indeed an unspeakable Blessing we enjoy above many other People For now in Jesus Christ we who sometimes were afar off are made nigh by the Bloud of Christ who is our Peace Ephes 2.13 14. And are no more Strangers and Foreigners but Fellow-Citizens with the Saints and of the Houshold of God vers 19. It is counted a great Privilege amongst Men but to enjoy the Freedom of a City or Corporation as that which puts those who enjoy it above the Condition of Strangers and gives 'em to partake of many singular Advantages which Foreigners want But by being taken as Fellow-Citizens of the Saints and of the Houshold of God into Covenant with him we are Enfranchised Citizens of the New Jerusalem whereby we are entituled to all those Privileges which Christ has purchased for us which are unspeakable and invaluable and which does place us as has been often said in so much a better State and Condition than the rest of Mankind Such infinite reason have we heartily to Thank Almighty God our Heavenly Father that he hath Called us to this State of Salvation through Jesus Christ our Saviour THE XXV Lecture In my Baptism wherein I was made AS to what concerns the Nature and Substance of the Covenant of Grace I have already opened and declared to you I have shewed First What are its Terms Secondly That it restores us to a State of Salvation Thirdly By whose Mediation we obtained so gracious a Covenant and were restored thereby into a state of Salvation Fourthly By whom we have been Called into it And Lastly What mighty Thanks we do owe unto God that we have been called into so gracious a Covenant and happy state of Salvation My next Business must be to treat upon the Sacrament or Solemnity by which you Entred therein For the declaring whereof and and the full Explication of these Words In my Baptism wherein I was made it will be requisite That I should in some measure so far as relates to the Sealing of the Covenant of Grace open unto you the Nature and End of Baptism And not to give you now a full and particular account of the whole Nature and Meaning and End of Baptism which shall be more conveniently done when we come to the latter part of your Catechism where the whole Doctrine of that and the other Sacrament is taught you it may suffice to our present purpose to tell you That Baptism Baptism what is an outward Rite or Ceremony of our Saviour's own Appointment for the solemn Admitting of Persons into the Covenant of Grace Instituted by Christ for the better Confirmation and Assurance of its Terms the Promises on GOD's Part and Conditions on ours it being thus mutually Seal'd to betwixt GOD and us First Baptism I say is an Outward Rite or Ceremony of our Saviour's own Appointment for the solemn Admitting of Persons into the Covenant of Grace 1. On outward Rite of our Saviour's own Appointment for the solemn Admission of Persons into the Covenant of â—â—ace Although the Service prescribed us in the New Covenant be a spiritual Service according to that of St. John chap. 4.23 24. But the Hour cometh and now is when the true Worshippers shall worship the Father in Spirit and in Truth although the Gospel I say be a spiritual Service opposite to that Outward and Ritual Service that was Instituted in the Law in respect of which it was called Heb. 7.16 The Law of a carnal Commandment yet however it pleased Almighty God to Institute some very few Outward Rites and Ceremonies by which Believers as by certain Visible Signs should be obliged to that Service and Obedience due unto God on their part and by which even God Himself would Seal as with his Royal Signet the Favours and Promises to be made good on his part that so those Outward Solemnities might be express Marks of that mutual Agreement betwixt God and Man And indeed since such is the Frame and Constitution of Humane Nature To have some outward Rites and Solemnities in Religion agreeable to the Frame and Constitution of Humane Nature as being most apt to receive Impressions from sensible Things that nothing enters into our Minds but through the Door of our Senses and that which does strike our bodily Senses does make the deepest and most lasting Impression upon us since indeed it is so with us it was very agreeable with the Wisdom and Goodness of God to have that Respect to our Make and Nature in his Treatment with us as at the same time he threw away the many burdensome Ceremonies of the Law to retain so many and such at least as whereby we might be made more sensible of our Engagements to God and be the better assured of his gracious Promises unto us And therefore since all Men in their Covenants one with another ever used some Outward and Express Solemnities of Signing and Sealing for the better Assurance of the Performance of Promises on both sides it was no ways disagreeable to the Wisdom of our Saviour in so appointing it nor with the spiritual Nature of the Covenant of Grace that we should transact it with God in such a way and manner as might make us more deeply sensible of our Obligations by it and more full of Hopes of Benefit and Advantages from it It was truly well observed by the Father This especially requisite in the admission into Religious Societies and Covenants That Men can be associated together in no Religion whether true or false unless they he combined by the common Tie of some sensible Signs and