who Besieges a City does always assault the weakest part of the Walls So does he attack the Soul where he perceives its greatest Infirmities Such infinite Reason have we to consider our own Natures and to keep a particular watch on that side where we are most Blind and to set our selves with the greatest Vigour to Resist and Repel the Temptations wherewith he will assault us there And this is the Second way given you in Scripture to Resist Satan's Temptations viz. Watchfulness and Diligence to know our selves and to discern his Temptations that so you may not be Ensnared by them The Third Is by Prayer to God to Protect you from them And Thirdly we must be constant and fervent in Prayer to 〈◊〉 to pro◠us from 〈◊〉 Thus Jam. 4.8 after we are commanded to Resist the Devil and he will Fly from us as an effectual way so to do we are bid to Draw nigh to God and he will draw nigh to us that is if we will make our humble Addresses to God by Prayer he will be ready to assist us against all his Temptations And indeed there is extraordinary Reason you should diligently and earnestly Pray to God to Protect and Preserve you from Satan's Delusions The Devil is a Spirit and therefore is naturally Endow'd with a great deal of Knowledge abundance more than we Men are capable of attaining to And moreover by the Experience of many Thousand Years from the Creation of the World unto this Day he has greatly Improv'd himself in all manner of mischievous Cunning and Subtlety so as not to be Ignorant of any way whereby he may most successfully prevail over us to draw us into Sin Both which things consider'd we were not capable to Cope with him if left to our selves But our Comfort is this that the Devil can go no farther than his Chain and as the Divine Goodness will not Permit him to attempt whom and how he pleases It was not before he had Leave that he could Tempt Job 2.6 so in reference to all sorts of Temptations whatsoever we have a most sure word of Promise 1 Cor. 10.13 that God is Faithful who will not suffer you to be Tempted above that you are able but will with the Temptation also make a way to escape that you may be able to bear it But then if you would have him a Protector always ready at Hand to assist you you must as was said Draw nigh to him and he will draw nigh to you What shall I say Why what farther Directions are necessary for Resisting of Satan's Temptations together with an earnest Exhortation so to do are given you in those most Excellent words of the Apostle to the Eph. 6.10 11 12. with which I shall conclude Finally Brethren be strong in the Lord and in the Power of his might Put on the whole Armour of God that ye may be able to stand against the Wiles of the Devil For we wrestle not against Flesh and Blood but against Principalities against Powers against the Rulers of the darkness of this world against Spiritual wickedness in high Places Wherefore take unto you the whole Armour of God that ye may be able to stand in the Evil day and having done all to stand And so goes on in several Verses shewing with what Armour you must prepare your selves wherewith to defend your Innocency against the Assaults of Satan viz. with Truth or the Knowledge of the Gospel with Righteousness Charity Faith the Hope of Salvation and the Word of God And then adds as I before directed you That you must Pray always with all Prayer and Supplication in the Spirit and watching thereunto with all Perseverance THE Fourteenth Lecture First That I should Renounce the Devil and all his Works the Pomps and Vanity of this wicked World and all the sinful Lusts of the Flesh HAVING already in order to the Explication of these Words shew'd you Who the Devil is what are his Works what is meant by Renouncing the Devil and all his Works and how necessary it is we should absolutely do so I come now Secondly In like manner to Explain unto you What 's meant by the Pomps and Vanity of the wicked World and in what sence and how far we must Renounce the wicked world w th its Pomps and Vanity Three things here to be explain'd and accordingly Renounced 1. The world 2. The wicked World and 3. The Pomps and Vanity of this wicked world What is meant by the Pomps and Vanity of this wicked World and to shew you in what Sence and how far you must Renounce the wicked World with its Pomps and Vanity To Renounce the Pomps and Vanity of this wicked World There is not a word here but will require some Explication As to the word Renounce indeed it may suffice what I before told you that it is of various Significations according to the Nature of the Thing to be Renounc'd by us And there being Three Things in these Words necessary to be Explain'd First The World Secondly the wicked World and Thirdly the Pomps and Vanity of this wicked World I will Expound to you the Meaning of each and will withal shew you in what sence and how far you are to Renounce every One of them And First I am to shew you what is meant by the World and in what Sence and how far you are to Renounce the World The World in Scripture does generally pass under a very bad Character and for the most part is mention'd as what does directly oppose God's Glory and our own Happiness Thus Jam. 4.4 Know ye not that the Friendship of the World is Enmity with God and whosoever therefore will be a Friend of the World is an Enemy of God And on the contrary Gal. 6.16 St. Paul gives this Character of himself The World a great Enemy to God's Glory and our own Happiness That through the Cross of our Lord Jesus Christ the World is Crucified unto him and he unto the World And 1 Joh. 5.4 it is universally declar'd that Whosoever is born of God overcometh the World And therefore in the Second Chapter of the same Epist 15 16. we are commanded Not to love the World neither the Things that are in the World being assur'd that If any man love the World the love of the Father is not in him And indeed if we shall search throughout the whole Book of God we shall find such frequent and earnest Commands to Renounce this World and to beware of its Temptations that nothing except Satan the Ring-leader of all our Adversaries seems to be a more Mortal Enemy to the Happiness and Salvation of Mankind than this World And all this consider'd as also that it is made so material a Part of our Baptismal Covenant to Renounce as the Devil so the World I think it concerns you to be well informed what is meant both in Scripture and your Catechism by that World which you are so
