YOU have already been told the Nature of a Catechiſm: Firſt, That it is a General Inſtruction in the Fundamental Principles of the Chriſtian Religion. Secondly, That the Perſons proper to be Catechiſed, are all New Beginners in the School of Chriſt, be they of what Age or Quality ſoever. And, Laſtly, I have ſhew'd you, that the end thereof is to fit and prepare Perſons for Confirmation, both to renew their Baptiſmal Vow before the Biſhop, and to Quality ſuch as are Confirm'd to receive Benefit by the Biſhop's Prayers, Benediction, and Laying on of Hands.

But becauſe there are ſeveral other Benefits of Catechiſing, and thoſe ſuch as will raiſe a due eſteem of it, I will proceed to ſhew you thoſe other Ends and Purpoſes to which Catechiſing ſerves, before I enter upon Expounding the Catechiſm it ſelf.

II. And as for Confirmation, ſo Catechiſing is alſo requiſite to ſit and prepare Perſons to be Worthy Communicants in the Lord's Supper. In both Confirmation, and in the Lord's Supper, you are to renew the Covenant with God. To both therefore you ought to come with the like Knowledge of what you are to do.

And alas! to what is it but to their having never been Inſtructed in their Catechiſm, that ſo many come ſo Ignorantly, (and if Ignorantly, then Unworthily) or elſe not at all to the Lord's Supper? Ignorantly in not underſtanding the Importance of that Bleſſed Sacrament to be the New Covenant in Chriſt's Blood, 1 Cor. 11.25. that is, that it is the Seal of that Covenant which was Purehaſed by, and Ratify'd in his Blood.

And to their not having been Catechis'd, whereby they would have underſtood the unſpeakable Benefit of being in Covenant with God, it is to be imputed, that ſo many turn their Backs upon, and come not at all to the Lord's Table. To which there needs no greater Motive to Invite any conſidering Perſon than this, that God does as well condeſcend in that Bleſſed Ordinance to ſeal to us a Title to the Pardon of Sins, and to Eternal Life and Happineſs, as we do Ratify our Vows of Faith and Obedience unto him.

III. Catechiſing is very uſeful to render you capable to be Edify'd by the Preaching of the Word, and to the Profiting by Sermons. That is truly Edifying Preaching which explains the Meaning, and proves the Truth of the Doctrines of Chriſtianity, which ſtates the Nature and Extent of Chriſtian Duties, and which warms the Heart with a Love of our Duty, and does vigorouſly excite us to the Practice of it. And whereas an uncatechis'd and ungrounded Perſon will be ſure to prefer the moſt empty and noiſy, to the moſt ſubſtantial Diſcourſes upon the Points of Religion; He who has been truly Catechis'd, will be able to make a better Judgment of what he hears, and will turn it to far better uſe. And by having a Regular Scheme of Divinity laid up by Catechetical Inſtruction in his Head and Heart, he will be able to range every thing he ſhall at any time hear, into its proper Place and Order; as alſo to diſtinguiſh between the more and leſs material Parts of Chriſtianity.

IV. Catechiſing is of Excellent Ʋſe to prevent your being ſeduc'd into Hereſy and Errour. That Hereſies will ariſe in the Church, and that by the Permiſſion of God, for a trial of our ſtedfaſtneſs to the Truth, is what the Apoſtle does warn us of, 1 Cor. 11.19. There muſt be Hereſies, that they who are Approv'd may be made manifeſt. But as great as is the Danger, that one who has never been well Catechis'd, will be ſeduc'd; yet he who ſhall hold faſt that Form of Sound Words, 2 Tim. 3.13. which has been taught in his Catechiſm, will be able, by them, as by a certain Touchſtone, to diſcover what are True, what are Erroneous Doctrines.

Laſtly, Catechiſing is exceeding uſeful to preſerve a young Perſon from falling into any groſs and waſting Sin, and eſpecially into any ungodly courſe of Living: Or if he has been ſeduc'd by evil Company, the having the Seed of good Principles ſown in the Heart, by a timely Catechiſing, will be the moſt likely means to recover ſuch a one out of the Snares of the Devil.

Firſt, It is exceeding uſeful to preſerve Youth from falling into any groſs and waſting Sin, and eſpecially any ungodly courſe of Living. Thus it was the Counſel of the Wiſe-man, Prov. 22.6. to Train up a Child in the Way he ſhould go, and when he is old he will not depart from it. And the Experience of all Men, and of all Ages ſhews it, that thoſe are not eaſily, and but very rarely corrupted, who have had their Minds poſſeſs'd betimes with the Apprehenſions of God, of his Juſtice, Goodneſs, Truth, and Holineſs; and who have learn'd what the Son of God has done for them, to reſcue them from the Power of the Devil; and who have been made ſenſible of their Vows and Engagements to God.

Experience, I ſay, ſhews us, that Perſons thus Principl'd betimes, rarely miſcarry, whereas our uncatechis'd, untaught Youth fall immediately, without any reſtraint, into the moſt horrid and vile Courſes.

It may indeed now and then happen, that a Perſon well Principl'd may be overcome through the Strength of Temptation, but ſuch a one ſoon recovers again. Or it may ſometimes be found, that falling into looſe Company, he may become for a time harden'd in Wickedneſs, and be deliver'd up to follow all Uncleanneſs with Greedineſs; but however, this may be ever obſerv'd, that whereas one who had never receiv'd any Principles of Religion, is ſcarcely ever after reclaim'd by any Methods of Providence, ſuch as Sickneſs, or other Afflictions, becauſe he is not ſenſible from whom they are ſent, and whither, and to whom they would call him; yet if one that has been formerly inſtructed in the Neceſſaries to Salvation ſhall happen to be ſo viſited, it is very great odds, but his former good Principles reviving in him, do make him ſenſible of his foul Rebellion againſt his Gracious Father, ſo that with the Prodigal Son he will reſolve to ariſe and go to his Father, and 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, Luke 15.18,19. So that in ſhort, by virtue of good Principles early ſown, a young Perſon ſhall be either prevented from falling into a vicious courſe of Life, or ſoon recover'd out of it, which alone were enough to demonſtrate to you the uſe of Catechiſing. And this I am ſure, together with all the forementioned Reaſons for it, ſpeak it to be the moſt neceſſary, as well as it is the wanted Method of Inſtruction at this Day in our Church.

THough this Queſtion ſeems not very material to ſome, yet a more proper one could not be put at the beginning of a Chriſtian Catechiſm than this, which obliges you to give up your Chriſtian Name to the Miniſter and Congregation: For, Firſt, The asking you what is your Chriſtian Name, may put you in mind of your Chriſtian Profeſſion, which you took upon you under that very Name, and of that Strictneſs of Life, which is required of thoſe who bear the Name of Chriſtians. Secondly, It gives occaſion to remind you, that the bad Lives of ſuch who bear the Name of Chriſtians, do an infinite Prejudice and Diſhonour to Chriſtianity. And, Thirdly, It gives occaſion to the Miniſter to exhort you therefore to ſtand upon the Dignity of the Chriſtian Name and Profeſſion, by living ſuch Lives as may be an Honour, not a Diſgrace unto it.

And, Firſt, I ſay, the asking you of your Chriſtian Name may put you in mind of your Chriſtian Profeſſion, which you took upon you under that very Name, and of that Strictneſs of Life which is required of thoſe who bare the Name of Chriſtians.

For why? There is the greateſt Force in a Chriſtian Name to make a Man lead a Chriſtian Life, as under that Name having liſted himſelf, 1. A Diſciple of a moſt Holy and Excellent Religion. 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 indeed it is ever expected, that thoſe who profeſs to be guided by the moſt perfect Doctrine, ſhould anſwerably live the moſt perfect Lives. 2. Every one of you, under your Chriſtian Name, have in a Publick and Solemn Manner at your Baptiſm, liſted your ſelves Servants and Soldiers of a moſt Holy and Juſt God: 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, Pſal. 5.4,5. 3. It is under your ſeveral Chriſtian Names, that you have Liſted your ſelves to fight under God's Banner againſt his, and your own Enemies, the World, the Fleſh, and the Devil, declaring you will ſo Renounce every one of them, as not to be tempted, or drawn off by either of 'em to ſin againſt God. 4. Under your reſpective Chriſtian Names you have profeſs'd firmly ſuch Articles as are the moſt powerful Motives in the World to deny all Ʋndodlineſs, and Worldly Luſts, and to live ſoberly, righteouſly, and godly in this preſent World. 5. And accordingly you have engag'd your ſelves under your ſeveral Chriſtian Names in the ſtrongeſt Covenants, in hopes of the moſt Glorious Rewards; and, out of fear of the ſoriſh Puniſhments, to obey the moſt Righteous Laws of God, by living thus ſoberly, righteouſly, and godlily. And laſtly, under this very Chriſtian Name, you have received of God moſt ſure Promiſes of moſt powerful Aſſiſtances to do all this. Thus may the very Asking you what is your Chriſtian Name, put you in mind of your Chriſtian Profeſſion, and of the Strictneſs of Life, which is requir'd of thoſe who bear the Name of Chriſtians.

Secondly, And the ſame Queſtion and Anſwer about your Chriſtian Name, gives occaſion to remind you, that the bad Lives of ſuch who bear the Name of Chriſtians, do an infinite Prejudice and Diſhonour to Chriſtianity. For nothing does more hinder the Converſion of Infidels, than their ſeeing profeſs'd Chriſtians live, as if they themſelves did not believe the Truth of Chriſtianity. Nor does any thing open the Mouth of the Enemy more againſt the Bleſſed Author of our Holy Religion; for the Name of God is blaſphemed amongſt the Gentiles, through thoſe who live unanſwerably to their Profeſſion, Rom. 2.24. But eſpecially it puts bitter Reproaches into the Mouths of Atheiſts, when Wickedneſs is committed under the Diſguiſe, and Pretence of Religion; which two Conſiderations ſhould oblige all who are named Chriſtians, to ſee that they walk circumſpectly, not as fools, but as wiſe, Eph. 5.15.

And indeed ſince we ſeldom ſee a Perſon of ſo abject and mean a Spirit, as to endure with Patience, that the Calling or Profeſſion he is of, whatever it is, ſhould be ſet at nought: As therefore you would not ſhew your ſelves to have leſs Honour for your Chriſtian Religion and Profeſſion, than ſecular Men have for their worldly Callings;

Thirdly, I muſt therefore take occaſion from the mention of your Chriſtian Name, to exhort you to ſtand upon the Dignity of your Chriſtian Name and Profeſſion, by living ſuch Lives as may be an Honour, not a Diſgrace unto it. For why? 1. It may be conſidered, that all Titles of Honour are but mean and inconſiderable, in reſpect of our Chriſtian Title. 2. There is ſo near an Alliance between the Chriſtian Name and Profeſſion, that in Baptiſm they both began together. 3. It deſerves to be conſider'd how the Primitive Chriſtians did, by virtue of the Chriſtian Name, reſiſt the fierceſt Temptations, their uſual Anſwer to thoſe that did ſolicite them, and by Tortures would force them to renounce their Religion, being no more than this, I am a Chriſtian, it is therefore in vain for you to tempt me. 4. 'Pray' think upon the Indecency of living unſuitably to the Chriſtian Name and Profeſſion. Know you not that your Bodies are the Members of Chriſt? Shall I then take the Members of Chriſt and make them the Members of an Harlot? God forbid, 1 Cor. 6.15. And, 5. Bethink your ſelves, that to quit other Purpoſes we give up our ſelves to be Chriſtians; namely, to ſeaſon and guide the World by the Exemplarineſs of our Lives, for which reaſon we are called the Salt of the Earth, Matth. 5.13. and the Light of the World, v. 14. Laſtly, And indeed ſince moſt Chriſtian Names do afford ſome Examples of Vertue, which ſhould prompt Chriſtians to an Imitation of thoſe who were eminent under theſe Names; I would therefore adviſe Parents to chuſe for their Children the Names of Perſons eminent for Vertue, not infamous for Vice. And let this ſuffice to have been obſerved upon the Queſtion and Anſwer concerning your Chriſtian Name.

1. I ſhall begin with the General Nature of the Covenant of Grace, which I ſhall have ſufficiently explain'd by then I have gone through with my Expoſition of theſe Words now read Now,

As to the general Notion of ſuch Covenants, as are uſually made betwixt Governors and their Subjects; which approach neareſt to the Nature of ours; ſuch a one, if it be perfect in all its Parts, and fully expreſt, may be defin'd to be

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

A Covenant, I ſay, is a mutual Agreement between two Parties. For where both the Parties are not Conſenting to the Terms, the one to the making good the Promiſes, the other to the performance of the Conditions, the Agreement is none at all, or is not perfected; nor is it obliging on either ſide. And tho' where the one Party has Sovereign Authority over the other, there ariſes from that an obligation to Obedience, yet without the Formality of a mutual Agreement, the Will of the Superiour is then only a Law, not a Covenant.

Farther yet, In a Covenant there are certain Promiſes, Rewards, and profitable Conſiderations made over on one part, on certain Conditions to be perform'd on the other. And upon the performance of theſe Conditions there accrues a Title to the Promiſes, inſomuch that upon our Repentance, and Confeſſion of our Sins, God will reckon himſelf in Juſtneſs and Faithfulneſs bound (ſince the giving of the New Covenant) to forgive us our Sins, and to cleanſe us from all Ʋnrighteouſneſs, 1 Joh. 1.9. And this may ſuffice, in order to ſhew the general Nature of a Covenant.

And now to underſtand the diſtinct Nature and Notion of the Covenant of Grace, we muſt look back even as far as the Creation, and conſider how that God having made Man upright, and put him into a Capacity never to have violated his Covenant; he did then engage him to a Perfect, Exact, and Unſinning Obedience. The Reſult whereof was, that Man being overcome by the Temptation of the Devil, he did tranſgreſs the Law given by his Maker, Gen. 2.17. and did violate his Covenant with him. Whereupon the Divine Juſtice, Wiſdom, and Holineſs requir'd Satisfaction; and it was requiſite that Puniſhment muſt enſue, if it were but to manifeſt the Divine Hatred of Sin, and for the Security of God's Government in the World.

But what Creature is there in the Heaven above, or in the Earth beneath, whoſe Puniſhment could be of that Value and Conſideration, as to be a ſufficient Satisfaction for the Sins of Mankind? It is certain, no Man can redeem his Brother, or pay God a Ranſom for him; for the redemption of his Soul is precious, (too precious for that) Pſal. 49.7,8. And Man being himſelf uncapable to make it, by leſs than ſuffering an everlaſting Puniſhment; the Son of God did himſelf therefore moſt graciouſly offer to die in our ſtead, and did undertake by the Infinite Merit of his own 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, that we might be made the Righteouſneſs of God in him; and becauſe whilſt under the Firſt Covenant, which requir'd a Perfect, Exact, and Unſinning Obedience, it was impoſſble for us to be ſav'd, the Son of God did therefore Cancel that upon the Croſs, and did purchaſe by his moſt precious Blood, a Covenant of Grace in its ſtead; for which reaſon he is called the Mediator of a better Covenant, Heb. 8.6. he did purchaſe a Covenant of Grace, I ſay, conſiſting of Conditions performable in our fallen State, wherein Repentance, Faith, and a ſincere Obedience is accepted, inſtead of a perfect, and an indefective Righteouſneſs.

In ſhort, the Covenant of Grace reſembles the Articles of Accommodation made through the Interceſſion of a Prince's Eldeſt Son, betwixt that Prince and his Rebellious Subjects, to whom upon the Interceſſion of his Son, the King is graciouſly pleas'd to grant, not only Pardon of all 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 them, and on condition they 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.

Much of the ſame Nature is the Covenant of Grace; and as it does extremely much concern every Chriſtian to be well inſtructed in it; ſo there is little neceſſary to be known in the Chriſtian Religion, beſides the Articles of this Covenant. And the Catechetical Method of Inſtruction being the moſt uſeful to that purpoſe, of all others, it does therefore very much concern you to pay a due attendance to it.

Eleventh Place they all hold Communion with each other. And their Communion with each other, conſiſted in Hearing the ſame Word or Doctrine together, in joining in the ſame Common Prayers, in partaking of the ſame Sacraments, and in affording to each other mutual Aſſiſtances, as you will find, Acts 2.42. They continued ſtedfaſt in the Apoſtles Doctrine, and Fellowſhip, or Communication of Charitable Aſſiſtances, and in breaking of Bread, and in Prayers.

Laſtly, The Church of Chriſt, or this whole Society of Men, call'd 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. There can be no Body without a Head. And Chriſt is both the Political Body of the Church, Governing this his Spiritual Kingdom, as a Monarch does his State, by his Laws; for the Father having raiſed him 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 as a King he ſends his Ambaſſadors and Miniſters to Teach Mankind, to obſerve all things whatſoever he Commanded them, Matth. 28.20. And Chriſt is alſo the Myſtical Head of the Church; for as the Natural Head of the Body is the Fountain of Life and Spirit, from whence it is deriv'd into all the parts of the Body, to enable and enliven all the Members thereof to diſcharge their ſeveral Offices and Duties; ſo is Christ ſaid to be the Myſtical Head of the Church, from whom all the Body, by Joints and Bands, having nouriſhment miniſtred, increaſeth with the increaſe of God, Col. 2.19.

And thus in order to a due underſtanding of this firſt Privilegial Article of the Baptiſmal Covenant; Wherein I was made a Member of Chriſt, you have ſeen what kind of Body the Church of Chriſt is. And from the whole it does appear to be, what it is often call'd in Scripture, viz. The Kingdom of God, and of Chriſt, as Matth. 21.31. Rev. 11.15. that is, as ye have been told, it is a Spiritual Kingdom put up by God in the World, on purpoſe to reduce Man to his due Allegiance to his Maker, and to deſtroy the Dominion of Satan, which he had ſo long uſurp'd over Mankind. And thus having as briefly, as poſſibly I could, ſhew'd you what kind of Body the Church of Chriſt is.

2. I am next to ſhew you what it is to be a Member of Chriſt's Church.

And from what has been ſaid, it may eaſily be collected, that a Member of Chriſt's Church is every one who has been entered into this viſible Society of Men Renouncing the Devil, and Profeſſing themſelves the Servants of God. He is one who has Covenanted to that purpoſe with God in Baptiſm, and who without ſwerving aſide into Separate Aſſemblies, holds a conſtant Communion with that particular True, and Orthodox Church, whereof he is a Member, and in whoſe Verge he lives.

In ſhort, a Member of the Church of Chriſt, is a Member of the Kingdom of Chriſt; and ſo he is one who is deliver'd by God from the Power of Darkneſs, and is tranſlated into the Kingdom of his dear Son, Col, 1.13. That is, he is one of thoſe, who is deliver'd by the Goſpel from under the Tyranny of Satan, under which the whole World was held Captive, and is made a Subject to the Gracious Government of the Son of God.

From what has been ſaid, it does plainly appear, I think, that ſuch, and ſuch an one only, is a true Member of Chriſt's Church.

