of all the Riches, Glory and Splendour of the World, and proffered 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 Promised him all these Things would he give him. Thus like a Politic 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 Bend is Satan upon the Dishonour of God, and our Slavery and Ruin; which as it is enough to rouse 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 show 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 Renounced 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 Transgressed, his Authority thrown off, his Government disowned, and his Power defied: 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 Renounced, 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 steadfast 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 advantageously 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 considered, 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 Disheartened; for as we are Commanded in the forecited 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 yourselves 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 almys Sober.  First, If you will effectually Resist Satan's Temptations, you must preserve yourselves always Sober, or else you will be deprived 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, 
sobriety. I 〈◊〉 opposite to ●unkenness, 〈◊〉 necessary reservative 'gainst Sa●'s Temp●ions.  walketh about seeking whom he may devour, whom Resist steadfast 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 Judgement, 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 deprived 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 Bloodshed, acted and committed in Drunkenness: Such great Reason there is, that as you would preserve yourselves from Sin; so likewise must you preserve yourselves 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 deprived of Reason, as in the other, and are hurried 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 yourselves 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 Employed. 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 ourselves 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 ourselves, 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 Endowed 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 Improved 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 considered, we were not capable to Cope with him, if left to ourselves. 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, showing with what Armour you must prepare yourselves, 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 Pomp's and Vanity of this wicked World, and all the sinful Lusts of the Flesh.  
HAVING already, in order to the Explication of these Words, showed 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 sense, and how far we must Renounce the wicked world with its Pomps and Vanity. Three things here to be explained, 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 show you in what Sense, and how far you must Renounce the wicked World, with its Pomps and Vanity.  
To Renounce the Pomp's 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 Renounced by us: And there being Three Things in these Words necessary to be Explained,  
First, The World; Secondly, the wicked World; and Thirdly, the Pomp's and Vanity of this wicked World; I will Expound to you the Meaning of each, and will withal show you in what sense, and how far you are to Renounce every One of them.  
And First, I am to show you, what is meant by the World, and in what Sense, 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 mentioned, 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 declared, 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 assured, 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 Ringleader of all our Adversaries, seems to be a more Mortal Enemy to the Happiness and Salvation of Mankind, than this World. And all this considered, 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 obliged to Renounce, and in what sense, 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 considered in itself, 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 considered both generally and particularly.  I will, with what Skill God shall enable me, state this whole matter to you, and show you, What is meant by the World, and in what Sense, and how far you are to Renounce it. And for the more full and complete 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 Use 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 contained 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 Sense will better be considered 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 Sense, and how far we must Renounce the World, in this Sense 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 endeavoured to fly out of it, as it were, into Deserts, living separate from Mankind, and without the Conveniencies of Life, as the Hermits of Old; and into Cloisters and Monasteries, as the several Orders of Monks and Friars at this Day in the Church of Rome. 
The world in this Sense is not in itself Evil, but only accidentally, by Man's abuse of himself, or it.  But certainly the World does not deserve to be so spitefully used, 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 itself 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 itself.  
Nay, this World, as it is not Evil in itself, 
Considered in itself 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 itself Evil, so neither is it entirely to be Renounced; but being Good in itself it may insome measure be desired and enjoyed by us.  and Magnify him; to walk Thankfully, Dutifully, and Obediently unto him; to teach us Resignation, Contentedness, Submission, and Dependence 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 Nature's occasions, or brings upon it, or upon ourselves 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 ourselves by it. So that the World you see is not absolutely, and in itself Evil, nor is it consequently entirely to be Renounced by us: But it is in itself Good, and as such it may in due measure be desired and enjoyed 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 sovereign 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 allied to God, (for according to his Soul, he is the very Image of God) it is very reasonably required of him, That he should chief 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 lived 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 dazzles 'em with their Glory and Beauty: Men's outward Senses being so extremely 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 Bias upon the Judgement, 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, preferring '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 therese as it en●ges our Af●tions too ●sely to it, ●s to make 〈◊〉 Inordi●ely, and regularly 〈◊〉 mind it, ●d to neglect 〈◊〉 great Con●n, the Bu●ess of Region, 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 Use 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 ourselves, 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 concerned in it, and we may without scruple gratify ourselves 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 fixed 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 chief 〈◊〉 our ●fections on ●ings above, ●d mainly ●●eavour to ●ain them.  who gave it, Eccl. 12.7.) we must therefore Set our Affections chief 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 sense 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 sense, and how far we are to Renounce the World.  
But Secondly, 
II. Concerning the World, considered in its Particulars, & those Temptations result both from the Good, and the Evils thereof.  For the more full and complete 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 show you in what sense, 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 summed 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 reduced 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 Trial to us therein: And in what Sense, and how far you are to Renounce it, with reference to each of these, I will endeavour to show 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 Household, but also by Stewarding them out to the Support and Advancement of Religion and Virtue, 
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 passed 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-eager Pursuit 〈◊〉 Richesmen 〈◊〉 run them●lves into ●any grievous 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 occasioned 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 Tithes and Offerings, by Sacrilegiously detaining those Deuce, which were allotted, both by the Laws of God, and Man, for the Maintenance of the Worship of God, and his Ministers; a Sin compared by St. Paul with Idolatry itself, Rom. 2.22.  

As also into ●any miserable Snares, so ●s to behard● ever able 〈◊〉 disent angle themselves ●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 gained, 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 extreme 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 yourselves. So that you see into what a miserable Temptation and Snare, Men do Entangle themselves by grasping after unlawful Gain. 
For as Restitution is necessary to Peace with God, so it is extremely 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 leastwise 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 Fanatic 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 described 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, than 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 occasioned 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 occasioned 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 occasioned, 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 loath 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 Doomed 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 〈◊〉 Apostasy 〈◊〉 God.  But the great Sin of all, which the Rich are in most danger of Committing, is occasioned by their Fear of Losing their Riches, and is no less than an Apostasy 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 itself, or those Truths contained 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 Farewell 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 passed 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 reckoned 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 yourselves as Getting, as Possessing; or as Parting with, or Losing of them.  

●n what sense ●nd how far Riches are to ●e Renounced  And now the great Question will be, In what Sense, 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, Possessed, and Retained. And it is only in such cases wherein you cannot, without Sin, Pursue, Possess, and Retain 'em, that you are obliged 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 esteemed and loved. 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 Household 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 Incur 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 yourselves by any unjust Means. This is called by the Wiseman, A making hast to be Rich, because that those, who are bend upon unlawful Gain, think plain and honest Dealing too slow a way of increasing 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 Gild, as has been showed 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 Illgotten Estate will pierce your Consciences: So that above all things it does concern you to Renounce all false and deceitful ways of getting Riches, remembering how the Prophet pronounces a fearful Woe to him who buildeth his House by unrighteousness, and his Chambers by wrong, that useth his Neighbour's 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 Sacrilege.  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 declared 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 Tithes to the full Value, will bring a certain Blessing. All which you have fully declared 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 Gild upon your Consciences, you must then Renounce those Riches in the most proper and immediate Sense 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 , Luk. 19.8. Thus far you must Renounce the Riches of this World, with respect to the Getting of them.  

II. ●●●ches considered in the assession, are ●be renounce by paring those Superfluities ●ich tempt ●leness and luxury, ●ide and In●●●ence, and 〈◊〉 Idolarrous ●ust in Ri●●es; and by bestowing it Pious and charitable ●es.  Secondly, Riches considered 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 Idly, 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 tempered 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 pronounced 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 puffed 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 Threatened 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 Harlot's 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 extremely 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 strengthened 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 Judgement of God, when Men have unlawfully got, or abused 'em.  
And now all this considered, since Idleness and Luxury, Pride and Insolence, and a Trust in Riches, are so highly Provoking to God; and since the Rich are so extremely liable to these, of all others: The Possessors of great Estates would do well and wisely too, so far to Renounce 'em, as to Pair 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 Placed him in the World, does directly tend to those Vices now named; 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 bestowed 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 last, 〈◊〉 suffering ●oss there●● rather 〈◊〉 Aposta●● from the ●●th.  Last Place to show 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 Apostasy. And to give you my Sense 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 Trial, either to leave all, or preserve a good Conscience. But however, there is doubtless required 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 required, that tho' we are not always put to the actual Trial, whether we will follow Christ in the Adherence to Truth, and by Renouncing of Error, or retain our Riches: Yet it is ever required, that we should be readily disposed 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 called 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 lose about him, so that he could easily put 'em off, when called to it. And God, who searches the Heart, and tries the Reins, sees whether we are so disposed, or no. And, tho' he puts us not to the actual Trial, he will however Judge us, accordingly as he sees we are actually disposed. 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 Sense, and how far you must Renounce them, shall also, God willing, be showed you. But of this the next Opportunity.   

THE Fifteenth Lecture. First, That I should Renounce the Devil, and all his Works, the Pomp's 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 contained in Particular, whether, they be the Goods, or the Evils thereof, or such as are of a middle Nature; and to show you in what Sense, 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 show you what they mean, and in what Sense, 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, preferred 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 possessed of; and this inward Sense of his Worth, testified by some outward and suitable Respects, expressed 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 Honoured, and Esteemed, and Respected; and those outward Respects given 'em upon the account of those Advantages.  
And they may be reduoed to these following, Nobility, or Gentility, Preeminence, or Authority, and Dignities and Promotions, which are called Posts of Honour: Also an High Esteem and Reputation amongst Judicious, Wise, and Good Men, upon the account of a Person's Wisdom and Virtue, or some worthy and glorious Action performed by him: Or, the Vulgar Applause of the Crowd of Men, upon what they account Praiseworthy 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 Kind's of Honour apart, and allowing to Persons, who any-wise deserve Honour, all that is consistent with Innocency, I will show in what Sense, 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 gentility.  And First as to Nobility, or Gentility: This is an Honour derived down upon Persons from their Forefathers, who are supposed to have Ennobled their Names and Families by some excellent Achievements 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 gentility.  and who, upon that account, have been distinguished by certain Badges and Titles of Honour, from the Crowd 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 Politic, as in the Natural, and therefore in both, Upon 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 Achieve some noble and worthy Enterprise, 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 rouse 'em up to Imitate the noble Virtues, 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 itself.  

The Abuses 〈◊〉 is subject 〈◊〉, and in ●hat Instan●●s to be Renounced.  But as the best Things are liable to the worst Abuses; so it fares with this sort of Honour. And the Nobleman, or Gentleman is apt to think himself Privileged 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 Virtues, which Ennobled their Ancestors; and indeed to despise Religion, and its chiefest Virtues, as Qualities beneath 'em.  

I. A Gentleman, be he of what Rank ●r Quality so●ver, must utterly 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 Punished: Such a one is placed upon a higher Form than other Men, and consequently his Deformities and Vices are more open to public View, and more easily discerned; 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 received far greater Talents from God, than other Men, to employ to his Glory, which he has abused 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 required 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 Punished.  And now does any Man think when he has so much Abused himself, and Family, when his Example has been so Mischievous and Infectious to Mankind, and when he has turned all the Artillery, which God has given him to fight against Sin, and the Devil, when he has Treacherously turned 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 Incensed 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 Renounced, 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 form 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 Mankind, 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 Nature's, and as ●●pable of Improvements; 〈◊〉 precious 〈◊〉 God's sight, ●●d as much ●●e Heirs of ●eaven, as ●●eir own.  This is indeed observed to be, for the most part, the Property of those only of Upstart 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 raised to their Greatness, merely by Virtue 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 Virtue: Whatever may be the reason, it is generally observed, 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 Virtue, as any of us all. And no doubt, were it adorned therewith, and so had the Image of God consisting in these Graces, restored within it, it would be as Precious and Dear to him, and be received 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 considered, 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 pretensions to Honour, who ●ave degenerated from ●hose worthy Qualities, ●hich Ennobled 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 Heroic and extraordinary Virtues of their Ancestors; and therefore their Quality cannot be supposed to remain with 'em, when those Virtues, 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 Virtues of Abraham. However, as apt as such are to assume this Honour to themselves, there is no reason in the World, but what was purchased by the Merits of others, should be forfeited by their ill Deserts, and that Vice should lose, what Virtue 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 Virtuous, 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 Banished Wretch, who upbraided him with the meanness of his Parentage.  
Lastly, And such aught also, even to Renounce all Pretensions to Honour, amongst Christians at leastwise, who despise Religion and its chiefest Virtues, as Qualities beneath them. 
Lastly, and such aught to Renounce all Pretensions to Honour, amongst Christians at leastwise, who despise Religion and its chiefest Virtues, 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 patiented Enduring of Injuries and Affronts, who count them a mere 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 Honoured 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 reality 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 duelist is the more Honourable and Heroic in the Eye of the World: Yet those who are throughly seasoned 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 Crowd, in the Pursuit of real Virtue. 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 Horror. 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 Judgement of God, a Testimony before the whole Choir 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 Sum ●w far Pa●nal Honour is to be enounced.  In a word, and to sum up what has been spoke to this Point, Paternal Honour is indeed in itself 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 Virtue. 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 mere Paganish and Heathenish Notions of Honour, and must be Renounced and Detested by every Christian. And indeed those aught, even to Renounce all Pretensions to any Honour, who have basely degenerated from those noble and virtuous Qualities, which Ennobled their Ancestors, and did constitute them Honourable. But especially such aught to Renounce all Pretensions to Honour, amongst Christians at leastwise, who despise Religion, and its chiefect Virtues, as Qualities beneath 'em. So that thus you have at length seen, in what Sense, and how far Paternal Honour is to be Renounced, that Honour which is derived upon Persons, from their Forefathers by Nature.  

II. 〈◊〉 what sense, ●nd how far ●ivil Honour 〈◊〉 to be Renounced; ●hether the ●avour of princes, 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 Conferred upon Persons deserving their Favours, as Pre-eminence and Authority, Dignities and Promotions, which are usually called Posts of Honour: As also those Titles and Distinctions, which do commonly accompany, and go along therewith, and are the Effect of Prince's Favours.  
Now as to both these, there is no doubt, but in themselves they are Good and Useful, and may be very Advantageous to the Purposes of Religion; for the more a Man is in his Prince's 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 Virtue, and of discountenancing and cashiering 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 seasoned with Principles of Religion and Virtue, and ballasted with Humility, Prince's 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 dazzling and bewitching Things; 
These kind of Honours and outward Glories are dazzling and bewitching Things.  they draw the Eyes of whole Crowds 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 Malcontents and Mutineers to the Shocking many times of Church and State. And most Men are tempted to aspire after 'em, merely to serve their own Private Ends, not the Public 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' extremely 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 extremely 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 show 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 Public Good. 
I. In the obtaining of ●hese, no Man must grasp at ●hat, which is ●bove his Capacities and Abilities to manage to the Public 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 Censured, nor Reproached. He does injure others thereby in perverting Judgement 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 Public.  
But this Ambitious and Pragmatical Humour of Climbing where they are not Called, is most of all mischievous to the Church, 
This Mischievous to ●he Church.  when Persons undertake to be Teachers of others, who have not Learned 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 meddling Temper, Psal. 131.1. Lord, my Heart is not haughty, nor mine Eyes lofty, neither do I exercise myself 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 Public Weal. And it would be happy for the World if all would do so.  
But above all, this Modesty in declining those Undertake 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 Capacities and greatest Abilities be over-eager and importunate in ●●eir Suits ●●d Applications 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 Commonwealth, 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 Injured, in not being Preferred to the highest Dignities and Promotions in the Church, has caused those Schisms and Separations in it; such choosing rather to be Ringleaders of a Party, than Subject to, and Dependant on any. But tho' these public Posts in Church, or State may be modestly sought by those, who are able to wield 'em, and need not be renounced and declined by Men of Parts and Abilities, when duly called 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 gainsaying of Korah, who with his Companions, Dathan and Abiram, unduly and factiously seeking the Priesthood, Numb. 16.10. Provoked 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 wondered, 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, acknowledge 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 pleased 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 Malcontents 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 Catechise my Governors, 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 virtuous Part of Mankind have of a Person, 
III. How far, and in what sense, that Honour which consists in the high Esteem and Reputation of the wise and virtuous part of Mankind is to be Renounced.  occasioned 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 aught 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 Sense he is bound to deny himself in, or to decline it, is what belongs therefore to every One to be satisfied about.  
Now this is that Honour, which the Wiseman 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 Ointments.  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 showing it in a vain Ostentatious manner amongst the rest of his choicest Treasures, those in the House of his precious things, to the Babylonish Ambassadors, 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, Leu. 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. Oils 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 Oil 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 virtuous Performances, is infinitely more valuable than the most most precious Treasures; for besides that, it is a more peculiar Blessing, than large Manors 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 delivered many a One from Injuries, and Barbarous Usage, whom bolted Doors, and barred Gates, and Armed Men to guard 'em, could not protect against the Insults of an Enraged Multitude, and the Plunders of an Intruding Soldiery.  