pluck thee out of thy Dwelling-place and root thee out of the Land of the Living And who is this that he will serve so Lo the Man that made not God his Strength but Trusted in the Abundance of his Riches and strengthen'd himself in his Substance ver 7. The Reason wherefore Men do so much Covet after and so closely Hug their Riches is because they take 'em to be a sure Security against all Misfortunes and Troubles and will be a Refuge to 'em they think in the Days of Calamity But alas There is nothing more Uncertain and indeed more Dangerous to the Owners thereof than Riches They can neither Fence off Death nor Sufferings but do most usually bring on both and that both from the Reason of the thing as they Excite the Envy and are a Bait to the Covetousness of others to Dispossess him who Enjoys 'em and by the just Judgment of God when Men have unlawfully got or abus'd ' em And now all this consider'd since Idleness and Luxury Pride and Insolence and a Trust in Riches are so highly Provoking to God and since the Rich are so extreamly liable to these of all others The Possessors of great Estates would do well and wisely too so far to Renounce 'em as to Pare off those Superfluities in their Fortunes and to bestow all that to Pious and Charitable Uses which Tempt 'em to such Pernicious Vices Nor is this a more hard and unreasonable Lesson than what was given by our Saviour in a like Case Matth. 5.29 says he If thy right Eye offend thee pluck out and cast it from thee for it is profitable for thee that One of thy Members should perish and not that thy whole Body should be cast into Hell And so we may say in this If Superfluity and Abundance and more than is necessary to provide a Person of those Conveniencies which are requisite to that State and Condition wherein Providence has Plac'd him in the World does directly tend to those Vices now nam'd then it is much better that with Crates he should even throw away that Superfluity For much better it is that his worldly Wealth should sink into the Bottom of the Sea than that it should sink him both Body and Soul in Hell But there is no Necessity for any Man to throw that away which God has bestow'd upon him for better Uses Take care to do Good therewith and then it will Open unto you the Gates of Heaven In so doing you will Renounce those Superfluities of an Estate as to your own proper Use but however it will return into your own Bosoms at last with infinite Advantage and Interest Which brings me in the â—â—d lastly 〈◊〉 suffering â—oss thereâ—â— rather 〈◊〉 Apostaâ—â— from the â—â—th Last Place to shew you How far the Rich are to Renounce their Wealth in Parting with it in Works of Mercy and in suffering the Loss thereof rather than Incur Apostacy And to give you my Sence thereof in a few words God true it is does not always make it the Condition of a Disciple to Sell all that he hath and to give it to the Poor as he Commanded him in the Gospel upon an extraordinary Occasion Nor does he always put us upon the fiery Tryal either to leave all or preserve a good Conscience But however there is doubtless requir'd a better Use to be made of Riches and larger Distributions of what God hath Blest them withal to Pious and Charitable Uses than most of our Rich Ones do commonly think And it is also requir'd that tho' we are not always put to the actual Tryal whether we will follow Christ in the Adherence to Truth and by Renouncing of Error or retain our Riches Yet it is ever requir'd that we should be readily dispos'd to Forsake all and follow Christ suppose there were Occasion which must be the Import of these words Mat. 16.24 If any Man will come after me let him deny himself and take up his Cross and follow me Every One is not actually call'd to take up the Cross by abandoning his worldly Possessions or in any other way the Meaning must be that every Disciple must let this World's Goods hang very loose about him so that he could easily put 'em off when call'd to it And God who searches the Heart and tries the Reins sees whether we are so dispos'd or no. And tho' he puts us not to the actual Tryal he will however Judge us accordingly as he sees we are actually dispos'd And let this suffice for the present whereby you have seen how far we must Renounce the World in general and also in that particular Instance of its Goods the Riches thereof There are several other Ingredients of which this World does consist and in what Sence and how far you must Renounce them shall also God willing be shew'd you But of this the next Opportunity THE Fifteenth Lecture First That I should Renounce the Devil and all his Works the Pomps and Vanity of this wicked World and all the sinful Lusts of the Flesh THE Point that we are now upon is to lay before you the Strength of those Temptations which do arise from the World in General and the several Things therein contain'd in Particular whether they be the Goods or the Evils thereof or such as are of a middle Nature and to shew you in what Sence and how far you are to Renounce ' em And as to such Considerations which concern the World in general and also that first and principal of its Materials the Riches thereof and which are necessary to he laid before you This I have already done and now I am to pass on to the Consideration of A Second of its Particulars viz. The Honours thereof and to shew you what they mean and in what Sence and how far you are to Renounce the Honours of this World What is meant by the Honours of this World in whatsence and how far they are to be Renounced Honour is accounted one of the Principal of this World's Goods and tho' it be much supported by Wealth and Riches yet it is often and sometimes deservedly prefer'd before ' em And Honour properly and strictly What is meant by Honour properly and strictly does signify an inward Esteem bore to a Person upon the account of some worthy Accomplishments and Advantages he is possest of and this inward Sence of his Worth testified by some outward and suitable Respects exprest either by our Carriage towards him or by our Speeches to or concerning him This is what Honour does strictly signify But to the more general and usual Meaning of the Thing What in the General Meaning of the Word both in Scripture and common Language by Honours are also meant the Advantages or Qualities themselves upon the account of which Persons are so Honour'd and Esteem'd and Respected and those outward Respects given 'em upon the account of those Advantages And they may be reduo'd