And in the Senſe of the 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 of the Church, who have the Power of the Keys to receive in, or to 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 Baptized Perſon, I ſay, is a Member of Chriſt's Church. So the Apoſtle, Gal. 3.27. As many as have been baptized into Chriſt; that is, the Chriſtian Religion, have put on Chriſt, or have put on that Relation to Chriſt, which Members have to the Body, and tho' too many are unſound Members, yet Members of the Viſible Church they will continue till cut off by the juſt Sentence of thoſe, who have the Power of the Keys to receive in, or to ſhut out: Or till they cut off themſelves by a cauſeleſs Separation and Schiſm.

Some are cut off from the Communion of the Church by the Governours thereof, who have given unto 'em the Keys of the Kingdom of Heaven; that is, of the Church, Matth. 16.19. and who have the Authority, as to admit into the Church by Baptiſm, all who have made Profeſſion of Chriſtianity, ſo to expel out of it by Excommunication all thoſe ſcabby Members thereof, who contrary to ſuch their Holy Profeſſion, either by their peſtilent Hereſies, or by their ſcandalous and ill Lives, are unworthy of its Communion, or in danger to infect it. And when upon either of theſe accounts any one is Excommunicated, ſuch an evil Member becomes no Member, and is to be to the reſt as a Heathen Man, and a Publican; that is, one who is out of the Church, Matth. 18.17.

And ſo likewiſe is he, who cuts himſelf off from that Myſtical Body the Church, by a cauſeleſs Separation and Schiſm from any of its ſound Parts: For whatever National Church has nothing in its Doctrine, nor Worſhip, which is ſinful, every Perſon is bound to continue ſtedfaſtly in the Doctrine, Prayers, Sacraments, and Fellowſhip of that Church, as in the Apoſtles Times they did, Acts 2.42. and to reject the Communion of all other Sects and Parties of Chriſtians; or otherwiſe, he will cut himſelf off from the Church, and will ceaſe to be a real Member of it, as my Finger will ceaſe to be of the Body, when it is cut off as well by my ſelf, as by another, from the Arm. But excepting theſe two Caſes, every Baptized Perſon is a Member of Chriſt's Church, and ſo ſhall partake of thoſe exceeding great Privileges, which belong to the Members of it; which what, and how great they are, I am next to declare unto you.

HAving ſufficiently made it appear in the former Diſcourſe, Firſt, what kind of Body that is, which is called, the Church of Chriſt: And alſo, Secondly, having ſhew'd you what it is to be a Member of it; it will be now requiſite that I ſhould likewiſe make it clear to you, Thirdly, What vaſt and invaluable Privileges do accordingly belong to every Member of the Church of Chriſt. And the Privileges which do belong to them as ſuch, are, Firſt, A moſt Excellent Body of Religion, Laws, and Ordinances, appointed us by Chriſt our Supreme Head and Governour, as the Rule we muſt walk by in our way to Heaven. Secondly, A ſufficient meaſure of Divine Grace and Aſſiſtance, derived down upon us from him our Myſtical Head, and convey'd by thoſe his Ordinances, to enable us to Conform our ſelves to his Religion, and to obey thoſe Laws.

I. And as the Members of Chriſt's Church we enjoy the Privilege of having a moſt Excellent Body of Religion, Laws, and Ordinances: A Religion ſo Excellent, that whether we compare it with the Pagan, or Mahometan Superſtition, or with the Jewiſh Diſpenſation; or whether we conſider it in its own Nature, it will appear to be a moſt ſingular Inſtitution, and Body of Laws; and ſuch as we ought to eſteem it our very great Happineſs and Privilege above other Men, that we are under the Government of ſuch.

Alas! As to the Pagan Superſtition, 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 Brutes? For why? The very Gods the Heathens worſhipped, were at beſt the moſt infamous Men and Women; and many of 'em paid Divine Honours to the very Devils themſelves. And what then could be expected, but that their Worſhip ſhould conſiſt in Lewd, Barbarous, and Cruel Rites? And ſo it actually did; For they Sacrific'd their Sons and their Daughters unto Devils, and ſhed Innocent Blood, even the Blood of their Sons, and of their Daughters, whom the very Jews, having learnt it from the Pagans, Sacrificed unto the Idols of Canaan, Pſal. 106.37,38.

Nor in the Mahometan Superſtition is there any thing worthy of God, whereby we ſhould judge him to be the Author of it; but as one obſerves, It is a Maſs of Fooliſh Opinions, odd Stories, uncouth Ceremonies, compounded chiefly of the Dregs of Chriſtian Hereſies, together with ſome Ingredients of Judaiſm and Paganiſm, confuſedly jumbl'd, or unskilfully mixt one with another. And what is worſt of all, its Principles do too ſadly tend to Luſt and Cruelty.

And even Judaiſm it ſelf, which had God for its Author, was but an Imperfect and an Unfiniſh'd draught of Religion. Its Ceremonial part conſiſted of poor and beggarly Elements, Gal. 4.9. and of Shadows only of good things to come, Heb. 10.1. And even its Moral part was defective, Moſes for the hardneſs of their hearts, Matth. 19.8. being forc'd to indulge 'em, what the Perfection and Purity of the Chriſtian Religion will by no means allow of.

But Chriſtianity (under whoſe Guidance we have the Happineſs to be, as we are Members of Chriſt's Church) is a moſt Excellent Religion, ſince nothing can repreſent God in more Noble Characters, and Glorious Perfections, and nothing can give a more Honourable and Rational Draught of his Proceedings with Man, both in the Creation and Redemption of him, than it does. And as the Chriſtian Laws are infinitely beyond what the Wiſdom of any Humane Law-givers did ever yet contrive for the good Order of Man in this World, and for his real Happineſs both in this, and in the World to come; ſo no Motives, nor Reaſons can poſſibly be more perſuaſive than thoſe which Chriſtianity does give us to obey thoſe Laws.

And indeed even the poſitive Inſtitutions and Ordinances appointed in the Goſpel, are an Excellent part of a Chriſtian Priviledge, which he enjoys as he is a Member of Chriſt's Church. And that which our Law giver has appointed of this Nature, are as follows; He has ordain'd Solemn and Set days, viz. the Chriſtian Sabbaths for his Service; He has order'd that Publick Aſſemblies of all Chriſtians ſhould be held upon theſe days; He has Authoriz'd and Commanded the Preaching of his Laws at thoſe Publick Aſſemblies; He has appointed that Common Prayers, Supplications, and Thankſgiving, principally for Divine Grace and Aſſiſtance to enable us to perform theſe Laws then preach'd, and for other Mercies; I ſay, he has Ordered that theſe ſhould be jointly put up to him by all Chriſtians on thoſe Solemn Days, and thoſe Publick Aſſemblies; And laſtly, He has enjoin'd therein the uſe of Sacraments, as means of conveying ſuch Grace and Aſſiſtance, and alſo as Oaths and Obligations upon us to be obedient to theſe Laws. Theſe are the poſitive Inſtitutions and Ordinances of the Goſpel; and all theſe are Privileges which belong to the Members of Chriſt's Church, as may be gathered from Acts 2.41,42.

And they are indeed moſt ſingular Favours and Privileges vouchſafed only to ſuch as are Members of Chriſt's Church, and which Aliens and Strangers have no Right and Admittance to. For alas, the Infidel part of the World, whether Jews, Turks, or Pagans, have not the Benefit of the Word and Sacraments; and where there is no Viſion, or no Word and Ordinances of Divine Revelation, The People periſh, Prov. 29.18.

And even the poſitive Inſtitutions alſo are moſt Excellent Privileges conſidered in themſelves; and that firſt, as being moſt admirable Helps towards the Obſervation of God's moſt Holy Laws, every one of theſe outward Ordinances conducing much to our Edification, and Improvement both in Faith and Practice, and to the quickening of our Affections to the ways of God: And every one of them being alſo exceedingly comfortable to the Souls of thoſe who do enjoy them, according to the Teſtimony of the Pſalmiſt. Bleſſed is the Man whom thou chuſeſt, and cauſeſt to approach unto thee, that he may dwell in thy Courts: He ſhall be ſatisfied in the Goodneſs of thy Houſe, even of thy Holy Temple, Pſal. 65.4.

The Privileges of Publick Ordinances are indeed ſeldom ſufficiently valued, till moſt wanted; but when through Perſecutions, or the like, Perſons are depriv'd of them, then they become ſo ſenſible of the Benefit and Comfort thereof, as to be at any Pains, Fatigues, or Dangers to enjoy them. They will then 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, Amos 8.12. And let this ſuffice for the firſt great Priviledge, which does peculiarly belong to all the Members of Chriſt's viſible Church, as they are Members of ſuch a Society: namely, the Enjoyment of a moſt reaſonable and excellent Body of Religion and Laws; together with moſt profitable and edifying Inſtitutions and Ordinances, given and appointed us by Him, our Supreme Head and Governour, to conduct us to Heaven. The

II. Privilege we enjoy thereby, is 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; for as in the natural Body every part partakes of Life, and Senſe, and Motion, from the Head, ſo do we by being baptized Members of Chriſt, derive Grace and Help from him our Head, from whom all the Body by Joints and Bands having Nouriſhment miniſtred, increaſeth with the increaſe of God, Col. 2.19. And the means of Union betwixt Chriſt and his Members, being the Members Union to the Catholick Church, the Body of Chriſt; and their Union to the Lawful Governours and Teachers of the Church, which are the principal parts in the Myſtical Body. And laſtly, their uſe of Chriſt's Inſtitutions and Ordinances, viz. Sacraments, Preaching, Publick and Common-Prayers, and ſuch like Publick Offices, which are the Veſſels and Conveyances of Divine Grace, through the principal Parts from Chriſt our Head: Theſe, I ſay, being the neceſſary Means of Union between Chriſt and his Members, it will therefore follow, that ſo long as any Member ſhall continue in Unity with the Myſtical Body of Chriſt, his Church, and with its Lawful Governours and Teachers, and in the uſe of Sacraments, and other Divine Ordinances, thoſe Conduits and Conveyances of his Holy Spirit to us; ſo long he ſhall have ſpiritual Life, and Strength, and Vigour, derived down from Chriſt our ſpiritual Head, in like manner as in the natural Body of Man, the Animal Life and Strength, and Vigour is derived to all the parts of the Body, from the natural Head.

And the having of God's Holy Spirit to aſſiſt us, is a moſt ſingular Privilege, if compar'd with that little, or nothing of this Nature, which others, who are not the Members of Chriſt's Church, do enjoy; for if God would have ordinarily, and in the way of a conſtant Diſpenſation, imparted ſo excellent a Gift as the Grace of his Holy Spirit to any, to be ſure it would have been to the Jewiſh Church; but ſo unſteady, and ſcanty were the Meaſures of it communicated under the Law, to what are under the Goſpel, that the former is ſtiled upon that account by the Apoſtle, the Miniſtration of Condemnation, but the Goſpel the Miniſtration of the Spirit, 2 Cor. 3.8,9.

And this having of the Holy Spirit to aſſiſt us is a moſt exceeding advantage, conſider'd in it ſelf, conſidering that all the Members of Chriſt have conſtant ſupplies of Grace afforded 'em proportionable to their Station and Employment in the Church, whether Governours, or Teachers, or private Chriſtians; for the Manifeſtation of the Spirit is given to every Man to profit withal. So that to one is given by the Spirit, the Word of Wiſdom, to another the Word of Knowledge, by the ſame Spirit, to another Faith by the ſame Spirit, 1 Cor. 12.7,8,9.

And the Graces and Aſſiſtances derived down from Chriſt the Head, to the ſeveral Members of his Spiritual Body, becauſe they may be ſuch as ſhall be neceſſary and proper for 'em, are diſtributed in ſuch Meaſures and Proportions as ſhall be wanting according to the different Times and Occaſions in the Church; and therefore in the firſt Ages, becauſe there was a neceſſity of uncontroulable Evidences of the Truth of Chriſtianity, as well to beat down the falſe Superſtition of the Pagans, and the Antiquated Religion of the Jews, as to convince thoſe who were to yield themſelves up to be Chriſt's Diſciples; for this reaſon therefore, did Chriſt, according to theſe greater Exigences of the Church in thoſe Times, beſtow upon his Apoſtles divers extraordinary Gifts of Miracles, Prophecy, Diſcerning of Spirits, divers kinds of Tongues, and the Interpretation of Tongues, 1 Cor. 12.10. And ſo much for the firſt of theſe Privileges made over to us in the Covenant.

And, 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 and coeternal with the Father himſelf, is called the only Begotten Son of God, Joh. 3.16. But this is a Senſe infinitely too high for either Angels or Men to pretend to.

Secondly, By a Temporary Creation all reaſonable Creatures, both Angels and Men, are the Sons of God, as may be gathered from Job 1.6. and Luke 3.38. But that which is meant by the Son of God here in the Catechiſm, being a Privilege ſuch as all Mankind cannot pretend to, this is a ſenſe too wide wherein to underſtand the Phraſe.

Thirdly, By Spiritual Regeneration, all thoſe who have been ſanctify'd by the Holy Spirit, and have their whole Natures and Diſpoſitions ſo altered for the better, that from Vicious and Ungodly, they are chang'd to Vertuous and Holy Tempers and Inclinations; in a way of Spiritual Regeneration, I ſay, all Holy Men and Women are the Children of God: So the Apoſtle affirms, As many as are led by the Spirit of God, they are the Sons of God, Rom. 8.14.

But then, ſince it is plain, that in Scripture many are called the Children of God, who are no more dutiful to their Father which is in Heaven, than all Children are to their Natural Parents, according to that complaint of God againſt ſuch, Hear, O Heaven, and give Ear, O Earth, for I the Lord have ſpoken it; I have nouriſhed and brought up Children, and they have Rebelled againſt me, Iſai. 1.2. And ſince in the Catechiſm it is required of every Baptized Perſon to Anſwer, that in his Baptiſm he was made a Child of God, whereas many Baptized Perſons are not actually renew'd and converted; It muſt therefore follow, that a Child of God by Spiritual Regeneration or Godlike Imitation muſt be a meaning of the Phraſe as much too narrow to be the ſenſe of it here in the Catechiſm, as a Child by Creation was too wide.

Fourthly and Laſtly, Then, by a Child of God muſt be meant in the Catechiſm, every one who may be ſo ſtiled either by a Covenant Relation, or by virtue of Adoption. By a Covenant Relation all thoſe who have enter'd into the Covenant of Grace, and have been Baptized into Chriſt's Church, and who do profeſs the true Religion, and themſelves the Servants of the True God, are ſtiled his Sons, or 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 declar'd He would be a Father unto 'em, and that they ſhould be his Sons and Daughters. So that by virtue of their Covenant-Relation, all Baptized Perſons may be truly ſtiled the Children of God.

And ſo alſo by virtue of their Adoption, which according to the uſe of it, both among the 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.

And now that we may underſtand how we Chriſtians, eſpecially ſuch of us as are deſcended from the Gentiles, are accordingly Adopted to be the Children of God, we are to conſider 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, Rom. 9.4. But that Covenant, by entring into which they were made his Children, was only Temporary, to laſt no longer than till the Publiſhing of the Goſpel; after which they, and all Chriſtians were to be Children of God by Faith in Chriſt. Before that Faith, or the Goſpel came, the Jews were kept under the Law, ſhut up unto the Faith, which ſhould afterwards be revealed, which was their School-Maſter, to bring them to Chriſt; but after that Faith, or the Goſpel was come, they were to be no longer under a School Maſter, but were to be Children of God by Faith in Jeſus Chriſt, Gal. 3.23,24,25,26. And accordingly, when the fulneſs of Time was come, God ſent forth his Son, made of a Woman, made under the Law, to redeem them that were under the Law, that they might receive the Adoption of Sons, Gal. 4.4,5. But the Jews adhering to their Law, and refuſing Chriſt and his Goſpel, in whom God had predeſtinated all into the Adoption of Children, Eph. 1.5. the Apoſtles upon this their Contempt of the Goſpel-Covenant, turned themſelves unto the Gentiles, preaching Chriſt and Salvation unto them; And to as many as received him, to them he gave Power, or the Right and Privilege, to be the Sons of God, John 1.12. So that by a Child of God, you ſee, is meant in the Catechiſm, not every Child by Creation, which is a ſenſe too wide; nor on the other ſide only a Child of God by Regeneration, which is a ſenſe as much too narrow: But every one is ſuch, who has entred 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 brings me,

Secondly, To enquire what an ineſtimable Privilege accordingly it is to be made a Child of God. And in general, it is ſuch as an indulgent, but wiſe Father, may be ſuppos'd to allow his Children beyond Aliens and Strangers. But more particularly, the

Firſt Privilege belonging to us upon the account of this Relation of being made the Children of God, is pardon of Sins, upon condition of our hearty Repentance, which is more than what Aliens and Strangers from the Covenant have any ſure Grounds to hope, as may be concluded from Eph. 2.11,12,13,14.

Secondly, By being his Children, he will not be ſo ſevere as to mark what is done amiſs by Sins of Infirmity. The firſt Covenant made no allowance for any the leaſt Offence. Its Language was, In the Day thou ſhalt eat thereof, thou ſhalt ſurely die, Gen. 2.17. But the Voice of the Goſpel, tho' it be expreſt by the Pſalmiſt, is, 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.

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, than was to either Jews or Gentiles, who for want of ſuch gracious Covenant Promiſes as we enjoy, were kept in a ſervile Fear. Ye have not received the Spirit of Bondage again to fear, as under the Law, but ye have received the Spirit of Adoption, whereby we cry unto God, Abba, Father, Rom. 8.15.

Laſtly, A Child of God is more ſurely inſtated in the Heritance of Heaven, than others. If a Child of God, then Heirs, we are told, Heirs of God, and joint Heirs with Chriſt, Rom. 8.17. But the vaſtneſs of this Privilege will beſt be conſidered in our Explication of the next Article of our Baptiſmal Covenant, viz. what is meant by an Inheritor of the Kingdom of Heaven.

THis is the third of thoſe Privileges conferr'd upon us by the ſecond Covenant; and the Perfection it is of all God's Promiſes and Favours vouchſafed to us therein. It comes laſt and Crowns all the reſt. Be faithful unto Death, and I will give thee a Crown of Life, Rev. 2.10. And that I may ſo explain it to you, as to excite you thereby to render your ſelves capable to be Partakers thereof.

And 1ſt. 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. Firſt, By the Kingdom of Grace in this Life, is to be underſtood 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 thoſe Laws, and propoſing to us moſt encouraging Rewards to a diligent obſervance of them. It is this happy State which was foretold by St. John the Baptiſt to be approaching, Mat. 3.2. The Kingdom of Heaven is at hand. And it is this, for an undue Entertainment of which, the Scribes and Phariſees were upbraided. Mat. 13.24.