Sacraments of their Profession For this reason it is like that a Visible Sign or Sacrament might be a continual and apparent Remembrance to 'em and put 'em in Mind of that Profession they took upon 'em by that Rite and that it might be a Visible Testimony and Witness against 'em if they should ever act contrary to that Profession Hence therefore all the Religions we hear of in the World have had their solemn Rites of Initiation or Admission into ' em The Israelites The Israelites were initiated both by Circumcision and Baptism they were initiated into the Covenant God made with them by the Ceremony of Circumcision which is therefore called by a Figure or Form of Speech very usual in the mention of Sacraments where the Sign is often put for the Thing signified the Covenant in their Flesh Gen. 17.13 it being the Sign in their Flesh of their Covenant with God The Jews also had their Baptisms whereby they admitted their Proselytes or Gentile-Converts into their Covenant and by Baptism they say all their Women who never were Circumcised and both Men and Women during their sojourning in the Wilderness when Circumcision was dispensed with because it would make them sore for Travelling By Baptism therefore they were entred into Covenant and this seems also to be clear from that of the Apostle 1 Cor. 10.2 They were all Baptized
because of the many Benefits that do accompany that Apostolical Rite And so highly necessary is the Laying on of Hands in Confirmation to be retain'd in the Church that Heb. 6.1 2. it is reckon'd amongst the First Principles of the Doctrine of Christ and together with Baptism said to be One of the Foundation Doctrines of Christianity True it is Laying on of Hands was used on other solemn Occasions besides Confirmation as particularly in the Ordination of Ministers 1 Tim. 5.22 But however in this 6. Heb. 1 2. By Laying on of Hands can be meant no other than that used in Confirmation it being mention'd immediately after Baptism which Confirmation is to follow and number'd amongst those first Doctrines of Christianity which it belongs to all Christians indifferently to be instructed in whereas no other but that Laying on of Hands used in Confirmation does Universally concern all sorts of People So that Confirmation it appears consider'd in both its Parts is necessary to be used in the Church of Christ â—onfirmation â—eneficial Secondly And as it is necessary so it is an Ordinance of singular Benefit to Men's Souls if consider'd in its full Meaning and Extent For why I. As the solemn Profession â—herein made â—mprints seriâ—us Thoughts â—nd religious Resolutions First As to that solemn Profession therein made Can any thing imprint upon Men's Spirits serious Thoughts and Religious Resolutions if such a solemn Declaration as this will not I do here does every Person that is duly Confirm'd say in the presence of God and of this Congregation Renew the solemn Promise and Vow that was made in my Name at my Baptism Ratifying and Confirming it in my own Person and acknowledging my self bound to Believe and to do all those things which my Godfathers and Godmothers did then undertake for me And no Man that considers any thing after so serious an Undertaking upon himself and in so Solemn a manner can commit an ill Thing but his Conscience will afterwards the more upbraid him for it will rouze him up and awaken him to Repentance Besides the Weight there is in the Profession it self the making it in so Solemn a manner before so awful an Assembly in the presence of God and before the Bishop and the Church of Christ must needs be a very singular Means to fix you in your Religious Purposes for as long as we are Men and carry about us outward Senses the Solemnity whereby Religious Actions are perform'd will be found to add great Advantages to the well-doing of them Nor again is Confirmation an Ordinance less Beneficial II. As the Episcopal Benediction Prayers and Laying on of Hands have Spiritual Blessings attending them consider'd in its other part in the Prayers the Blessing and in the Laying on of the Hands of the Bishop The Person to be Confirm'd having Renew'd that Solemn Promise and Vow that was made in his Name at his Baptism Ratifying and Confirming the same in his own Person The Bishop does then proceed to Beseech God to Strengthen him with the Holy Ghost the Comforter and daily to increase in him his manifold Gifts of Grace the Spirit of Wisdom and Vnderstanding the Spirit of Counsel and Ghostly Strength the Spirit of Knowledge and true Godliness and to fill him with the Spirit of his Holy Fear And does moreover add his own Fatherly Benediction in these Words Defend O Lord this thy Servant with thy Heavenly Grace that he may continue thine for ever and daily increase in thy Holy Spirit more and more until he come to thine everlasting Kingdom And now if the Effectual fervent Prayer of any Righteous man availeth much Jam. 5.16 how much more maybe expected from the Intercessions of One who has not only on the account of his own Personal Righteousness but by Virtue of his Office also an Interest in God and the Priviledge of an easier Access and of nearer Approaches to him in Divine Offices And who is Commission'd to Pray to God in the behalf of others and is Authoriz'd to Bless the People in his Name Why this is the Power and Priviledge that the