And especially you must beware of that sort of Lying whereby you will most nearly Resemble him and that is in Slandering and falsly Accusing of any One to the Ruine of his good Name Satan is particularly Stigmatized in Scripture for this sort of Lying and is therefore call'd The Accuser or Slanderer of the Brethren which accuseth them before God Day and Night Rev. 12.10 and it is observable that 1 Tim. 3.11 where Women are charged not to be Slanderers nor false Accusers the Word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be Devils which should be a Warning to them as they would dread so Black a Character to avoid Entertaining one another with Backbiting and speaking Evil of their Neighbours which yet I am afraid is the most usual Conversation when that Sex do meet together Indeed as the pernicious Lye utter'd for the Hurt or Disadvantage of our Neighbour is the most truly Diabolical So all sorts of Lying whatsoever renders such as are Notorious for it Contemptible and Vile amongst Men and Odious to God as does sufficiently appear by the Place and Company they are Rank'd with Rev. 22.15 Without that is Hell are Dogs and Sorcerers and Whoremongers and Murderers and Idolaters and whosoever loveth and maketh a Lye which should make you of all things in the World my Dear Youth to Beware of this Odious Hellish Sin of Lying and I do the more earnestly press you to Hate and Abhor it because Youth are most apt to be Addicted to it And so much for Sin consider'd as a Work of the Devil And now Secondly We should proceed to consider that other great Work of Satan his Tempting of us to Sin But this as it has been his great Employment ever since the Creation of Mankind and will be so as long as there are Men on Earth to be Tempted by him And as his Methods of Temptation are very many and very subtle and it does infinitely concern us Lest Satan should get an Advantage of us that we should not be Ignorant of his Devices For these Reasons I do think it may be profitable to you if I make that great Work of his his Tempting us to Sin the Subject of some particular Discourses by themselves in order to a more full and distinct State of that matter as indeed it is very requisite you should be throughly Inform'd if possible of the Temptations of Satan what they are And therefore leaving that Part for the present I shall proceed to finish this Lecture with shewing you Thirdly what it is to Renounce the Devil and all his Works of Sin To Renoâ—nce a Woâ—d of â—arious Importance according to the Renounced already spoken of and how necessary it is we should absolutely and entirely do so To Renounce is a Word that is apply'd in our Baptismal Vow to several things even all our Spiritual Enemies that would draw us into Sin The Devil and all his Works the Pomps and Vanity of this wicked World and all the sâ—â—â—â—l Lusts of the Flesh they must all of them be Renounced by us And as the Word Renounce does carry in it a great deal of Meaning and is of various Significations according to the Nature of the things to be Renounced So what it does particularly signify with Reference to each of them will best be understood by considering its Importance as apply'd to every One of those things â—enounce â—evil in â—ence of Ancient â—ch was â—sclaime Vsurped â—nion â—ority oâ— Mankind And agreeably therefore to the Explication now given of the Devil To Renounce the Devil is no doubt to Disclaim his Usurpt Dominion and Authority or to leave off having any Communication or Agreement with him or having any Hand in his base and ungrateful Rebellion against God This was no doubt what the Primitive Church understood by Renouncing the Devil for they are Words of a very ancient Use in the Church of God The Devil at the first Rise of Christianity especially had obtain'd a Visible Kingdom and that a Universal Monarchy in a manner over the World Hence he is call'd The Prince of this World Joh. 14.30 He had also his Temples and his Altars and his Sacrifices The things which the Gentiles Sacrifice they Sacrifice unto Devils and not unto God 1 Cor. 10.20 As also many lewd and bloody Plays and pompous Processions were made in Honour of him and he was therefore in Effect The God of this world 2 Cor. 4.4 And now when any were Converted from Paganism to Christianity the Primitive Christians did expresly require from all that were Admitted into that Kingdom of God the Church of Christ a publick and open Renunciation or Abjuration of him or an utter Disowning and Abandoning the Devil's Authority and the Paying any Homage Service or Obedience to him by Worshiping of him or his wicked Angels or by going to those Plays and Processions Instituted in Honour of him Thus does Tertullian an ancient Father inform us in his Book De Corona wherein reciting the ancient Customs of the Church he tells us That just before any were Baptized into the Christian Religion they made a solemn Profession Aquam adituri ibidem sed aliquanto prius in Ecclesia sub Antistitis manu contestamur nos Renuntiare Diabolo Pompae Angelis ejus Tertul. de Corona both at their Entrance into the Water as also a little before they had done when under the Bishop's Hands that they did Renounce the Devil his wicked Angels and Pomps that is those solemn Processions of the Heathen Gods and those Lewd and Cruel Plays us'd amongst the Pagans which were the Ceremonies of State as it were in Satan's Kingdom All subjection to the Devil and all usage of those Rights of his Kingdom they did utterly abandon and forsake And this was what was meant in the Primitive Times by Renouncing of the Devil Renounce 〈◊〉 Works of 〈◊〉 was in â—r Sence 〈◊〉 Abandon 〈◊〉 Forsake â—ry Sin as â—ng the proâ— Service â—he Devil And to Renounce his works of Sin must accordingly signify in their Sence to disclaim abandon or forsake every Sin as being the proper Service of the Devil and in the real Meaning of it no less than a throwing off God's Authority and a disowning his Power For if you will read over Rom. 1. you will find that People upon their forsaking of the True God to serve other Gods which were many of 'em at least no other than Devils did thereupon fall into all manner of Sin and Wickedness as you will see largely describ'd in that Chapter And if you will also look into the Sixth Chapter to the Romans ver 11. you will see that Christians by being Baptized Were to reckon themselves to be dead unto Sin but alive unto God through Jesus Christ our Lord. So that in the Original and first meaning of the Words as to Renounce the Devil was to abjure and disclaim the Power and Dominion of Satan and