And the reaſon why this State of the Goſpel ſhould be ſo often dignified, as we find it is in Scripture, with the Title of the Kingdom of Heaven, is becauſe it ſo directly tends to render Men ſo exactly like the bleſſed Saints and Inhabitants in Heaven, according to that noble Prophecy concerning the genuine Nature and Diſpoſition of the Goſpel, Iſa. 11. which you would do well to conſult at large. But,

Secondly, By the Kingdom of Heaven, here in the Catechiſm, is to be underſtood the Kingdom of Glory, mentioned Matth. 5.3,20. Chap. 7.21. and elſewhere. That exalted State of Bliſs in Heaven, I ſay, which is a State ſo glorious, that there is nothing wherein we can imagine the greateſt Glory and Happineſs, as a Kingdom, a Crown, a Throne, a Marriage, a Feaſt, but are ſet forth 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 which do await the Sons of God: St. John tells us, It does not yet appear what we ſhall be, 1 Joh. 3.2.

II. And having thus ſeen what is meant by the Kingdom of Heaven; next, let us enquire what it is to be an Inheritor of it. And Heirſhip does betoken ſomething of Privilege more than ordinary, as you will find Gen. 21.10. And as among Men an Heir is one, whoſe Eſtate is not precariouſly depending upon the meer Will and arbitrary Pleaſure of another, but he has it ſo ſettled and ſecured to him, as to have a legal Claim and Title thereto made over to him, ſo long as he does not forfeit his Title by not performing the Conditions on which it depends: So in Chriſtianity, an Heir of the Kingdom of Heaven, does not depend meerly upon the Ʋncovenanted Goodneſs of God for his Hopes of Heaven and Happineſs; but he is one, who being taken into the Relation of a Child of God, has through Chriſt a legal Claim to the Joys of Heaven, If a Son, then an Heir of God through Chriſt, Gal. 4.7. As an Heir, I ſay, he has a legal Claim and Title to the unſpeakable Glories made over to him by God; God having by ſolemn Promiſe engaged to 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, he will Believe in him, and Obey him, truly and faithfully, all the Days of his Life. Bleſſed are they that do his Commandments, that they may have right to the Tree of Life, and may enter in through the Gates into the City, Rev. 22.14.

III. And now it will appear, that to be thus an Inheritor of the Kingdom of Heaven, is in itſelf an exceeding great Privilege. And if compar'd with what others enjoy, a moſt ſingular one alſo.

1. Conſider it in it ſelf, and what can be a greater than to have the invaluable Poſſeſſion of Heaven ſo ſettled and enſured to us, as to have a legal Claim and Title thereto made over to us in Chriſt? Then to have a Right to the Tree of Life, Rev. 22.14.

And if compar'd with what the Heathens enjoy of this Nature, it is a ſingular Privilege: For why? The beſt among 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 any mighty Temptations: But the Chriſtian Hopes are ſure and ſtedfaſt, as founded upon the expreſs Promiſes and Covenant of the God of Truth: For God, willing more abundantly to ſhew to the Heirs of Promiſe the immutability of his Counſel, confirmed it by an Oath: That by two immutable Things, in which it was impoſſible for God to lye, we might have a ſtrong Conſolation, Heb. 6.17,18.

And in Hopes being ſo ſtrong, and ſo firmly grounded, there is no Temptation ſo alluring, nor Suffering ſo great, which he may not overcome in virtue of the ſame. He that hath this Hope purifieth himſelf even as God is pure, 1 Joh. 3.3. And he may, with St. Paul, be perſwaded, that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, nor Things preſent, nor Things to come, nor heighth, 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.

But ſuppoſe a well-moralized Heathen could have a Certainty that God would reward his Vertue, yet depending only upon the Ʋncovenanted Goodneſs of God, he could promiſe himſelf no greater meaſure of Happineſs than what his good Deeds did of themſelves deſerve, which alas muſt fall vaſtly ſhort of what is meant by the Kingdom of Heaven; ſince the beſt upon Examination will find themſelves to have been but unprofitable Servants, Luk. 17.10. 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. I have fought a good fight, I have finiſhed my courſe, I have kept the Faith; henceforth there is laid up for me a Crown of Righteouſneſs, which God the Righteous Iudge ſhall give me at that day; and not to me only, but to all them alſo that love his appearing. 2 Tim. 4.7,8.

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, as Members from him the Head, to enliven, ſupport, and enable us in the Diſcharge of all thoſe Religious Duties, and Chriſtian Performances, requir'd at our hands.

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

And, laſtly, the third Privilege you have been now told is this, That to compleat all, we are made Inheritors of the Kingdom of Heaven; that is, we have a Right and Title to the unſpeakable Joys and Glories of Heaven ſecur'd to us; a Privilege which conſider'd in itſelf is exceeding great, and as all the reſt, if compar'd with what others enjoy, is a very ſingular one.

Theſe now are the ineſtimable 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 them, if we will but take care to perform the Conditions requir'd on our Parts; and ſo, Firſt, renounce the Devil and all his Works, the Pomps and Vanity of this wicked World, and all the ſinful Luſts of the Fleſh. Secondly, on Condition 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, what they are, and what they do import, I come next to declare unto you.

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

And Firſt, by the Devil, is to be underſtood that wicked and infernal Spirit, who is chief of all the Enemies both of God and Man. He was once, as may be gathered from his Superiority to Michael the Archangel, who upon that Account durſt not bring a railing Accuſation againſt him, Jude 9. the higheſt Angel, the moſt glorious Spirit; but having himſelf revolted from God, and withdrawn many Legions of inferior Angels into the ſame horrid Conſpiracy with himſelf, he was baniſhed Heaven into thoſe dark Manſions of Sorrow, which we call Hell, there to be reſerved unto the Judgment of the Great Day, Jude 6. But being a Priſoner at large, and being acted with a Spirit of Enmity to, and Revenge againſt the Glory of God, he afterwards withdrew Mankind alſo to join with him in his Rebellion; as may be ſeen in the Hiſtory of Adam's Fall, Gen. 3. And in proceſs of time prevailed ſo far, till God's Authority was almoſt utterly baniſhed from among Men, both Jews and Gentiles, by that time our Saviour came into the World, being dead in Treſpaſſes and Sin; wherein in time paſt they walked according to the Courſe of this World, according to the Prince of the Power of the Air, that now worketh in the Children of Diſobedience, Eph. 2.1,2. Whereupon, at laſt, the Son of God came into the World to recover Mankind from under the Dominion of Satan, as we read 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. Which brings me,

2. To enquire what are the Works of the Devil: And in general they appear, Firſt, To be Sin. Secondly, The tempting of us to Sin.

And the firſt general Work of the Devil is Sin: So the Apoſtle, 1 Joh. 3.8. The Devil ſinneth from the beginning. Now by Sin God's Authority is thrown off, his Government diſown'd, and his Power defy'd. And therefore whoſoever does wilfully ſin, does ſtrike againſt God's Authority; for which cauſe no Sin ſhould be made light of, much leſs the Subject of our Mirth and Laughter.

But there are ſome Sins which are more particularly the Works of the Devil; namely, Firſt, ſuch as are more directly levelled againſt God's Authority, as Idolatry, Sorcery, Charming, Witchcraft, and Conjuring; as alſo reſorting to ſuch as uſe thoſe unlawful Arts. So alſo, ſecondly, are ſuch as expreſs more of the Devil's Temper than others; as Pride, and Malice. And laſtly, ſuch as are more the Devil's Practice than other Sins; as Murther, Apoſtacy, Lying, or Evil-ſpeaking. The Devil was a Murtherer from the beginning, and abode not in the Truth, becauſe there is no Truth in him; when he ſpeaketh a Lye, he ſpeaketh of his own, for he is a Lyar, and the Father of it. John 8.44. And thus having ſeen who the Devil is, and, ſecondly, what are his Works of Sin.

III. We are next to enquire what it is to Renounce the Devil, and all his Works of Sin, and how neceſſary it is we ſhould do ſo.

I Have already ſhew'd you who the Devil is; that he is a Spirit, who Rebels againſt the Power and Authority of God: And I have alſo ſhew'd you, in part, what are his Works, principally his Works of Sin, whereby he has all along, and does ſtill, continue to rebel againſt his Maker.

Secondly, And now I am to ſhew you, that as Sin, ſo his tempting us to Sin, is another main and principal Work of the Devil; And alſo I ſhall ſhew you in what Senſe, and how far, we muſt Renounce ſuch his Temptations.

Now to Tempt, is in the general Notion of the Word, to make tryal of a Perſon, and is a Thing either morally Good, or Evil, according to the End for which ſuch a Tryal and Experiment is made. And if it be to prove a Man's Vertue, or to diſcover his Corruption, this is no more than what is conſiſtent with the Juſtice, Wiſdom, and Goodneſs of a Governor to do: For even God himſelf tempted Abraham to ſlay his Son Iſaac, that ſo having try'd his Faith, he might Reward him for it. Gen. 22.2. And he alſo tempted or try'd Hezekiah, whether he would vainly and oſtentatiouſly ſhew to the Ambaſſadors of Babylon his great Wealth; and this was done in order to diſcover to that Prince his own Hypocriſy and Corruption, and the Pride of his Heart, that ſo he might be humbled in the Sight and Senſe thereof. 2 Chron. 32.31.

But now theſe Temptations of God are not ſuch as we are to Renounce; but rather, if of the former kind, and in order to try our Faith, We have reaſon to count it all Joy when we fall into them; knowing this, that the tryal of our Faith worketh Patience, James 1.2,3. And if they are of the later kind, and to diſcover our Corruption, they tend to make us better.

But as for thoſe Temptations which are properly the Works of the Devil, there is quite a different End in them; and they are deſign'd meerly to enforce and enſnare a Perſon into ſome Sin, that ſo God may be affronted, his Government deſpis'd, and that his Anger being kindled, the Sinner may be puniſh'd for his Tranſgreſſion. And becauſe it is to this End that the Devil tempts us, he is therefore ſo frequently in the Scripture, particularly, Mat. 4.3. and 1 Theſ. 3.5. ſtil'd the Tempter.

And ſince it does ſo infinitely concern us to know his Temptations, and in what Ways and Methods he uſually prevails againſt Men, leſt Satan ſhould get an Advantage over you, I will reduce and conſider them under theſe ſeveral Heads. Firſt, Such whereby he attempted the whole Race of Mankind, to draw them off from their Obedience to God, to do Service to him. Secondly, Such as he Levels againſt the Church of Chriſt. Thirdly, Such as he Points againſt the moſt eminent Members in the Church. And, Fourthly, Againſt any Perſons indifferently, on purpoſe to draw them into Sin. And,

I. Let us conſider his firſt and more general Temptations, thoſe whereby he attempted the whole Race of Mankind, to draw them off from their Obedience to God to do Service to him. And the Means whereby he attempted the univerſal Rebellion of Mankind were,

1. 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: He inſinuated, That it would have been an unjuſt Tyranny to give Men Appetites, and not Liberty to gratify them with what they pleaſe; and therefore though Adam ſhould tranſgreſs the Command of God, forbidding him to eat of the Forbidden Fruit, it might be preſum'd the Divine Mercy would not permit God to puniſh the Sin, Thou ſhalt not ſurely die, Gen. 3.4. But all ſuch wrong Conceptions concerning the Juſtice and Mercy of God, as they are ſtill too common, ſo they are to be look'd upon as the Suggeſtions of Satan, and are to be renounc'd accordingly.

2. And ſo muſt that next fatal Wile of his, whereby under the Pretence of enlarging our firſt Parents Knowledge of Good and Evil, Gen. 3.5. by making an Experimental Knowledge of Sin, he brought Ignorance of Divine Things into his Underſtanding, from whence there cou'd iſſue out nothing but Ill. The Mind of Man naturally deſires Knowledge; but no ſooner do we experimentally know Sin, but ſuch filthy Steams of Luſt fume up, as do cloud the Mind, ſo that it cannot perceive with ſo much quickneſs, as before, Divine and Spiritual Things: And even meer curioſity after leſs profitable Matters takes off from the Knowledg of God and our ſelves, and the Means of Happineſs; whence not many wiſe Men after the Fleſh are called, 1 Cor. 1.26. And now the Devil, by thus encreaſing ſinful and uſeleſs Knowledg, having brought in an Ignorance of what is truly Good and Profitable to be known, to the Ruin of our firſt Parents in the beginning, and to the Deſtruction of many ever ſince: The making therefore an experimental Knowledg of Sin, as alſo Curioſity about leſs concerning Matters, is another of Satan's Politicks, which muſt be renounced and avoided by us.

3. Satan did in the beginning, and does to this day, inveigle the greateſt part of Mankind into Sin, by Bribing their Affections with ſomething that is neareſt their Hearts; and rather than diſoblige, or loſe which, they will commit any Thing that is Evil. Thus he tempted Eve, with the Fairneſs of the Forbidden Fruit; and Adam, by the Solicitations of his Beloved Wife. Gen. 3.6. And thus he does continue to enſnare us, by whatever we do place our Affections moſt upon: 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 my Diſciple, Luk. 14.26. that is, he would have us beware leſt our fond Affection to them ſhould withdraw us from God; and he would have us therefore bear ſuch an Indifferency of Affection, even towards our very neareſt Relations, as to be able to forſake them, and their Intereſts, rather than God.

4. The laſt of theſe more general Sort of Temptations, which Satan did ſpread before our firſt Parents, and does ſtill before us, and that ſuch a One as he might contrive the higheſt diſhonour to God thereby, was his raiſing their Luſts and Appetites, by the Propoſal of ſuch Things as would gratify them, to rebel againſt their Reaſon. Thus 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. Gen. 3.6. And nothing could be contriv'd to reflect more diſhonour upon God, than to have the moſt brutiſh Part of us gratified before him. But ſo it is, that by the very ſame Methods he does prevail to this day with the 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 Door of our Senſes, we are moſt of us eaſily prevail'd upon by what gratiſies them, eſpecially the Senſes of Seeing and Taſting. But our being thus taken with outward Things, ſo as to diſobey God for the ſake of them, is ſo high an Ingratitude to our great Benefactor, who hath provided ſo much better for us, and ſuch an Abuſe to our own Souls, which are capable of reliſhing higher Enjoyments, as is not to be endur'd; and the Temptation therefore by thoſe ſenſible things which will moſt gratifie our Appetites, muſt be reſiſted by us. And ſo much for the firſt ſort of Satan's Temptation, thoſe whereby he attempted the whole Race of Mankind, to draw them off from the Obedience of God, to do Service to him.

Theſe Politick Methods of his are diſcover'd to us, Matth. 13.24. under the Parable of a malicious Enemy coming privately in the Night, and ſowing Tares where the Husband-man had before ſown good Seed. And Satan, like a skilful Husband-man himſelf, is exquiſitely choice about the Nature of the Seed, the Temper and Preparedneſs of the Soil, the Fitneſs of the Seaſon, and the Skilfulneſs of the Seedſmen which he does employ.

And, Firſt, As to the Nature of the Seed, he takes care his Heretical Opinions and Practices ſhould bear ſome reſemblance of Divine Truth, that ſo he may the better conceal their diſcovery. And therefore he does gild his Errors where the Light of the Goſpel does moſt clearly ſhine, as here amongſt us, in this following Method; 1. Under the plauſible appearance of advancing God's Honour in ſome of his Attributes, he endeavours to render him odious, and deſpis'd in others; as under the colour of advancing God's Power and Dominion, he makes him abſolutely to decree Mens Reprobation and Condemnation, to the Diſparagement of the Divine Goodneſs and Mercy.

2. It is uſual with him, or his Agents, under the colour of advancing Goſpel-Truths, to propagate Hereſies, which do undermine Religion, and the neceſſity of a Holy Life; as under the pretence of exalting Free Grace, to preach down the neceſſity of our own inherent Evangelical Righteouſneſs.

3. Nothing is a more common Artifice of this Deceiver, than to exalt 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 by the Spirit, is by his ſubtilty made to juſtle out Bodily Worſhip, and Extemporary Prayer is moſt fatally extoll'd to the Contempt of Forms of Prayer; by which means Satan has utterly defeated, and rendred uſeleſs to too many, both Families and Private Perſons, as well as Publick Congregations, thoſe excellent Helps of Devotion we have in our Church, and has brought in a total neglect in a manner, of Publick, Family, and of Private Prayers. Thus does Satan make choice of ſuch Tares to ſow in the Field as do nearly reſemble the pure Seed. He cunningly gilds over, and diſguiſes his Errors with ſomething of a reſemblance of Divine Truth, in order to prevent their Diſcovery.

Nor ſecondly, Is he leſs skilful in judging of the preparedneſs of the Soil; for in thoſe Churches where the Scriptures are lock'd up, and Ignorance prevails, he impoſes there the groſſeſt Hereſies as Articles of Faith; eſpecially into ſuch he introduces Idolatry, and Superſtition, whereby he is moſt directly and immediately ſerv'd.

Thirdly, And as to the fitneſs of the Seaſon, he is wonderfully 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. Hence in dark and ignorant Ages, nothing ſo common as the Apparition of Saints, as was pretended; and under this ſhape he appeared in order to introduce the Belief of Purgatory, Image-Worſhip, and the like Superſtition. And on the contrary in Learned and Philoſophical Ages he is as ſhy in appearing, leſt he ſhould deſtroy the prevailing Saduciſm, which denies the Being of Spirits.

Fourthly, And 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. This the Holy Spirit is particularly careful to inform us of, and to forewarn us againſt, eſpecially 2 Cor. 11.14. where the Apoſtle tells us, That as Satan himſelf is tranſformed into an Angel of Light, ſo that theſe Teachers, his Agents, who do infuſe any of his falſe Doctrines into Mens Hearts, are deceitful Workers, transforming themſelves into the Apoſtles of Chriſt, v. 13. As for inſtance, ſuch as place all Religion in Morality, ſhall be adorn'd with Humanity; and on the contrary, ſuch as turn it all into Myſtery, ſhall be gifted with Canting; and yet to ſee the crooked windings of this ſubtil Serpent, you ſhall often find that by Men of Godlineſs he will propagate ſuch Principles as will open a way to a Flood of Immoralities, as is ſeen amongſt the Antinomians. Thus does this great Deceiver with all the Art and cloſe contrivance poſſible, endeavour to corrupt Mens Notions of God and Religion, ſo that by their very Chriſtianity they may diſhonour him.

III. I am now to ſhew, that next to his deſtroying 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.

Firſt, Such as are moſt Eminent for their Rank or Quality. Hence Elymas the Sorcerer, that Child of the Devil, apply'd himſelf ſo diligently to Sergius Paulus, a Deputy, and great Man in his Country, to turn him from the Faith, Acts 13.7,8. And the Reaſon why Satan is ſo induſtrious to get over the Honourable, and the Rich to his Party, is becauſe ſuch being Leading Men, if their Examples be bad, they are of malignant Influence, becauſe conſpicuous: And becauſe they will bring upon their Souls not only the guilt of their own, but alſo of other Mens ſins; the Actions of Great Men having the force of a Precept, as well as of a Pattern, which Inferiors are afraid to ſhew their diſlike of. So that it does infinitely concern Perſons of Quality, of all Men living, utterly to Renounce the ways of ſin, becauſe their ill Examples are of ſuch bad and malignant Influence upon others.