It is a necessary Qualification 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 required 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 Debauched Liver, of a Knavish, or Perfidious Villain, is a Nuisance 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 cried, 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' Backed 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 Public. 
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 compass 'em. And to Crown all, when such a One comes to Die, his Death is lamented as a public Loss, or some Judgement befallen 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 Carcase; or as the Wiseman says, The Memory of the Just is blessed, but the Name of the Wicked shall rot, Prov. 10.7. So Valuable in itself, is that sort of Honour, which consists in the high Esteem and Reputation of the Wise and Virtuous Part of Mankind, concerning a Person, occasioned by the excellent Qualities and divine Graces shining in him, or upon the account of some extraordinary Actions performed 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 itself a valuable Blessing, but may with due Regulations be desired, enjoyed, and carefully retained 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 Virtuous Persons; and this the Divine Wisdom has done, that this desire of Credit and Reputation might be a Spur to excite us to Virtuous 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 enjoined 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 Enjoined 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 sense 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 itself 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 ourselves 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 Cautioned 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' wholesome and just, scorned and despised; 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 itself, so desirable to be Attained, and so carefully to be Preserved.  

Nevertheless ●ven a Good Name is in ●me measure 〈◊〉 be Renounced by us, & ●he Temptation's it gives 〈◊〉.  Nevertheless, as useful as is the Honour and Esteem of Good Men, even this is in some measure to be Renounced 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 leastwise to make us desire more than is proportionable to our Deserts. When possessed of Reputation and Esteem, we are apt to take it wholly to ourselves, 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 Virtue, 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 concerned 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 itself; because Honour must be the Effect and Fruit of Welldoing, and not the chief Motive, or final Cause: Or, as Seneca expresses it, It is good to be Praised, but better to be Praiseworthy. 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 obtained, 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 Esteemed, but it must be in proportion to our Virtues. For as it is Unjust to assume to ourselves Praises, of which we are no ways Deserving: So it is Vanity and Vainglory, to expect more than we deserve: And, We must not be desirous of Vainglory, 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 performed 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 ourselves, 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 laboured 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 ourselves, 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 order 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 Virtue receives the Honour, and transmits' it to God from our own Head, the Desires of Nature are sufficiently satisfied, and nothing of Religion contradicted.  

iv We must abator 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 mere Engine to screw themselves up into places of Power, and an Instrument to promote their Trade only; but must chief use that Authority, which your Credit and Reputation for Religion may give you, to discountenance Vice, and to encourage Virtue in the World.  
You must Renounce and Abhor, I say, that profane Hypocrisy of those, who make their Reputation for Religion a mere 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 Governors, 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 Shows 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 mere Tool and Engine to mount themselves into the highest Posts and Promotions, into Business and Trades, is so Sacrilegious, so Profane 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 mere Instrument to serve their Ambition and Covetousness. woe 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 Virtue in the World. 
But must use the Authority our Credit gives us to discountenance Vice, and to encourage Virtue in the World.  A Person of approved 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 Virtues and good Parts, for which you yourselves shall be so Commendable. It is a Talon 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 Injured. 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 agreeable 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 injured 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 injured 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 traduced, upon his Accuser, for discovering some secret Wickedness, which he was ashamed to have published, 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 falsehood 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 Disfavour of God. 
Lastly, we must utterly Renounce and forfeit the Esteem of Men, rather than incur the disfavour of God.  The best and wisest of Men are but Men still, and do often judge of other Persons, and their Proceed, not as they ought, or as God Judgeth. Thus we see, When Jesus began to show 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 endeavoured earnestly to dissuade 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 dissuade him, not to be thus Righteous overmuch, 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 esteemed never so Virtuous, having in the first place with all Sincerity considered 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 ourselves 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 deterred from it. But then he charges us withal, In all things to approve ourselves 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, through 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 virtuous part of Mankind, tho' it is much to be valued in itself, and may be lawfully Desired, comfortably Enjoyed, and ought carefully to be Preserved: 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 conferred, not by the wise and virtuous 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 Crowd of Men, upon the account of what they judge Praiseworthy and Glorious. 
iv ●●w far that ●●nour is to Renounced, ●●ich consists 〈◊〉 the Applauses of the ●●lgar, upon ●hat they do acount praiseworthy ●●d Honourable.   
Now by the Vulgar, and the Crowd of Men, I do not mean barely Mechanics, and the lower Rank of Mankind; but also that mixed 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 Virtue, 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 Crowd, for me, whether they be clad in Silks, or Furs, and far Deliciously every day; or whether they work at the Anvil, or follow the Blow, 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, Fight, 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 Renounced, 
This sort of Honour must be utterly and absolutely renounced.  Detested, and Abhorred 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 mere Jest of Sin, shall Applaud you for the same; instead of being pleased thereat, you must take Shame to yourself, and let 'em know you are too much grieved and troubled at your having committed such Folly and Madness, to be pleased 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 Madmen in their Impieties, have done before you, Luk. 13.3.  
And now Lastly, it only remains that I lay before you, In what sense, 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 Sense, 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 considered 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 showed you in what Sense either of these are to be Renounced. And now I am to do the like as to that outward part of Honour, whereby is expressed and signified to the Senses, the Eyes and Ears of men, the Respect, which is born to Persons, upon the account of any of the forementioned 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, etc. Also as to the outward Significations of Honour by Deed; these are again either Divine, as Adoration, or Religious Worship, Prostrating ourselves 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 used to Men, as bowing of the Body, bending of the Knee, bearing of the Head, etc. All which are Lawful, Innocent, and Dutiful ways of expressing our Respects; and are also necessary, according as they are applied to Persons, to whom by the Laws of God, and right Reason they are due.  
And now the Question will be, In what Sense, and how far any Person is bound to Renounce these Honours and Respects when conferred 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 sense of God's Majesty and Perfections. 
I. No Created ●eing, either Men, or Angels must suffer those Respects to be ●iven them, ●hether by ●ord, or deed, ●hich are ●roper and peculiar to signify our sense ●f God's Majesty and Per●ections.  Thus you'll see, when Paul and Barnabas had miraculously Healed A Cripple 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 perceived it, but in the Abhorrence of the Blasphemy, Rend 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 yourselves, 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 offered 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 punished 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 aught to be a Warning to those vain and inconsiderate Women, who in the Courtships that are paid 'em, and the Compliments, 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 Compliments, wherein Divine Perfections are usually ascribed 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 Compliment '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 Wiseman 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 Virtues 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 Punished: And the Absurdity seems to be the greater, if those Princes happen to be Vicious and Ungodly. But here it is to be considered, 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 styled 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 Sense 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 required 'em to give up their Faith, to be absolutely Swayed by 'em: But our Saviour would have no mere Man pretend to be so much a Master over Men's Faith, as if he were Infallible; in which Sense 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 refused, 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, Sat 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 yourselves, and become Judges of evil thoughts? But this Objection will be taken off, and this difficult Place cleared, 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 Lawsuits are tried, 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 Sense; as particularly when those, that ordered 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 Judgements, 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 looked 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 suffered it. So that it remains, that Titles of Honour, Respects and Precedency may be received, 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, chief grounding the Rudeness of their Behaviour towards their Betters, upon the now mentioned places of Scripture, which they wrist, 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 Pomp's and Vanity of this wicked World, and all the sinful Lusts of the Flesh.  
HAving undertaken 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 contained: And having already surveyed the Riches and Honours thereof, and distinctly showed you in what Sense, 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 show you in what Sense, and how far you are also to Renounce the Pleasures of this World. 
What's meant by the Pleasures of this World, in what Sense, 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 gratified 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 reduced 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 itself Improve in Knowledge, or in Virtue; 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, aught 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 Virtue, to get the victory over our Passions, to subdue our Appetites, and the like, yields so great and pure a Satisfaction, that Happiness itself is defined to be that Pleasure, which the Mind takes in from a sense of Virtue, and a conscience of Welldoing; and of conforming all things to the Rules of both. And then as to that sense of Joy and Comfort, which Virtuous and Heavenly Minds do feel in doing Good; this is exceedingly more Excellent and Exalted, than all worldly and wicked Pleasures, as is exemplifyed 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 ourselves 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 mere Pleasure of Knowing, 
But First, no Man must make mere Pleasure the End of his Knowledge.  that is, we must not seek after Knowledge, merely for Knowledge sake, and not for the Use and Instruction of ourselves, and others. The true End of Knowledge is to direct ourselves 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 aught therefore to be Renounced by every Christian. The greatest Goods are ever common: They were designed 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 required of a Bishop, whose Knowledge is supposed 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 sense and Conscience of Good and worthy Deeds, be so much, because we are admired and applauded for it, as because they are really in themselves Virtuous.  Secondly, And as to that Pleasure, which arises from the Sense 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 Virtuous, and that we do Good, than that we be admired 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 gratified 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 ourselves 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 Stomaches 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 Oil, my Cup runneth over, said Holy David, in a great sense of God's bountiful Goodness towards him, in bestowing upon him so many worldly Comforts. Thus these Sensitive Pleasures may be lawfully Enjoyed by us, and they are only then, and so far to be Renounced, 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 soiled by the Power of sensual Pleasures: Which what they are, and how far to be Renounced, 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 itself with sensitive Pleasures, so as to surfeit on these Sweets. Nay, and lastly, the Sensual Man does load and burden 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 Judgements, or Desires, either before our spiritual Joy in God, or the eternal Joys of his Kingdom; 
As First, when we prefer 'em in our Judgements 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 clarified and purged 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 Taste commends our proper Food to the Appetite, and the Appetite to the Stomach; but a foul Stomach disaffects the Appetite, spoils the Palate, and the most savoury and wholesome Meat is loathsome, 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, mixed with a sweeter Pleasure than those natural Operations are; but the Soul in the unregenerate Man is so Corrupt and Carnalized, that it has no taste of the pure Delights of Blessed Spirits in Communion with God: Like the Israelites, who despised the Bread of Angels, and impatiently longed for the Onions and Garlic, and fleshpots of Egypt. But this must not 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 judgements of the Lord are true and righteous altogether; more to be desired are they than Gold, yea than much fine Gold, sweeter also than Honey, and the Honeycomb, 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 Sense, 
II. When a Man relishes no Enjoyments like those of Sense.  When a Person is observed 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 virtuous 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 itself 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 grossly 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 ourselves for the sake of a paltry 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 burden 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 burden 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 delivered them by his Ambassadors, 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 show you what they are, in what sense, and how far we are to Renounce those sort of Pleasures. Now these are merely 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 Unbend it, by giving ourselves 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 cheerful, 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 used 
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 Soldier, because it will utterly indispose him for Military Severities. Ease and Pleasure therefore must be warily Indulged to, by the Soldier 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 yourselves much to Christian Severity and Reservedness; and the most harmless of this World's Delights are to be more rarely used, 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 Talon given 'em to greater Ends, than to waste 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 finished 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 considered 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 Ruin us, as those, which are called 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 ourselves 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 Virtue, 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 Virtue, 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 Advantageous, and do mightily tend to the Increase 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 ourselves to God, for Comfort and Support. And thus drawing nigh unto God we become acquainted with him, and he then vouchsafes us some Tastes of spiritual Delights and Pleasures. And then having Experienced 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-disposed, and not seasoned with Principles of Virtue 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 public 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 extremely 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 Judgements 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 slipped, 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 covered 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 Envied 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 thyself, 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, lest to rescue yourself out of it, you be Tempted to Fraud, and especially to Stealing and Purloining. 
III. A Person that is Poor, must be infinitely careful lest to Rescue himself out of it, he be tempted to Fraud, especially to Stealing and Purloining.  Poverty is indeed an Evil in itself, 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 Judgement, 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'er the more disengaged from the Service of God, and their Attendance upon him in all the Parts of Divine Worship, 
Nor last, must any think that because they are Poor, they are e'er 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 Opposed to Riches and Pleasures.  

In what sense, 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 extremely 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 loved 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 Professed amongst us; and generally it receives no Disgrace hearty 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 Considered hereafter, when I come to speak of the wicked World, and the Temptations, which Arise from thence.  
And thus I have considered, 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 Discovered 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 Trial to us therein: And in what Sense, and how far you are also to Renounce each of these, I will endeavour to show 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 Sense, 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 public 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 Enjoined to Dress and keep the Garden, or e'er 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 itself, our Duty to be Employed; but it is now both our Duty and Punishment, that we must Employ ourselves, 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 Called, 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 Employed 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 Public 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 Politic, 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 Public Good; For God hath so tempered 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 directly sinful ●nd wicked.  Such are Bards, Pimps, Jugglers, 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 Ruin 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 virtuous Principles remaining in their Souls. I shall only tell you, that the Gild 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 yourselves ever in these, or any other Callings, whereby Sin is immediately and necessarily served, and the Damnation of those Souls, for whom Christ died, so directly procured.  
Secondly, It concerns all Persons to Renounce all such Callings, as tend to the Hurt, not the Good of the Public. 
II. Such as tend to the Hurt, not the Good of the Public.  The Public Good is the great End of all the divers Callings of Men, as you will see 1 Cor. 12. And consequently nothing aught 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 Tiplinghouses merely to harbour Vagabonds and lose 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 Innkeeper, 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 managed. But your mere Ale-house-keeping, where the whole Trade is to inveigle Persons into Ill-husbandry, to the Expense 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 Profaneness, Lewdness and Wantonness; such miserable Poverty amongst the lower Rank of Housekeepers; such Brawls and Contentions betwixt Husbands and Wives; and yields so much Harbour, and gives so much Encouragement to Thiefs and Robbers; that this Calling can hardly be supposed taken up in unnecessary Places, by Virtuous and Honest Persons, but is generally the last Reserve of lose 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 pinched with extreme 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 Ruin 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 extremely 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 Learned, and Judicious Bishop of our own Church; who does acknowledge, That should they be Tried 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 Condemned; most holding, not the Calling only, but the very Practice and Thing itself Unlawful and Damnable: And how Pernicious they are to Religion and Manners, I shall have Occasion to show 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 itself, 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 Privileges 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 ourselves 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 Profaneness and Debaucheries of the Libertine (who calls himself of our Church) on the other, we should be reckoned amongst those wicked Prophets Ezek. 13. who humoured and flattered the Opinions and Vices of God's People, and must expect that heavy Doom pronounced 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 Lies, 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 Well-being in the World: If they meant no more than getting an honest, and moderate Provision, suitable to the Station and Condition Providence has placed '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 wastes 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 Recompense 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 Politic, 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 expressly 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 Usurped, that Korah and his Company paid dearly for Attempting it, Numb. 16. as also Vzziah, as you will see, 2 Chron. 26.16. etc. The reason of that high Expression, Rev. 1.6. wherein Christians in general are called Priests, is the same as in Exod. For as the whole Jewish Nation were there styled 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 distinguished 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 declined 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 Qualified 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 miscarry in their Callings, to their own Ruin 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 Qualified thereto. There ought in the first place to be a suitable Education, in those Schools of the Prophets, our Universities, given to such as are Candidates for it, that they may be prepared thereto by the Knowledge of those learned Languages, wherein the Inspired Writers did Pen the Holy Scriptures, and by many other Arts and Sciences, which are Handmaids to Divinity, and can there only be sufficiently attained 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 acquired 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 determined to the Ministry, it is a Sacrilegious Profaneness of equal Gild, 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 unsanctifyed 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 shows 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 forementioned 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 observed 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 Understanding, 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 overspread 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 shows 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 advantageous and comfortable, according as the Wiseman 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 Privilege to do nothing, than it is his Privilege to be Good for nothing, to be a mere Weight and Burden 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 itself 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 merely 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 seized on him, whereby he was plunged into that woeful Miscarriage, in the Matter of Vriah, which did create him so much Sorrow, did make such a Spot in his Life, as was never washed 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 itself a very great Sin.  Nor is the Idleness of Persons in a plentiful and flourishing Condition, in itself less a Sin, than it is a Temptation to other Sins. These are the Persons, who have Talents given 'em, and their Idleness is expressed 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 Doomed, not for mis-employing, but for being Idle, and not employing his Talon: 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 forced, if Gentlemen, to oppress their Tenants; if Tradesmen to cheat and overreach 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 Highway, 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 Household; 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 Household after him, that they should keep the way of the Lord, to do Justice and Judgement, 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 considered of, is that of Servants. Now a Servant amongst Christians, if he be not Barbarously and Un-christianly used, is not the most unhappy State: 
The State of Servants not in itself 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 extreme Necessity, and want of Better, do not compel him to Accept of such) where a great deal of Wickedness is practised without Control, 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 Virtue. Alas! it is a very difficult thing for Youth to be throughly seasoned with Principles of Virtue, 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 heightened 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 steadfast Resolutions to preserve your Innocence, 
II. In the most Irreligious Families a Servant shall happen into, he must put on a steadfast 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 disposed 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 advantageous 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 Unmarried 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 Unchaste Desires, and Lewd Practices, if not powerfully restrained by rooted Principles of Virtue. And therefore  
Even the State of Celibacy itself must be Renounced 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 Uncleanness, let it not be once Named amongst you, as becometh Saints; Neither Filthiness, nor Foolish Talking, nor Jesting, which are not convenient, Eph. 5.3, 4.  