Priesthood had given them under the Law and Gospel both Under the Law as you will see Numb 6.24 Joel 2.17 and also under the more Spiritual Dispensation of the Gospel as may be seen Jam. 5.14 So that much Benefit may without doubt be expected from the Devout Prayers and Paternal Benediction or Blessing of a Father of the Church for God will ever have a particular Regard to his own Institutions and will Bless those Means of conveying his Grace which he himself has Appointed But then especially you may promise your selves a favourable Answer to the Bishop's Prayers and Fatherly Benediction when it is also accompany'd with the Solemnity of Laying on of Hands This has in all Dispensations before the Law under the Law and under the Gospel been Used both by Natural Parents and by the Spiritual Fathers of the Church as a Solemn way of their Blessing Thus Jacob Blessed his Sons Laying his Hands upon their Heads Gen. 48.17 So Aaron lifted up his Hands towards the People and Blessed them Lev. 9.22 And our Saviour also When the little Children were brought unto him he put his Hands upon them and Blessed them Mark 10. 16. No doubt those Great Persons did not Intend hereby a fruitless Ceremony but they did Design their Laying on of Hands together with their Blessing should have a Spiritual Effect or else such Persons would not have Used it But to put us out of doubt concerning the Graces that will Attend the Prayers and Benedictions together with the Laying on of Hands of the Fathers of the Church we have a plain Instance thereof in what Peter and John did Acts 8.15 17. who when they came down to the lately Baptized Converts of Samaria They Pray'd for them that they might Receive the Holy Ghost and then Laid their Hands upon them and they Receiv'd the Holy Ghost And tho' the Gifts that then follow'd the Laying on of the Hands of the Apostles may be supposed to have been Extraordinary Gifts because the Infant State of the Church did then require such to Raise and Support it yet the same Laying on of Hands after the Example of the Holy Apostles and that by their Successors in the Church of Christ the Bishops may be expected to have still such Graces accompanying it as in this present State of the Church will be needful for you and that thereupon the Fatherly Hand of God will ever be over you that his Holy Spirit will ever be with you and that he will so Lead you in the Knowledge and Obedience of his Word that in the End you may attain everlasting Life through our Lord Jesus Christ And thus I have at length shew'd you what it is to be Confirm'd by the Bishop and withal how Necessary and Beneficial it is to the Souls of Men to be so Confirm'd Catechism Necessary
mystical Head and convey'd by those his Ordinances to Enable us to conform to his Religion and Obey those Laws And the first Great Priviledge I. A most excellent Body of Religion Laws and Ordinances which does peculiarly belong to all the Members of Christ's visible Church as they are the Members of such a Society Is a most reasonable and excellent Body of Religion and Laws together with most profitable and edifying Institutions and Ordinances given and appointed us by him our supreme Head and Governour to Conduct us to Heaven We do enjoy I say thereby The Christian Religion and Laws far exceed the Pagan Mahometan or Jewish The Priviledge of a most reasonable and excellent Body of Religion and Laws far exceeding what any other People have ever enjoy'd to Conduct us to Heaven This is clearly to be seen Heb. 8.8 9 10 11. where God himself finding Fault with the Jewish Covenant and Laws as what could not make the Comers thereunto Perfect saith Behold the days come when I will make a new Covenant with the house of Israel and with the house of Judah not according to the Covenant that I made with their Fathers in the day when I took them by the hand to lead them out of the land of Egypt for this is the Covenant that I will make with the house of Israel after those days saith the Lord I will put my Laws into their Minds and write them in their Hearts and I will be to them a God and they shall be to me a People And they shall not teach every man his Neighbour and every man his Brother saying Know the Lord for all shall know me from the least to the greatest which remarkable Words spoke first by the Prophet Jeremy as a Prophecy of the most happy State of the Christian Church by reason of the most excellent Covenant and Laws that would be given it beyond what was the State of the Jewish do import that even the Jewish Covenant was not in it self Perfect and such as could not be better'd and improv'd tho' it had God for its Author and sure then those Superstitions which derive themselves from no better Authors than the Devil and wicked Impostors must be very bad but that the Christian Covenant and Laws have such an inward essential Goodness in them that a Man 's own Reason would prompt him to Approve 'em as Best and most Excellent there being none of its Doctrines but what are highly agreeable to the best Reason of Man and all its Precepts being no other than the Law written in every Man 's own Heart And indeed the Christian Religion whether we consider it as compar'd with the Pagan or Mahometan Superstition and Jewish Dispensation or in its own Nature it is a most singular Institution and Body of Laws and such as we ought