Secondly, The Devil is 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. And he is doubly enrag'd 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. For this Reaſon no Temptation to draw ſuch into ſome ſcandalous Enormity ſhall be left untry'd by him. So our Saviour told his Diſciples, Behold Satan hath a deſire to have you (you above all others) that he may ſift you as Wheat, Luke 22.31. And the more induſtrious a Miniſter of Religion is in doing good to the Souls of Men, the more watchful is Satan to overcome ſuch a one. Nay, and this Impoſtor will ſo order it, that in the very way a Miniſter of the Goſpel may be moſt ſerviceable to the Church of God, he will render him moſt miſchievous, as by turning his Zeal into Faction, his Spiritual-mindedneſs into Enthuſiaſm.

And to ſee the Malice of this ſubtil Adverſary, when with all his Wit, and Artifices, he cannot prevail over the Man of God, but that he is ſtill 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, James 3.6.) to invent and propagate Scandals concerning him.

He knows very well how much it concerns the Intereſt of Religion, that the Reputation of its Miniſters be kept unfully'd, and that ſlanderous Reports leſſen the Authority and Influence of the Clergy, almoſt as much as real ſin; and therefore it is, that Satan, and Satanical Men are ſo induſtrious to blaſt it; which St. Paul being aware of, charges Timothy, that againſt an Elder, that is, againſt a Miniſter of Religion, he ſhould not receive an Accuſation under two or three Witneſſes, 1 Tim. 5.19. that is, that he ſhould utterly diſcourage the Defamation of the Clergy.

Thirdly, The Devil is moſt inceſſantly buſied to tempt to the Commiſſion of ſome Scandalous Enormity, ſuch as are ſignal for their extraordinary Piety and Vertue. Good Men the Devil knows will be grievouſly ſcandalized at ſuch a ones Fall: And the Atheiſtical will Triumph in it. And withal, the Laps'd Perſon will be render'd almoſt uncapable ever after of Converting others by his Example, or Exhortations; (excepting the Matter of Ʋriah, is to this day a Blot in David's Scutcheon.) Therefore againſt this Bulwark of Religion, the Devil draws up all his Artillery, as is ſeen in the Caſe of Job, Chap. 1.2. and there is nothing he will ſo pride himſelf in, as in ſuch a Conqueſt. The more exemplary therefore, and Pious any Man is, the more it concerns him to beware of Satan, and all his Temptations. Ye therefore, Beloved, ſeeing ye know theſe things before, beware, leſt ye alſo being led away with the Error of the Wicked, fall from your own ſtedfaſtneſs, but grow in Grace, and in the Knowledge of our Lord and Saviour Jeſus Chriſt, 2 Pet. 3.17,18. And ſo much for thoſe Temptations which Satan our Adverſary does more particularly level againſt ſuch as are moſt conſiderable for their Rank, or Quality, their Order, or Piety in the Church of Chriſt.

HAving in my laſt Diſcourſe upon theſe Words of the Catechiſm diſcovered to you how in a more eſpecial manner Satan does level all his Temptations againſt ſuch as are more peculiarly eminent for their Rank, or their Quality, their Order, or their Piety in the Church of Chriſt; I am now,

IV. And laſtly, in order to a more full Diſplay of that Work of the Devil, his tempting of us, 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.

The Devil's Temptations are not eaſily known to be his, nor are they always diſtinguiſhable from thoſe of the World, and the Fleſh, which are manag'd and directed by him. However I ſhall undertake to diſcover ſome of the more conſiderable of Satan's, Temptations of this laſt kind, under theſe following Characters. As,

Firſt, He permits, if not furthers Perſons in a partial Obedience to God in ſome Particulars, the better to detain them perfect Slaves to him in others; and therefore, when Men are thus partially Obedient, it is call'd a Dividing betwixt God and Mammon, Luk. 16.13. And there is not a more fatal Deluſion of Satan's than this is, eſpecially when the partially Obedient exchange ſuch ſins of a ſcandalous Name, ſuch as Drunkenneſs and Lewdneſs, for their contrary Vertues, the Perſon becoming Chaſt and Sober, but yet notwithſtanding, is poſſeſs'd with other Impieties of a higher Nature, ſuch as Spiritual Pride, and a Sacrilegious Pretence to Inſpiration, as is daily ſeen in moſt of the Quakers. In this Caſe it may be ſaid, That the Ʋnclean 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. And there are not more irreclaimable ſort of ſinners than theſe are.

Secondly, It is uſual with him to put plauſible Names upon the worſt ſins, and under that diſguiſe, to cheat Perſons into a good Opinion of them, and then to commit them. And thus he tempted even our Saviour to throw himſelf headlong from the top of the Temple, and would have this preſumption thought a truſting in God, Matth. 4.6. And moſt ſins under this diſguiſe, get Reputation amongſt Men.

Thirdly, Nothing is a more uſual Policy of his, than to change the Nature of ſeveral Divine Graces and Vertues, ſo that they degenerate into very great ſins. This he does by tranſporting Perſons out of the Moderation wherein Vertue does for the moſt part conſiſt, into that Exceſs, which much reſembles it, but is really very ſinful and hurtful to Men's Souls. Thus the Corinthians Zeal againſt the ſin of Inceſt, had like to have been heightened into an irreconcilableneſs to the Sinners, which was called a Device of Satan's, 2 Cor. 2.11. And it is ſeldom that ſins of this nature are ever repented of; for even when your Zealots, and Bigots do Murder and Perſecute, they think they do God good Service, John 16.2.

Fourthly, It is a moſt deſtructive Policy of Satan's to put Novices and new Beginners in the Spiritual Life, upon undertaking Severities greater than they can go through with, on deſign that when they grow weary thereof, they may, together with their voluntary Severities, throw all Religion aſide, as too burthenſome, and not at all practicable. And that this is a Policy of Satan's we may ſee, 1 Cor 7.5. And yet to ſee the crooked windings of this wily Serpent, as much as he is for ſcrewing Perſons up to Exceſs in Religion.

Fifthly, Satan by injecting evil thoughts into our Minds, to diſorder and diſturb our Devotions, is very induſtrious to unhallow, and ſpoil thoſe Services whereby we ſhall really, and immediately, and directly honour and glorifie our Maker, and benefit our own Souls. 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 that in hearing the Word; he brings a drowſineſs and inadvertency upon the Hearers, on purpoſe to hinder its Efficacy, is ſeen, Matth 13.19. When any one heareth the Word, and underſtandeth it not, or conſiders it not, then cometh the wicked one and catcheth away that which was ſown in the Heart.

Sixthly, The Devil obſerving the outward wants and neceſſities of Perſons is wont to tempt them to the uſe of unlawful and undue Means to remove thoſe Evils. And that thus he tempted our Saviour you will ſee, Matth. 4.2,3. and 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.

Seventhly, The Devil knowing every particular Perſons inward Diſpoſitions, 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 one, to commit ſome grievous ſin. And hence no doubt 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 are ſometimes tempted to kill themſelves. Both theſe apprehenſions are ſome of thoſe fiery darts of the wicked one, mentioned, Eph. 6.16. and are caſt into the Soul at ſuch times, when they are leaſt able to repel them.

Eighthly, The great Battery of the Devil, whereby he does ſtorm the Innocency, and ſhake the Conſtancy of the greateſt part of Mankind, is his repreſenting to the Fancies of Men, the Conveniency of Riches, the Glory of Honours, and the Sweetneſs of Pleaſures, thereby to bribe them to Rebel againſt God, and to ſin againſt their own Souls. And thus, when he had fail'd in all other means, he tempted our Saviour; and when he found that this would not do, he then left him, Matth. 4.9,11. And ſuch is Satan's management here, that in his Repreſentation of this World's Goods, he ſhews only the outſide of thoſe things to allure us into ſin, induſtriouſly concealing all that is hurtful therein, which could deter Men from it; and therefore,

Ninthly, When any have been once prevail'd upon by the Conveniency, the Beauty, the Honour, or the Pleaſure of any of theſe outward things, which the Devil has repreſented 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 hide from the Eyes of Men the ſhame of the former. All which management of his, is ſeen in the caſe of David with Ʋriah, and his Wife Bathſheba, 2 Sam. 11 ch.

Tenthly, When he has once engag'd ſuch a Perſon into many notorious Crimes, he will then either 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 World; or elſe Satan will not fail to preſent at laſt to ſuch an enormous Sinner's Conſcience, the infinite Guilt and Horror of his Crimes, to make him, if he can, deſpair that ever they will be forgiven, they are ſo many and monſtrous: That ſo the Sinner may never endeavour to repent, or ſo much as fly to God in Prayer, to have mercy on him. And now,

Laſtly, There are a Sort of far gone Sinners, whom God in Puniſhment does abandon over to the Devil, to be wholly in a manner ordered and acted by him. And theſe are of Three Sorts.

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 to themſelves ſuch Teachers, as will make Sin eaſy to their Conſciences, and will reconcile the hopes of Heaven, and a bad Life together. As to ſuch Men, Becauſe they receive not the Love of the Truth, that they might be ſaved, God does threaten to ſend them ſtrong Deluſions, that they ſhould believe a Lye. 2 Theſ. 2.10,11.

Secondly, There is a farther degree of this Sort of Sinners, who ſeem to be wholly abandon'd by God, and yielded up to Satan to be manag'd by him at his Pleaſure; and they are ſuch, who in a long Courſe of many Damning Sins, have laid waſte the Conſcience, have baffled at length 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: And ſuch are ſtiled Children of Diſobedience, in whom the Evil Spirit worketh. Eph. 2.3. And if there be any more abandon'd by God, and more under the Devil's Management than theſe, they muſt be,

Thirdly, Witches, Magicians, Conjurers, and the like; 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.

And thus I have at length, as before, ſhew'd you 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, in theſe laſt Diſcourſes, 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, all Sorts of Perſons indifferently conſider'd.

And upon the general View of the Works of the Devil, both of Sin and Temptation, it does appear, that his drift is no leſs than to uſurp God's Throne, and to draw the whole Race of Mankind into the ſame curſed Rebellion with himſelf, againſt the Majeſty of Heaven.

And now it remains only to ſhew you, and then I ſhall have done with this Point, What it is, and how we muſt renounce this great Work of the Devil, his tempting us to Sin. And, in a word, the Temptations of Satan are then only properly Renounc'd, when they are Reſiſted by us; a Thing which we are commanded to do, Jam. 4.7. Reſiſt the Devil; as alſo 1 Pet. 5.9. Whom reſiſt ſtedfaſt in the Faith.

And you ſhall be able effectually to reſiſt his Temptations theſe Three ways, Firſt, By keeping your ſelves always Sober. Secondly, By Watchfulneſs, that you may not be enſnared by them. Thirdly, By Prayer to God, to protect you from them, And,

HAving given you to underſtand the utmoſt of what is meant by Renouncing the Devil and all his Works.

Secondly, I am now in like manner to explain unto you, what is meant by the Pomps and Vanity of this wicked World; and to ſhew you in what Senſe, and how far, you muſt renounce the wicked World, with its Pomp and Vanity.

To Renounce the Pomps and Vanity of this wicked World. In which Words there being three Things neceſſary to be explain'd: Firſt, The World. Secondly, The wicked World. And, Thirdly, The Pomps and Vanity of this wicked World.

I. I am to ſhew you, what is meant by the World, and in what Senſe, and how far, you are to renounce the World. And the World is to be conſider'd both generally and particularly.

1. By the World in general, is meant that whole Frame of Nature which we behold, and all the Variety of Creatures which it contains, and is given us by the Bounty and Goodneſs of God for our Uſe and Benefit. Now the World, in this Senſe, is not in itſelf Evil, but only accidentally, by Man's abuſe of himſelf, or it: Conſidered in itſelf, indeed, it is very good, and convenient to us. God ſaw every Thing that he had made, and behold it was very good, Gen. 1.31. And as it is not in itſelf abſolutely Evil, ſo neither is it entirely to be renounced; but being Good in its ſelf, 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. This it does by captivating our Affections, and by withdrawing 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 reſiſted by us. Love not the World, nor the Things of the World; if any Man love the World, the love of the Father is not in him. 1 Joh. 15.2.

So long indeed as we wear theſe earthly Bodies about us, we are permitted the Uſe and Enjoyment of worldly Goods, provided in Things lawful, and Degrees allowable: But being our Souls are the principal part of us, and are ſoon to remove to Heaven, we muſt chiefly ſet our Affections on Things above, and mainly endeavour to attain them. And in this Senſe St. Paul profeſſes, The World was Crucified unto him, and he unto the World. Gal. 6.14. And ſo much for Renouncing the World in general.

2. Let us next conſider the World in its Particulars, and thoſe Temptations which reſult both from the Good and the Evils thereof, as they are diſtinguiſhed Luke 16 25. And the good Things of the World are ſumm'd up under theſe Heads; the Riches, Honours, and the Pleaſures it affords: 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, and States of Life, and alſo the Cares of this World, which are the Appurtenances to it, and afford great matter of Temptation and Tryal to us therein; and in what Senſe, and how far, you are to Renounce it, with reference to each of theſe, I will endeavour to ſhew you. And,

Firſt, If we conſider the Riches of this World, theſe are not in themſelves hurtful; but good and convenient, and are beſtowed on us by God to many good Ends and Purpoſes; and thoſe who enjoy them 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 them.

And 1. In the over-eager purſuit and Getting 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 them. For as Reſtitution of ill-gotten Wealth is neceſſary to having Peace with God; ſo it is extremely difficult to be willing, or able, afterwards to make it. Indeed, They that will be Rich, who reſolve right or wrong to be Rich, fall into Temptations, and a Snare, and into many fooliſh and hurtful Luſts, which drown Men in Deſtruction. 1 Tim. 6.9.

2. And no leſs Temptations are thoſe ſubject to, who do poſſeſs Riches: Experience telling us, that a great Eſtate is a very great Temptation to Idleneſs and Luxury, to Pride and Inſolence, to Irreligion towards God, and a prophane idolatrous Truſt in Riches; and, in a word, to commit the higheſt Offences towards God, their Neighbour, and themſelves. In my Proſperity I ſaid I ſhall never be removed, holy David confeſſes it of himſelf, Pſal. 30.6. But,

3. The great Sins of all are occaſion'd by a Loathneſs to part with, and a Fear of loſing our Riches. From a Loathneſs to part with Riches ariſes unmercifulneſs to Men; as was ſeen in the Caſe of Dives, who would ſpare no more than the Crums which fell from his Table, Luke 16.21. to relieve the poor Lazarus, his Heart was ſo much ſet upon his Wealth. From the Fear of loſing them, Men become Guilty of no leſs than Apoſtacy from God, and a Denial of the Truth, as is ſeen in the Caſe of the young Man in the Goſpel, Matth. 19.21,22. who when he heard, that if he would be Chriſt's Diſciple, he muſt leave all he had, as the Caſe then ſtood, and does often in Times of Perſecution ever ſince He went away ſorrowful, for he had great Poſſeſſions. Thus you ſee what great Temptations Riches will give you; whether you conſider your ſelves in the Getting, Poſſeſſing, or as Parting with, or Loſing of them.

And now the great Queſtion will be, In what Senſe, and how far, Riches are to be renounc'd in all theſe reſpects? And in general, being they are not Evil in themſelves, they are in thoſe Caſes only to be Renounced by us, wherein we cannot without Sin, Purſue, Poſſeſs, and Enjoy them.

As, Firſt, if we conſider Riches in the Getting, no Man muſt ſo put his Heart upon them, as to eſteem them his chiefeſt Good and Happineſs, for this God alone is; and he will not endure the Riches of this World ſhould be made a Competitor with him for our Service. Ye cannot ſerve God and Mammon, ſays our Saviour, Matth. 6.24.

Nor muſt we labour after Riches with immoderate Care, ſo as to neglect the great Duties of Religion and Devotion; but muſt ſeek firſt the Kingdom of God, and his Righteouſneſs, Matth. 6.33. Eſpecially you muſt beware of enriching your ſelves by any unjuſt Means; ſuch as Oppreſſion, Wrong, Robbery, or Sacriledge. Wo be to him that buildeth his Houſe by Ʋnrighteouſneſs, and his Chambers by Wrong; that uſeth his Neighbour's Service without Wages, and giveth him not for his Work Jer. 22.13. And whoever has unjuſtly gained any Thing, muſt Renounce it, by making Reſtitution thereof; as good Zaccheus did; Behold, Lord, if I have taken any Thing from any Man, by falſe Accuſation, I here reſtore him fourfold. Luke 19.8.

Secondly, Riches, if conſider'd in the Poſſeſſion, are to be Renourc'd, by paring off thoſe Superfluities which tempt to Idleneſs and Luxury, to Pride and Inſolence, and an Idolatrous Truſt in Riches, and by beſtowing them to Pious and Charitable Ʋſes. Nor is this a more hard and unreaſonable Leſſon, than what was given by our Saviour in a like Caſe, Matth. 5.29. If thy right Eye offend thee, pluck it 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. So we may ſay in this, It is much better to part with Superfluities, than to be Damn'd for them; and the giving of them to Pious and Charitable Uſes, is that which is called, Making Friends of the Mammon of Ʋnrighteouſneſs. Luke 16 9.

Laſtly, And it remains now only to be conſider'd, how far the Rich are to Renounce their Wealth, in parting with it in Works of Mercy, aad in ſuffering the Loſs thereof, rather than incur Apoſtacy. And, in a word, at all times rich Men ought to make to themſelves Friends of the Mammon of Ʋnrighteouſneſs, Luke 16.9. by giving to Pious and Charitable Uſes: And in Times of Suffering, they who have never ſo much, as they will be Chriſt's Diſciples and Followers, muſt deny themſelves, and take up their Croſs and follow him; that is, forſake all for his ſake, Matth. 16.24. And alas why ſhould any Man, though the Richeſt upon Earth, ſtick at doing this: For what ſhall it profit him, if he gain the whole World, and loſe his own Soul; or what ſhall Man give in exchange for his Soul? Ver. 26.

Thirdly, We muſt beware of taking the Honour and Reſpects given us for any worthy Performances wholly to our ſelves; and of not transferring them to God, to whom the Glory of all that is good in us does properly belong. Not uuto us, not unto us, but to thy Name be the Praiſe. Pſal. 115.1.

Fourthly, We muſt abhor making a Reputation for Religion an Inſtrument only to our worldly Advancement. Wo unto you Scribes and Phariſees, Hypocrites, for ye devour Widows Houſes, and for a Pretence make long Prayers, therefore ye ſhall receive the greater Damnation. Mat. 23.14. But, on the contrary, you muſt uſe the Authority your Credit ſhall give you to diſcountenance Vice, and to encourage Vertue, in the World.

Fifthly, As valuable as is a good Name, and Reputation amongſt Men, we muſt Renounce all undue Means of preſerving it; ſuch as are Duelling upon the account of Affronts, as is uſual amongſt the great Ones; and going to Law for Slanders, as is frequent amongſt common People. Now therefore there is utterly a Fault amongſt you, becauſe ye go to Law one with another, why do you not rather take Wrong? 1 Cor. 6.7.