Lastly, the Married state has its Advantages.  The last State of Persons I shall here mention, is that of the Married, a State Ordained by God, Matth. 19.4. and the more to be liked, that besides the mutual Supports and Comforts afforded to each other therein, many, both Husbands and Wives, do own 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 Tempter's to one another, to sinful Compliances; and at all times are Plunged 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 Renounced, 
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 dissuade 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, etc. Luk. 14.26. as has been already spoke.  
Secondly, And even in the Married State, all those worldly Cares, which choke up, or disturb Religion, must be utterly laid aside, as will be fully showed 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 prepared 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, engaged 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 allowed us; nay, and indeed we are commanded to continue in the Calling, wherein God hath set us, 1 Cor. 7.20. and we are warned, 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 engaged 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 shows '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 placed '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 forbidden 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 Public 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 employed in those Precepts of Luk. 18.1. Men ought always to Pray, and 1 Thes. 5.17. where we are enjoined to Pray without ceasing. And to be Negligent, or Inattentive, through the Encumbrance of worldly Cares, at the Hearing of the Word, was the thing for which our Saviour Reproved Martha, who was cumbering herself with much Serving, when she ought to have Listened 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 Advanced in ●ars.  Lastly, All Persons, whether more, or less engaged 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 Accounts with God and Man, and in preparing themselves for the Great Trial. And yet it is commonly observed, 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 ourselves, or Posterity? Now as to ourselves, 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 disengage '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 raised by the Covetousness of a worldly Miser. As therefore those Men of Business, who would be counted the only Wise, will not show themselves in the End the greatest Fools, when they have Advanced far in Years, at leastwise, they should look upon that Advice of the Prophet, as particularly directed to them, Set thy house in order, for thou shalt surely die, and not live: Such Men have received more Talents than others, and therefore they ought to take more time to State their Accounts, 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 through 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 Pomp's 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 Pomp's and Vanity of this wicked World: And as to the First, First, Having sufficiently discovered what Temptations to Sin we shall meet with, both from the World in General, and the several Things therein contained, in Particular, I come now,  
Secondly, To give you a Survey likewise too of the wicked World, and to show you also in what Sense, and how far you are to Renounce the wicked World. 
II. What's meant by the wicked World, and how far, and in what sense 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 styled from the latter, Wicked.  
And if you would be farther satisfied, who these are, who may be so styled; 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 called 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 termed in Scripture The wicked One; and particularly Matth. 13.19. he is so styled 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 showed) 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, Antichrist called also, 2 Thes. 2.8. That wicked One. He is termed in the 4 ver. He that opposeth God, and here in this 8 ver. he is styled The wicked One, because of his Coming after the working of Satan with all deceivableness of unrighteousness, 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 called 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 Playbooks, and Songs, whose Plays and Poetry seem designed 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 compared to an Inferior Rank of Evil Spirits, whose Province of doing Mischief is more narrow and confined: 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 hearty Renounce, and Refuse to Conform yourselves to those wicked Men, either First, By becoming Tempter's yourselves of other People: Or, Secondly, By yielding of yourselves to be overcome by others Temptations.  
First, You must renounce that Diabolical Wickedness of becoming Tempter's yourselves of other Persons. 
I. We must renounce that Diabolical Wickedness of becoming Tempter's ourselves 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 Villainy, if you would but attentively consider that One remarkable place of Scripture, showing 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 Subtlety and all Mischief, thou Child of the Devil, thou Enemy of all Righteousness, wilt thou not cease to pervert the right ways of the Lord? Do you see here with what unusual Indignation, and in what severe Language the Apostle does bespeak this Wretch, merely 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 'tis to be feared, 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 Virtue, or Encouragements to Sin, have sent there, never to be Retrieved.  
It is an Injury to men's Souls, in some Cases hardly ever, in other simpossible to be Repaired. 
It is an Injury to men's Souls, in some Cases hardly ever, in others impossible to be Repaired.  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 Reclaimed, 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 profane Verse, the Mischief and Poison 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 itself; insomuch that according as the Mischief thereof does daily spread, and more do continue to be Damned 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 befall any One, that he is, or ever has been amongst that Rank of Sinners, whom the Scripture does so peculiarly Style 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 Threatening, 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 Millstone 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 Tempter's 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 yourselves to wicked Men, when they shall Tempt you; 
II. We must refuse to Conform ourselves 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 Virtue, and Encouragements to Sin they shall Engage you; or Fifthly, by their Persuasions they would Prevail upon you; or Lastly, by their Customs would Constrain you to Sin. And I will show you, how by all Means you must Renounce, or Refuse to Conform yourselves unto their evil Ways, in any of these Cases.  
And, First, That you must renounce, or refuse to Conform yourselves to the evil Examples 
I. By their evil Examples.  of wicked Men, which would Influence you to Sin.  
It has been ever observed, 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 inclined to follow the Examples of Sin; 
I. If Examples of Sin.  For Sin is what our Corrupt Nature is of itself disposed to; and if moreover Examples do come in to help us forward, these will heighten 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 Judgement, and to go along with the Crowd; 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 Punished 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 disheartened to have ventured on singly.  
But, Secondly, We are still more heartened 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 Virtue, that are abroad in the World. Now our inward sense of the Filthiness of Sin soon ceases, when we see it Practised by the most, and those as shrewd, and as wise Persons as ourselves; 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 backed 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 Obeyed, but Honoured. And if we Ape and Imitate 'em in all their ways, we may hope thereby to obtain their Favour. If we show 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 backed with all these Advantages.  
And now the Examples of Sin have all these Advantages in 'em, to influence you to Conform yourselves 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 Virtue. 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, etc. 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 Sovereign 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 Stroke of Divine Vengeance: No, but he shall be as liable to it himself, as the poorest Slave.  
No, First, a Christian, a Soldier of Jesus Christ, is called 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 called 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 overborn 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 Apostatised 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 staggered for all that, but preserved himself notwithstanding, a true Worshipper 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 preserved himself a good Man, even in the House of wicked Ahab, Chap. 18.13. And so must you likewise, as you will approve yourselves faithful Soldiers 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 called 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 show himself an excellent Example of Religion and Virtue. 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 Virtues 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 yourselves 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 yourselves, 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 extremely 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 through the Noisiness of their Companions, forgetting that Guard they have at other times over their Thoughts, Words, and Deeds; or for Fear of being Reproached as morose, dull, or ill-natured, 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 Rejoice, 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 Debauched an innocent Young Person, and made him at any time Drunk, or betrayed him into Lewdness, or any other Wickedness; especially if of promising Hopes, and of ingenious Parts; and how many Wiles shall be used to Ensnare him again? Their Mouth is full of Deceit and Fraud, under their Tongue is Ungodliness and Vanity, they lie 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 Miscarriages of Men owing thereunto  what a Lamentable thing it is to consider, How many hopeful Youth have woefully Miscarried 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 proved the most outrageous Fiends on this side Hell? And what Vices, what Villainies 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 Persuade him to join with 'em in their lewd Courses. They do usually Enter him at first in your Taverns, and those Places of public Entertainment, that are something more Remote from, and lie, 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  Ears, nor indeed can Enter your Thoughts, without leaving behind some base Defilement. And now if he has that Talon, 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 furnished, 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 Ashamed 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. 
Thiefs, and Robbers.  They entice and inviegle others to join with 'em in those desperate Undertake, in which so many miscarry, that not One in a Hundred, that being once Engaged, 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 Condemned for Theft, or Murder, when they come to Die, but woefully 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: 'Tis the Witchery of good Fellowship, as they falsely call it, that first Enters 'em, and afterwards holds 'em in that Course of Living, to the Ruin 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 persuades 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 Shipwrecked, have been lost in this Sea.  

Evil Company therefore if of all things to be abhorred  But let me add the Wise-man's Advice, Prov. 1.10, 11. etc. 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. 'Tis dangerous even to Talk with 'em, but Associate thyself to 'em upon no account. There is Contagion and Infection wherever 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 Gild, as if they feared 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 hearty detest such Conversation, and not fail to show your Detestation thereof, if you would seriously consider what the Apostles says of it, Eph. 5.3, 4, 5. Fornication and Uncleanness, 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 observed to slide insensibly into our Imitation, so as to be hardly ever after wore off: All these things considered, 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 debauched 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 yourselves 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 yourselves 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 Gild your own. Nay, but on the contrary, you must at leastwise by a pious and discreet Behaviour, and by showing 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 yourselves in your Baptism, 
To do this Service to God we are particularly Listed in our Baptism.  the Soldiers of Jesus Christ, and no faithful Soldier will patiently hear his General abused, his Honour trampled upon, his Commands slighted and scorned, but will stoutly stand up in Vindication of him, and his Orders. As you will not therefore be accounted in the Day of Judgement, 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 reproached 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 Soldiers you behave yourselves, and the better he will reward you. Consider what a glorious Thing it is to be Evil spoken of for Welldoing: Blessed are ye when Men shall Revile you, and say all manner of Evil against you, falsely 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 suffered 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 Household, Matth. 10.24, 25. Consider that a Christian must not fear the Face of any Man, but must suffer Martyrdom, itself, in the Cause of Christ, if called 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 called 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 Pomp's 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 showing you the dangerous Ones you shall meet withal, from the Wicked Men of the World, and in what Sense, 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 delivered 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 shows a Dislike of what they say, or do, does compose himself to Admire and Extol, or at leastwise to Approve, as Well-done, very bad Actions, or at best such, as if Good in themselves, are but indifferently Performed.  
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 looked 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 leastwise to Approve, as Well-done, his very bad Actions, or at best such, as if Good in themselves, are very indifferently Performed. 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 soothes him up in his Vices; he calls his Profaneness, Wit; she that is Superstitious, Devout; the Prodigal and Profuse, he styles Bountiful and Liberal; and the Covetous Worldling, from whom he expects an Estate, or Legacy, he Extols 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 Performed, but might be Bettered, 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 Performed.  
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 Ruin; 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 Public, and loves to relieve the Needy; but all this 'tis 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 Bragging of the Good he does, renders Troublesome 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 Public, out of an overfond 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 itself therefore, and the measures of obtaining it, tho' Good in the main, has for that very reason alone miscarried: So much does the Self-flattery of our own Hearts, joined 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 Bragged of, the impious Sinners of this Age would then endeavour to be Private however, not Affect, as they do, to be Public in their Villainies. This base Flattery, of which there are but few, who are not Guilty, in not putting a Frown at leastwise, instead of a Smile, upon impious Do, has tended extremely to harden the young Reprobates of our Age to their own, and the Nation's Ruin; for indeed, as the excellent Plutarch Expresses it, When Vice is Extolled, so that a Man is induced to Sin, not only without Regret, but with Joy and Triumph, and is hardened 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 hardened 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 Virtues, 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 mentioned, that We Cashier every vain Opinion of ourselves, 
I. In order to Renounce flattery we must Cashier 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 Flattered, is doubtless sufficiently fond of himself; and through 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, mixed 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 prepared to Renounce and Reject all his deceitful Flatteries, which must be done: For  
Secondly, Having thus dispossessed 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 Reproved. 
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 Oil, which shall not break my Head; intimating of the Flatteries of wicked Men, which in the other Translation are called 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 Understanding, Prov. 15.31, 32. But on the contrary, to hate Reproof, is in his account the Highway to Error, Ruin and Destruction. Thus Prov. 10.17. He that refuseth Reprooferreth. and 15.10. He that hateth Reproof shall die. and 29.1. A man of Reproof, that hardeneth his Neck shall be destroyed. This indeed, as any other Discipline is distasteful to Flesh and Blood, but it is in itself 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 yourself to that humble and low Opinion of your own Perfections, and to that sense of your Faults, 
Especially the Reproofs of God's 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 searched 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, Catechising, and all the Methods of Instruction, to give you a through Understanding of all the Terms and Conditions of that Covenant, wherein you stand Engaged 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 attained; 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 Ruin will be imputed to it. Hence Solomon warns the Youngman 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 obeyed 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 received. But  
Fourthly, Wicked Men will proceed farther to Tempt others to Sin, even By their false and fallacious arguings against the Necessity of a Holy Life. 
IU. Wicked Men Tempt others to Sin by their false and fallacious arguings 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 Persuade 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 Say, 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 Placed '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 arguings of Men, to persuade 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 ourselves against; as when they Plead  But do you beware, and fortify yourselves well against those false arguings of Sinful men, in Behalf of their Lusts, and against the Strictness of Religion, whereby they would Persuade you, as well as themselves, into a sinful Security, and withdraw you from, or slacken you in your Duty. They are false and fallacious Arguments, that would persuade 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 Ungodliness 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 departed 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, affixed to it. Particularly, Rev. 21.8. it is said, that the Fearful, or those who Apostatise 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 Threaten 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 virtuous Performances, tho' they are their own Reward here, yet they shall be also abundantly Recompensed 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 Governor 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 Governor of the World. It is necessary in all Governments, that the Laws thereof should be enforced 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 Overbalance 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 itself; 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 preserved: It is not thought by the Honest Part of Mankind, Inconsistent with the Wisdom and Justice of Governors, to inflict even such Punishments, as extend to the loss of Life. It is these alone are sufficient to Outweigh 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 esteemed 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 Threatened 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 Governor of the World, to inflict such infinite and eternal Punishments. In short, Divine Vengeance, as well as Humane, must be such as will Overbalance 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 persuade you, as well as themselves, into a most dangerous Security, and withdraw you from, or slacken you in your Duty.  
Secondly, Nor are the Duties of our Religion hard Say, which no Man can bear, 
II. That the Duties of Religion are hard Say which no man can bear.  as they will likewise plead. All the Duties enjoined us in the Gospel, respect either God, our Neighbour, or ourselves. 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 own to ourselves, why, they are no other than, that we should truly and justly Value ourselves, neither overmuch by Pride, nor too little by letting base Lusts to reign over us, or the inferior Part of our Nature, to Domineer it over our Reason and Understanding, the Superior, 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 ourselves 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, aught to consider, that they consist of Soul and Spirit, as well as of Flesh and Blood; and as the Soul is Superior, 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 exercised, by Imposing some Severities sometimes upon the Body, as by Fasting and Watching, etc. Yet this is no more to be complained 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 Placed 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 overcome those strong Temptations, and to deny these Pleasures of the World.  And we'll grant it, that he has Placed us in a State of Probation and Trial, 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 Virtue, 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 Enjoined 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 arguings 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-natured Men, such an Easiness of Mind, that they can hardly deny any thing to those, who have once Obliged '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 Ungrateful, 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 Threaten 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 obliged 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 outrageous Immoralities, which he so scandalously commits.  

I. kindnesses 〈◊〉 not cor● us to Sin.  And now what shall be done, with reference to these manifold Encouragements to Sin, and Discouragements to Virtue, 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 called to give Testimony in his Cause. Take care you be not then wrought upon by any Sense of Kindness to Perjure yourselves 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 forbidden, 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 mere 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 called thereunto, by laying before you the Ruin you will thereby bring upon yourselves 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 last must a Soldier of Jesus Christ be frighted out of the way of his Duty, or Awed 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 called 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 Public 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 Worshipped, not by Fooleries and Impurities, but with a chaste 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 Public, 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 passed 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 sense 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, merely 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 merely 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 forced to it, they could not help it.  
And Custom also, 
Custom takes off the Sense and Fear of Hurt in the most  Practices.  when grown prevalent and common among Societies of Men, will strangely take off the Sense and Fear of Hurt in the most Unchristian Practices. Hence, amongst Seamen and Soldiers, the most outrageous 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 sear their Consciences in the Commission of the worst Sins, and in the Omission of the chiefest Duties.  

A Christian ●ust coura●ously and ●gorously renunce, and withstand the ●orce of all ●ful Customs whatsoever.  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 Steadfastness, like true Soldiers of Jesus Christ, to Renounce and Withstand the Force of all sinful Customs whatsoever, and not to suffer yourselves to be overborn thereby into any sinful Compliances.  
When Christianity was first Preached amongst Men, such barbarous and brutish Customs had of a long time prevailed over the greatest Part of the Heathen World, that many Practices which the mere Light of Nature would teach Men to Abandon, as Sins and Wounds of Conscience, Were, as the Learned Dr. Hammond observes, Embraced by whole Nations at once, and continued in without any Check, as innocent, sinless Qualities, Nature and Reason being so early engaged, and silenced 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 Embraced 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 prevailed, insomuch that in few Ages, there were not the least Footsteps thereof remaining. And so must you likewise vigorously withstand all Customs that are Immoral, wherever, and by whomsoever, and how long soever they have obtained.  

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 Cynic, a dogged and sour 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 mentioned, and which are apparently sinful and wicked, either tending to lessen the Gild 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 Soldier 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 show 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 Virtue, is more Heroic 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 embittered and envenomed Tongue.  
It is plain beyond all Contradiction, I do think, 
Cowardice the Cause of Complying with the Custom 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 lose 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 Provoked, 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 Reproached and Scorned by the Multitude, and be termed Cowards, and therefore do desperately (but enough against their secret Inclinations, I dare say) betake themselves to this Barbarous and Foolhardy way of showing 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 Crowd, which, for the most part, are in the wrong; and will steadily pursue what is Virtuous, and Fit, and Reasonable, and Religious, notwithstanding the foolish Reproaches of the Many. So that to retain One's Integrity and Virtue, 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 Heroic 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 Tempter's yourselves of others to Sin, nor to yield yourselves 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 Pomp's and Vanity of this wicked World, and all the sinful Lusts of the Flesh.  
HAVING fully Surveyed the World, and all therein contained, that is fit to be Renounced 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 show you, how much it behoves Christians to Renounce, and to Despise them. And 

First, We will consider the Pomp's. 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 concerned to Renounce. But however, since the same Renunciation of the Pomp's of this World, is still retained 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 supposed, but that our Church had respect to something still in Use in the Christian World, as fit to be Renounced, under that Title, by every Disciple of JESUS: I shall therefore, together with a short Account of the Meaning of Pomp's, in the Sense they were Renounced by the Primitive Christians, take care, especially to show 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 Pomp's, fit also to be Renounced by every Christian.  
And, First, 
I. Thereby were anciently meant those pompous Spectacles, Plays and Scenical Representations exhibited in the Roman theatres.  By Pomp's 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 theatres, 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 ashamed to proceed in 'em, 
Valer. Maxim. Lib 2. Cap. 8.  whilst Cato, a Person of Renowned Virtue amongst 'em, was present in the Theatre. 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 Theatre, there were those Stews, where they withdrew to act their vile Abominations.  