to Esteem it our very great Happiness and Advantage above other Men that we are under the Government of ' em And First consider the whole Body of the Pagan Superstition The Pagan Superstition â—d to noâ— but to 〈◊〉 humane â—â—re and what else did it tend to but to debase Mankind infinitely below the Dignity of their Nature and to Defile 'em much more than the very Brutes The Gods which the Pagans worship were at best the most Vile and Infamous of Humane Race viz. An Adulterous Jupiter a Revengeful Juno a Drunken Bacchus a Wanton Venus a Thievish Mercury and a Cruel Mars not to mention how they Bowed themselves before and gave Divine Worship to the most poor and contemptible â—he Gods 〈◊〉 Pagans â—iped 〈◊〉 at best â—ost inâ—us Men 〈◊〉 Women senseless Creatures And when they Worship'd Adulterers and Whores and Thieves and Drunkards what can be expected but that the Rites whereby they serv'd 'em should be accompany'd with the vilest Practices such as were answerable to the Nature and Temper of such Deities Which was the occasion of those Words of St. Peter 1 Epist 4.3 telling those who had been lately Converted from Paganism to Christianity that The time past of their lives was sufficient to have wrought the Will of the Gentiles when they walked in Laciviousness Lusts Excess of Wine Revellings Banquetings and abominable Idolatries wherein is more than intimated that the Idolatries of the Heathens were usually accompany'd with such villanous Practices And indeed from the Pagan Authors themselves we know they were so â—y times 〈◊〉 worshipâ—â—he very â—ls themâ—s But it was not only the vilest of Men and Women but the Devils themselves whom the Pagans worship'd and whom they were wont to serve not only with abominable Idolatries accompany'd with most lewd Practices which however hateful to right Reason might be grateful to some sensual Spirits but they were forc'd to commit many times the greatest Violences possible to Humane Nature in their Worship to those barbarous and cruel Devils they Ador'd â—nd that 〈◊〉 lewd â—arous 〈◊〉 cruel 〈◊〉 Thus it was the manner of the Worshipers of Baal to cut themselves with Knives and Lancers till the Blood gushed out upon them 1 King 18.28 Nay They sacrificed their Sons and their Daughters unto Devils and shed innocent Blood even the blood of their Sons and of their Daughters whom they sacrificed unto the Idols of Canaan Psal 106.37 38. Which was a Barbarity so horrid to Humane Nature that they were forc'd to make use of loud Instruments at the time of Sacrifice to drown the Noise of the shrieking Infants And at this Day the Idol Vitsiputsi amongst the Indians is said to have many Thousands slain in one of his solemn Processions it being usual for his Worshipers to throw themselves under the Wheels of his Massy Charriot on purpose to be crush'd in Pieces by the Weight thereof going over ' em Such are the lewd and barbarous Rites of the Pagan Religion not to mention any thing of those intolerable slavish Fears which always possess Idolatrous and Superstitious Religionists who are always in dread lest they should ncense the angry and peevish Daemon by eâ—ery lâ—ttle Accident and are ever upon the Rack studying to please him by innumerable little insignificant Observances â—â—e Mahoâ—â—n Reliâ— is a vile â—â—sture Nor Secondly As to the Mahometan Religion is there any thing in it worthy of God whereby we should judge him to be its Author First it is a plain Imposture and Cheat pretending to be Reveal'd by God to his Prophet Mahomet after the Jewish and Christian Religion as a more perfect Institution than either whereas indeed look into the whole Matter and inward Frame thereof and we shall find nothing in it as One observes but a Mass of foolish Opinions odd Stories uncouth Ceremonies compounded chiefly of the Dregs of Christian Heresies together with some Ingredients of Judaism and Paganism confusedly jumbled or unskilfully mixt one with the other But as to that great Principle of it which promises in Paradise a Thousand Years satisfaction arising from sensual Pleasures and the
the Brain are in the Natural For as in the Natural from these principal Parts are sent forth that Portion of Blood and Spirits which give Life and Strength to every single Member so from Christ's Ministers is Communicated to all the Members of the Mystical Body that Nourishment which maintains the spiritual Life in them All this may be fairly gather'd from Eph. 4.11 12 13. He gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the Edifying of the Body of Christ till we all come into the unity of the Faith and the knowledge of the Son of God unto a perfect Man unto the measure of the stature of the fulness of Christ In which Words the Ministers of Christ's Church whether Extraordinary as Apostles and Evangelists or Ordinary as Pastors and Teachers are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Holding and Knitting together the Church and that from them each Member does immediately receive that Nourishment of sound Doctrine whereby he grows up to be a Perfect Man in the Knowledge and Practice of true Religion And indeed the Graces of the Holy Spirit are Convey'd by those Ordinances which they only have power to Administer which brings me Lastly To shew how III. The use of Christ's Institutions and Ordinances that next to the being United