to leave off having any Communication or Agreement with him and any Hand in his base and ungrateful Rebellion against God so to Renounce his Works of Sin was to Disclaim Abandon or Forsake all and every Sin as being the proper Service of the Devil and in the real Meaning of it no less than a throwing off God's Authority and a dis-owning of his Power This I say was the first Meaning of the Words in the first Ages of the Church Nor are they to be Interpreted in a much different Sence at this Day For Satan has his Kingdom still in the World The Words are to be understood in much the same Sence at this day Satan having his Kingdom still in the World and even amongst Christians and the Laws of Sin which are the Laws of his Kingdom being still Obey'd by the greatest Part of Mankind and the Laws of Sin which are the Laws of that his Kingdom are Obey'd by the greatest Part of Mankind The Barbarous Nations amongst the Pagans do directly serve him at this Day and it is many a Christian's Lot who is cast amongst 'em to be forced either to Join with 'em in such Impious Service or to suffer Death with Torments for refusing And even in the Christian Pale tho' his Power is much weaken'd here since the Coming of our Saviour to what it was before yet still as Christ has his Church so Satan has his Synagogue amongst us and too many there are within the Limits of Christendom who do openly and avowedly Obey no other than the Laws of his Kingdom All your Atheists and Deists who Blaspheme God and the Christian Religion and all your Profane Swearers and Cursers whom you shall hear every Hour in the Day to Dare God as it were by their horrid Oaths and Imprecations to Damn 'em that is to send 'em to the Devil and all those who Resort to Charmers and Conjurers and Fortune-tellers as many Thousands do in this Nation All these I say are the open and profest Subjects of Satan's Kingdom And how many Lewd and Riotous Livers are there amongst us who do little else but the Works of the Devil and Obey no other Laws but those of Sin So that as you will Renounce the Devil and all his Works in that Sence wherein the Church does at present understand the Words you are with all possible care to avoid being of the Number of such Men. And I know no more that need be said at present This Renunciation for the most Part the same with Repentance to explain the Importance of the words Renounce the Devil and all his Works except it be this That if we consider such a Renunciation as the Act of One who has been heretofore a Slave to Satan and a Servant to Sin then it signifies to Forsake and Abandon the Service of Sin and the Devil formerly Liv'd in and so being a Ceasing to do Evil and a Learning to do well is the same with Repentance But if it be the Act of One of those who may be said to need no Repentance of which sort are Infants who have never committed Actual Sin then to Renounce the Devil and all his Works does mean a firm Resolution never to side with him in his Rebellion against God and as carefully as he can to avoid the committing of any Sin as being that whereby God's Rightful Authority is cast off and the Devil 's Vsurpt Dominion submitted to And so much for the Meaning of Renouncing the Devil and all his Works The Devil â—nd all his â—orks of Sin â—ust be absoâ—utely and enâ—rely Renounâ—ed because And now Lastly it remains that I should shew you how that it is necessary we should Absolutely and Entirely Renounce the Devil and all his Works As to those other Enemies to our Souls the World and our own Flesh there is some Temper to be us'd being neither of 'em are Absolutely and in themselves Evil but only by accident when the World is too intensely Belov'd and our Flesh too much Indulg'd to the Prejudice and Hurt of the Soul and therefore there are some Degrees of Affection and Regard allow'd to both them But the Devil is the Evil One and he is by way of Eminence and Singularity styl'd the Wicked One in the Holy Scripture as Matth. 13.19 There is noâ—hing but Eâ—il proceeds â—rom Satan and 1 Joh. 2.13.19 So that there 's not the least Good and nothing but Evil proceeds from him and therefore no manner of Agreement is to be made with him What Concord hath Christ with Belial 2 Cor. 6.15 Nor are we to imagine we can divide our Service betwixt God and him We cannot serve God and Mammon Matth. 6.24 So that the Devil is Absolutely and Entirely to be Renounc'd by us And Sin â—hether we â—â—nsider it in 〈◊〉 original â—ause and â—ature 〈◊〉 in its sad â—ffects and â—onsequents 〈◊〉 the utmost â—vil And so likewise must his Works of Sin Sin as Sin is entirely Evil Consider it in its Original Cause and Nature and consider it in its Effects and Consequents and there is not a worse Evil in the World than Sin View it in its Original and first Cause and it is a Brat of the Devil 's the First-born of Hell And view it again in its Nature and it is a Choosing of quite other Ends than what the Wise and Good God has Appointed us and ordain'd us for and is a Going quite cross to those Laws and Rules which he has given us And then consider it next in its sad Effects and Consequents and there is no Evil in the World to be Compar'd to it It is a Sin says One which turn'd glorious Angels into hideous Devils and tumbl'd them down from Heaven to Hell It is Sin that fill'd the the World with Woes and Plagues brought Death and Diseases and a vast and endless Summ of Miseries into it It is Sin that torments and terrifies the Conscience that kindles Hell Flames Exposes the Soul to the eternal and direful Revenges of the great God And in a word Sin is so perfectly and only Evil that the worst of Things here were they free from the Contagion and Evil of Sin would be Excellent and Amiable So that Sin also is Absolutely and Entirely to be Renounc'd by us and there is no one Sin nothing in the least of Sin that may willingly be comply'd with â—herefore no â—ne Sin nor â—ny thing the â—ast of Sin â—ust willingâ—â— be comply'd â—ith I say No One Sin nor any the least of Sin for so Poisonous a thing it is in spoiling of every thing that is Good in Man that if we shall allow our selves but in One single Sin it will utterly spoil all our other Righteousness If a man keep the whole Law and yet offend in one Point he is guilty of all Jam. 2.10 And One such single Allowance will stop God's Ears against all our Prayers If I regard Iniquity in my