Our Modern Plays no less Inferior to 'em ●n Impiety, ●han in Pompousness.  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 Public Playhouses, where, for aught I know, more Souls are now Murdered, than in the former were Bodies; more Profaneness uttered, and more Lewd Assignations made, than at the Pagan theatres: And how infinitely unfit than is it, that those kind of Diversions should be suffered in a Christian State, or that Persons professing Christianity should be permitted to go near 'em? The Primitive Fathers looked upon the theatres and Playhouses, 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 possessed by the Devil, the Father was not at all Startleed at it, but readily owned, that Satan had a Right to take that Person Captive, whom he found within his own Precincts. And if those, who frequent our Modern Playhouses, 
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 possessed 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 itself into our Dispositions, and Flies to the very Heart, when the Poison is mixed with Pleasure, Wit, and Smartness of Conceit.  

And having ●ch a malignant 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 Theatre, than has in this last Age on our Modern Playhouses: Since (as is the general Complaint) in these House's Piety is so strangely Ridiculed, the Holy and Reverend Name of God Profaned, and his Glory and Interest rendered so Contemptible and Vile: Since the Youth especially of our Nation, are so allured hereby into the Love of, and Delight in Idleness, excessive Vanity, Revel, 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 Expenses, 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 lose, 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 considered, 'twere greatly to be wished, our Playhouses were totally suppressed. However, in the mean time, I think it concerns all, that will be secure from ever Apostatising from the Faith of Christ, and a Religious Life, so far to Reject these our modern Pomp's, as never to Enter within those Houses, where these Plays are acted.  
Secondly, By Pomp's, in the Sense of the Ancients (as some do think) are meant the Solemn Processions of the Heathens, 
II. By Pomps in the sense 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 required from all, who accompany, or accidentally fall amongst 'em, out of Curiosity to observe their Vanities. And as amongst the Ancients, those were Censured as Partakers with the Heathen in their Idolatry, who went along with them, or were public Spectators of 'em, as thereby signifying to the Eyes of Men, their Allowance and Approbation thereof, and of the Idolatry they contained; 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 Travelling into Foreign 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 Compelled 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 required at our Hands, as ever we expect to have him Confess us before God, and his Holy Angels.  
Thirdly, By Pomp's may be meant reductively, 
III. By Pomp's Reductively, may be meant the Revels & Drunken 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 Profaned 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 Holiday 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 Senses of the Word Pomps; All the sinful Courses, that are used 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 Pomp's 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 transformed and changed 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. Quip 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. Octau. c. 7.  and a great deal of Ill is commonly learned: 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 Pomp's of the World.  
Secondly, And as the Pomp's, 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 guests, for we have it every Day before our Eyes. And that which I do suppose is chief 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 enjoyed without Sin, by those who are lawfully possessed 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 outgo their Ability 
I. When Persons outgo their Ability, in ●uilding and Furniture.  in compassing those things, to the Ruin, 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 lie. 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 unrighteousness, and his Chambers by Wrong, that useth his Neighbour's 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 Ruin and Decay, to lie 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 lie waste? 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 Uppermost 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 expressly 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, merely 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 myself 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 Virtuous and Good, 
III. In affecting Titles above one's Quality, and to be esteemed Virtuous above one's Desert.  than we really are in ourselves. 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 hearty 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 deserved, and due to us; nor must we Plume and Pride ourselves 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 Ministered 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 ourselves, 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  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 King's 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 Ornaments.  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 puffed 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 adorned with Wisdom and Virtue, choose but plain and mean Apparel. But such vain Self-admirers would do well to consider, how ill it fared with Herod, when Arrayed in his Royal Apparel, and receiving the profane Applauses of the gazing Crowd, 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 themselves to un●●e Ends & purposes.  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 mentioned, 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 herself to the Eyes of Men, but so Dresses, and sets herself out to that End she may be thus Looked upon, and call to herself the Eyes of all Men. If she strike not, wound not others, she shall yet be Punished; for she hath mixed the Potion, prepared 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 required of Women in this Kind, that is not generally thought on, but would be carefully practised, 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 Woman's Vanity too long here to give you, but gins 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 pleased 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 Carcases 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 fallen 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 Straitlaced, 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, showing 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 Renounced 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, used 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 judged 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 Pomp's and Vanities, as those words signify Bravery and Superfluity.  
Nevertheless the Truth is, (as he goes on) it were to be wished, 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 show of their Wealth, by those more profitable, beneficial Expenses, 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 affirmed, 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 Pomp's 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 complete 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 ourselves, is next in Dignity and Usefulness to the Knowledge of God himself. 
To know ourselves, 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 Fabric of our Corrupted Nature is extremely decayed; 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 show 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 inquire 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 expressed; 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 expressed in the Holy Scriptures 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 signify that it has universally infected the whole Race of Mankind. It is called the Natural Man, both because this Corruption overspreadeth 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, 'tis 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 Unregenerate Nature of Man, as spoiled as to its Original Frame and Constitution, and despoiled 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 Unregenerate 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 defiled; 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, reckoned 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 spoiled 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 spoiled in his Original Frame and Constitution, as despoiled 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 inquire 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 Surprising Works of Providence! and thereby was able to discover the Good and Evil in any Objects that were presented to him. Next, he placed in his Bosom another wonderful Faculty, called Conscience; which is the practical Judgement 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 refused 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 placed a Will, which of itself is a blind Faculty, and chooses 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 placed 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 defaced; 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 Unregenerate Nature of the Original 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-informed Conscience; instead of this, the whole Order and Frame of Humane Nature is now turned upside down: The Affections, Lusts and Appetites do now Reign, and Reason and Conscience are dragged 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 supposed 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 Superior 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 mere 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 mere 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 spoiled, 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, defaced.  in a State of Unregeneracy. For why? In that Excellent Perfection and Order, which appeared 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 misshapen 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 defaced and deformed 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 Ruins 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 defaced 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 spoiled. And as to the Perfection which should be in every one of these several Faculties, that in an Unregenerate 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 Altered 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 satisfied with what Gratifies the Senses. The Affections also are wholly set upon Worldly Enjoyments, and the Will does also prefer and choose such far before Spiritual Consolations. And what is more, in the Unregenerate Man, the very Mind and Conscience is defiled, 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 Renounced by our being Renewed in the whole Frame and Constitution of our Nature after the Image of God. 
To Renounce 〈◊〉 Flesh, is be renewed 〈◊〉 the whole ●rame and constitution 〈◊〉 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 Restored, as near as it can, to its first Constitution, and that Divine Likeness wherewith it was then stamped; That is, the Mind, which is now covered with Darkness and Ignorance, must be Enlightened 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 bend 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 fixed 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 Reduced 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 Restored, as near as it can, to its first Constitution, and that Divine Likeness wherewith it was at first stamped.  

The Image of God must be Restored as far as it can in ●his Corrupt State.  Thus, I say, it must be Restored, as near as it can; for as long as we are in this Mortal State, some Relics 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 Refined 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 Renewed to a perfection of Parts, though 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 ourselves actually Adorned with all Divine Graces, and Holy Dispositions; and we must actually forsake every known Sin: And then tho' something of Humane Frailty will mix itself in the Exercise of all our Virtues, yet through the Mercies of God the Father, in Christ his Son, it will be graciously dispensed withal: So that thus you see, when the whole Nature of Man in every part and faculty thereof is Changed, Repaired, and Renewed, 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 defaced, is in some good measure restored; 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 Restored 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 itself laden with a weight of Sensuality, which draws it down again; Holy and Religious Souls being touched with an Inward Sense of the Divine Goodness and Beauty, are moved 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 Pomp's 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 showed 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 show 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 woefully 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 termed 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 darkened, Rom. 1.21, 28. Nay, the best Habits of the Mind in the Unregenerate Man are Corrupt, having the Understanding darkened, 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 tightly skilled 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 itself, 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 Gratify, but Mortify 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 defiled, and their Morals Corrupted, and it is seldom that they do ever after return to have a right Judgement 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 though 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, though it be an Impiety so severely threatened, Deut. 18.11, 12. But all Curious Inquiries whatever into the Secrets of God's Providence are to be Renounced 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 Revealed, unto us and our Children for ever, that we may do all the words of his Law, Deut. 29.29.  

●. When we do immoderately study to be Tightly Skilled 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 itself 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 applied, 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 Country, 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 ourselves Bags that wax not old, Eternal in the Heavens. Some are wholly bend upon Merchandise and Trade, but when the most Skilful Pilot shall split upon the Rocks, or be foundered 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 preferred to any other, 
The Knowledge of our Christian Religion, as it serves to nobler Purposes, so ought it to be preferred to any other.  and most studied by every Christian. And hence therefore does St. Paul, when he comes at any time to speak of Divine Knowledge, not only barely enjoin the Attainment of it, as of other Virtues, 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 Understanding, 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 though to be excellently well skilled 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 Renounced 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 obtained 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 Renounced, 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 delivered 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 believed: 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 baffled or puzzled 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 quaint 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 Revealed to us, as necessary to be Believed by us. For certainly the Infinite Wisdom both knows what is fittest to be taught and revealed 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 Talon 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 Understanding of the Prudent. But our Duty is to submit our Understandings to Almighty God to be Enlightened by his Infinite Wisdom, Casting down Imaginations, and every high thing that exalteth itself 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 Virtue and Grace in an Obedient Understanding, and therefore to the Disciples who were so disposed, 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 prepared 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 Believed, are sufficiently witnessed to be Divine Revelations; and that there is nothing contained 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 Believed, will not seem hard, if we consider, that there are many Appearances, even in Nature itself, 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 called 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 merely 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 Talon of Wit, far beyond what they ought: And this therefore being such a proud Luciferian Temper, it ought to be Renounced, 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 Renounced.  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 perversely chooses 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 bend, as the Corrupt Will is found to be, against complying with the Laws of God, which would guide our Souls upwards, we must bring ourselves to that Habit of Self-denial, so as readily to submit our Wills to God's Laws, to be Governed 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 Alwise 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 obeyed, 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 stripped 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 struck 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 called the sinful Lusts of the Flesh. 
3. The Affections, what, and how to be Renounced.  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 numbered up, but the Master Affections are Love and Hatred, which when they are rightly governed, all the rest are so too; but when they are misplaced and out of order, so in the same proportion are all the others. And accordingly, whereas then it is, that our Love is rightly fixed; 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 pursued 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 Virtue, 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 misplaced 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 Misplaced upon wrong Objects.  And 1. Those Affections of Love and Hatred must be utterly Renounced, which we shall find ourselves to have misplaced 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 befall us, and therefore to take pleasure in Sin is so perverse a thing, that so long as any Person remains thus wickedly Disposed, 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 Virtue, against whom the Carnal and Unregenerate 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 misplaced 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 Inferior 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 cheerfully to Renounce and Sacrifice all our Profits and Pleasures when called thereto; that is, We must deny ourselves, 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, , 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 Renounced   
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. Undue Objects: Or, 2. That which in itself is Lawful and Allowable, in Undue Measures, they do then degenerate into Sinful Lusts of the Flesh, and must be Renounced by us.  
And 1st. 
1. As they do desire Undue 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. Christian's 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 gratify the Cravings of our Appetites in Eating and Drinking, but we must indeed take heed to ourselves, 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 called 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 practised by many in the Married State, there being a Chastity and Modesty which ought to be preserved, even in Wedlock itself, 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 intent; 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 Uncleanness, let it not be once named amongst you, as becometh Saints; for this know you, that no Whoremonger, nor  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 Inferior and Bodily Powers, viz. The Affections, Lusts, and Appetites to be Renounced, 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 Understanding and Reason, and do carry the Will into Slavery to 'em; and to show how they must be Renounced upon that account also. What the Frame and Constitution of Humane Nature originally was, and how it is now broken, I have already showed you, as also how that instead of the Harmonious Subordination of the Inferior Faculties, to the Superior, that the Affections, Lust and Appetites do absolutely Reign, and that Reason and Conscience are in the Unregenerate dragged into miserable Slavery.  

Business religion is ●educe ●s, as near possible, to 〈◊〉 primitive ●e of Inno●e and In●ity.  And now I am only to show 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 Gratify 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 mortify 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, enlightened by the Word and Spirit of God.  

To this purpose of keeping 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 Carcase, 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 Managed and Tamed, and kept in good order, and rendered Serviceable and Useful to the Mind and Reason.  
Now so it is, as a well-ordered and Managed Horse may sometimes stumble, and start aside, though 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 pardoned 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 showed 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 , and these disdaining to Think in the common Road, or to submit their Judgements to commonly received 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 strengthened (as is usual) by long Accustomed 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 suffered to Reign in us.  there must be no Indulgence to any one Fleshly Lust, nor must there be any Vicious Inclination suffered to Reign in us; for the Wrath of God is revealed from Heaven against all Ungodliness and unrighteousness 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 punished, as he who had lived in a breach of all.  
And indeed our Business is particularly to set ourselves 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 ourselves 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 straight, 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, forced him to commit; They do therefore conclude, that provided it be with Reluctance, and some Counter-striving against their Lusts, that they do yield thereto; that they are in a Regenerate State, however, though 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 Indulged, what the Mind and Reason do squeamishly Refuse.  