And, Laſtly, we muſt utterly Renounce and Forfeit the Eſteem of Men, rather than incur the Disfavour of God: For as it will often happen, that you ſhall be evil ſpoken of for well-doing; ſo when it does, you are to account it a Bleſſing, when Men ſhall revile you, and ſpeak all manner of evil againſt you, for Chriſt's ſake, and for adhering ſtoutly to the Rules of his Goſpel, for great will be your Reward in Heaven, Matth. 5.11,12.

IV. Next to that high Eſteem and Reputation, in which the Vertuous and the Wiſe ſhall hold you, upon the account of well-doing, it deſerves to be conſidered, how far that Honour is to be Renounc'd, which conſiſts in the Applauſes of the Vulgar, upon what they may account Praiſe-worthy and Honourable; ſuch as inſolent Swaggering, Swearing, Drinking, Whoring, and the like. And in a word, this ſort of Honour is utterly, and with all poſſible Indignation to be Renounced; for in ſuch Caſes, and with reſpect to ſuch Practices as theſe, it is ſaid, Woe unto thoſe of whom all Men ſhall ſpeak well, Luke 6.26.

V. And laſtly, It now remains only that I inſtruct you 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 fore-mentioned Honours. 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 ſignifie our Senſe of God's Majeſty and Perfections, rememb'ring how the Angel refuſed Divine Worſhip, when it was offered to him by John, Rev. 22.9. And young Women would do well to take care that they Renounce with the utmoſt Deteſtation thoſe Blaſphemous Complements, whereby Divine Perfections are uſually aſcribed to 'em by their Vain Lovers, rememb'ring how ſignally Herod was puniſhed by the hand of God for ſuffering himſelf to be ſo flatter'd, Acts 12.21,22,23.

Secondly, All Perſons muſt Renounce, and Refuſe thoſe Titles and Reſpects, and Precedences, which are not their due, but belong to thoſe above them, There is an Evil which I have ſeen under the Sun, ſays Solomon, Eccl. 10.5,6. viz. Folly ſet in great Dignity, and the rich ſit in low Places. And,

Laſtly, It becomes all Perſons in Modeſty, and Humility, and good Manners, to decline in ſome meaſure, even their due Reſpects. And they muſt ever Renounce the Entitling, and the Placing of themſelves in the higheſt rooms; for this is commanded, Luk. 14.8,9,10,11. as a neceſſary, and becoming Piece of Chriſtian Modeſty.

Now Pleaſure is that Satisfaction and Delight, which any part of our Nature perceives, when its Appetites are gratify'd with what it deſires. And anſwerable to the ſeveral Capacities of our Nature, there are Rational, Senſitive, Senſual, and Recreative Pleaſures; of which in their Order. And,

I. As to Rational Pleaſure. This is that high Satisfaction, and ſweet Delight which the Soul perceives, when it finds it ſelf improve in Knowledge, or in Vertue; or when it reflects upon the good it has done. And a moſt Excellent and Divine Pleaſure this is: And yet there is room for Renuntiation even with reſpect to this. For,

Firſt, No Man muſt make the end of his Knowledge to be the meer Pleaſure of Knowing; that is, we muſt not ſeek after Knowledge, purely for Knowledge-ſake, and not for the Uſe and Inſtruction of our ſelves and others. And therefore it is required of a Biſhop, whoſe Knowledge is ſuppos'd to exceed other Mens, 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 admir'd and applauded for them, as becauſe they are pleaſing to God: For whatever Good we do, if it be to the end we may be ſeen of Men, we ſhall have no reward of our Father which is in Heaven, Matth. 6.1.

II. Senſitive Pleaſure, is when the Animal Life, or the Bodily Senſes are gratify'd with thoſe Objects which are agreeable to them▪ and this it is lawful to do, as may be ſeen, Eccl. 5.18. till ſuch time as they be come.

III. Senſual, and that they will degenerate into, and muſt therefore be Renounc'd, in theſe Caſes following.

Firſt, When we ſhall prefer the Pleaſures of Senſe, as Eating, Drinking, and the like, in our Judgments and Deſires, either before our Joy in God, or the eternal Enjoyments of his Kingdom; whereas on the contrary, with the Holy Pſalmiſt, we muſt be able experimentally to ſay, The Fear of the Lord is clean, enduring for ever, the Judgments of the Lord are true, and righteous altogether: more to be deſired are they than Gold; yea, than much fine Gold, ſweeter alſo than Honey and the Honey-comb, Pſal. 19.9,10.

Secondly, We muſt Renounce it as a great ſign of a Senſual Spirit, which reliſhes no Enjoyments like thoſe of Senſe; when a Perſon may be obſerv'd to be wholly in a manner purveying for the Belly. Do ye not yet underſtand, that whatever entereth into the Mouth, goeth into the Belly, and is caſt out into the Draught? Mat. 15.17.

Thirdly, It muſt be Renounc'd as an high, and ſinful piece of Senſuality, to glut our Senſes, ſo as to Surfeit on theſe Sweets. And this, not only becauſe it is moſt ſinful in it ſelf, but becauſe ſuch Senſuality is the Parent and Cauſe of the moſt violent, and outrageous Wickedneſſes, that are otherwiſe committed amongſt Men, as may be ſeen, Jer. 5.7,8.

Fourthly, The Deliciouſneſs of Senſitive Pleaſures muſt not cauſe any one to load and burthen his Nature therewith, ſo as to render himſelf unfit for the Duties of his Calling and Religion: For the only lawful end of all Pleaſures in general, as well as of Recreations in particular, is to render us not uſeleſs, but more vigorous and lively in the Service of God, and the proper buſineſs of our Calling: Which brings me,

IV. To conſider Recreative Pleaſures, and to ſhew you what they are, and in what Senſe, and how far we are to renounce thoſe ſorts of Pleaſures. Now Recreations are Diverſions of the Mind or Body from ſerious Buſineſs and Employment, and being pleaſures of a middle Nature, neither Good nor Evil, in themſelves, they are not abſolutely to be Renounc'd by a Chriſtian. But you muſt know that the moſt innocent Recreations are to be very moderately, and ſavingly us'd by every Diſciple of Chriſt, becauſe every one who will come after him, muſt deny himſelf, Matth. 16.24. And indeed, whoever aims at Perfection, muſt ſometimes uſe Severity in order to mortifie the Corrupt Nature. Nor may thoſe of any Quality, think themſelves excepted from ſuch reſtraints, as will be not a little uneaſie to Fleſh and Blood.

And thus having at length finiſh'd all that I think neceſſary to be ſaid 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.

Secondly, I am next to conſider the Evils of the World, viz. Poverty, Diſgrace, and Afflictions, and how far, and in what Senſe we much Renounce them. And.

I. As to Poverty and Afflictions, tho' inſtead of Temptations to Sin, and Hinderances to Vertue, thoſe do very often prove Mortifiers of Vice, and the great occaſion of a Holy Life, yet they are often great Temptations to many Sins and Impieties. And therefore with reference to them,

Firſt, It behoves thoſe who labour under Poverty, or any kind of Affliction, to beware of Impatience and Diſcontent, conſidering that whom the Lord loveth he chaſtiſeth, and ſcourgeth every Son whom he receiveth, Heb. 12.6.

Secondly, Thoſe who are caſt into the worſt of Circumſtances, muſt beware of envying the outward Felicity of the Wicked, Fret not thy ſelf againſt the Evil Doers, neither be thou envious againſt the workers of Iniquity, Pſal. 37.1.

Thirdly, A Perſon that is poor, muſt be infinitely careful, leſt to reſcue himſelf out of it, he be tempted to Fraud, eſpecially not to ſtealing, or purloyning, but muſt reſolve with Job, tho' ſtript naked of all, Not to remove his Integrity from him, Job 27.5,6.

Fourthly, Perſons muſt not think that becauſe they are poor, they are ever the more diſengag'd from the Service of God, and from their Attendance upon him in all the parts of Divine Worſhip, remembring that our Saviour apply'd himſelf particularly to them. The Poor have the Goſpel Preached unto them, Matth. 11.5. II. The laſt of this World's Evils is Diſgrace, and ſo great a Temptation it is, and Diſcouragement to do good, that it made Nicodemus come to our Saviour by Night, John 3.1,2. But this we muſt deſpiſe, conſidering, that Whoſoever is aſham'd of Chriſt before Men, of him will the Son of Man be aſham'd, when he cometh in the Glory of his Father, with the Holy Angels, Mark 8.38. And thus, having conſider'd both the World in general, and the Good, and Evils of it in particular; it only remains, that I do the like.

Thirdly, and laſtly, concerning ſome things therein of a middle Nature, viz. the Callings, Conditions of Life, and the Cares of this World. And,

I. Let us conſider the Callings of the World, and how the Temptations which they give us, are to be Renounc'd. And it is requiſite in the firſt place, to conſider that every Man is to betake himſelf to ſome Buſineſs; and his Calling muſt be ſuch as Providence has fitted him with Abilities for. And for whatſoever Calling his peculiar Abilities do fit him, to that he is to look upon himſelf as preparatively call'd, or appointed to by God; and lawful Authority in Church or State, is that which muſt determine his Call. And then being thus appointed to his Calling, he muſt employ himſelf therein to God's Glory, and his own, and the Publick Good. And now the Queſtion will be, what is to be Renounc'd with reſpect to the Callings of this World. And,

Firſt, All Men muſt Renounce all ſuch Callings, and Profeſſions as are directly ſinful, and wicked, a thing ſo evident in it ſelf, as to need no proof. And,

Secondly, All ſuch Callings alſo as tend to the Hurt, not the Good of the Publick; and conſequently, nothing ought to be took up as a Calling, which impoveriſhes, or corrupts, the Manners of a People.

Thirdly, Chriſtians muſt Renounce all thoſe Wicked Arts, whereby ſome do abuſe the moſt Worthy and Uſeful Callings, unjuſtly to ſerve their Worldly Ends. And indeed, as every Calling has its particular Temptations belonging to it; ſo what is worſe, moſt Men think they may innocently enough comply with ſinful Methods of Gain therein, and they think it a neceſſary part of their Profeſſion ſo to do. But if Eſau ſtands upon Record for a Fooliſh, as well as a Prophane Perſon, who in extremity of Hunger ſold his Birth-right for a Meſs of Pottage, Gen. 25.33,34. What is that Chriſtian, who ſhall ſell his Eternal Inheritance, for a thing in compariſon of no value?

Fourthly, All Levity, and Deſultory Skipping from one Calling to another is to be Renounc'd, according to that of the Apoſtle, 1 Cor. 7.20. Let every Man abide in the ſame Calling wherein he was called. But above all, that change of Callings is to be Renounc'd, as the higheſt Prophaneneſs, where Laymen and Tradeſmen; nay, Women, as amongſt the Quakers, ſo expreſly contrary to the Commands of the Apoſtle, 1 Cor. 14.34. do Sacrilegiouſly Ʋſurp the Sacred Office of the Miniſtry, and ſet up for Teachers without a lawful Call, or Ordination thereunto. Which brings me,

Fifthly, To ſhew that any Calling whatſoever, is to be declin'd, for which a Perſon is not qualify'd both by Education, Ability, Inclination, and Legal Appointment, eſpecially Callings of high Importance, ſuch as the Miniſtry, muſt be declin'd till all theſe Qualities and Qualifications concur, which are requiſite thereunto, leſt the Pretenders to it fall under the ſame Rebuke, with thoſe who deſiring to be Teachers, underſtood neither what they ſaid, nor whereof they affirmed, 1 Tim. 1.7.

Sixthly, Idleneſs in any Calling is to be Renounc'd: Whatſoever thy Hand findeth to do, do it with all thy Might, Eccl. 9.10. Nor is Idleneſs allowable even in the Gentleman himſelf, as being one of the greateſt Temptations that is to Sin, and in it ſelf a very great Sin, the idle Perſon, eſpecially if one of Quality and Fortunes in the World, being one that has Powers given him, but hides his Talents in the Earth, Matth. 25.25. And Laſtly, No Man muſt live above his Calling, as that which expoſes to many Temptations, and often leads Men into the moſt ſinful Courſes. The

II. Amongſt thoſe things of the World of a middle Nature, which are to be conſider'd, are the different Conditions and States of Men therein. And the greateſt part of Mankind are in the State, either of Maſters, or Servants. And the whole World are either Single or Married Perſons. And,

1. As to the ſtate and condition of a Maſter. He is one who has great Advantages of doing Good. But all that Dominion is to be utterly Renounc'd amongſt Chriſtians, which treats Servants no better than Slaves and Beaſts, Knowing that both have a Maſter in Heaven, with whom there is no reſpect of Perſons, Eph. 6.9.

I Have at laſt explain'd, and ſhew'd you how far, and in what ſenſe you are to Renounce the World. And now,

Secondly, I am to give you a ſurvey likewiſe of the Wicked World, and to ſhew you in what ſenſe, and how far you are to Renounce the wicked World.

Now, by the wicked World can properly be meant no other than wieked Men, there being no Creature upon Earth beſides Man, that is capable of doing any thing morally Good or Evil, ſo as to be ſtil'd from the latter, Wicked. Nor is it every Sinner who in the Language of the Scripture, or in common Account, may be call'd a wicked Man. But it muſt be ſome one of a more than ordinary Impiety, ſo as to approach ſomething near to Satan himſelf in Sin and Wickedneſs, who can deſerve ſo black a Character. Now, the Devil is often term'd the wicked One; and particularly, Matth. 13.19. he is ſo ſtil'd upon the Account of his Tempting others to Sin. And upon the ſame account therefore, thoſe do more peculiarly deſerve the Character of wicked Men, who are not only guilty of notorious Crimes themſelves, but make it a part of their buſineſs to Corrupt, and Tempt others to Sin.

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

I. You muſt Renounce that Diabolical Wickedneſs of becoming Tempters your ſelves of other Perſons. Renounce, do I ſay? You muſt Abhor, Abominate, and Deteſt this their Wickedneſs of Corrupting others, and of Tempting them to Sin, as being a practice which of all others will render you likeſt the Devil; and ſuch a Wretch will find himſelf treated with unuſual Indignation and Language upon that Account, as may be ſeen, Acts 13.8,9,10.

And indeed, it muſt bring a dreadful Guilt upon that Man, who ſhall be found an Inſtrument of anothers Damnation. It being an Injury to Mens Souls, in ſome Caſes hardly ever, in others impoſſible to be repair'd. Theſe Tempters are the Perſons by whom Offences come. And what ſays our Saviour to ſuch? Whoſo ſhall Offend one of theſe Little Ones, which believe in me, it were better for him that a Millſtone were hanged about his Neck, and he were caſt into the midſt of the Sea, Matth. 18.6. So that of all things in the World, it concerns you to take care you never become Tempters of others to Sin, and either to Omit that which is good, or to Commit that which is Evil.

II. Nor does it leſs concern you to refuſe Conforming your ſelves to wicked Men, when they ſhall tempt you, which they will endeavour to do ſeveral ways; namely, by their Examples, by their Company, by their Flatteries, by their Diſcouragements and Incouragements, by their Perſwaſions, and by their Cuſtoms. And,

Firſt, You must Renounce or Refuſe to Conform your ſelves to the evil Examples of wicked Men, which would influence you to Sin. Examples have the greateſt Influence upon Mens Practices, eſpecially in theſe four Caſes. If 1st. they are the Examples of Sin. If 2dly, they are Common and many. If 3dly, they are the Examples of ſuch, for whom we have a great Eſteem. And if 4thly, they are the Examples of thoſe of whom we ſtand in Awe. But however,

1. We muſt by all means Renounce and Refuſe Conformity to ſuch bad Examples; for why? Firſt, A Chriſtian is call'd out to combat againſt the wicked Examples of the World, as much as againſt any one ſort of Enemy in his Chriſtian Warfare: Like Eliſha who preſerv'd himſelf a true Worſhipper of the True God, tho' he thought there was not one Man left in Iſrael, who had not bowed his knee to Baal, 1 Kings 19.14. Nay, Secondly, a Chriſtian is to confront the bad Examples of the World, with a good Example of his own, and in the midſt of an Evil and Adulterous Generation, he muſt ſhew himſelf an excellent Example of Religion and Vertue. And therefore to this purpoſe we are to let our Light ſhine before Men, that they may ſee our good Works, and glorifie our Father which is in Heaven, Matth. 5.16.

Secondly, You muſt refuſe to conform your ſelves, as to the Examples, ſo to the Company of wicked Men, when hapning into ill Company, they would entice you to join with them in ſin. Alas, the Company of wicked Men is extremely infectious, inſomuch that moſt of the more heinous Miſcarriages of your greater Sinners are owing to it. It is this which makes Men Atheiſts, Libertines, Thieves, and Robbers, Drunkards, and Sabbath-breakers. In ſhort, the Evil Communications of bad Company corrupt all good Manners, 1 Cor. 15.33. and therefore it does infinitely concern you to take the Advice of the Wiſe Man, Prov. 1.10,11. 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. Particularly, 1st. I would adviſe you who are Young Women, to ſhun the corrupt Communication of thoſe Young Men whoſe Converſation, when they meet together, is ſuch Filthineſs, and Fooliſh Talking and Jeſting, which are not convenient, and are forbid, Eph. 5.3,4,5. to be ſo much as once named amongſt Chriſtians. 2. And indeed, it concerns all Perſons of either Sex, both Young and Old, conſidering how inſenſibly the Tincture of thoſe Perſons Manners and Humours with whom we do much converſe, does glide into our Imitation; it concerns therefore, I ſay, all Perſons, as much as 'tis poſſible, to avoid the Society of wicked Men, who not only do ill things themſelves, but take pleaſure in them that do them, Rom. 1.32. But, 3. If your neceſſary Occaſions, and the Nature of your Employment ſhall draw you forth into the World, then that which you have to do, is abſolutely to refuſe to conform your ſelves to the Manners of evil Company, according to that of the Apoſtle, Rom. 12.2. Be not conformed to this World. Nay, but on the contrary, you muſt firſt diſcountenance their Profaneneſs and Riot: Secondly, you muſt endeavour prudently to divert 'em from both, by uſeful Diſcourſe: Thirdly, and when theſe Methods fail, you muſt openly reprove 'em.

To do this Service to God, though it is what we have liſted our ſelves in our Baptiſm, under Jeſus Chriſt the Great Captain of our Salvation, to perform, is what we ſhall be much diſcouraged from by Men. But however we have vaſt Encouragements given us by God, to be thus faithful to the Honour and Intereſt of his Government. It is what in Scripture is call'd a Confeſſing of him: And our Saviour aſſures us, that if we ſhall confeſs him before Men, he will confeſs us before our Father which is in Heaven. Matth. 10.32.