both stand in the same Rank to avoid all marks of Partiality So that this Place forbids not Precedency and Place to be given or taken by Persons that are in Quality or Authority above others either in Church Assemblies or in other Meetings but only in the Judicial Meetings of those times and not then but because that in the then Apprehensions of Men such Precedency would signify Partiality in the Judge that suffer'd it So that it remains that Titles of Honour Respects and Precedency may be receiv'd when duly given And I thought it requisite to take off these Objections both to clear these mistaken Places of Scripture and that you might not refuse To pay Honour to whom Honour is due which is a Duty upon all men Rom. 13.7 And which a foolish Sect amongst us do deny chiefly grounding the Rudeness of their Behaviour towards their Betters upon the now mention'd places of Scripture which they wrest as they do the other to their own Destruction Thus much upon this Occasion THE Sixteenth Lecture First That I should Renounce the Devil and all his Works the Pomps and Vanity of this wicked World and all the sinful Lusts of the Flesh HAving undertook to give you a particular and distinct account not only of those Temptations which arise from the World in general but also from all the particular things whether Good or Evil therein contain'd And having already survey'd the Riches and Honours thereof and distinctly shew'd you in what Sence and how far you are to Renounce each of them and every Particular included in them I come now to consider Thirdly The Pleasures thereof and to shew you in what Sence and how far you are also to Renounce the Pleasures of this World What 's meant by the Pleasures of this World in what Sence and how far they are to be Renounced Now all Pleasure of what Kind soever it be does arise from the Agreeableness of the Object with some Faculty that can perceive it And therefore Pleasure in general Is that Satisfaction and Delight which any part of our Nature perceives when its Appetites are gratify'd with what it desires And as both Soul and Body have their several perceptive Faculties and Appetites so the Gratification and Satisfaction which is given to both do cause different kinds of Pleasure And accordingly they may all of 'em I do think be reduc'd to these Four Rational Sensitive Sensual and Recreative Pleasures And First As to Rational Pleasure I. Rational Pleasure is very Excellent and Allowable This is that noble Satisfaction and sweet Delight which the Soul perceives when it finds it self Improve in Knowledge or in Vertue or when it reflects upon the Good it has done As to Knowledge the most delicious Dainties are not so truly satisfactory to the Bodily Appetite as real and useful Knowledge is to the Rational nor is Light more grateful to the Eye than Knowledge is to the Understanding And all useful Knowledge especially Divine ought to be sought after with all the Study and Industry possible and we cannot too much indulge the Appetite which craves it Insomuch that St. Paul did not cease to pray for the Collossians and to desire that they might be filled with the knowledge of God's will in all wisdom and spiritual understanding Col. 1.9 And to increase in Vertue to get the victory over our Passions to subdue our Appetites and the like yields so great and pure a Satisfaction that Happiness it self is defin'd to be that Pleasure which the Mind takes in from a sence of Vertue and a conscience of Well-doing and of conforming all things to the Rules of both And then as to that sence of Joy and Comfort which Vertuous and Heavenly Minds do feel in doing Good this is exceedingly more Excellent and Exalted than all worldly and wicked Pleasures as is exemplify'd in our Saviour who counted it His meat and drink to do the will of him that sent him and to finish his work Joh. 4.34 which was To go about doing Good Act. 10.28 So excellent a thing is Rational Pleasure and so much it is our Duty as well as Interest to gratify our selves therewith But yet as Excellent and Heavenly a Pleasure as this is there is room for Renunciation even with respect to this And First No Man must make the end of his Knowledge to be the meer Pleasure of Knowing But First no Man must make meer Pleasure the End of his Knowledge that is we must not seek after Knowledge meerly for Knowledge sake and not for the Use and Instruction of our selves and others The true End of Knowledge is to direct our selves and others thereby to Happiness both in this and the other World And indeed such a Greediness as is seen in some Men of swallowing up all sorts of Learning and not letting others to partake of it and to be Benefited by it is but a better sort of Sensuality and Voluptuousness and ought therefore to be Renounced by every Christian The greatest Goods are ever common They were design'd by God to be so and by good Christians they are made so And Knowledge then being a principal Good every good Man is free in Communicating of that and of Edifying others therewith and therefore it is requir'd of a Bishop whose Knowledge is suppos'd to exceed other Men's that He be apt to teach 1 Tim. 3.2 Nor Secondly must that Satisfaction and Delight which arises from the sence and Conscience of Good and worthy Deeds be so much because we are admir'd and applauded for it as because they are really in themselves Vertuous Secondly And as to that Pleasure which arises from the Sence and Conscience of good and worthy Deeds as much as we may be permitted to relish and enjoy it yet we must take care that our Satisfaction and Delight be more because we are really Vertuous and that we do Good than that we be admir'd and applauded for it for We must take heed that we do not our Alms or whatever other Good before Men to be seen of them otherwise we have no reward of our Father which is in Heaven Matth. 6.1 But to proceed Secondly There is a Sensitive Pleasure and that is when the Animal Life or the Bodily Senses are gratify'd with those Objects which are agreeable to ' em All Pleasure as was said arises from the suitableness and agreeableness between the perceptive Faculties and the Objects that affect them II. Sensitive Pleasure which results from the suitableness between the perceptive Faculties and the Objects that affect them is lawful And our Bountiful Maker as he has given the Animal Life many perceptive Faculties the senses of Seeing Hearing Smelling Tasting and Feeling so he has provided suitable Objects for all those several Faculties and does allow us to Gratify our selves therewith For it is good and comely for one to Eat and to Drink and to enjoy the Good of all his labour that he taketh