●he Objection ●rom Rom. 7. ●leared.  But that you may not make Shipwreck 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 Enlightened 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 charged 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 Antipathy in our hearts thereunto.  but after the Spirit. And Gal. 5.24. it is said, that they who are Christ's, have Crucified the Flesh with the Affections and Lusts.  
In short therefore, and to draw towards a Conclusion, we must not content ourselves in this great Work of Renouncing ALL the sinful Lusts of the Flesh, that we have our Minds enlightened, 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 possessed 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 bend against it. And we must have, on the contrary, a hearty Love and Disposition to all Virtue, 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 Changed 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 Renewed 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 Convinced 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 Changed from some sensual Courses to an utter hatred thereof, and yet remain in God's Eyes a Carnal and Unregenerate Man; and the reason is, because his Change proceeds not from any Inward Vital Principle of Virtue, 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 choose 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 showed 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 Sanctified 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 purify our hearts, and not be double-minded, James 4.8. We must, through the help of his Grace, Cleanse ourselves 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 entire Conquest over 'em ALL. But if in our Strive against 'em, we find ourselves 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 Mortify 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 enlarged so much upon this one Article of Renouncing the Devil, etc.  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 Pomp's 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 forearmed 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 ourselves 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 showing you what it is, and how far you must Renounce the Devil and all his Works, the Pomp's 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 Explained the first Condition of Life and Happiness, and showed you, what I conceive is meant by Renouncing the Devil and all his Works, the Pomp's 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 Justified, to have our Sins Pardoned, and eternal Life and Happiness conferred 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 show 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 show 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 delivered down to us, we are to believe, as a Divine, Certain, and Infallible Truth, because all things therein contained, are the Word of him who will not, who cannot Lie, who neither can be deceived 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 Established, 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 Commissioned his Disciples to go into all the World, and to preach the Gospel to every Creature, He declared, that he that Believeth shall he Saved, but he that Believeth not shall be Damned, Mark 16.15, 16. So that both the Old and New Testament, and every part and parcel of Scripture therein contained, is firmly to be Believed, 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 spoke 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 Kind's delivered 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 Virtue and Holiness, than others; and when they have done this, to send us to God the Father to seek for Acceptance merely 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 explicitly Believed.  All those other Truths, of what Nature soever, contained in the Holy Scriptures, are indeed necessary also to be Believed, at leastwise Implicitly; that is, we are to be possessed with a General Persuasion that they are all certainly true, because God has Revealed them as such. But these latter which we call the Articles of our Christian Faith, must be positively and Explicitly Believed, that is, we must throughly understand 'em, and be assuredly and distinctly persuaded of each single Truth contained in 'em, as without which understanding and persuasion, 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 ourselves to all his Dispensations, as being the Appointments of one who knows better than ourselves what is best for us.  
And to instance also in some which are the Truths purely of Revealed 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 shows us how Odious a thing Sin is, when nothing less could satisfy God's Justice against it, than the precious Blood of the Son of God; and consequently, does extremely 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 Judgement 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 show you what it is to BELIEVE these Truths, so as to make us capable of Life and Happiness.  
And if it be asked 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 persuaded 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 ourselves to Jesus Christ to Intercede 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 Uncircumcision, but Faith which worketh by Love: Some render the words, and that more rightly, Faith that is perfected by Love; which does more expressly signify the Apostles meaning, that that Faith which will save us, must be such which is perfected by the addition of those Duties which we own to God and our Neighbour. And St. James does with great Industry show, 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 Patriarches 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 tried, 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, choosing 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 recompense 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 trials of cruel Mockings and Scourge, yea, moreover, of Bonds and Imprisonments; they were Stoned, they were Sawn asunder, were Tempted, were Slain with the Sword, they wandered about in Sheepskins, and in Goatskins, being destitute, afflicted, tormented, (of whom the world was not worthy) they wandered in Deserts, 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 recompensed 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 Patriarches 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 itself, 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 threatened, that he should certainly be Killed if he stir out of his House to morrow, it would not hinder you from going Abroad, tho' you firmly believe the threatening, because it is a truth in which you are not Concerned: But the Person so threatened, 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 persuaded 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 hearty, Believe practically, and Obey sincerely, is a Truth that the Devils (to their great grief) are fully persuaded 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 persuaded, that if we amend, we shall be certainly Saved, we shall immediately, upon such persuasion, 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 Threaten 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 persuaded 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 ourselves to Jesus Christ to Intercede with God the Father for their Gracious Acceptance. 
2. To Believe savingly, we must apply ourselves to Jesus Christ, to interceded 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 show 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 Justified by the Faith of Christ, and not by the Works of the Law, for by the Works of the Law shall no flesh be Justified. 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 itself, 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 show 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 persuasion 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 delivered to the Christians; that is, that Summary of Christian Doctrine, to the Belief and Practice of which they were delivered up, and solemnly Consecrated in their Baptism. And the same is called, 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 departed 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 ourselves with the Belief of All those saving Truths, and must not think there is any thing more to be Believed by ourselves, or others, as necessary to Salvation.  
But especially, we must take care of possessing our Minds with a Persuasion 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 interceded with the Father for its Acceptance, no Articles of Christian Faith.  do Build; as do all, or most at leastwise, of the New Articles imposed 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 enlarge 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 Supererogation, 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 ourselves to be persuaded of the Truth of All these, and the like Doctrines, as Articles of our Christian Faith, that we must utterly descent from them all, as Unjust and Unreasonable Impositions on the Belief of Christians. In a word; as we must strengthen ourselves 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 Persuasion.  
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 persuaded 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 persuaded 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 Kind's and Importance. Thus, for instance, To believe that Jesus Christ was Crucified, 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 Atoned 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 Heresy by believing only one of those Truths contained in the Articles. 
A Heretic 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, contained 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 satisfy the Divine Justice for our Sins, but so as to leave no Conditions to be performed 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 Crucified, Dead and Buried, because neither of them Believe the whole Truth contained in that Article. And therefore, as you must Believe All the Articles, so All those Divine and Necessary Truths which are contained 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 expressed 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 Explained to you all the Conditions of the Covenant of Grace) that I show 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, etc. Secondly, That you should Believe, etc. And now I come to the Third; which is, That you should Obey, etc.  
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 show 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, show 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 Hypocrisy, 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 Hypocrisy, 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 Hypocrisy, 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 Upright, and Charitable, and Peaceable, etc. 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 ourselves. And this is plainly expressed in the very Words of the Gospel, for it accepts not an heartless Service, nor accounts itself 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 ourselves, 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 Virtue, as much or more than the design God's Service; 
2dly, When he designs some temporal Ends in the practice of Virtue, 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 Virtue, 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 expressed in Scripture by Uprightness, 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 asked our Saviour, What shall I do to inherit eternal Life, Luke 10.25. our Saviour asked, 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 Understanding.  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 ourselves, 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 itself 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 choose 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 shows 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 merely 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 grossly to Colloque, and flatly to Dissemble with Him. And we must not do our Duty merely 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 Judgements, bear a Love to 'em with our Affections, and choose '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 yourselves, that there is any thing less than doing and acting virtuously and righteously, for which you shall be rewarded as virtuous and religious Persons. These Texts, besides many others, show 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 distasteful 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 gins the Conflict; our Lusts then bestir 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 Complete, 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 ourselves to every of his Commandments. We must not think to pick and choose 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 fulfil 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 sinned 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 Baptise Converts, is nothing below an Entire Obedience: Go, says he, Baptise 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 sense 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 show 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 uniform; 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 Judgement, 
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 patiented continuing in Welldoing, 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 extremely 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 performed 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 dispensed 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 showed 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 shown 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 shown 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 showed you, by being a true and undissembled Service, opposite to all Hypocrisy, 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 show 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 threatened 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 Bar 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 Bar to our Salvation. 
This difference not so great, but that our wilful and chosen Sins will put a Bar 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 choose 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 Gild, and of a crying Nature; such Sins are a despising of God's Law, and therefore are called 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 despite 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' 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 apostatise) 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 Expressly Wilful and Chosen, or only Indirectly so, 
Some Sins are directly and expressly wilful.  and by Interpretation. Sometimes Men eye and view the Sin they are about to commit, before they choose or act; they pause and deliberate, doubt and demur 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 expressly chosen and wilful, and done in despite 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 expressly, but only indirectly, 
Some indirectly and interpretatively.  and by interpretation; that is, when Men expressly choose 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 choose 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 Virtue, 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 Virtue: 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 unpunished. 
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 inquire 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 surprise.  several ways; either, first, by surprise, and a sudden Temptation. And thus St. Paul, upon an unexpected occasion, was surprised 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 patiented 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 entreated 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 performed 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, etc. 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 passed 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 Repent 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' 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 threatened death, died without Mercy, Heb. 10.28. A Man that had committed Adultery, or Murder, or any other Crime, whereof Death was the established 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' 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 hearty 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 obliged 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 preached 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 repent of. 2. For our most known and wilful Sins, if particularly repent 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 ourselves 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 hearty 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 lived 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 public 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 showed 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 shown 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 mortify 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, etc. and which are the Mercies and Favours made over to us therein on God's part, and what it is to Renounce the Devil, etc. 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 show 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 own 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 hearty thank our Heavenly Father, that He hath Called me to this State of Salvation, through jesus 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 Privileges 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 Pomp's 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 complete Explication of the Nature of this Covenant, it must be this, in the second place, to show 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 hearty to thank Almighty God our Heavenly Father, that he hath Called you to this state of Salvation, through Jesus Christ our Saviour.  
And I hearty thank our Heavenly Father, that he hath Called me to this State, etc.  
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 complete 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 state 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 ourselves 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 ourselves into a state of Misery before.  with such an enlightened 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 harkening to the Suggestions of the Devil, did thereby rebel 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 extreme 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 ourselves 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 irreparable State, was God of his own Goodness graciously pleased to cancel the First Covenant, blotting out the Handwriting 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 Expressly 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 showed 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 preached in his Name, amongst all Nations, Luke 24.47. Thus, in the Covenant of Grace, is Repentance, like a Plank thrown out, which if Shipwrecked Sinners lay hold on, they may save themselves; and the Covenant itself 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 plunged 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 punished; when his Holiness forbade, 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 rebel the more against him; when for these Reasons it was necessary that the Sin of Man should be most severely punished; 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 shown 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 purchased 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 Gild of Sin; and, How extremely God was incensed against it, and could alone sufficiently pacify 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 itself 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 expressly 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 secure 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 secure 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 testify, 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 , 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 invite 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 Rhetoric, 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? Harken diligently unto me, and eat ye that which is good, and let your Soul delight itself in fatness. Incline 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 Hearty 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 confer 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 merely upon the Merit of our own Righteousness and Virtue, 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 cheer 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 insured 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 show 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 lie, 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 steadfast, and which entereth into that within the Veil, whither the FORERUNNER is for us entered, 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 ourselves to want, here is occasion for the deepest Sense, and utmost Acknowledgements 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 men's, 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 Blood 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 Household 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 Household of God, into Covenant with him, we are Enfranchised Citizens of the New Jerusalem, whereby we are entitled 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 hearty 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 showed, 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 Entered 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 Sealed 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 entered into Covenant; and this seems also to be clear from that of the Apostle, 1 Cor. 10.2. They were all Baptised 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 touched 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 entered 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 governor's so solemnly Washing his Hands, when he would declare himself clear of shedding the Innocent Blood 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 chief, 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 entered into his Covenant, or Religion, to signify 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 Baptise those whom they did proselyte over to his Religion, Go, says he, Matth. 28.19. and teach, or disciple, by Baptising '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 Entered 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 Supreme 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 entered 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 Baptised withal, as you may see Acts 10.46, 47, 48. Then answered Peter, Can any Man forbidden Water, that these should not be Baptised, 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 Baptised 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 entered 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 Baptised to Covenant, and does by him promise and engage to confer upon him, particular Blessings and Favours; and the Party Baptised, 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 Baptising 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 expressly vowing to perform the  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 hearty repent us of our Sins, there is not that in Repentance alone, that it should be sufficient of itself to satisfy 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 itself, 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 merely 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 ourselves to the Performance of such Conditions; then, what our Repentance, Faith, and Obedience, could not give us reason to expect or hope for, merely 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 entered 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 ourselves to be so well insured 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 mere Covenant, but moreover to seal unto us these unspeakable Benefits; and we, on the other side, have also sacramentally sealed to the Counterpart 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 entered 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 itself, 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, evpressed in these Words, In my Baptism; the next thing to be showed 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 myself 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 ourselves 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 show 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, glorify 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 itself 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 Mosaic Law, and see what separation and distinction they did import there, we shall the better discern to what elevated degrees of Holiness, they do signify 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 Sovereign 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, than 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 signify 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 Laymen was permitted, were a bar 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 show 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 wellpleasing unto God, Phillip 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 show 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 ourselves 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 purify unto himself a peculiar People, zealous of good Works.  
And hence were all his Discourses and Preach 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 Virtue and Goodness: He came not to destroy the Law and the Prophets, but to fulfil them, Matth. 5.27. That is, to enlarge and increase our Duties to God and Man, and to ourselves; 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 itself. 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 glorify our Father which is in Heaven, vers. 16. That is, he requires that by the Eminence of all divine Graces and Virtues shining in our Lives, we should be as a Candle set on an Hill to enlighten the benighted and bewildered World, straying in the darkness of Ignorance and Error, 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, showing us those vast Obligations lying upon us, faithfully and conscientiously 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 Baptised Christians farther, as the Children of God by Adoption, and then over and above our Being, and all that belongs to it, our Wellbeing 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.) than 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 Wellbeing 
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 own 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 expressly, 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 yourselves 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 yourselves 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 yourselves 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 ourselves 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 Baptised, 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, showing 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 lose 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 extremely 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 fulfil 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 show 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 fond expect Justification and Happiness to be conferred upon 'em, except they do Repent hearty, 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 showed? 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 Heretics 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 performed 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 Errors 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 Gild 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 Bloodshedding, 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 mere Covenant of Works, had plainly and expressly 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 virtuous living, more than the present Tranquillity of Mind, which arises from the mere exercise of Virtue; 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 insured to those who shall be faithful unto Death: This is enough to encourage us in Welldoing, 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 prevailed 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 faithfully 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.  Dost thou not think, that thou art bound to Believe and to Do as they have promised for thee? That is the Question which is asked 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 punished, if it be ever violated.  
A Vow in general ●●d●fined to be a solemn Promise made unto God, whereby we do in a peculiar manner engage ourselves 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 distinguished 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 ourselves 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 Tithe, 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 owned 'em, as that he might dispose of 'em how, and to what Uses he pleased. But after a Vow is once made by ourselves 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. 
'Tis 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, stirred 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 settled 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 terror 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 withholding or seizing of any thing once Vowed and Devoted by ourselves 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 Gild even of Idolatry itself.  
And nothing is more plain to be observed, than the Anger of God, 
God's An●●● observable 〈◊〉 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 ourselves, or our Forefathers, and have rob him in his Tithes 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 show 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, 
'Tis 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, than 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 expressly to engage ourselves to the performance of such Conditions, we add strength to our former Obligations, tying 'em faster upon ourselves; 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 punished, 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 ourselves 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 Parent's 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 ourselves thereby to do: He is appealed 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 falsely and perfidiously broke our Vows of Renouncing the World, the Flesh, and the Devil, of Believing in God, and Obeying Him; and shall, on the contrary, give ourselves 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 Ungodliness 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 Apostasy; I say of our Apostasy; 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 Renegadoes. Oh, it had been happy for us, if we had never been Baptised; 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, defer 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 Judgements; I have solemnly resolved, and bound myself 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.   
The End of the First Volume.  

THE CONTENTS.  

LECTURE the First.  
THe Meaning of the word Catechise. The Definition of a Catechism. pag. 1  
Christian Religion, What? First, A Moral good Life, an essential part of Christianity. pag. 2  
Secondly, To act Virtuously upon Christian Principles. Thirdly, Dependence upon the Mediation of Christ, that our imperfect Righteousness may be accepted, also necessary. pag. 3  
Such Dependence, the distinguishing Character of a true Christian. Dependence upon Christ, necessary to take down an arrogant Conceit of our own Righteousness, a Temper of Mind most displeasing to God. pag. 4  
The Nature of Fundamental Principles. An Enumeration of Fundamental Principles. First, The general Doctrine of the Covenant of Grace. Secondly, The Articles of our Christian Faith. pag. 5  
Thirdly, The Laws of the Ten Commandments. Fourthly, The Doctrine of Prayer, and of the Sacraments. A Catechism ought not to be crowded with any thing more, than what is purely Fundamental to a good Life here, and Happiness hereafter. pag. 6  
A Catechism is a general Instruction in the Fundamental Principles of Christianity. Such were the Ancient, and Apostolical Catechisms. And such is our Church Catechism. The Persons, that are to be Catechised, are every Person. pag. 7  
The necessity of every Person's being well grounded in Religious Principles by Catechetical Instruction. The Contempt hereof is the effect of Pride, and the cause of Ignorance. pag. 8  
The Seeds of Virtue, and Principles of Religion, can never be too soon sown in children's Hearts. However a clear Understanding of Catechetical Doctrines is attainable only by Persons grown up to some Years of Discretion. It is not below Persons of any Age, or Quality, to lay the Foundation of their Knowledge in Catechetical Instruction. The End of Catechising to prepare for Confirmation. Confirmation, What? pag. 9  
Confirmation necessary. First, As a solemn Ratification of the Covenant with God. Secondly, As it consists in the Episcopal Benediction, and laying on of Hands. Confirmation Beneficial. First, As the solemn Profession therein made, imprints serious Thoughts, and religious Resolutions. pag. 10  
Secondly, As the Episcopal Benediction, Prayers, and laying on of Hands have spiritual Blessings attending them. pag. 11  
Catechism necessary. First, To the solemn Ratifying of our Covenant with God. pag. 12  
Secondly, To the Receiving Benefit, by the Episcopal Benediction, Prayers, and laying on of Hands. pag. 13   

LECT. II.  
Catechising requisite to prepare Persons to be worthy Communicants. pag. 15  
The want thereof the occasion of People's Ignorance concerning the Sacrament, and consequently, First, of Receiving Unworthily. Secondly, of not Receiving at all. pag. 16  
Thirdly, Catechising is requisite to Persons being Edified by Preaching. pag. 17  
Fourthly, Catechising necessary to prevent being seduced into dangerous Errors. pag. 18  
Lastly, Catechising is exceedingly necessary, First, to preserve Youth from ever falling into an Ungodly way of living. pag. 19  
Secondly, To recover out of it, when fallen therein. pag. 20   

LECT. III.  
The reason wherefore the Catechism gins with ask the Catechumen his Christian Name, is to put him in mind of his Christian Profession. The Force there is in a Christian Name, to make a Man lead a Christian Life, as under that Name having Listed himself. First, a Disciple of a most holy and excellent Religion. pag. 24  
Secondly, a Servant of a most Holy and Just God. Thirdly, to fight against the World, the Flesh, and the Devil. Fourthly, as under that Name he professes to believe such Articles as are the most powerful Motives to deny all Ungodliness. Fifthly, to obey the most Righteous Laws. Lastly, as having under that Name received Promises of most powerful Assistances to do all this. pag. 25  
The bad Lives of Nominal Christians do an infinite Prejudice and Dishonour to Christianity. It hinders the Conversion of Infidels. It puts bitter Reproaches in the mouths of Atheists, especially when Wickedness is committed under the guise of Religion. Few Men will endure their worldly Calling to be put at naught, and Reproached. pag. 26  
An Exhortation therefore to Christians, to stand upon the Dignity of their Christian Name and Profession. First as that which is more considerable than Titles of Honour. Secondly, because of that near Alliance there is between the Christian Name, and Profession. Thirdly, Because the primitive Christians did in virtue of the Christian Name resist the fiercest Temptations. pag. 27  
Fourthly, because of the Indecency of living unsuitable to the Christian Name and Profession. Fifthly, That to quite other Purposes, we gave up our Names to be Christians. Sixthly, most Christian Names afford some Examples of Virtue, which should prompt Christians to an Imitation of those, who were Eminent under those Names. pag. 28  
And therefore Parents are advised to choose for their Children, the Names of Persons Eminent for Virtue, not Infamous for Vice. pag. 29   