THE thing I am now upon, is to lay before you the Temptations of the wicked Men of this World, and to ſhew you in what Senſe, and how far you muſt Renounce, both them and their wicked ways of tempting others to Sin. And the force of their Evil Examples, and Evil Cuſtoms I have already ſhew'd you. And now,

Thirdly, I am to conſider the Influence of their Flatteries, and to ſhew you how you muſt Renounce, and Reſiſt them. And truly Flattery is a very great Temptation to, and occaſion of Men's continuance in ſin. The ground thereof is that immoderate Self-Love which moſt Men have of themſelves, and which makes them apt to believe every Man their Enemy, who will tell them the Truth, Gal. 4.16. And the Flatterer obſerving this, does therefore compoſe himſelf to admire and extol, or at leaſtwiſe to approve, as very well done, the very bad Actions of him, he thus impoſes upon, or at leaſt ſuch Practices as if good in themſelves, are very indifferently perform'd. And thus Flattery keeping Men ignorant of the good or ill Qualities in them, thereupon the good never comes to perfection, and the ill that is in them becomes incorrigible. And indeed it is this wicked Flattery which among all Ranks and Degrees of Men, does ſtrengthen the Hands of the Wicked, ſo that he ſhall not turn from his wicked way, Ezek. 13.22. ſo miſchievous a Temptation is Flattery. And therefore you muſt utterly Renounce it, as you will avoid the ill Effects of it, And in order thereunto,

1. You muſt ſee that you caſhier every vain Opinion of your ſelves. For it is this Inbred Flattery we give our ſelves, which diſpoſes, and prepares us to a more favourable Reception of it from others; Be not therefore wiſe in your own Conceits, Rom. 12.16.

2. And having thus diſpoſſeſt your Breaſt of an immoderate Self-love, you muſt ſo far renounce and reject the Flatteries of other Men, as to take it kindly when you are Reprov'd, remembring that he who hateth Reproof ſhall die, Prov. 15.10. And eſpecially the Reproofs of God's Miniſters are to be kindly received and regarded, remembring that he whom Solomon repreſents as mourning at the laſt, when his Fleſh, and his Bones are conſumed, was one who in his Heart deſpiſed Reproof that obey'd not the Voice of his Teachers, nor inclin'd his Ear to them that inſtructed him, Prov. 5.11,12,13.

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. By theſe they would fain perſwade themſelves and others into ſuch eaſie Notions of God and Religion, as that they may ſin with more ſecurity, and leſs fear. And they are a powerful Temptation to ſin in all times, for why ſuch Arguments as theſe Men are ready, and prepar'd to believe, becauſe they love the thing they plead for, they favour their Luſts, and grant them ſo much liberty in what they long for, the ſatisfying the Fleſh, and enjoying the World. But it concerns you to reſiſt thoſe falſe and fallacious Arguments, be they never ſo ſpecious, which do in the leaſt favour your yielding to ſin; for there is nothing more plain in Scripture, than that every Sin muſt with all poſſible care be avoided. It tells us that we muſt Deny All Ʋngodlineſs and worldly Luſts, and live Soberly, Righteouſly, and Godly in this preſent World, Tit. 2.12. And that all true Chriſtians, having ſuch mighty Rewards and Promiſes, muſt be cleanſed from All filthineſs of Fleſh and Spirit, and perfect Holineſs in the fear of God, 2 Cor. 7.1.

Fourthly, Wicked Men will add Kindneſſes and Promiſes to oblige us to do ill things; and on the contrary, will much Diſcourage, nay will often with Threatnings compel you to commit ſin, or to omit your Duty. And indeed Kindneſſes are very apt to Encline eaſie Tempers, Promiſes to Corrupt unfaithful Diſpoſitions, Diſcouragements to cool Men's Zeal in their Duty, and Threatnings to force their Compliance with Sin. But neither let Kindneſſes Corrupt you, nor Promiſes Bribe you either to Commit what is Evil, or to Omit what God Commands, conſidering how very unprofitable a Bargain it will be, though a Man ſhould gain the whole World, and loſe his own Soul, Mark 8.36. Nor let Diſcouragement ſlacken you in, nor the Threatnings of a Mortal Man force you from your Duty; yea, though he could kill the Body, but be afraid of diſpleaſing him rather, who is able to deſtroy both Body and Soul in Hell, Matth. 10.28.

Laſtly, A very prevailing Temptation to ſin, wherewith wicked Men will conſtrain others to join with them therein, are the Evil Cuſtoms of the World. And they are the more prevalent, becauſe Cuſtom is apt to take off the Senſe and Fear of hurt in the moſt unchriſtian Practices. But a Chriſtian muſt courageouſly, and vigorouſly Renounce, and withſtand the force of all ſinfull Cuſtoms whatſoever, eſpecially ſuch as are Immoral. And indeed there will be the greateſt Courage required to the diſcharge of this part of a Chriſtian's Warfare, Cowardiſe, and a fear of Reproaches, being, I am perſwaded, the only cauſe of moſt Mens complying with even the Barbarous Cuſtom of Duelling in vindication of their Honour, and of many other of their ſinful Courſes. But true Courage and Bravery (as Philoſophy and Religion, and the ſober Reaſon of all Wiſe Men tell us) will deſpiſe the vain Opinions of the Unthinking and Impious Croud, which, for the moſt part are in the wrong; and will ſteadily purſue what is Vertuous and Fit, and Reaſonable, and Religious, notwithſtanding the fooliſh Reproaches of the many. And a truly Chriſtian Spirit will ſignalize himſelf by ſuch a cloſe ſiding with Chriſt, and his Laws, as being perſwaded that he who thus nobly Confeſſes him before Men, the ſame will the Son of Man Confeſs, and own as a Faithful Servant, and applaud as a Noble Confeſſor, before the Angels of God, Luke 12.8.

HAving explain'd to you the full meaning of Renouncing the Devil and all his Works; as alſo the Pomps and Vanities of this wicked World, which are two of thoſe formidable Enemies we are Liſted under Chriſt to encounter, it remains now only to conſider the

Third and laſt, viz. the ſinful Luſts of the Fleſh, how far we are alſo bound to Renounce them. And thus to know our ſelves, eſpecially our Natural Imperfections, as this will give us occaſion; ſo it is the moſt uſeful part of Knowledge; and for the more full diſcovery of ſo important a Subject, 1. I will ſhew you what is meant by the Fleſh. 2. What by the Sinful Luſts of the Fleſh. 3. What by All the Sinful Luſts of the Fleſh. And together with each of theſe, I will alſo declare unto you, in what ſenſe and how far we are to Renounce the Fleſh, and all its ſinful Luſts And,

YOU have ſeen what is meant by the Fleſh. I am therefore now,

Secondly, To give you, in like manner, the full meaning and importance of the ſinful Luſts of the Fleſh, and to ſhew you in what ſenſe, and how far we are to Renounce them. And as by the Fleſh is meant the whole unregenerate Nature, Soul as well as Body, in this its corrupt ſtate; ſo proportionably by the ſinful Luſts of the Fleſh, muſt be underſtood all the Faculties and Powers of this corrupted Natture, as well the Faculties of the Soul, the Underſtanding and Will, as the Bodily Powers, viz. the Affections, Luſts, and Appetites. 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 them ſinful Luſts of the Fleſh, juſt as the whole unregenerate Nature was ſaid to be Fleſh, that is either, 1. As thoſe ſeveral Faculties of the Soul do move downwards from God and Heavenly Things, immediately and immoderately towards the Creatures. Or, 2. As the Inferior and Bodily Powers, the Affections, Luſts and Appetites, do diſorderly Rebel againſt the Superiour Faculty of the Underſtanding and Reaſon, and do carry the Will into Slavery to 'em. And as to the Faculties moving downwards.

I. Conſider we the Mind, whoſe proper Appetit is after Knowledge; and this very deſire of Knowledge becomes a ſinful Luſt of the fleſhly Mind, and ſuch as muſt be Renounc'd by us, in theſe Caſes following, Firſt, When we are deſirous to know things which are either hurtful to be known, as the Experimental Knowledge of Evil or Sin, the thing that ruin'd our firſt Parents; or when our Curioſity gives us a ſtrange Itch to know Hidden things, ſuch as are not proper for Man to know, as the Decrees of Predeſtination, and the Counſels of God's Will, which are the Ark that no Mortal Eye, ought to look into, and is forbid, Deut, 29.29. Secondly, This Appetite of the Mind, the deſire of Knowledge, becomes a ſinful Luſt of the Fleſh, when Perſons immoderately Study to be exquiſitly skill'd in whatever Arts and Sciences, to the neglect, or contempt of Divine Knowledge; whereas the Knowledge of the Chriſtian Religion, and all that concerns our Immortal Happineſs, ought to be much preferr'd to any other; for which reaſon the Apoſtle did ſo earneſtly pray that his Coloſſians might be fill'd with the Knowledge of the Divine Will in all Wiſdom and Spiritual Ʋnderſtanding, and might increaſe in the Knowledge of God, Col. 1.9,10. And Thirdly, We muſt Renounce it as a ſinful and fleſhly Luſt of a corrupted and depraved Mind, when out of pride, Prejudice, and a Contradiction to all ſacred Truths, Men ſet up their own Carnal Imaginations and fleſhly Reaſonings againſt thoſe Spiritual Notions, and thoſe Myſterious Articles of our Faith, which are deliver'd to us in Scripture. Which being ſo Rebellious a Luſt as it is againſt God, we muſt caſt down Imaginations, and every high thing that exalteth it ſelf againſt the Knowledge of God, and muſt bring in every Thought to the Obedience of Chriſt, 2 Cor. 10.5.

II. And as in the Mind and Underſtanding, ſo in the Will, there is this innate Corruption reſiing in that Faculty, which renders it Fleſhly, and tending in all its Choices towards the Creature, and ſo the proper matter of a Chriſtian's Renunciation. The Will, whilſt we remain unregenerate, is not ſubject to the Law of God, neither indeed can be, Rom. 8.7. But in its corrupt State, being always averſe to the Directions of God's Laws and right Reaſon, it perverſly chuſes thoſe things which pleaſe only the Senſes, and ſo becomes in the moſt proper and immediate ſenſe of the Word, a ſinful and fleſhly Luſt. But we muſt bring our ſelves to that habit of Self-denial, ſo as readily to ſubmit to God's Laws, to be govern'd by them, and that in the hardeſt Inſtances, as did Abraham the Father of the Faithful, when God commanded him even to ſlay his only Son Iſaac, Gen. 22.10.

III. The Affections in the Carnal Man do ſadly degenerate into what may too properly be called the ſinful Luſts of the Fleſh. Theſe Paſſions and Affections of ours, ſuch as Love and Hatred, are then right as they ſhould be, when, 1ſt. we place them upon proper Objects; or, 2dly, when we ſteer them towards the thing we love, with Deſires proportionable to the Good that is in the Object; that is, when the beſt, and greateſt, and moſt worthy things are purſu'd with our chiefeſt and intenſeſt Affections, things of a middle Nature, with leſs eager Paſſions, and the loweſt of all Goods with the leaſt Deſires.

But, 1ſt, Theſe Affections of Love and Hatred, and all the reſt, muſt be utterly Renounc'd, and ſubdu'd, which we ſhall find our ſelves to have miſplac'd 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.

2. And we muſt Renounce and ſubdue our Affections, ſo far as we find them 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, we muſt not love God, with an Inferior degree of Affection, and worldly Things, with a Superiour; but as God is the Supream Good in himſelf, and the Author of all the Good we enjoy; we muſt therefore love him accordingly with the intenſeſt Degrees of Affection; ſo Matth. 22.37. Thou ſhalt love the Lord thy God with all thy Heart, with all thy Soul, and with all thy Mind.

III. The laſt of theſe Powers of our corrupted Nature, which are here to be Renounc'd, 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. And muſt therefore be ſo far renounc'd by us, that Firſt we muſt not give our Appetites a Looſe after undue Objects, for Chriſtians muſt reliſh better Things than to make Proviſion to fulfil the Luſts of the Fleſh, Rom. 13.15. Nor, Secondly, muſt we Chriſtians gratify the Cravings of our Appetites in Eating and Drinking to undue Meaſures, but indeed muſt take great heed to our ſelves, leſt at any time our Hearts be over-charged with Surfeiting and Drunkenneſs, and ſo that Day come upon us unawares, Luke 21.34. But eſpecially, Thirdly, it behoves Chriſtians to Renounce thoſe which are peculiarly call'd the Luſts of the Fleſh; whether, 1ſt, Luſting after a ſtrange Woman: Or, 2dly, after a Man's own Wife in unlawful Meaſures; for Fornication, and all Ʋncleanneſs, let it not be once named amongſt you, as becometh Saints; for this know, that no Whoremonger, nor unclean Perſon, hath any Inheritance in the Kingdom of Chriſt, and of God, Eph. 5.3,5. And thus I have fully conſider'd thoſe ſeveral Faculties ahd Powers both of Soul and Body, as they become ſo many ſinful Luſts of the Fleſh, by moving downwards from God and Heavenly Things, immoderately towards the Creature.

Secondly, And now I am to conſider the Lower Faculties, viz. the Affections, Luſts, and Appetites, as ſo many ſinful Luſts of the Fleſh, under another Notion, and as they do diſorderly Rebel againſt the Superiour Faculties of the Underſtanding and Reaſon, and do carry the Will into Slavery to them. And theſe we are to Renounce, by ſubduing them to the Government of Religion and Reaſon; by which means we ſhall reduce Man in ſome meaſure to his Primitive State of Innocence and Integrity, which is the great Deſign of Chriſtianity. We muſt ſubdue, I ſay, the Fleſh, with all its Luſts and Appetites, its Paſſions and Affections, all our fond and fooliſh Imaginations, and falſe Prejudices, to the Power and Conduct of right Reaſon, enlightned by the Word and Spirit of God, remembring that We are Debtors, not to the Fleſh, to live after the Fleſh; for if we live after the Fleſh, we ſhall die; but if we through the Spirit do mortify the Deeds of the Body, we ſhall live, Rom. 8.12,13. which brings me to the

Laſt Particular propos'd to be explain'd, and that is to ſhew you, What is meant by Renouncing All the ſinful Luſts of the Fleſh, and in what Senſe, and how far, we muſt Renounce them All. And, in a word, 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 Commands. There muſt be no Fleſhly Luſt ſuffer'd to reign in us, for the Wrath of God is revealed from Heaven againſt All Ʋngodlineſs, and Ʋnrightiouſneſs of Men, Rom. 1.18. And particularly, our Care and Buſineſs muſt be to oppoſe Luſts of Temper and Conſtitution, which Matth. 5.29,30. is called a cutting off the Right-hand, and a plucking out the Right-eye; which becauſe it is an hard Doctrine to carnal Men, the Neceſſity of it is much endeavour'd to be evaded and ſhiſted off, by perverting the meaning of the Word of God.

And ſo I have at length throughly explain'd to you this important Subject of Renouncing the Devil, the World, and the Fleſh. And from what has been ſaid upon it, it does appear, that as the State you have Liſted your ſelves in your Baptiſm is a ſtate of Warfare; ſo now you have in ſome competent Meaſure been inſtructed how you may conquer and ſubdue all your Spiritual Enemies; or as your Catechiſin expreſſes it, how you may Renounce the Devil, and all his Works; the Pomps and Vanity of this wicked World; and all the ſinful Luſts of the Fleſh.

HAving explain'd to you the Firſt of thoſe Conditions requir'd on our parts in the Covenant of Grace, viz. That we ſhould Renounce the Devil, &c. I come now in like manner to explain to you the

Second, Which is, that we believe all the Articles of the Chriſtian Faith. In commenting upon which Words, I. I will declare to you what is meant by Articles. II. What it is to Believe them; and then, III. That we muſt believe them All. And,

Firſt, I am to declare to you ſomething in general concerning the Nature of theſe Articles, or Chriſtian Truths, which are to be Believ'd. The whole Bible, both Old and New Teſtament, is the Object of a Chriſtian's Faith, becauſe All Scripture is given by Inſpiration of God, 2 Tim. 3.16. But there being ſome Truths Revealed in Holy Writ, 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; and becauſe they are the ſtrongeſt Motives to a Holy Life; for theſe Reaſons theſe Truths are peculiarly call'd the Articles of our Chriſtian Faith, and muſt therefore be more peculiarly and explicitely believ'd by us. And what thoſe Articles are, you have ſumm'd up out of the Scriptures, and given you in that Form of ſound Words which we call the Creed.

Secondly, And now I am to ſhew you, what it is to Believe thoſe Articles, ſo as to make you capable of Life and Happineſs. And you muſt be ſo throughly and firmly perſwaded of their undoubted Truth, as to be accordingly Influenc'd by the Belief thereof, to the practice of Good Works, and then to betake your ſelves to Jeſus Chriſt to Intercede with his Father for his Gracious Acceptance of the Good that is in you.

1. I ſay, your Belief of theſe Articles muſt be Operative and Practical; it muſt be ſuch a Faith as does move and influence you to Good Works, or that worketh by Love. Gal. 5.6.

Such was the Faith of Abraham, who by his Belief in God was excited to the higheſt, and the hardeſt Act of Obedience that was poſſible to be perform'd; for Heb. 11.17,18. we read, that by Faith Abraham when be was Tryed, Offered up Iſaac, and he that received the Promiſes offered up his only Son, and he a Son too in whom God had promis'd him great Bleſſings; and yet, at God's Command, he readily Obey'd, believing however, that God would be as good as his Promiſe to him, though it was by raiſing him again from the Dead.

And, indeed, Faith is always an Operative and Active Principle, whenever the Things Believ'd are of great Importance, or Concernment to us. And ſuch it is certain the Articles of our Chriſtian Faith are, they being all of 'em ſo many Motives, and thoſe the moſt powerful in the World, to ſtir us up to a diligent Reformation of our Hearts and Lives. Every one that hath this Hope, or Faith in God, Purifieth himſelf, even as God is pure. 1 Joh. 3.3.

2. The Belief of the Articles of our Chriſtian Faith muſt be ſuch, as withal cauſes us to betake our ſelves to Jeſus Chriſt, to intercede with God the Father, for the acceptance of our good Works; for God hath ſent forth 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. Rom. 3.25.

Laſtly, And now I am to ſhew you, what it is to Believe All the Articles of our Chriſtian Faith. And,

1. To Believe them All, does import, that we muſt aſſent with an undoubted Perſwaſion of their Truth, and Divine Authority to All, and every one, of thoſe Great Articles of Chriſtianity, contained in the Apoſtle's Creed, that Form of Doctrine which was deliver'd to the Chriſtians. Rom. 6.17. And,

THIS is the Third of thoſe Conditions requir'd on our ſide in our Baptiſmal Covenant. And that I may fully, and to the beſt purpoſe, explain this to you, I will, Firſt, Lay before you what it is to Obey God's Holy Will and Commandments; or how far you muſt be Obedient to the Holy Will and Commandments of God, as ever you will hope to obtain Salvation, or to be Inheritors of the Kingdom of Heaven. Secondly, I will ſhew you what it is to walk in the ſame all the Days of your Life; or how long you muſt perſevere in ſuch Obedience. And this you muſt to the end of your Lives. Thirdly, I will clear the Doctrine of Evangelical Obedience, as ſo ſtated, from thoſe Doubts that may be raiſed againſt it. And,

I. As to the Nature and Meaſures of Chriſtian Obedience, It is a ſincere and entire Obedience to all the Laws of the Goſpel. Sincere it muſt be, by being a true and undiſſembl'd Service of God, oppoſite to all Hypocriſy, or a falſe and ſeigned 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 or Frailty we commit, ſhall, upon our Prayers to God, be forgiven us; and even our wilful Tranſgreſſions, when we repent of, and forſake them, through the Mediation of Chriſt, and the Grace of the Goſpel, ſhall not be imputed to our Condemnation. And,

1. 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. The Lord thy God requires of thee to Love, that is, to Serve him, With all thy Heart, and with all thy Soul, Matth 22 37. which ſhews, that God accepts not of a heartleſs Service, nor accounts himſelf Obey'd by what was never intended for him.