under the Sun all the days of his life which God giveth him for it is his portion Eccl. 5.18 Nay it is very necessary that we should take Pleasure in gratifying the sensible Cravings of our Nature for if our Palates do not relish our Meat or if our Stomachs refuse it we should starve And indeed the Comforts and Enjoyments of this Life which we receive from the bountiful Hand of God is a great subject of our Praises and Thanksgivings to him Thou preparest a Table for me in the presence of mine Enemies thou anointest my Head with Oyl my Cup runneth over said Holy David in a great sence of God's bountiful Goodness towards him in bestowing upon him so many worldly Comforts Thus these Sensitive Pleasures may be lawfully Enjoy'd by us and they are only then and so far to be Renounc'd when they become Thirdly Sensual These Pleasures unlawful only when they become Thirdly Sensual which when they do they are indeed the greatest Temptations the World has to draw us into Sin and many Thousands there are whom when nothing else could Corrupt have been miserably soil'd by the Power of sensual Pleasures Which what they are and how far to be Renounc'd I come now to declare unto you And it is then that these Sensitive Pleasures which otherwise would be for the Preservation and Comfort of our Nature and the Matter of our Praises to God It is then I say that they become Sensual and so are to be Renounced when they gratify only our corrupt and depraved Natures As the sensitive Nature craves such things as are suitable to it and are necessary to its Preservation and Comfort in this Life and sensitive Pleasures are such as arise from such allowable Gratifications So the Sensual and Corrupted Nature of Man craves these sensitive Pleasures beyond Bounds and Moderation It prefers 'em before Rational and Divine Pleasures It appears to relish no Enjoyments like those of Sense it gluts it self with sensitive Pleasures so as to surfeit on these Sweets Nay and lastly the Sensual Man does load and burthen his Nature therewith so as to render it unfit for he Duties of his Calling and Religion These are the inordinate Cravings of the sensual Nature and when we gratify this corrupted Nature of ours to this immoderate Degree with Sensitive Pleasures then those Pleasures which were in themselves allowable become Sensual and such as must be utterly Renounced by every Christian And as we will accordingly Renounce Sensual Pleasures First We must not prefer Sensitive Ones in our Judgments or Desires either before our spiritual Joy in God or the eternal Joys of his Kingdom As First when we prefer 'em in our Judgments or Desires either before our spiritual Joy in God or the eternal Joys of his Kingdom which is what the Carnal Man does do Which is I say what the Carnal Man does do For while the Flesh is the prevailing Ingredient in any Man he only relishes the satisfaction of the Senses He cannot enjoy God he cannot delight in doing his Will no more than a Swine can in clean Pasture whose natural Property inclines him only to wallow in the Mire But when the Soul is clarify'd and purg'd by the great Refiner how sublime and satisfying a Pleasure does it feel in the Love of God and in his Service As in natural Feeding when the Palate is in due Temper our Tast commends our proper Food to the Appetite and the Appetite to the Stomach but a foul Stomach dis-affects the Appetite spoils the Palate and the most savoury and wholesom Meat is loathsom when the Disease is the Taster Thus if the Soul be in its due Temper the Doing the will of God would be our Meat and Drink mixt with a sweeter Pleasure than those natural Operations are but the Soul in the unregenerate Man is so Corrupt and Carnaliz'd that it has no tast of the pure Delights of Blessed Spirits in Communion with God Like the Israelites who despis'd the Bread of Angels and impatiently long'd for the Onions and Garlick and Flesh-pots of Egypt But this must no be our Temper but with the Holy Psalmist we must be able experimentally to say The fear of the Lord is clean enduring for ever the judgments of the Lord are true and righteous altogether more to be desir'd are they than Gold yea than much fine Gold sweeter also than Honey and the Honey-comb Psal 19.9 10. Secondly And we must Renounce it as a great sign of a sensual Spirit which relishes no Enjoyments like those of Sence II. When a Man relishes no Enjoyments like those of Sence When a Person is observ'd to be wholly in a manner purveying for the Belly Cooking or Ordering his Dishes always commending or rather quarrelling with every thing he eats or drinks No the Discourses of Philosophical wise and vertuous Minds is even at the very Table of other-guess Matters than of the Excellency of that Dish the Poynancy of such a Sauce or the Flavour of such and such Liquors And with these Epicures we may justly Expostulate in the words of our Saviour Are ye yet without understanding Do ye not yet understand that whatever entereth into the mouth goeth into the belly and is cast out into the Draught Matth. 15.17 And it is sure a sign of an Understanding below the Excellency of the Soul of Man to concern it self so much about what in few Hours will go down into the Guts the Sink and the vilest part of the Body Thirdly It must be Renounced as a high and sinful Sensuality to glut our Senses so as to surfeit on these Sweets III. When he gluts himself so as to surfeit on these Sweets There is nothing which does more decay Nature which brings upon us more desperate and incurable Diseases and does more precipitate and hasten a sudden Death than Excess in the Gratifications of Men's Lusts and Appetites But this is grosly to abuse the Creatures of God which were allowed us only for our Use It is to make but an ungrateful Return to him for all his Bounties And is unnaturally to destroy our selves for the sake of a paultry Pleasure which vanisheth in the very Enjoyment of a Pleasure which is mixed with more bitter Ingredients than Gall and Wormwood For even in their Laughter the heart of those sensual Men is sorrowful and the end of their mirth is heaviness Prov. 14.13 Lastly The Deliciousness of those Pleasures must not cause any one to load and burthen his Nature therewith to that Degree as to render him unfit for the Duties of his Calling and Religion And lastly when the Deliciousness of of these Pleasures causes him to load and burthen his Nature therewith so as to render him unfit for the Duties of hâ—â— Calling and Religion in which respect those do Offend who do so immoderately indulge the Appetites in Eating and Drinking that they are drowsy and sleepy even under the Messages sent them from