LECT IV.  
Our Catechism gives an entire Instruction in the Covenant of Grace, both generally and particularly. First, Generally in the Three first Questions and Answers. pag. 32  
The Notion of a Covenant. It is a mutual Agreement. pag. 33  
As there are Conditions therein on our side, so express Promises on the other. A View of the Covenant of Grace. God having made Man upright, and in a capacity never to have violated his Covenant, did engage him to a perfect, exact, and unsinning Obedience. Man did violate it. pag. 34  
The Divine Justice, Wisdom, and Holiness required Satisfaction. Man being himself uncapable to make it, by less than suffering an everlasting Punishment. The Son of God undertook. First, to satisfy for the Breach of the First. Secondly, to Cancel it, and in its stead to make a Covenant of Grace, consisting of Conditions performable in our fallen State. Wherein Repentance, Faith, and a sincere Obedience is accepted, instead of a perfect, exact, and unsinning Obedience. pag. 35  
It resembles Articles of Accommodation, made through the Intercession of a Prince's Eldest Son, betwixt him and his Rebellious Subjects. pag. 36  
Little more f universal Concernment to be known, but the Articles of this Covenant. The Catechetical Method most useful to that Purpose. pag. 37   

LECT. V  
A Member of Christ, is a Member of Christ's Church. pag. 39  
A Definition of Christ's Church. The Church of Christ a well-ordered Society, wherein some are Governors, some Governed. pag. 40  
An Episcopal Clergy undoubtedly such. pag. 41  
The Church is the universal Society of Christians, taking in Men of all Nations, as well of the Gentiles, as of the Jews. It consists of such, who are called out of the World, by the Preaching of the Gospel, to a holy Profession and Calling. pag. 42  
First, Repentance from Dead Works. Secondly, to the Knowledge, Belief and Service of the One True God, Father, Son, and Holy Ghost. pag. 43  
Thirdly, to enjoy the Privileges of the Gospel. The Church 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 Entered into Covenant with him. pag. 44  
First, in Baptism. Secondly, to renew it at the Lord's Supper. The Church one Body. pag. 45  
Subdivided into several particular Bodies and Churches. First, for the convenience of Government, into Diocesan Churches. Secondly, for the convenience of Worship, into particular Congregations. pag. 46  
But however United by one Covenant, into one Body. As also by holding Communion with each other, in hearing the Word, in Common-Prayers, Sacraments, and in affording to each other mutual Assistances. pag. 47  
The Church united into one Body, under Jesus Christ its supreme Head. Christ a Political Head of the Church. Christ the Mystical Head of the Church. pag. 48  
The Church of Christ a Spiritual Kingdom. But yet notwithstanding a visible Society. pag. 49  
What it is to be a Member of Christ's Church. pag. 50  
Every Baptised Person is a Member of the Visible Church. And shall continue such, till cut off by the just Sentence of those, who have the power of the Keys, to Receive in, or shut out. pag. 51  
Or till he cuts himself off, by a causeless Schism and Separation, from any of its sound Parts. pag. 52   

LECT. VI  
The Privileges of our being Members of Christ's Church. First, a most excellent Body of Religion, Laws, and Ordinances. The Christian Religion, and Laws, far exceed the Pagan, Mahometan, or Jewish. The Pagan Superstition tended to nothing, but to defile humane Nature. pag. 55  
The Gods the Pagans worshipped, were, at best, the most Infamous Men and Women. Many times they worshipped the very Devils themselves. And that with lewd, barbarous, and cruel Rites. The Mahometan Religion is a vile Imposture. pag. 56  
Its Principles tend to Lust, and Cruelty. Judaisme was an imperfect, and unfinished Draught of Religion. Christianity a most excellent Religion. pag. 57  
It gives a most excellent Representation of God. It gives an honourable account of his proceed with Mankind, with reference both to his Creation and Redemption of us. pag. 58  
Its Laws are excellently contrived for the good Order and Happiness of Mankind. And are Enforced by most powerful Principles and Motives. Another Branch of this first Part of a Christian's Privilege, are most edifying and comfortable Institutions and Ordinances. pag. 59  
First, Public Ordinances, the Privilege of every Member of Christ's Church. pag. 60  
Scandalous Members to be suspended from the Lord's Supper. First, Christian Ordinances are a singular Favour, which Aliens and Unbelievers do not, nor have any Right to enjoy. Secondly, they are excellent Advantages considered in themselves. pag. 61  
First, as conducing much towards our Edification. As most comfortable to the Souls of those, who enjoy them. pag. 62  
They are seldom sufficiently valued, till most wanted. The Second general Privilege belonging to the Members of Christ's Church, is a sufficient measure of Divine Grace and Assistance, derived from him, the Head, and conveyed by his Ordinances, to enable us to conform ourselves to his Religion, and to obey his Laws. pag. 63  
By the same means, that Christ is united to his Members, is Grace conveyed down from him, as Head, to those Members. The first Medium of Union betwixt Christ and his Members, must be each Member's Union to the Catholic Church. Secondly, its Union to the Lawful Governors and Teachers of the Church. pag. 64  
Thirdly, the use of Christ's Institutions and Ordinances. First, Divine Grace, a most singular Privilege, if compared with what others enjoy of this Nature. pag. 65  
Secondly, an exceeding Advantage considered in itself. All the Members of Christ have Supplies proportionable to their Station in the Church. pag. 66  
And also in such Measures as according to different Times and Occasions in the Church, are wanting. pag. 67   

LECT. VII.  
●hat is meant in the Catechism by a Child of God. First, Not the Son of God by an Eternal Generation. Secondly, Not every Son by Temporal Creation, which is a Sense too wide. pag. 68  
●hirdly, Nor such only who are Children of God, by spiritual Regeneration, which is a Sense too narrow. pag. 69  
●uch indeed are in a peculiar manner, and in the highest sense, the Children of God. But every Child of God is not actually Regenerate, either in the sense of Scripture: Or of your Catechism. But, Fourthly, a Child of God, as meant in the Catechism, is every one, who is so by virtue of a Covenant Relation. This was the Notion of a Child of God before the Law. Under the Law. pag. 70  
Under the Gospel. Also a Child of God, as meant in the Catechism, is every one, who is so by virtue of Adoption. Adoption, what? The use of it amongst the Israelites, and the Privileges it gave them. The use of it amongst the Gentiles, and the Rights it conferred upon them. pag. 71  
How we Christians, especially such who are descended from the Gentiles, are according, as has been spoke, the Adopted Children of God. To the Israelites did once pertain the Adoption. But that Covenant, by entering into which they were his Children, was only Temporary. To last only till the Publication of the Gospel. After which they, and all Christians were to be Children of God, by faith in Christ. pag. 72  
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. What are the Privileges, which do belong to the Children of God, as such. In general, such as an indulgent, but wise Father, may be supposed to allow his Children beyond Aliens and Strangers. Particularly: First, Pardon of all Sins, upon hearty Repentance. pag. 73  
Secondly, by being his Children, he will not be so severe, as to mark what is done amiss as to Sins of Infirmity. pag. 74  
Thirdly, to the Children of God is granted an easier access by Prayer, to the Throne of Grace, for pardon of Sins, and other Mercies. Lastly, a Child of God is more surely instated in the Inheritance of Heaven, than others. pag. 75  
The infinite reason we have to praise God for these Advantages. pag. 76   

LECT. VIII.  
By the Kingdom of Heaven, is meant in Scripture, either first, the Kingdom of Grace in this Life, or secondly, the Kingdom of Glory, in the Life to come. The Kingdom of Grace, the Gospel State. pag. 77  
The reason why the Gospel State should be dignifyed with the Title of the Kingdom of Heaven. viz. Because it so directly tends to render Men so exactly like the Blessed Saints, the Inhabitants of the Kingdom of Heaven. pag. 78  
This is not the meaning of the Kingdom of Heaven, here in the Catechism. Secondly, the Kingdom of Heaven signifies the Kingdom of Glory. This, a most noble and glorious State as being dignifyed with so honourable and glorious a Title, as the Kingdom of Heaven. pag. 79  
Hence all those in this World, wherein we conceive the highest Glory and Happiness, are used, as Emblems, to set off our future Glory. All which things come short of expressing it. An Inheritor of the Kingdom of Heaven, What? An Heir is one, who has a legal Right and Title to a Possession made over to him. Such who have entered into the Covenant of Grace, are in like manner Heirs of the Kingdom of Heaven, as Children are Heirs. pag. 80  
It is through Christ alone, not owing to the Merit of our Obedience, that we are Entitled to the Inheritance of the Kingdom of Heaven. The Vastness of a Christian's Privilege in being made an Inheritor of the Kingdom of Heaven. First, it is in itself a very great Privilege to have the invaluable possessions of Heaven, so settled and insured, as to have a legal Claim and Title thereto, made over to one. pag. 81  
Secondly, if compared with what others enjoy, it is a singular Privilege. The best amongst the moral Heathens could have but faint Hopes, built upon uncertain Conjectures of a future Happiness. And their Hopes being faint, they could not in the Strength thereof overcome great Temptations. But the Christian's Hopes are sure and steadfast, being founded upon the express Promises and Covenant of the God of Truth. And being such, there is no Temptation so alluring, nor Suffering so great, which he may not overcome. pag. 82  
And whatever certainly an honest Pagan might have, that God would reward his Virtue, yet depending only on the Uncovenanted Goodness of God, he could promise himself no greater a measure of Happiness, than what his good Deeds did of themselves deserve, which must fall vastly short 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. 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 to a sincere Christian, who is faithful in the Covenant, the Heavenly Inheritance is certain. pag. 83  
A sum of those invaluable Privileges, made over to us, on God's Part, in the Covenant of Grace. pag. 84   

LECT. IX.  
Whereof the First is, to Renounce the Devil, the World, and the Flesh. pag. 85  
The Devil, his Names, and their Importance. He was once one of the highest Angels, and is now that Arch-Rebel against God. He, with many Legions of Inferior Angels, whom he drew into the same Conspiracy, is Banished Heaven. pag. 86  
Being acted with a Spirit of Revenge against God, he afterwards withdrew Mankind to join with him in his Rebellion. And prevailed so far, till God's Authority was almost utterly Banished from amongst Men. Which occasioned the Son of God's coming into the World, to recover Mankind. The Works of the Devil in general are, First, Sin. By Sin God's Authority is thrown off, which is the Devil's constant work. pag. 87  
Whoever therefore does wilfully sin, does strike at God's Authority. For which Reason no Sin ought to be the subject of any Man's Mirth. Some Sins more particularly the works of the Devil. First, Such as are directly levelled against God's Authority, viz. Idolatry, Sorcery, Charming, Witchcraft, and Conjuring, as also Resorting to such as use those unlawful Arts. pag. 88  
Secondly, Such as express more of the Devil's Temper, than others, viz. Pride. Envy. pag. 89  
Malice. Thirdly, Such as are more the Practice of Satan himself, than other Sins, viz. Murder. Apostasy. Lying, and especially Calumniating, and Evil-speaking. pag. 90  
To Renounce, a Word of various Importance, according to the Renounced. pag. 91  
To Renounce the Devil, in the sense of the Ancient Church, was to disclaim his Usurped Dominion, and Authority over Mankind. To Renounce his Works of Sin, was in their sense, to abandon and forsake every Sin, as being the proper Service of the Devil. pag. 92  
The Words are to be understood in much the same Sense 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 obeyed by the greatest Part of Mankind. This Renunciation, for the most part, the same with Repentance. pag. 93  
The Devil, and all his Works of Sin, must be absolutely and entirely Renounced; because, There is nothing but Evil proceeds from Satan. And Sin, whether we consider it in its original Cause and Nature; or in its sad Effects and Consequents, is the utmost Evil. Therefore no one Sin, nor any thing the least of Sin, must willingly be complied with. pag. 94  
And indeed, if the Nature of Satan, and of Sin, and the horrid Consequence of yielding to either, be well considered, it is hardly possible, not absolutely and entirely to Renounce both. 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. pag. 95   

LECT. X.  
To Tempt is to make a trial of a Person. To Tempt, a thing morally Good, or Evil, according to the End thereof. To Tempt a Person, in order to prove his Virtue, or discover his Corruption, consistent with the Justice, Wisdom, and Goodness of a Governor; and thus God does Tempt Men. pag. 97  
First, Thus he tempted Abraham, to try his Faith, and to reward him for it. Secondly, Hezekiah, to discover his Hypocrisy, and to humble him in the sight thereof. These Temptations of God are therefore in no sense to be Renounced, but to be Rejoiced in, because for our Good. pag. 98  
A Temptation to ensnare a Person into some Sin, that so God's Anger may be kindled against him. And the Person punished for this Transgression, is wicked and malicious; and so the Devil, together with the World, and the Flesh, do tempt us. The vast Concernment it is to us, to know his Temptations. The several Heads of Satan's Temptations. pag. 99  
By what Methods he first tempted our first Parents, and still does continue to tempt us. First, By insinuating into the Minds of Adam and Eve false Notions of God, and an ill Opinion of their Maker and Governor, particularly with respect to his Justice and Mercy. pag. 100  
And by Entertaining false Notions of God's Justice and Mercy, do Men generally Encourage themselves in Sin at this Day. But all such Conceits of God are to be utterly renounced and cast out of our Thoughts, as Diabolical Suggestions, most destructive to our Souls. Secondly, By Corrupting the Understanding and Reason of Man, by putting him upon curious Inquiries after useless Matters, and upon making a sinful Experiment of the differences between Good and Evil. pag. 101  
The Mind of Man naturally desirous of increasing Knowledge. Experimental Knowledge of Sin clouds the Reason, and stupifies the Sense of Spiritual things. And even mere Curiosity after less Profitable things, takes off from the Knowledge of God, and ourselves, and the Means of Happiness. pag. 102  
By these Means he brings that Ignorance in Divine Matters, which reigns in most Men's Minds. And being spiritually Ignorant, Men are easily led into whatever Sin and Misery. This therefore another Wile of Satan's, which must be carefully avoided. pag. 103  
Thirdly, By Bribing the Affections with something nearest our Hearts, and rather than disoblige and lose which, we will commit any thing that is Evil. And by whatever we most place our Affections upon, does he still Inveigle us to do what is Forbidden. And therefore our Saviour would have us bear that Indifferency of Affection towards our nearest Relations, as to be able to Forsake them, and their Interests, rather than God. Lastly, By exciting their Lusts and Appetites after the forbidden Fruit, by proposing the fairest Objects, and most delicious Dainties to their Senses. pag. 104  
And by the same Methods does he prevail, to this day, upon the far greatest part of Mankind to Rebel against God. For Man being made up very much of Sense, so that nothing enters into the Soul, but through the Doors of our Senses; we are easily prevailed upon by what gratifies our Senses. Especially the Senses of Seeing and Tasting. pag. 105  
But our being taken only with Outward things, is such an high Ingratitude to God, who hath provided so much better for us, and such an Abuse to our Souls, which are capable of relishing higher Enjoyments, as is not to be Endured. pag. 106   

LECT. XI.  
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, Listed 'em under Jesus Christ to Fight against Satan. The Devil enraged, to have his Prey snatched out of his Teeth, continually Attacks it. His first and chief Endeavours are, utterly to destroy it from off the Face of the Earth. pag. 107  
This he Endeavoured to do in the Person of Abel. And when afterwards Recruited in the Family of Seth, yet he Reduced it again, by the Bloody Posterity of Cain, to Eight Persons in the Days of Noah. When after the Flood, God chose Abraham and his Posterity, to be a special People unto himself, Satan endeavoured utterly to have Extinguished that People, by his Servant Pharaoh. And in all Periods, till our Saviour's coming, he stirred up the Idolatrous Nations, their Neighbours, especially the Four Monarchies, to Harrass them. But soon after, that Christ appeared in the World, did he most vigorously Exert his Malice against it. pag. 108  
So that for the first 300 Years we hear of nothing but of bloody Persecutions. The Emperors of Rome the Instruments, but Satan the Instigator. And wheresoever any Attempt is made to Convert a Country from Paganism, he does instigate the Princes and People thereof, to Persecute and Destroy the Preachers of the Gospel. And he is no less Industrious to drive Christianity out of those Countries, whereof it had once Possession. And he has an Antichristian Party within the Bowels of Christendom, most sadly weakening Christ's, and most effectually promoting the Interest of his own Kingdom. pag. 109  
And now all Christians are so far to Renounce Satan, with respect to those his persecuting Temptations, as to submit to the sorest Sufferings, which Satan and his wicked Instruments can inflict, rather than deny Christ, or his Truths. Secondly, When those bloody Methods fail, Satan then does endeavour so to corrupt men's Notions of God and Religion, that by their very Christianity they may dishonour him. pag. 110  
This Politic Methods of his, discovered to us under the Parable of a malicious Enemy, coming privately in the Night, and sowing Tares where the Husbandman had before sowed good Seed. Like a skilful Husbandman he is choice about the Nature of the Seed, the Temper and Preparedness of the Soil, the Fitness of the Season, and the Skilfulness of the Seedsman. 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. Thus especially he Gilds his Errors, where the Light of the Gospel does most clearly shine, as here, First, When under the plausible Appearance of Advancing God's Honour, in some of his Attributes, he renders him odious and despised in Others. pag. 111  
Secondly, When under the Colour of Advancing Gospel-truths', he propagates Heresies, which do undermine Religion, and the Necessity of a holy Life. Thirdly, When he teaches to prefer some eminent Christian Duty, or some part of a Duty, or one Way of performing a Duty, to the Disparagement of another. As to prefer Prayer, to the neglect of Preaching, or Sermons to the contempt of Prayer. As also Praying in Spirit, to the regard of Bodily Worship. And Extemporary Prayer, to the utter Contempt of Forms of Prayer. pag. 112  
By this latter Means, Satan has utterly Defeated those excellent Helps we have in our Church, and brought in a great Neglect of Public, Family, and private Devotion. pag. 113  
Secondly, As to the Temper and Preparation of the Soil, in Churches where the Scriptures are Locked up, and Ignorance prevails, he imposes the grossest Heresies, as Articles of Faith. Especially he introduces Idolatry and Superstition, whereby he is most immediately and directly served. Thirdly, As to the fitness of the Season, he is dexterous in Accommodating his Counsels, his Actions, and his manner of Acting to such Seasons, as are most proper to his Purpose of seducing Mankind. pag. 114  
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. And in Learned and Philosophical Ages, he is as shy in appearing, lest she should destroy the prevailing Sadducism. Fourthly, 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. pag. 115  
Such as place all Religion in Morality, shall be adorned with Humanity. Such as turn it all into Mystery, shall be Gifted with Canting. pag. 116  
And yet sometimes the Crooked Serpent by Men seeming Godly, will propagate Principles extremely Immoral. The most difficult Part of a Christian's Warfare is to preserve One self untainted with Heretical Pravity, coloured over with the Varnish of Gospel-Truth. But yet by Trying it by proper Rules it may be done, viz. First, By its Tendency to an ill Life. Secondly, By its taking off from our Dependence upon the Mediation of Christ, for the Acceptance of a good One. pag. 117   