Not that God does forbid us intending in ſome meaſure our own Advantage in the Performance of his Commands; for the greateſt Saints we read of, had a reſpect to the Recompence of Reward Heb. 11.26. But,

1. That Man's Obedience is Inſincere, who, together with his Intention of ſerving God, joins another • ntention of ſerving Sin, as thoſe who made long Prayers, the better to enable them under that ſanctify'd Diſguiſe to devour Widows Houſes. Mark 12,40. And,

2. When a Perſon ſhall deſign ſome Temporal Ends in his Vertuous Practices, as much, or more than he intends God's Service; for, in reſpect of our Love to God, we muſt even hate Father and Mother, and Wife and Children, the deareſt Intereſts and Concerns we have in this World. Luke 14.26.

2. Evangelical Obedience muſt be Entire; that is, Firſt, The Obedience of the whole Man. Secondly, To the whole Law. And, Thirdly, Perform'd at all Times. And,

Firſt, It muſt be the Obedience of the whole Man. Thus our Saviour ſtates the Meaſures of it, Luke 10.27. Thou ſhalt Love the Lord thy God with all thy Heart, or Will, with all thy Soul, or Affections, with all thy Strength, or Bodily Powers, and with all thy Mind, or Underſtanding. And, 1ſt, we muſt Love and Serve him with all our Mind, or Underſtanding; that is, all the Thoughts and Imaginations, all the Contrivances and Counſels of our Hearts muſt be govern'd by, and kept in Obedience to the Laws of the Goſpel, or we muſt bring into Captivity every Thought to the Obedience of Chriſt, 2 Cor. 10.5. And as with all our Minds, ſo, 2dly, With all our Wills: For the Choice, as well as the Practice of our Duty, is neceſſary to render it acceptable with God; for Inſtance, Whoſoever looketh on a Woman, to luſt after her, hath committed Adultery with her in his Heart, Matth. 5.28. So that a wicked Will is in God's Sight, as well Criminal, as a wicked Act 3dly, As we will render our Obedience that of the whole Man, and thereby acceptable to God, we muſt regulate our Souls and Affections, conforming them wholly to what God Commands. No Man, ſays our Saviour, Matth. 6.24. can ſerve two Maſters; for if he Loves the one, he will Hate the other. By this he lets us know, that our Love and Obedience muſt go together. And, Laſtly, We muſt obey God with all our Strength, or bodily Powers; and it is not a meer Approbation, and Love to the Ways of God will be enough. Little Children, ſaith St. John, Eph. 3.7. Let no Man deceive you, he that doth Righteouſneſs is Righteous; that is, you muſt not be flatter'd by your ſelves, nor others, as if any Thing leſs than doing and acting Vertuouſly, will be accepted by God.

This is the diſtaſtful part in Obedience, and therefore many would build their Hopes upon cheaper Services; as that God would accept of the Will for the Deed, and the like. But whatever Men thinks 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, ye that work Iniquity Matth. 7.23.

Secondly, To render our Obedience Entire, it muſt be an Obedience to the whole Law. We muſt not think we may pick and chuſe in the matter of Duty; for if we Obey not all, we are not right in any; for he who breaks the leaſt, or allows himſelf in the breach of the leaſt of God's Commandments, ſhall be called leaſt in the Kingdom of Heaven, Matth. 5.19. that is, none at all. Thus we muſt Obey All God's Holy Will and Commandments, which brings me to the

Third Thing neceſſary to render it Entire, and that is this, that our Obedience muſt be perform'd at all Times. And this is co incident with the

II. General propos'd, which was to ſhew you, What it is to walk in the ſame all the Days of our Life. And the meaning of theſe Words is, that 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 being Obedient 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 muſt be uniform: We muſt Obey him in all Things, and wilfully tranſgreſs in none. For if, after Men have once eſcaped the Pollution of the World, through the Knowledge of Chriſt, they are again entangled therein, and overcome, then is the latter end worſe with them than the beginning, 2 Pet. 2.20. And, He that endureth to the end ſhall be ſaved, ſays our Saviour, Matth. 10.22.

III. And now I am to clear the Doctrine of Evangelical Obedience, as thus ſtated, from thoſe Doubts that may be raiſed againſt it. And it will be objected, that if ſo ſincere, entire, and uniform an Obedience, as has been ſaid, be requir'd at the hands of Chriſtians, there appears no difference between it, and that perfect Obedience requir'd of Man in his State of Innocence, as alſo that Legal Obedience requir'd under the Covenant of Works.

And negatively, this difference is not ſo great, but that our wilful and choſen Sins, committed againſt Knowledge and Conſcience, will ſtill put a Bar to our Salvation, even under the Covenant of Grace; for if he that deſpiſed Moſes Law, died without Mercy, of how much ſerer Puniſhment ſuppoſe ye, ſhall he be thought worthy, who hath trodden under Foot the Son of God, and hath counted the Blood of the Covenant an unholy Thing, and hath done deſpite to the Spirit of Grace, which they do, who ſin wilfully, Heb. 10.28,29. So that the difference between the Law and the Goſpel is not ſuch, and ſo wide, as that wilful Sins ſhall be now unpuniſh'd. But yet the difference is very great and comfortable; and it is this;

First, That as to our unchoſen and involuntary Sins, which through the weakneſs and frailty of our Nature, we cannot avoid; and therefore by Ignorance, and for want of Conſideration, we have committed; ſuch Sins as theſe, I ſay, through the Mediation of Chriſt, ſhall now, under the Covenant of Grace, be graciouſly paſſed by; ſo that thoſe who have ſincerely and entirely, in the Senſe as has been delivered, obey'd the Laws of the Goſpel, ſhall not be called to an account for ſuch. For Chriſt who is our High Prieſt, will have Compaſſion of the Ignorant, and of them that are out of the way, Heb. 5.2. And this is the firſt great difference between the Firſt Covenant made with Adam, wherein the leaſt Sin was unpardonable, and this ſecond Covenant of Grace, wherein through the Mediatiion of Chriſt, all our unwilling and 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, and ſhall not prejudice, or hinder our being Inheritors of the Kingdom of Heaven.

Among the Jews, according to the ſtrictneſs of Moſes's Law, the Puniſhment took place upon the firſt wilful Breach. He that deſpiſed Moſes Law, ſaith the Apoſtle, if it were in an Inſtance where the Law threat'ned Death, died without Mercy, Heb. 10.28. But our Saviour came into the World to abrogate, as well the Rigour of Moſes's Law, as of the firſt Covenant, and to preach up an univerſal Pardon upon Repentance. And ſo much is Remiſſion of Sins upon Repentance the great Doctrine of the Goſpel, that our Saviour both began his Preaching with it, Repent, for the Kingdom of Heaven is at hand, Matth. 4.17. And when he left the World, he commanded his Apoſtles, that Repentance and Remiſſion of Sins ſhould be Preached in his Name to all Nations. Luke 24.47.

IN order to a full Explication of all that pertains to the Nature of the Covenant of Grace, having already, in the firſt place, given you an account of the Terms and Conditions of it, both on God's part, and on ours; both what it is to be 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: And what it is to Renounce the World, the Fleſh, and the Devil; to Believe in God, and Obey him, which are the Conditions to be perform'd on ours: My next Work muſt be (and then I ſhall have Inſtoucted you in all that pertains to the Nature and Subſtance of this gracious Covenant) to ſhew you, II. What a happy State of Salvation this is, to be in ſuch a Covenant with God. III. To declare to you by whoſe Mediation we obtain'd it. It was through Ieſus Chriſt our Saviour. IV. I am to repreſent to you by whom we were called into it. It was our Heavenly Father who hath called us to this State of Salvation. And then, V. And Laſtly, I am to make you ſenſible, what Infinite Thanks we do owe unto 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. To proceed then, in order to a more complete underſtanding of the whole Nature of the Covenant of Grace, whoſe Terms and Conditions I have before explain'd.

II. I ſhall now repreſent to you, how this Covenant of Grace does reſtore us to a State of Salvation. Salvation does import a Deliverance from Danger and Miſery, and a State of Salvation does import the being put into a Condition of Safety where one may be ſafe and ſecure if he pleaſes. And if it be ask'd, how we came into a State of Miſery before? It was through the Rebellion of our Firſt-Parents, whereupon they, and all their Poſterity were expell'd Paradice, and Condemn'd to dye, Gen. 3. And had the firſt Covenant remain'd uncancel'd, we could have never eſcap'd. But when we were in this deſperate and undone Condition, then was God of his infinite Goodneſs graciouſly pleas'd to Cancel the firſt Covenant, nailing it to the Croſs of Chriſt, Col. 2 14. And he was pleas'd 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 Almighty, 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 before mentioned, and which I have already explain'd, and prov'd unto you. And now,

III. It will be infinitely worth our while to enquire by whoſe Mediation we obtain'd ſuch a Civenant of Grace, and were reſtor'd thereby into a State of Salvation. And it was through Jeſus Chriſt our Saviour. For ſuch was the Goodneſs of the Son of God, that when it was neceſſary that Satisfaction ſhould be made to Divine Juſtice, then did Chriſt Jeſus give himſelf a Ranſom for all, 1 Tim. 2.6. And becauſe we muſt continue ſtill in a miſerable State and Condition, whilſt under the rigour of the Firſt Covenant, that required a Perfect, Exact, Unſinning Obedience, which we in our Fallen State could not be able to perform, he moreover became a Mediator of a better Covenant which was eſtabliſhed upon better Promiſes, Heb 8.6. So that through the Mediation of Jeſus Chriſt our Saviour, you ſee it is, that we have been called to this State of Salvation.

IV. And now let us enquire, by whom we have been Called to this State of Salvation. And it was our Heavenly Father who hath Called us to this State of Salvation, through Ieſus Chriſt our Saviour; that is, the ſame Heavenly Father who granted us, and the ſame Jeſus Chriſt who purchas'd this State of Salvation for us, have alſo moſt mercifully call'd us to it. Our Heavenly Father was much concern'd to have us call'd into it, as appears from the earneſt manner of St. John's Expreſſion, And we have ſeen, and do teſtify that the Father hath ſent the Son to be the Saviour of the World, Joh. 4.15. And the Son was no leſs vigorous in it, It was his Meat to do the Will of God that ſent him, and to finiſh his Work, John 4.34.

And how did he graciouſly woe and importune his own Fooliſh, Rebellious Subjects to come into this State, and to accept the Terms of Salvation. O Jeruſalem, Jeruſalem, how often would I have gather'd thee as a Hen gathereth her Chickens under her Wings, Matth. 23.37. And that no means might be wanting to the end of the World, to reduce the Rebellious and Miſerable Race of Men to a ſtate of Happineſs; As the Father ſent him, ſo he ſent Apoſtles upon the ſame gracious Meſſage, John 20.21. And having all Power given unto him in Heaven, and Earth, he Commiſſion'd thoſe Apoſtles to go and teach all Nations, Baptizing them in the Name of the Father, the Son, and the Holy Ghoſt; and teaching them to obſerve all Things whatſoever he had commanded them, promiſing to be with them in the carrying on this Great and Bleſſed Work, of bringing Mankind home to God, even to the end of the World. Matth. 28.18,19,20. And now,

V. And laſtly, What infinite Reaſon have we heartily to thank Almighty God our Heavenly Father, that he hath called us to this ſtate of Salvation through Jeſus Chriſt our Saviour. This is the laſt thing to be ſpoke to in the Explication of theſe Words. And indeed it is a matter which infinitely deſerves the deepeſt ſenſe of Gratitude, and the utmoſt Acknowledgements of the Divine Goodneſs upon two Accounts.

Firſt, Becauſe of the extraordinary advantage it is, to have God in Covenant with us; for God condeſcending by Covenant, to engage himſelf to make good to us the Benefits contained in it, this gives us all poſſible aſſurance of theſe Bleſſings: And upon that aſſurance the ſtrongeſt Conſolations and Comforts alſo, to chear us in going through the Difficulties we ſhall meet with in our Chriſtian Warfare. Thus the Apoſtle, Heb. 6.17,18,19,20. God willing more abundantly to ſhew unto the Heirs of Promiſe the Immutability of his Counſel, confirmed it by an Oath, or 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 both ſure and ſtedfaſt, and which entereth into that within the Veil, whither the Fore-runner is for us entered, even Jeſus.

Secondly, And being call'd into Covenant, and having all God's Mercies thereby ſecured to us: This is a ſingular Happineſs, when ſo many Millions of his Creatures, both Angels and Men, do want this favour.

As to the Fallen Angels, the Covenant of Grace was a Favour never afforded by God to any of 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; alas! There are many Nations now in the World, who have not yet enjoy'd 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. But now in Jeſus Chriſt, ye who ſometimes were afar off, are made nigh by the Blood of Jeſus, who is our Peace: And are no more Strangers and Foreigners, but Fellow-Citizens with the Saints, and of the Houſhold of God. Eph. 2.13,14,19.

And it 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 Aſſuran •… of its Terms; the Promiſes on God's part, and the Conditions on ours, it being thus mutu • lly ſe • l'd to, betwixt God and us.

Firſt, Baptiſm, I ſay, is an Outwa • d Rite, or Ceremony of our Saviour's own Appointment, for the ſolemn admitting of Perſons into the Covenant of Grace. To underſtand which, you muſt conſider that to have ſome Outward Rites and Solemnities in Religion, is agreeable to the Frame and Conſtitution of Humane Nature, as being moſt apt to receive Impreſſions from ſenſible Things. And this eſpecially is requiſite in the Admiſtion of Perſons into Religious Societies by Covenants.

The Iſraelites, it is well known, they were entred into the Covenant God made with them by Circumciſion, Gen 17.13. And that they were by Baptiſm, at leaſtwiſe during their ſojourning in the Wilderneſs, is teſtified by St. Paul, 1 Cor. 10 2. They were all Baptized into Moſes, or initiated into the Religion of Moſes, in the Cloud, and in the Sea. And as to the Heathens, they were initiated into their Superſtitions by Purgations, or 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, which no doubt he choſe as what would be acceptable to both Parties; but eſpecially as more ſignificative of Chriſtian Purity. And ſo indiſpenſibly neceſſary to our Admiſſion into the Church he has made Baptiſm, that it is expreſly and poſitively told Nicodemus, Joh. 3.5. Except a Man be born of Water, and of the Spirit, he cannot enter into the Kingdom of God. And that no Pretences of being Baptized by the Spirit, may be thought enough, to render Water Baptiſm unneceſſary, St. Peter Commanded, even thoſe who had actually and really received the Holy Ghoſt, as well as himſelf, to be Baptized in the Name of the Lord. Acts 10.44,47.

Secondly, Baptiſm was inſtituted for the better Confirmation, and Inſurance of its Terms, the Promiſes on God's part, and the Conditions on ours, it being thas mutually and interchangeably, as it were, ſealed to betwixt God and us There are two Parties, concern'd in Baptiſm, the Miniſter who is God's Ambaſſador, or Agent, 2 Cor. 5.20. and the Perſon Baptized. And the Miniſters receiving into the Church by the Ceremony of Baptiſm, is a Sealing to the Promiſes on God's part, as the others preſenting himſelf to Baptiſm, is putting, as it were, his Seal to the Counter-part of the Covenant.

And as it gives wonderful Aſſurance of mutual Perſormances to enter ſolemnly into Covenant together; ſo that which is eſpecially to be conſider'd in this caſe, is this; that the Mercies on God's part are ſo infinitely above the meer Merit of our Performances, that we could by no means pretend to ſuch Favours, upon all that we can poſſibly do in the Service of God; but now after that God has ſolemnly covenanted upon our Repentance, Faith, and Sincere Obedience, to forgive us our Sins, and to reward us with Eternal Life; we have a Legal Right and Title, to thoſe unſpeakable Benefits conferr'd upon us. He will be Juſt to forgive us our Sins, 1 Joh. 1.9. And we ſhall have a Right to the Tree of Life. Rev. 22.14.

And, Firſt, that you may ſee the Power of Holy and Chriſtian Reſolution, (leaving the two latter Points to be alſo fully treated upon in their proper Place) I will ſhew you, 1. Wherein Chriſtian Reſolution does conſiſt. 2. How much the forming of a ſtrong Reſolution will crnduce to the Performance of the Covenant. And,

Firſt, As to the Nature of Chriſtian Reſolution; it is a Peremptory, but Rational Determination of the Will to a vigorous and ſpeedy Execution of thoſe Vows and Promiſes made in Baptiſm, notwithſtanding all Temptations to the contrary; and this publickly and ſolemnly declar'd.

The Reſolved Chriſtian does not Heſitate and Doubt, or Halt betwixt God and Baal, with the unreſolv'd Jews, 1 Kin. 18 21. but is determin'd to adhere to God. And in this Determination of his, he is fixt and peremptory, not fickle and unconſtant, like ſome who are ſinning and then repenting; and yet after they have been in their Penitentials, are again ſinning.

And Chriſtian Reſolution is a Rational Determination of the Will: That is, it it 〈◊〉 an Obſtinacy and Stubbornneſs without o • contrary to Reaſon; but upon a due weighing the Dangers and Difficulties of the one ſide, not to be compar'd with the infinite Rewards on the other, it is a fixt Choice of enduring, even the greateſt Difficulties in proſpect of ſuch mighty Rewards, as the wiſeſt courſe to be taken. And the reſolute Diſciple of Chriſt does not weakly and faintly with he could, but determines actually to proceed to a vigorous Execution of his Vows and Promiſes; and that ſpeedily too, like David, who having thought upon •… s ways made haſte, and delayed not to keep God's Commands, Pſal. 119.60. Nor does he make Exceptions of ſome particular Luſts, of ſome darling Sins, but reſolves to mortily his moſt beloved Luſts, and to encounter the rougheſt Aſſaults of all his Spiritual Enemies, being perſwaded, with S. Paul, that neither Life, nor Death, ſhall ſeparate him from the Love of God. Rom. 8.38,39.