turn'd upside down The Affections Lusts and Appetites do now Reign and Reason and Conscience are dragg'd after them in miserable Slavery And as to the Will of an Unregenerate Man the most that it can do is not without Reluctance and Regret to comply with the Temptations of the Senses like him in St. Paul I know that in me that is in my Flesh dwelleth no good thing for to will is present with me but how to perform that which is good I find not for the Good that I would I do not but the Evil which I would not that I do Rom. 7.18 19. The best that can be suppos'd of the Unregenerate Man is this that after the Preaching of the Laws of God to him and a Divine Light has been let thereby into his Understanding he does approve in his own Mind of the Ways of God as most excellent Such was he in St. Paul Rom. 7.22 I delight in the Law of God after the inward Man that is according to the Understanding or Superiour Faculty contrary to the carnal or bodily part of him such a one does approve of what the Laws of God do prescribe But then alas he must own that he sees another Law in his Members warring against the Law of his Mind and bringing him into Captivity to the Law of Sin which is in his Members v. 23. So that the State of an Unregenerate Man is a State of meer Confusion Disorder and Rebellion the Affections Lusts and Appetites rising up in Opposition to the Dictates of the Mind and Conscience And it is a State of meer Impotency and Weakness the Mind and Conscience being so far unable to govern the Affections Lusts and Appetites that these latter get the better of the day carry the Mind and Reason captive and force it slavishly to do what the Flesh requires to have done by it so exceedingly spoil'd and broken in the Unregenerate Nature is all that Excellent Frame and Constitution wherein Man was at first Created 2. And consequently then the Image of God wherein Man was at first Created must needs be miserably defaced 2. The Image of God wherein he was first Created defac'd in a State of Unregeneracy For why In that Excellent Perfection and Order which appear'd in the Frame and Constitution of Humane Nature it was that those lively Strokes of the Divine Power Wisdom and Goodness were plainly visible But as a mishapen and monstrous Picture in which there is nothing of Regularity and good Feature cannot without Injury be said to Resemble some Excellent and Goodly Personage so neither can the defac'd and deform'd Nature of an Unregenerate Man be said to be made after the Likeness of God Some Faint and Remote Resemblances true it is do still remain under all those Defacements even as in the Ruines of a Stately Palace there may appear something of Admirable Architecture There is still remaining in the most Corrupt Nature True it is that part of the Image of God which consisted in those things which are Essential to Man as Man that is the Soul and all its Faculties of Understanding Will and Affections these do still remain the same for Substance as they were before But the Image of God as it consists in our Moral Perfections viz. in the Order and good Harmony of the several Faculties of Humane Nature with respect one to another and in that Perfection which did Originally belong to each single Faculty The Image of God I say in this respect is miserably defac'd in the Natural Man As to the good Harmony of the several Faculties and Powers of Humane Nature you have already seen how that is spoil'd And as to the Perfection which should be in every one of these several Faculties that in an Vnregenerate Man is very little Alas in his Understanding what is there now but Blindness and Darkness What in his Will but Stubborness and Perverseness What in his Affections but Violence and Disorder And what in his Lusts and Appetites but Sensuality and Irregularity So sadly is the whole Nature of the Unregenerate Man Corrupted so that little or nothing of the Image of God does now remain in him But Lastly Above all Man in his Unregenerate Nature is now miserably Alter'd from what he was in that all the Faculties and Powers of Soul and Body instead of Inclining towards and Centring upon God and Heavenly Things tend downwards towards the Creature Lastly the Tendency of all the Faculties both of Soul and Body are towards the Creature As to the Appetites and Desires in the Unregenerate they are in a manner wholly sensual and are hardly ever to be satisfy'd with what Gratifies the Senses The Affections also are wholly set upon Worldly Enjoyments and the Will does also preferr and chuse such far before Spiritual Consolations And what is more in the Unregenerate Man the very Mind and Conscience is defil'd Tit. 1.15 And they who are after the Flesh do mind the things of the Flesh Rom. 8.5 do mind Earthly Things Phil. 3.14 Their whole Thoughts and Contrivances their Meditations and Purposes are wholly upon those poor and paltry Vanities of this World and are altogether taken up in making Provisions for the Flesh and their Hearts and Affections cling closely and solely to the Earth Hence it is said of such that they live after the Flesh Rom. 8.13 and that they walk after the Flesh 2 Pet. 2.10 they are so wholly Addicted to Fleshly and Worldly Things And thus you see what is meant by the Flesh And now it is time to consider in what sense and how far we must Renounce the Flesh And 1. The Flesh must be Renounc'd by our being Renew'd in the whole Frame and Constitution of our Nature after the Image of God To Renounce 〈◊〉 Flesh is be renewed 〈◊〉 the whole â—rame and â—â—nstitution 〈◊〉 our Nature â—â—ter the Iâ—age of God Thus we are commanded Eph. 4.22.23 24. to put off concerning the former Conversation the Old Man which is corrupt according to the deceitful Lusts and to be Renewed in the Spirit of our Minds and to put on that New Man which after God is Created in Righteousness and true Holiness So that the whole Corrupt Nature must be Restor'd as near as it can to its first Constitution and that Divine Likeness wherewith it was then stamp'd That is the Mind which is now covered with Darkness and Ignorance must be Enlightned with true and practical Knowledge Ye have put on the New Man which is Renewed in Knowledge after the Image of him that Created him Col. 3.10 The Will which is now obstinately bent against the Ways of Righteousness must be made compliant with God's Will The Affections which are now set upon Worldly Things must be called off from these Earthly Vanities and fix'd upon Spiritual and Heavenly Objects And Lastly the Lusts and Appetites which in the State of Nature are continually Rebelling against the Mind must be Reduc'd to their Original