LECT XII.  
Thirdly, Satan's great Industry is to gain over 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. First, Such as are most Eminent for their Station or Quality. pag. 119  
Such Men's Wickedness, not altogether from the Temptingness of Riches, but the Industry of Satan, to get over such leading Men to his Party. Such Men's Examples, if bad, of malignant Influence, because Conspicuous. And will bring upon 'em the Gild, not only of their own, but of other Men's Sins, because Their Actions have the force of a Precept, as well as of a Pattern, which Inferiors are afraid to show their dislike of. pag. 120  
Great Men therefore must of all others Renounce the Temptations of Satan. Secondly, Such as are most Eminent on the account of their Order, viz. the Ministers of Religion. He is doubly Enraged against such, both because in the Nature and Design of their Office, they are to destroy his Kingdom, and 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. pag. 121  
And hence the more Industrious a Minister is, the more Industrious is Satan to overcome him And in the very way wherein he is most serviceable to the Church of God, Satan does endeavour to make him most Mischievous. As by turning his Zeal into Faction. His spiritual Mindedness into Enthusiasm. If he cannot prevail over him by real Miscarriages, he will render him useless by forged Calumnies. pag. 122  
It wonderfully concerns the Interest of Religion, that the Reputation of its Ministers be kept unsullied. Hence Satan, and Satanical Men so Industrious to blast it. And slanderous Reports lessen the Authority and Influence of the Clergy almost as much as real Sin. pag. 123  
It behoves the Clergy therefore so far to Renounce and Resist the Devil's Temptations, as to take care not only to be really Blameless, but also to abstain from all appearance of Evil. Thirdly, Such as are signal for their extraordinary Piety and Virtue. Good Men the Devil knows, will be scandalised at such a One's Fall. And the Atheistical will triumph therein. And withal the lapsed Person will be rendered almost incapable ever after of Converting others by his Example, or Exhortations. pag. 124  
Against this Bulwark of Religion, therefore the Devil draws up all his Artillery. The Pride and Pains he takes in overcoming such a One, represented in a Parable. pag. 125  
The more Exemplarily Pious therefore any Man is, the more it concerns him to beware of the Devil, and all his Temptations. pag. 126   

LECT. XIII.  
Lastly, what Temptations Satan levels against all Persons indifferently considered. The Devil's Temptations not easily known to be his, nor always distinguishable from those of the World, and the Flesh, which are managed and directed by him. pag. 127  
Some of the most considerable of his Methods of Tempting us discovered. First, He permits, if not furthers some in a partial Obedience to God in some Particulars, the better to detain them perfect Slaves to himself in others. This a most fatal Delusion, when some Sins only of a scandalous Name, are exchanged for contrary Virtues, but with the Retention of Impieties of a higher Nature. pag. 128  
Such the most Irreclaimable of all Sinners. Secondly, 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. Sin in that disguise gets Reputation amongst Men. pag. 129  
Thirdly, By changing the Nature of several Divine Graces, so that they degenerate into very great Sins. Sins thus mistaken are seldom Repent of. Fourthly, By putting Novices upon undertaking Severities, greater than they can go through with, on design that when they grow weary thereof, they may together with those their voluntary Severities, throw all Religion aside, as too Burdensome, and not at all Practicable. pag. 130  
The difference between God's Ordering, and the Devil's Management of Men in these Matters. Fifthly, By injecting of evil Thoughts into our Minds at our Devotion, to unhallow those Services, whereby we do really and most immediately glorify God, and benefit our own Souls. pag. 131  
And thus he hinders the Efficacy of the Word. Sixthly, The Devil observing the outward Wants and Necessities of Persons, he accordingly Tempts them, by the use of unlawful Means, to remove those Evils. Seventhly, Knowing every particular Person's inward Dispositions, he accordingly presents such Objects to the Fancy, as shall be likeliest to prevail over such a Man to commit some grievous Sin. pag. 132  
Eighthly, 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. In his Representation of this World's Goods, he shows only the fair Outside to allure into Sin, industriously concealing all that is Hurtful therein, and would deter Men from it. pag. 133  
Ninthly, Having prevailed thereby upon Persons, to commit some grievous Sin to obtain them, he than lays the shame and disgrace of their Sins before 'em, persuading 'em to commit another horrid Wickedness, to hid from the Eyes of Men, the shame of the former. pag. 134  
Tenthly, Having once Engaged a Person into many Sins, he either lulls him in Security, or drives him into Despair. Lastly, There are those, whom God does in a great measure give up to the Delusions of Satan, others whom he does wholly Abandon to the Power of the Devil. First, Such ill-disposed Minds, as out of love to their Lusts, seek after such Principles and Teachers, as will make Sin easy to their Consciences, are justly left to the Delusions of Satan. Secondly, Such as by a long Course of many damning Sins have laid waste the Conscience, and have baffled all the Methods of God's Grace to Reclaim 'em, these are sometimes, even in this Life, abandoned by God, to be acted by the Devil. pag. 135  
And lastly so are Witches, Magicians, and Conjurers, who have Covenanted away both Body and Soul to the Devil, on Condition he will be for some time at their Beck, to execute their vile and malicious Purposes. Upon the general View of the Works of the 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. pag. 136  
What it is, and how we must Renounce this great Work of the Devil, his Tempting of us to Sin. pag. 137  
The Temptations of the Devil are then only properly Renounced, when they are Resisted by us. That they may be successfully Resisted. First, We must keep ourselves always Sober. Sobriety, First, As opposite to Drunkenness, a necessary Preservative against Satan's Temptations. pag. 138  
Secondly, As opposite to Passion. Secondly, Watchful over those our Weaknesses especially where Satan will be likeliest to Attempt us. And Thirdly, we must be constant and fervent in Prayer to God, to Protect us from them. pag. 139   

LECT. XIV.  
What is meant by the Pomps and Vanity of the wicked World, and in what sense, and how far we must Renounce the wicked World, with its Pomps and Vanity. Three things here to be Explained, and accordingly Renounced: 1. The World; 2. The wicked World; and 3. The Pomps and Vanity of this wicked World. The World a great Enemy to God's Glory, and our own Happiness. pag. 141  
It is to be considered both Generally and Particularly. First, 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 Use and Benefit. The World in this sense is not in itself Evil, but only accidentally, by Man's Abuse of himself, or it. pag. 142  
Considered in itself it is very Good, and convenient to us. And as it is not absolutely in itself Evil, so neither is it entirely to be Renounced; but being Good in itself, it may in some measure be desired and enjoyed by us. 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. How the World becomes so. pag. 143  
In what manner it does Captivate us, and draws us from God. So far therefore as it engages our Affections too closely to it, so as to make us Inordinately, and Irregularly to mind it, and to neglect our great Concern, the Business of Religion, it is to be Renounced and Rejected by us. So long as we wear these Earthly Bodies about us, we are permitted the Use and Enjoyment of worldly Things, provided in Things lawful, and in Degrees allowable. But being our Souls, our principal Part, are soon to remove to Heaven, we must chief set our Affections on things Above, and mainly endeavour to attain 'em. pag. 144  
Secondly, Concerning the World, considered in its Particulars, and those Temptations result both from the Good, and the Evils thereof. The good Things of this World, Riches, Honours and Pleasures; the Evils, Poverty, Disgrace, and Afflictions. And Things of a middle Nature are the different Callings, Conditions, and Cares of this World. First, As to Riches, these are not in themselves Hurtful, but Good, and are bestowed upon us to good Ends and Purposes. And those who enjoy 'em, have great Advantages of doing Good therewith, to others Comfort, and the Benefit of their own Souls. Nevertheless Riches are a mighty Temptation, whether we consider Men as Getting, Possessing, or as Parting with, or Losing of them. pag. 145  
First, In the over-eager Pursuit of Riches Men do run themselves into many grievous Sins. As also into many miserable Snares, so as to be hardly ever able to disentangle themselves out of 'em. For as Restitution is necessary to Peace with God, so it is extremely difficult to be willing, or able afterwards to make. pag. 146  
Secondly, And no less Temptations are those subject to, who do possess 'em. In the Possession of Riches, Men are Tempted to the highest Offences against God, their Neighbour, and Themselves. But lastly, the great Sins of all are occasioned by a Lothness to part with, and a Fear of losing 'em. pag. 147  
From a lothness to part with Riches, arises Unmercifulness to Men. From the Fear of losing 'em, Apostasy from God. In what sense, and how far Riches are to be Renounced. pag. 148  
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. 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. Nor must he labour after 'em with immoderate Care, so as to neglect the great Duties of Religion and Devotion. Especially he must beware of Enriching himself by unjust Means. pag. 149  
Particularly not by Sacrilege. Whoever has unjustly gained any thing, must renounce it, by making Restitution thereof. Secondly, Riches considered in the Possession, are to be renounced, by paring off those Superfluities, which tempt Idleness and Luxury, Pride and Insolence, and an Idolatrous Trust in Riches; and by bestowing it to Pious and Charitable Uses. pag. 150  
And Lastly, By suffering the Loss thereof, rather than Apostatise from the Faith. pag. 152   

LECT XV.  
What is meant by the Honours of this World, and in what Sense, and how far they are to be Renounced. What is meant by Honour properly and strictly. What in the general Meaning of the word. pag. 153  
First, Nobility, or Gentility. The original Nature of Nobility, or Gentility. The Abuses it is subject to, and in what Instances to be renounced. First, A Gentleman, be he of what Rank or Quality soever, must utterly renounce all that Honour, which pretends to Place him above the Laws of God, or Man, and beyond Reproof or Punishment, when he has Violated either. pag. 154  
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 Punished. Secondly, As also that 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. pag. 155  
Thirdly, Such aught even to Renounce all Pretensions to Honour, who have degenerated from those worthy Qualities, which Ennobled their Ancestors. pag. 156  
This the Determination of our Saviour, and his Apostles, in their Case. Lastly, And such aught to Renounce all Pretensions to Honour, amongst Christians at leastwise, who despise Religion, and its chiefest Virtues, as Qualities beneath 'em. But if such are accounted Honourable by vain Men, they are Despicable in the Eyes, both of God, and of all Wise and Good Men. pag. 157  
The Sum how far Paternal Honour is to be Renounced. Secondly, In what Sense, and how far Civil Honour is to be Renounced; whether the Favour of Princes, or the Effects of their Favour, Posts of Honour. pag. 158  
These kind of Honours and outward Glories, are dazzling and bewitching Things. But First, A Prince's Favour, tho' extremely Valuable, when it can be had without Sin, yet no Man must gain, possess, or retain it by wicked Arts, or sinful Compliances. Nor Secondly, the Effects of their Favours, high Places, and Titles of Honour. First, In the obtaining of these, no Man must grasp at that, which is above his Capacities and Abilities to manage to the Public Good. pag. 159  
This Mischievous to the State. This Mischievous to the Church. Nor Secondly, ought Persons of the best Capacities, and greatest Abilities, be over-eager and importunate in their Suits and Applications to those, who bestow them. pag. 160  
Thirdly, How far, and in what Sense that Honour, which consists in the high Esteem and Reputation of the wise and virtuous part of Mankind, is to be Renounced. This is what the Wise Man calls a Good Name, and is more Valuable than Riches, or precious Ointments. pag. 161  
It is a more peculiar Blessing than any the greatest Treasures, and procures better Security to our Persons and Estates. It is a necessary Qualification to the Episcopal Promotion. It is Comfortable to a Man's own self. pag. 162  
And smells Sweet in the World. It renders a Person capable of doing Good in it. And active in Promoting it. A desire of Reputation and Credit, is a thing Implanted in our Natures by God. And to preserve a Reputation untainted and unsuspected of Evil, is a Duty enjoined us by his Laws. pag. 163  
Nevertheless, even a Good Name is in some measure to be Renounced by us, and the Temptations it gives us. As First, we must so far Renounce the Honour that shall accrue to us from our good Works, as not to make our own Glory the End and Reason of any Good we do. pag. 164  
Secondly, We must not affect, but renounce those Praises, which are above our Deserts. Thirdly, We must beware of taking the Honour and Respects given us for any worthy Performances, wholly to ourselves, and of not transferring it to God, to whom the Glory of all that is Good in us, does properly belong. pag. 165  
Fourthly, We must abhor making a Reputation for Religion, an Instrument only to our own Advancement. But must use the Authority our Credit gives us, to discountenance Vice, and to encourage Virtue in the World. pag. 166  
Fifthly, As valuable as is a Good Name and Reputation amongst Men, we must renounce all undue Means of preserving it. Such are Duelling upon the account of Slanders, amongst the great Ones. Going to Law thereupon, usual amongst common People. Lastly, We must utterly renounce and forfeit the Esteem of Men, rather than incur the Disfavour of God. pag. 167  
Fourthly, How far that Honour is to be renounced, which consists in the Applauses of the Vulgar, upon what they do account Praiseworthy and Honourable. pag. 168  
This sort of Honour must be utterly and absolutely renounced. Lastly, In what Sense, 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. pag. 169  
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 sense of God's Majesty and Perfections. Women therefore must with Detestation renounce those Blasphemous Compliments, wherein Divine Perfections are usually ascribed to them. Secondly, Every Man must renounce and refuse those Titles and Respects, and Precedencies, which are not his due, but belong to Persons above him. pag. 170  
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. Objections against receiving Titles of Honour, Respect and Precedency, Answered. pag. 171   

LECT. XVI.  
What is meant by the Pleasures of this World, in what Sense, and how far they are to be Renounced. First, Rational Pleasure is very Excellent, and Allowable. pag. 173  
But first, no Man must make mere Pleasure the End of his Knowledge. Nor secondly, must that Satisfaction and Delight, which arises from the Sense and Conscience of good and worthy Deeds, be so much, because we are Admired and Applauded for it, as because they are really in themselves Virtuous. Secondly, Sensitive Pleasure, which results from the suitableness between the perceptive Faculties, and the Objects that effect them, is lawful. pag. 174  
These Pleasures unlawful only when they become, Thirdly, Sensual. As first, when we prefer them in our Judgements, or Desires, either before our spiritual Joys in God, or the eternal Joys of his Kingdom. pag. 175  
Secondly, When a Man relishes no Enjoyments like those of Sense. Thirdly, When he gluts himself, so as to surfeit on these Sweets. And lastly, when the Deliciousness of these Pleasures causes him to load and burden his Nature therewith, so as to render him unfit for the Duties of his Calling, and Religion. Recreative Pleasures of a middle and indifferent Nature. pag. 176  
The most Innocent thereof are to be sparingly used. pag. 177  
The Evils of the World are Poverty, Disgrace, and Afflictions. Poverty and Afflictions, instead of Temptations to Sin, and Hindrances to Virtue, do very often prove Mortifiers to Vice, and the great occasions of a holy Life. pag. 178  
Nevertheless, they are often great Temptations to many Sins and Impieties. First, It behoves those, who labour under Poverty, or any kind of Affliction, to beware of Impatience and Discontent. Secondly, Those, in the worst of Circumstances, must not envy the outward Felicity of the Wicked. Thirdly, A Person that is Poor, must be infinitely careful, lest to Rescue himself out of it, he be tempted to Fraud, especially to Stealing and Purloining. pag. 179  
Nor, Lastly, must any think, that because they are Poor, they are e'er the more dis-engaged from the Service of God, and their Attendance upon him in all the Parts of Divine Worship. In what sense, and how far we must Renounce Disgrace, and the Temptations it gives us. pag. 180  
First, The Callings of the World, and how the Temptations they give, are to be Renounced. Every Man is to betake himself to some Business. It must be such as Providence hath fitted him with Abilities for. And such he is preparatively Called and Appointed to by God, with due Abilities. pag. 181  
To whatsoever Calling he is appointed, he must employ himself therein to God's Glory, and his own, and the public Good. First, All Persons must renounce such Callings and Professions, as are directly sinful and ●icked. Secondly, Such as tend to the Hurt, not the Good of the Public. pag. 182  
Thirdly, All sinful Arts in the most useful Callings. pag. 183  
Fourthly, All Levity and Desultery Skipping, from one Calling to another. pag. 185  
Fifthly, Any Calling whatsoever is to be declined, for which a Person is not Qualified, both by Education, Abilities, and Inclinations. Especially Callings of great Importance, such as the Ministry. pag. 186  
Sixthly, Idleness in any Calling is to be renounced. Idleness not allowable, no not in Gentlemen. pag. 187  
It is one of the greatest Temptations in the World to Sin. And is itself a very great Sin. Lastly, No Man must Live above his Calling. pag. 188  
Secondly, Amongst those Things of the World of a middle Nature, the different Conditions and States of Men therein, are to be considered. First, A Master hath great Advantages of doing Good. But all that Dominion is to be utterly Renounced amongst Christians, which treats Servants no better than Slaves and Brutes. The State of Servants not in itself Unhappy. First, 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. pag. 189  
Secondly, In the most Irreligious Families a Servant shall happen into, he must put on a steadfast Resolution to preserve his Innocence. Thirdly, The State of Celibacy advantageous to Devotion, and in Times of Distress. This must be renounced, when Persons cannot Contain. Lastly, The Married State hath its Advantages. First, All Solicitations from either of the Married Couple must be renounced, which would persuade to sinful Compliances in times of Distress. pag. 190  
Secondly, And Engage too much in Worldly Cares. Lastly, The Cares of this World, the last of those things pertaining to it, in some measure necessary. First, It becomes Christians to renounce a Multiplicity of Cares. Secondly, Every Worldly Care, so far as it does alienate our Affections from God and Heavenly Things. pag. 191  
Lastly, All manner of Worldly Care, when advanced in Years. pag. 192   