Laſtly, And the ſincere Chriſtian, to complete his Reſolution, will Publickly and Solemnly proteſt it to all the World, that it is the full determination of his Heart to adhere faithfully to God againſt all his Enemies, the World, the Fleſh, and the Devil. Publickly and Declaratively he will do thus when Sinners are moſt impudent and publick in declaring their own Impieties. And Solemnly he will make theſe his Reſolutions before the Biſhop, and the Congregation at his Confirmation, and by pronouncing then that he will perform in his own Perſon, the Vows made by his God-fathers and God-mothers in his behalf at Baptiſm.

Secondly, And now I am to ſhew you, how much the forming of ſuch a Reſolution, as you have ſeen, will conduce to the Performance of your Baptiſmal Covenant.

And 1ſt, it will go a great way towards it to be Determin'd in your Will, and fix'd in your Purpoſes; the having a Will and Mind to a thing; being that which will put a Perſon on to do any thing towards the attaining it. As we daily ſee thoſe who are Reſolv'd to be Rich, ſpare no Pains, nor Care, and ſtick at no Dangers that they may compaſs their beloved Mammon. And indeed, Reſolution is neceſſary towards the gaining of any Point where there is Danger and Diffi • ulty in the way

But eſpecially, i • his highly neceſſary to be very Reſolute in oppoſing the Temptations of Satan, whom t. reſiſt you muſt be ſtedfaſt in the Faith, 1 Pet 5 9. He will try all Methods, not only by ſubtilty, but by force, to engage you in Sin, and therefore you muſt Put on the whole Armour of God, that ye may be able to ſtand in the Evil Day, and having done all to ſtand; that is, all will be little enough to enable you to ſtand, but ſtand therefore you muſt, having your Loins girt, ſays the Apoſtle, Eph. 6.13,14. which Words do expreſs the utmoſt Reſolution as neceſſary to defect him. And that will do; for when he finds a Chriſtian is Reſolv'd, he then leaves him to the Conduct of God's Holy Spirit.

And the ſame Reſolution is alſo neceſſary to overcome the Luſts of the Fleſh, which are boiſterous Enemies, and you muſt, out of hand, cut them off, and pluck them out, Matth. 5.29. for elſe, whilſt you Parley with them, they will ſlide into your Hearts. And laſtly, the wicked Men of the World are by no means ſo ſucceſsfully Reſiſted, as by letting them know, that you are reſolved againſt thoſe Ways and Courſes they would draw you into; for finding you reſolv'd, lewd Companions will no longer haunt you.

HAving ſhew'd you how effectual a Means Holy Reſolution will be towards the performance of your Covenant with God.

Secondly, I come now to ſhew you, that it muſt be a Reſolution took up, not in Confidence of our own Strength, but of God's Grace and Aſſiſtance. In order to make which appear. I. I will repreſent to you how weak naturally we all are; and how unable of our ſelves to overcome Temptations, and to perform our Covenant with God. II. I will then ſhew you, what the Divine Aſſiſtance is; and what meaſures of it proportionably to ſuch our Neceſſity, God will beſtow upon you.

And as to the Firſt, our own natural Weakneſs, which makes the Divine Aſſiſtance ſo neceſſary to us; nothing is more certain than that the whole Nature of Man is miſerably Deprav'd by Sin. Ever ſince the Fall of our Firſt Parents, the Light of our Underſtanding, which ſhou'd direct, is become dark and dim; our Wills crooked and perverſe; our Affections are ſet upon Earthly Things; and our Luſts and Appetites are wholly bent after what pleaſes our Senſes, in direct Oppoſition to the Laws of God, and of right Reaſon. We ſee, as the Apoſtle Words it, Rom. 7.33. A Law in our Members; warring againſt the Law in our Minds, and bringing us into Captivity to the Law of Sin, which is in our Members; ſo that were it not that Chriſt, amongſt other high Benefits, has purchas'd for us ſufficient Grace to Renew us throughout, we might have always reaſon to bewail our State in the following Words of the Apoſtle, Ver. 24. O wretched Man that I am, who ſhall deliver me from this Body of Sin; But now have reaſon to thank God, through Jeſus Chriſt our Lord. Ver. 25. For we can do all Things through Chriſt that ſtrengthened us. Phil. 4.13.

Secondly, And what the Divine Aſſiſtance is, and what Meaſures of it, proportionably to our Natural Neceſſity, God will beſtow upon us to enable us to perform our Covenant with him, I will next ſhew you.

And, by God's Grace, I do mean, A ſecret Power and Efficacy of the Divine Spirit, accompanying the Word into the Mind and Will, by means whereof the Goſpel does more readily and effectually work upon both, to the Renewing of them, and to the reſtoring the Image of God into the Soul; namely, that Righteouſneſs and Purity which we had loſt by our Fall. Such is the Divine Aſſiſtance.

And the Meaſures of it were, and always will be, ſuch as are proportionable to the Neceſſities of the Church. Governours and Teachers in the Church ſhall have the Spirit of Government, and Gift of Teaching, and every private Chriſtian may expect ſuch Graces and Aſſiſtances as are neceſſary and proper for him.

In the firſt Ages, when the Occaſions of Divine Aſſiſtance were Extraordinary, then did Chriſt beſtow upon his Apoſtles, and others, divers Extraordinary Gifts; viz. Of Miracles, Prophecy, Diſcerning of Spirits, divers kinds of Tongues, and the Interpretation of Tongues, 1 Cor. 12.10. But now, that the Church is eſtabliſh'd, and the Truth of Chriſtianity already Prov'd and Believ'd, God does aſſiſt the Miniſters of Religion only with the Ordinary Graces of his Spirit, in the diſcharge of their Miniſtry.

And yet even the Ordinary Aſſiſtances are Extenſively very large; inſomuch that every Power and Faculty of our Nature, our Underſtandings, Wills, and Affections, which are ſo much deprav'd, ſhall be ſo ſtrengthened by the Divine Efficacy, as to diſcharge their proper Parts in the Service of God. Upon which account all our Chriſtian Vertues are called the Fruits of the Spirit. Gal. 5.22.

And the Divine Grace and Aſſiſtance is alſo Intenſively very powerful and ſtrong in the working of this Change within us: The Goſpel being not a Letter that killeth, as was the Law, but the Spirit which giveth Life, 2 Cor. 3.6. that is, Grace which is the Gift of the Spirit, is now join'd to, and goes along with the Goſpel in a far greater degree than it did under the Law. And that in ſo powerful a manner, that St. Paul tells us, that neither is he that Planteth any thing, nor he that Watereth, but God that giveth the Increaſe, 1 Cor. 3.7. Where the whole Succeſs of our Preaching, in rendring it effectual, he tells us, is from God's Grace, not from our Skill who preach it. And ſo much for the ſecond Means, whereby you ſhall be enabled to perform your Covenant with God, namely, the Help and Aſſiſtance of God.

IN theſe Words you have Prayer ſet down, as a third Means whereby you will be enabled to perform your Covenant with God. And in order to make it appear ſuch to you, Firſt, I will ſhew you what is meant by praying unto God. Secondly, I will lay before you how, and in which way Prayer will be effectual to the performance of your Covenant.

And, Firſt, By Prayer, in the largeſt Senſe of the Word, is meant any Addreſſes made unto God, as well Confeſſions and Thankſgivings, as Petitions and Interceſſions, as appears in the Inſtance of the Phariſee and the Publican, Luke 18.10. both which are ſaid to go up to the Temple to pray, when the one Thank'd God, that he was ſo Perfect, the other Confeſs'd, he was a great Sinner.

Secondly, And now I am to ſhew you, how effectually Prayer will contribute towards the performance of your Covenant. And this it will do ſeveral ways.

1. As it will morally diſpoſe you to be Obedient unto God. For if being in the Preſence of an excellent. Perſon will caſt an Awe upon you, ſo that you cannot eaſily think, much leſs do a baſe Action; how much more will it Influence you to be Good and Vertuous, if you ſhall conſtantly approach the Divine Preſence in Prayer.

Nay, 2. Conſtant Prayer will more than diſpoſe you. It will naturally inforce you to be faithful towards God. I mean, it is a Duty of that Nature, that it is ſcarcely to be imagin'd how any one ſhould perſevere in Prayer, and yet perſiſt in withal to violate his Covenat with God: The Wiſe man aſſuring us, Prov. 28.9. that He who turns away his Ears from hearing the Law, that his Prayer ſhall be even an Abomination to the Lord. But,

3. And eſpecially Prayer, duly Qualify'd, will be a moſt effectual means to enable you to diſcharge your Covenant, as it procures for you the Grace and Aſſiſtance of God, without which you cannot perform it; Of which you have a full Proof, Luke 11.13. If you being Evil know how to give good Gifts to your Children, how much more ſhall your Heavenly Father give the Holy Spirit to them that ask him? Which Words do, with a great deal of Force, ſhew how plentifully God will give you his Grace, to enable you to ſerve him, if you ſhall ask it of him. And let this ſuffice to have ſpoken of thoſe ſeveral Means, whereby you ſhall be enabled to perform your Covenant with God.

I ſay, Having been the Children of Believing Parents; for that ſuch have a right to be Baptiz'd, or to be took into Covenant, may be fairly concluded from that of St. Paul, 1 Cor. 7.14. For the Ʋnbelieving Husband is Sanctify'd by the Wife; and the Ʋnbelieving Wife is Sanctify'd by the Husband, elſe were your Children unclean, but now are they Holy. Where Children are ſaid to be Holy, not as Inherently Sanctify'd, but as Privilegially, or Federally Holy; juſt in the ſame Senſe as St. Peter, 1 Ep. 2.9. calls the whole Catholick Church of Chriſtians, Holy, Ye are a Holy Nation, a Peculiar People, meaning thereby that they were Holy by Profeſſion, as being Confederated with a Holy God, by a Holy Religion and Covenant. And if the Children of one Believing Parent have the Privilege to be accounted thus Holy, much more may the Children of both. But for farther Evidence, I will briefly prove theſe Six Particulars.

I. I ſay Infants were Initiated by Circumciſion to that Evangelical Covenant made with Abraham. The Covenant made with Abraham, Gen. 17. wherein it was promis'd, that in his Seed all the Nations of the Earth ſhould be Bleſſed, was the ſame in Subſtance with the Second Covenant made with Adam, Gen. 3.15. wherein it was promiſed, that the Seed of the Woman ſhould bruiſe the Serpent's Head; that is, ſhould deſtroy the Devil's Kingdom. And it was the ſame alſo in a more imperfect Edition of it, with that which was made with Chriſt; for it contain'd the ſame Goſpel Promiſes of Pardon, Juſtification, and Happineſs, by conferring of which, Abraham, and we, and all his Spiritual Seed, are Bleſſed; and it had the ſame Condition on the Performance of which thoſe Promiſes did depend, viz. an Obedient Faith, for Abraham Believed in God, and it was accounted to him for Righteouſneſs. Rom 4.3.

And now, that Infants, even at Eight Days old, were then to be Initiated into this Covenant by Circumciſion, is to be ſeen, Gen. 17.11,12. And if Infants were then to be Initiated by an Outward Rite, why not now, ſince it is but the ſame Covenant? Eſpecially when it is conſider'd, that as he was cut off from the Covenant who was not Circumcis'd, Gen. 17.14. The Ʋncircumcis'd Manchild, whoſe Fleſh of his Foreskin is not Circumcis'd, that Soul ſhall be cut off from his People: So that Perſon is to be Excluded the Church, who is not Baptized; for it is expreſly ſaid, that Except we be born of Water, and the Spirit, we cannot enter into the Kingdom of Heaven. John 3.5.

II. And as Infants was Circumciſed into that Evangelical Covenant made with Abraham; ſo they were both Circumcis'd, and all Baptized into that Legal One deliver'd by Moſes. That they were admitted by Circumciſion, no one doubts; but that they were Baptized, is not ſo commonly underſtood and known, but wants not its Evidence even from Scripture; as 1 Cor. 10.1,2. where St. Paul tells us, All our Fathers were under the Cloud, and all paſſed through the Sea, and were all Baptized unto Moſes; that is, the Religion of Moſes, in the Cloud, and in the Sea. And that their very Infants, as well as their Parents, were ſo Baptized is certain, for that all were alike under the Cloud, and in the Sea.

And as for the Teſtimony of Jewiſh Writers, they tell us, that during their Travels through the Wilderneſs, their Children, inſtead of being Circumcis'd (which would make them ſore for Travelling) were Baptized into the Religion of Moſes, and that in all Ages, Proſelytes and their Children were admitted by Baptiſm.

III. And now it ſeems to me beyond all doubt, to have been the Intentions of our Saviour, that Children ſhould continue to be Initiated into the Chriſtian, Church by Baptiſm alſo, he having Adopted the Jewiſh Rite of Baptiſm, for the Sacrament of Initiation, without excluding Children from being Baptized: For finding it Cuſtomary in the Jewiſh Church to Baptize them into Covenant with God, if he had deſign'd any Alteration of the Perſons, he would certainly have forbidden Children to be Baptized. And finding it Cuſtomary ſo to Initiate them, there was no neceſſity of his giving any new Command about it, as being Practis'd already. And it is ſufficient Warrant to continue the uſe of it to Infants, that when he Adopted Baptiſm to be a Chriſtian Sacrament, he did not forbid it to Children, whom he found in Poſſeſſion of it.

IV. And agreeably to the Mind of their Maſter, the Baptizing of Infants into the Covenant of Grace, was in all probability practis'd by the Apoſtles of Chriſt. For why? In three ſeveral places, namely, Acts 16.15. and again, v. 33. and 1 Cor. 1.16. we find that whole Families were Baptized: And as it is ſcarcely to be believ'd, that there were not Children in ſome of them; ſo if there were, it muſt be concluded, that they alſo were Baptized; eſpecially if we conſider, that it was the known Cuſtom in the Jewiſh Church, from which Chriſtian Baptiſm was deriv'd, of Baptizing all, both Children and Servants, together with the Heads of the Families, when any were Proſelyted and Converted.

V. And it was very agreeable to the Ends and Reaſon of Baptiſm, and the Nature of the Covenant of Grace, that Infants ſhould be Baptized into it. It is a very unreaſonable Prejudice to think that Infants are not capable of entring into Covenant with God. The contrary of which does plainly appear, Deut. 29.10,11,12. Ye ſtand this day, all of you before the Lord your God, your Tribes, your Elders, your Little Ones, that thou ſhouldſt enter into Covenant with the Lord thy God. And that Circumciſion, the Token of the Covenant, Gen. 17.11. was imprinted upon Infants is what every Body knows.

Nor is there any think, in the Nature of the thing, that ſhould exclude Infants from being Parties in it. It conſiſts, as has been often ſaid, of certain Invaluable Privileges and Benefits made over to us on God's Part, and of certain very reaſonable Conditions to be perform'd on ours. And they are doubtleſs capable of having Privileges conferr'd upon them: For the Child of an Attainted Rebel may be reſtor'd to his Blood; and Minority is no hindrance to the Inheriting of an Eſtate. Nor are they leſs capable of being bound to Conditions, as appears from the now cited place of Deut. 29.13. where the Children, as well as the Elders, enter'd into Covenant, oblig'd themſelves to be to God a People.

Thirdly, If we now conſider what reaſon the Church had to appoint God-fathers and God-mothers to the 'foreſaid Purpoſes.

1. It is ſufficient to juſtify this Uſage, that is for the better Order and Decency of the Adminiſtration, that ſome ſhould be the Month of the Child; that ſo whilſt God by his Miniſter does Promiſe on his Part ſuch invaluable Privileges, the Child, who is ſo infinitely concern'd, may not be ſilent, but may engage to perform the Conditions of his; ſince a Silence on his ſide would look like a ſullen, ungrateful Refuſal of ſuch gracious Overtures, and Terms of Mercy, which would be very indecent.

2. And it is of exceeding great Concernment to the Church of Chriſt, that Security be given that every one who is admitted a Member into it, ſhould live to the Reputation and Intereſt of it. This is no more than what Societies, whoſe Honour and Intereſt is of infinite leſs Conſequence do require; there being no Corporation and Company, that will admit into them any Member, from whom they apprehend any Danger, without giving Security againſt all Diſadvantages that may accrue by his Admiſſion. And ſhall not the Church of Chriſt, whoſe Members, if they ſhould prove Scandalous, it would be of exceeding great Diſadvantage to it, take ſuch a reaſonable Security as may be moſt likely to prevent ſuch a Miſchief to it, as the having ignorant and vitious Members of it?

HAving ſhew'd you, I. The Meaning of the Words, God fathers and God-mothers. II. The Nature of their Office. And, III. What Reaſon the Church had to Appoint God-fathers and God-mothers, both to Repreſent and Engage for the Infant in Baptiſm. IV. And, Laſtly, beſides the Reaſon of the Thing, for the further Juſtification of the Uſe of God-fathers and God-mothers, to introduce Infants to Baptiſm, I will prove out of Scripture, as a Power and Authority given by Chriſt to the Governors of the Church, to make ſuch Reaſonable Conſtitutions as they ſhall think fit, for the greater Order and Decency of Divine Adminiſtrations, and the better Edification of the Souls of Men: So that the Churches Appointing of God-fathers and God-mothers, was a moſt Excellent, Rational, and Uſeful Inſtitution to this purpoſe.

I ſay, Beſides the Reaſon of the Thing; for it is ſufficient to juſtify any Eccleſiaſtical Inſtitution, that it be reaſonable, though not particularly enjoin'd by any expreſs Scripture. Some Things indeed there are in Religion, quite above our Natural Reaſon, as the Myſteries of Chriſtianity: And other Points of Faith and Practice, though they are cognizable by right Reaſon, Yea, and why even of your ſelves, ſays our Saviour, Judge you not what is right, Luke 12.57. Yet it is by Scripture, as the moſt perfect Rule that we are to be Govern'd in the Belief and Practice of ſuch Things. But as to thoſe Modes and Circumſtances requiſite for Order and Decency in Divine Worſhip, and for the greater Solemnity of Divine Adminiſtrations, it is wholly left to the Reaſon and Diſcretion of Church Governors to appoint ſuch, as appears from 1 Cor. 11.13,14,16. Judge in your ſelves, is it comely that a Woman pray with her Head uncovered, doth not even Nature, that is the Reaſon of the Thing, teach you? But if any Men be Contentions, we have no ſuch Cuſtom, nor the Churches of God; that is, if People will be ſo perverſe, I think it ſufficient to tell them, as that which ought to govern them, the Nature and Reaſon of the Thing, and the Cuſtom of the Church is againſt them. Well, but to make this Matter clear, upon the due underſtanding of which, the Peace of the Church does ſo much depend;

Firſt, I will farther prove out of Scripture, that there has been a Power and Authority given by Chriſt to the Governors of the Church, to make ſuch reaſonable Conſtitutions as they ſhall think fit, for the greater Order and Decency of Divine Worſhip, and for the better Edification of the Souls of Men. And then,

I Have in way of Comment upon the Preliminary Queſtions and Anſwers of the Church-Catechiſm, giving an account of your Baptiſmal Covenant, in which my Chief Deſign has been to prepare you who are Young, for a very Neceſſary and Solemn Ordinance, viz. Confirmation. And now in Concluſion, the better to apply the foregoing Diſcourſes to that purpoſe,