Angels and is now that Arch-Rebel against God He with many Legions of Inferior Angels whom he drew into the same Conspiracy is Banisht Heaven pag. 86 Being acted with a Spirit of Revenge against God he afterwards withdrew Mankind to join with him in his Rebellion And prevailed so far till God's Authority was almost utterly Banished from amongst Men. Which occasion'd the Son of God's coming into the World to recover Mankind The Works of the Devil in general are First Sin By Sin God's Authority is thrown off which is the Devil 's constant work pag. 87 Whoever therefore does wilfully sin does strike at God's Authority For which Reason no Sin ought to be the subject of any Man's Mirth Some Sins more particularly the works of the Devil First Such as are directly level'd against God's Authority viz. Idolatry Sorcery Charming Witch-craft and Conjuring as also Resorting to such as use those unlawful Arts. pag. 88 Secondly Such as express more of the Devil's Temper than others viz. Pride Envy pag. 89 Malice Thirdly Such as are more the Practice of Satan himself than other Sins viz. Murder Apostacy Lying and especially Calumniating and Evil-speaking pag. 90 To Renounce a Word of various Importance according to the Renounced pag. 91 To Renounce the Devil in the sence of the Ancient Church was to disclaim his Usurp'd Dominion and Authority over Mankind To Renounce his Works of Sin was in their sence to abandon and forsake every Sin as being the proper Service of the Devil pag. 92 The Words are to be understood in much the same Sence at this day Satan having his Kingdom still in the World and even amongst Christians and the Laws of Sin which are the Laws of his Kingdom being still obey'd by the greatest Part of Mankind This Renunciation for the most part the same with Repentance pag. 93 The Devil and all his Works of Sin must be absolutely and entirely Renounced because There is nothing but Evil proceeds from Satan And Sin whether we consider it in its original Cause and Nature or in its sad Effects and Consequents is the utmost Evil. Therefore no one Sin nor any thing the least of Sin must willingly be comply'd with pag. 94 And indeed if the Nature of Satan and of Sin and the horrid Consequence of yielding to either be well consider'd it is hardly possible not absolutely and entirely to Renounce both However this if we do not do we shall forfeit all Right and Title to those infinite Blessings held forth in the Covenant of Grace pag. 95 LECT X. To Tempt is to make a tryal of a Person To Tempt a thing morally Good or Evil according to the End thereof To Tempt a Person in order to prove his Vertue or discover his Corruption consistent with the Justice Wisdom and Goodness of a Governour and thus God does Tempt Men. pag. 97 First Thus he tempted Abraham to try his Faith and to reward him for it Secondly Hezekiah to discover his Hypocrisy and to humble him in the sight thereof These Temptations of God are therefore in no sence to be Renounced but to be Rejoyced in because for our Good pag. 98 A Temptation to ensnare a Person into some Sin that so God's Anger may be kindled against him And the Person punished for this Transgression is wicked and malicious and so the Devil together with the World and the Flesh do tempt us The vast Concernment it is to us to know his Temptations The several Heads of Satan's Temptations pag. 99 By what Methods he first tempted our first Parents and still does continue to tempt us First By insinuating into the Minds of Adam and Eve false Notions of God and an ill Opinion of their Maker and Governour particularly with respect to his Justice and Mercy pag. 100 And by Entertaining false Notions of God's Justice and Mercy do Men generally Encourage themselves in Sin at this Day But all such Conceits of God are to be utterly renounced and cast out of our Thoughts as Diabolical Suggestions most destructive to our Souls Secondly By Corrupting the Understanding and Reason of Man by putting him upon curious Enquiries after useless Matters and upon making a sinful Experiment of the differences between Good and Evil. pag. 101 The Mind of Man naturally desirous of encreasing Knowledge Experimental Knowledge of Sin clouds the Reason and stupifies the Sence of Spiritual things And even meer Curiosity after less Profitable things takes off from the Knowledge of God and our Selves and the Means of Happiness pag. 102 By these Means he brings that Ignorance in Divine Matters which reigns in most Men's Minds And being spiritually Ignorant Men are easily led into whatever Sin and Misery This therefore another Wile of Satan's which must be carefully avoided pag. 103 Thirdly By Bribing the Affections with something nearest our Hearts and rather than disoblige and lose which we will commit any thing that is Evil. And by whatever we most place our Affections upon does he still Inveigle us to do what is Forbidden And therefore our Saviour would have us bear that Indifferency of Affection towards our nearest Relations as to be able to Forsake them and their Interests rather than God Lastly By exciting their Lusts and Appetites after the forbidden Fruit by proposing the fairest Objects and most delicious Dainties to their Senses pag. 104 And by the same Methods does he prevail to this day upon the far greatest part of Mankind to Rebel against God For Man being made up very much of Sense so that nothing enters into the Soul but through the Doors of our Senses we are easily prevail'd upon by what gratifies our Senses Especially the Senses of Seeing and Tasting pag. 105 But our being taken only with Outward things is such an high Ingratitude to God who hath provided so much better for us and such an Abuse to our Souls which are capable of relishing higher Enjoyments as is not to be Endur'd pag. 106 LECT XI What Temptations Satan levels against the Church of Christ God recovers out of the fallen Race of Mankind a Body of Men the Church to his Service Listed 'em under Jesus Christ to Fight against Satan The Devil enrag'd to have his Prey snatcht out of his Teeth continually Attacks it His first and chief Endeavours are utterly to destroy it from off the Face of the Earth pag. 107 This he Endeavour'd to do in the Person of Abel And when afterwards Recruited in the Family of Seth yet he Reduc'd it again by the Bloody Posterity of Cain to Eight Persons in the Days of Noah When after the Flood God chose Abraham and his Posterity to be a special People unto himself Satan endeavour'd utterly to have Extinguisht that People by his Servant Pharaoh And in all Periods till our Saviour's coming he stir'd up the Idolatrous Nations their Neighbours especially the Four Monarchies to Harrass them But soon after that Christ appeared in the World did he most vigourously Exert his