LECT. XVII.  
Secondly, What's meant by the wicked World, and how far, and in what sense we are to renounce it. Thereby is meant such as make it their Business, like that wicked One, the Devil, to tempt others to Sin. pag. 193  
First, We must renounce that Diabolical Wickedness of becoming Tempter's ourselves of other Persons. It is a terrible thing, to have been an Instrument of another's Damnation. pag. 194  
It is an Injury to Men's Souls, in some Cases hardly ever, in others impossible to be repaired. Secondly, We must renounce to Conform ourselves to wicked Men, when they shall Tempt us, viz. First, By their evil Examples. Examples have the greatest Influence upon us; especially, pag. 195  
First, If Examples of Sin. Secondly, If common, and many. Thirdly, If of such, for whom we have a great Esteem. Fourthly, If of those of whom we stand in awe. pag. 196  
We must by all Means renounce, and refuse Conformity to such bad Examples: For First, A Christian is called out to Combat against the wicked Examples of the World, as much as against any one sort of Enemy in his Christian Warfare. pag. 197  
Nay, secondly, to Confront their bad Examples with an excellent One of his own. II. When they shall Tempt and Entice us by their evil Company. The Company of the Wicked extremely infectious. pag. 198  
Most of the Miscarriages of Men owing thereunto. This makes Men Atheists, Libertines, Thiefs, and Robbers. Drunkards. Withdraws from the Worship of God. Evil Company therefore of all things to be abhorred. I. Young Women must shun the corrupt Conversation of young Men. pag. 199, 200  
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. pag. 201  
But, Thirdly, when Employment and necessary Occasions draw Men forth into the World, they must refuse to Conform themselves to the Manners of ill Company. First, By discountenancing their Profaneness and Riot. Secondly, By diverting 'em by useful Discourse from both. Thirdly, If all Methods fail, by openly Reproving them. To do this Service to God we are particularly Listed in our Baptism. We shall be much discouraged from this by Men. But have infinite Encouragements to such Fidelity from God. pag. 202   

LECT. XVIII.  
Thirdly, Flattery a great Temptation to Sin. The Ground thereof our own immoderate Self-love. pag. 204  
This Flattery keeping Men ignorant of the good or ill Qualities in 'em; thereupon the Good never come to Perfection. And the Ill that is in Men does thereby grow Incorrigible. pag. 205  
First, In order to Renounce Flattery we must Cashier every vain Opinion of our own selves. Secondly, We must so far Renounce the Flatteries of Men, as to take it kindly to be Reproved. pag. 206  
Especially the Reproofs of God's Ministers are to be kindly received and regarded. Fourthly, Wicked Men Tempt others to Sin by their false and fallacious Arguings against the Necessity of a Holy Life. pag. 207  
All which wicked Reasonings we must fortify ourselves against; as when they Plead, First, 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. pag. 208  
Secondly, That the Duties of Religion are hard Say which no Man can bear. Thirdly, 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. 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 overcome those strong Temptations, and to deny these Pleasures of the World. Fifthly, Wicked Men will add Kindnesses and Promises to Oblige us to do ill Things, and on the contrary will much discourage us, nay sometimes Threaten us to forbear our Duty. pag. 210, 211  
First, Kindnesses must not corrupt us to Sin. Secondly, Promises must not bribe us. Thirdly, Discouragements must not hinder us from discharging our Duty. Nor, Fourthly, must Threaten, or Frowns fright us from it. pag. 212  
Lastly, The evil Customs, which have prevailed in the World, are a powerful Temptation to Sin. Custom takes off the Sense and Fear of Hurt in the most  Practices. pag. 213  
A Christian must courageously and vigorously renounce, and withstand the Force of all sinful Customs whatsoever. Such only as are Immoral are to be Renounced. pag. 214  
The greatest Courage required to this Part of a Christian's Warfare. Cowardice the Cause of Complying with the Custom of Duelling, or any other Custom of Sinning. pag. 215   

LECT XIX.  
First, Thereby were anciently meant those pompous Spectacles, Plays and Scenical Representations exhibited in the Roman theatres. pag. 217  
Our Modern Plays no less Inferior to 'em in Impiety, than in Pompousness. And having such a malignant Influence upon Faith, and Manners, ought never to be frequented by Christians. pag. 218  
Secondly, By Pomp's, in the sense of the Ancients, were meant the solemn Processions of the Heathens in Honour of their Gods. The Idolatrous Processions of the Papists, in the honour of the Saints, answerable to these; And must not therefore be joined in. Thirdly, By Pomp's Redu●ely, may be meant the Revels and Drunken Riots of our Youth, at Wakes and Festivals. pag. 219  
●o be Abstained from. Vanity of the World, What? First, When Perrous outgo their Ability, 〈◊〉 Building and Furniture. pag. 220  
●dly, It appears in striving for Precedence. Thirdly, In affecting Titles above ones Qua● and to be esteemed Virtuous above one's Desert. iv In the vain Affectation of costly Ap●el and Ornaments: As, First, When Persons exceed what becomes their Rank and Degree, 〈◊〉 ●hat they wear. Secondly, When they are proud of their Ornaments. Thirdly, When they ●orn themselves to undue Ends and Purposes. pag. 221, 222  
〈◊〉, When they spend too much Time, and at unfitting Seasons therein. Decency according to ●t is suitable to Age, Sex, or Quality, the Rule in this Case. pag. 223   

LECT. XX.  
●ow ourselves, especially our natural Imperfection, a most useful part of Knowledge. pag. 225  
●lesh variously expressed. What is meant by the Flesh. 1. The whole Unregenerate Nature of Man, 〈◊〉 and Body. 2. The whole Man not as created by God, but as he is now in the State of Cor●ted Nature. 3. As spoiled in his Original Frame and Constitution, as despoiled of the Image 〈◊〉 God, and as inordinately tending towards the Creature. pag. 226  
original Frame and Constitution of Humane Nature, what. The Image of God, wherein Man 〈◊〉 at first created, what. pag. 227  
●ent and Inclination of the Soul towards God, what. 1. In the Unregenerate Nature the Ori●al Frame and Constitution of Man, wherein he was created, is broken. pag. 228  
●e Image of God, wherein he was first created, defaced. Lastly, the Tendency of all the Facul●, both of Soul and Body, are towards the Creature. pag. 229  
〈◊〉 renounce the Flesh, is to be renewed in the whole Frame and Constitution of our Nature, after 〈◊〉 Image of God. The Image of God must be restored as far as it can in this Corrupt State. 〈◊〉 must be renewed to a perfection of Parts, though not of Degrees. pag. 230  
〈◊〉 renounce the Flesh, is to be converted in the whole Bent and Inclination of the Soul towards God. pag. 231   

LECT. XXI.  
sinful Lusts of the Flesh, what. pag. 232  
sinful Lusts of the Fleshly Mind, what. 1. When we are curious to know Things which are either artful to be known, Or not proper for Man to know. pag. 253  
●hen we do immoderately study to be tightly skilled in whatever Humane Arts and Sciences, the neglect or contempt of Divine Knowledge. The Knowledge of our Christian Religion, as it ●ves to nobler purposes, so ought it to be preferred to any other. pag. 234  
Necessary Points of Christian Knowledge. 3. When out of Pride, Prejudice, and Contradiction 〈◊〉 all sacred Truths, we set up our own carnal Imaginations, and fleshly Reasonings against those ●iritual Notions, and those Mysterious Articles of our Faith, which are delivered to us in Scripture. pag. 235  
〈◊〉 Humour of opposing Reason to Revelation proceeds from mere Pride. This corrupt Will, what ●d how to be renounced. pag. 236  
●he Affections, what, and how to be renounced. pag. 437  
As they are misplaced upon wrong Objects. 2. As they are disproportionate to the Love, Worth, ●nd Evil that is in those Objects, towards which it is lawful to be well or evilly affected in moderate degrees. 3. The Lusts and Appetites are such sinful Lusts of the Flesh as are to be renounced. pag. 238  
As they do desire undue Objects, 2. As they desire them in immoderate Measures. Lastly, the ●feriour and bodily Powers, viz. The Affections, Lusts, and Appeitites to be renounced, as they ●ebel against right Reason. pag. 239  
Business of Religion us to reduce Man, as near as possible, to his primitive State of Innocence ●nd Integrity. To this purpose of keeping under our Fleshly Lusts, it was that our Reason was ●ven us. pag. 240  
To renounce ALL the sinful Lusts of the Flesh, what. There must be no one Fleshly Lust suffered ●o reign in us. Our business is particularly to oppose Lusts of Temper and Constitution. This because it is a hard Doctrine to the Carnal Man, is much evaded. pag. 241  
Objection from Rom. 7. cleared. We must renounce the Flesh, and all its sinful Lusts, so as to have an Aversion, an Antipathy in our hearts thereunto. This the hard Part. pag. 242, 243  
The reason of having enlarged so much upon this one Article of renouncing the Devil, etc. pag. 244   

LECT. XXII.  
Articles of Christian Faith of what Nature. The whole Bible the Object of a Christian's Faith, both the Old Testament and the New. pag. 259  
Some Instances of such Truths. What it is to believe those Truths, so as to make us capable of Life and Happiness. pag. 261  
Our Belief thereof must be operative and practical. Such was the Faith of Abraham, and of all the Saints. And such an operative and practical Principle is Faith, whenever the Things believed are of great Importance or Concernment to us. pag. 262, 263  
2. To believe savingly, we must apply ourselves to Jesus Christ, to interceded with God the Father for our gracious Acceptance. What to believe all the Articles of the Christian Faith. 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. pag. 264  
Such as tend to destroy a good Life, and send us to other Mediators than Christ, to interceded with the Father for its Acceptance, no Articles of Christian Faith. 2. To believe all the Articles of the Christian Faith, is to be fully persuaded of all, and of every of those single Truths contained in each of those Articles. pag. 265  
A Heretic may be such by believing only of one of those Truths contained in the Article. pag. 266   

LECT. XXIII.  
1. What it is to obey God's Holy Will and Commandments. The Nature and Measures of Christian Obedience. pag. 267  
1. Our Obedience must be sincere, by being a true and undissembled Service of God, opposite to all Hypocrisy, or a false and feigned pretence of obeying Him, when in truth we serve our own selves, does not forbid us all intending our own Advantage in the performance of his Commandments. pag. 268  
But, 1st. that Man's Obedience is insincere, who together with his Intention of serving God, joins another Intention of serving Sin. 2dly, When he designs some temporal Ends in the practice of Virtue, as much, or more, than he intends God's Service. 2. Evangelical Obedience must be entire, viz. 1st. The Obedience of the whole Man; that is, In the first place, of the Mind and Understanding. Secondly, of the Will. Thirdly, of the Affections. pag. 269, 270  
This the distasteful part; And therefore endeavoured to be shifted off. pag. 271  
2dly, It must be an Obedience to the whole Law. This endeavoured to be evaded by Excuses; But in vain. 3dly, What it is to walk in the same all the Days of our Lives. pag. 272  
God will not endure a constant Revolution of Sin and Repentance. pag. 273  
The difference between Evangelical and a Legal Obedience. This difference not so great, but that our wilful and chosen Sins will put a Bar to our Salvation. pag. 274  
Some Sins are directly and expressly wilful. Some indirectly and interpretatively. pag. 275  
But the difference is, 1st. that those who sincerely and entirely obey, shall not be called to an account for unchosen and involuntary Sins. The first cause of an innocent Involuntariness, Ignorance of our Duty. Provided it be not wilful. 2d. Inconsideration. Inconsideration excuses, 1. When through surprise. pag. 276  
2. When through natural weariness, and the length and strength of a Temptation. Lastly, When by the violent discomposure of our Thinking Powers, our Minds are so disturbed, that we cannot think what we do. Ignorance and Inconsideration excuse not those 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. pag. 277  
The 2d. Difference between Legal and Evangelical Obedience, That our wilful and more heinous Sins when repent of, through the Mediation of Christ, according to the Terms he has obtained for us in the Covenant of Grace, shall be forgiven us. Remission of Sins upon Repentance, the great Doctrine of the Gospel. Repentance will be accepted to our pardon, for our unknown or secret Sins, whether wilfully, or unwillingly committed, but now forgot, though generally repent of. 2. For our most known and wilful Sins, if particularly repent of. pag. 278  
And in case of Injury to Man, if Restitution be made. Of high Dishonour to God and Religion, if that be repaired by an eminent Repentance. The sum of Evangelical Obedience. pag. 277  
The sum also thereof, according to Dr. Hammond. pag. 278   

LECT. XXIV.  
●t in the Covenant of Grace, we are restored to a state of Salvation. How we brought ourselves ●nto a state of Misery before. How by the Covenant of Grace we are put into a state of security, ●f we please. pag. 280  
●t by the Mediation of Jesus Christ it was, that we obtained such a gracious Covenant, whereby ●e are restored to a state of Salvation. pag. 281  
〈◊〉 infinite Care of God the Father to call us into it. pag. 283  
〈◊〉 Ever-blessed Son of God no less intent upon this blessed Work. How mightily he importuned us ●o come into this state of Salvation. He has left a succession of Ministers behind him to do the ●ike. This matter of Thankfulness, whether we consider, 1. The extraordinary Advantage of ●aving God in Covenant with us. pag. 284, 285  
〈◊〉 2. Our singular Happiness therein, above the fallen Angels, or the rest of Mankind. pag. 286   

LECT. XXV.  
●ptism what. 1. An outward Rite of our Saviour's own Appointment, for the solemn Admission of Persons into the Covenant of Grace. pag. 288  
〈◊〉 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. This especially requisite in the admission into Religious Societies and Covenants. The Israelites were initiated both by Circumcision and Baptism. pag. 289  
●e Heathens were initiated into their Mysteries by Purgations or Washings. Our Saviour chose the latter, as what would be acceptable to both Parties. Especially as more significative of Christian Purity. And this he has enjoined, as indispensibly necessary to our initiation into the Covenant of Grace. pag. 290  
●ptism 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. pag. 291  
〈◊〉 gives great Assurance of mutual Performances barely to be in Covenant together. pag. 292   

LECT. XXVI.  
●he vast Obligations lying upon us, both from the Mercies of God, and our Baptismal Vow, to perform the Covenant of Grace. The Obligations thereunto, first, as Members of Christ's Church. pag. 294  
●he Jews chose from amongst the Nations of the Earth to serve God. pag. 295  
christians chose both from amongst Jews and Gentiles, to a more peculiar Holiness. pag. 296  
〈◊〉 As Children of God. Children are bound to the strictest Obedience to their Parents, as owing to 'em their Being. pag. 297  
children of God, as owing both Being and Wellbeing. pag. 298  
〈◊〉 As Inheritors of the Kingdom of Heaven. Kingdom of Heaven not to be expected, but by those who are faithful in their Covenant. pag. 299  
〈◊〉 As having promised and vowed in our Baptism accordingly, to discharge our Covenant with God. The matter of a Vow sometimes not a Duty till vowed. pag. 300  
sometimes antecedently incumbent upon us, and such is the matter of our Baptismal Vow. 'Tis a provoking Sin to rob God of what has been once Vowed and Devoted to him, though of the former Nature. God's Anger observable upon such occasions. pag. 301  
●Tis much more provoking to violate Vows; to perform which, we are antecedently obliged by the Law of Nature. A Vow is much of the nature of an Oath, and therefore to violate it is Perjury. pag. 302   
FINIS.