to the Church and its principal Parts the Ministers of Christ therein the great Bonds of Union to the Head and means of Conveying his Grace to the Members are the Sacraments and other Holy Offices and Ordinances appointed for that Purpose and of which the Ministers of Religion are the only Dispensers For just again as in the Body Natural there are Nerves that Branch from the Head through the Body conveying the Animal Spirits to every Member thereof so in the Mystical Body the Church there are the Ordinances of Sacraments Preaching Publick and Common Prayers and such like Holy Offices Administred by Persons set apart for that Purpose to be the Conveyances of those ordinary Supplies of his Holy Spirit which he thinks necessary to preserve that Member in Health and Vigour So that thus at length you see how that in keeping in Union with the mystical Body of Christ his Church and with its Lawful Governours and Teachers and in the use of Sacraments and other Divine Ordinances those Conduits and Conveyances of of his Holy Spirit to us we shall have spiritual Life and Strength and Vigour derived down to us from Christ our spiritual Head in like manner as in the natural Body of Man the Animal Life and Strength and Vigour is derived down to all the parts of the Body from the natural Head And this is a most singular Priviledge if compar'd with that little or nothing of this Nature which others who are not Members of Christ's Church do enjoy and also it will pear to be a most exceeding great Advantage if consider'd in it self And First If we compare our Happiness with Others I. Divine Grace a most singular Priviledge if compared we shall find it the peculiar Advantage of Christianity which no other Law nor Doctrine so much as pretends to that it not only clearly teacheth us and strongly perswadeth us to so excellent a Way of Life but provideth also Divine Help and Assistance to Enable us to Practice it If God would have Ordinarily 〈◊〉 what oâ— enjoy of Nature and in the way of a Constant Dispensation imparted so excellent a Gift to any to be sure it would have been to the Jewish Church but we are told Joh. 1.17 That the Law was given by Moses but that Grace came by Jesus Christ that is the Graces and Gifts of his Holy Spirit as well as other Mercies and Favours so that tho' Moses deliver'd Legal Precepts it is by Jesus Christ we shall have the Assistance whereby we shall be Enabled to attain unto Holiness And as to that Measure of Grace afforded to Holy Men under the Law whatsoever it were it was through him the Promised Messiah and in Vertue of that Covevenant of Grace Confirmed with Abraham before the Law but the more constant Influences of the Holy Spirit and the fuller Measures thereof are derived from him down upon us now under the Gospel And because of that more plentiful Measure of Grace and Spirit Communicated unto us from Christ under the Gospel does the Apostle call the Gospel the Ministration of the Spirit in Opposition to the Law which he styles the Ministration of Death 2 Cor. 3.8 9. And does therefore so assuredly promise himself Success in his Ministry ver 5 6. Such trust have we in Christ to Godward not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God who hath made us able Ministers of the New Testament or Covenant not of the Letter but of the Spirit where the Gospel is styl'd the Spirit as for other Reasons so for this in the Judgment of the Learned Dr. Hammond that Grace which is the Gift of the Spirit is now join'd to the Gospel which was not to the Law In a word and to speak in the Words of a Learned Author Other Laws for want of this are in effect Ministeries of Condemnation Racks of Conscience Parents of Guilt and of Regret Reading hard Lessons but not Asss isting to do after them Imposing heavy Burthens but not Enabling to bear them But our Law of the Gospel is not such it is not a dead Letter but hath a quickning Spirit accompanying it it not only soundeth through the Ear but stampeth it self upon the Heart of him that sincerely doth Embrace it it always carrieth with it a sure Guide to all Good and a safe Guard from all Evil. II. exceedâ—â—dvanâ—â—â—nsiderâ—◠〈◊〉 self And this Advantage as it is proper to our Religion So it is exceeding considerable in it self The Advantage is that every Member in Christ's Body in what Station soever he be shall have sufficient Supplies of Grace derived down from Christ our Head proportionable to his Necessities by those moans of Conveying it which Christ has appointed for that Purpose I say every Member in Christ's Body â—e Memâ—â— Christ Supplies â—tionaâ—â— their â—n in â—hurch in what Station soever he be For As we have many Members in one Body and all Members have not the same Office so we being many are one Body in Christ and every one Members one of another Rom. 12.4 5. that is there are different Members in the Church of Christ some are to be Governours and Teachers of Others and accordingly must be Endow'd with a Spirit of Government and Gift of Teaching and others are of a more private Capacity in the Church of Christ whatever they may in other Respects and their Business is to keep a Conscience void of Offence both towards God and Man and faithfully to discharge their Duties to God
their Neighbour and Themselves And whatever I say those several Duties are which arise from their several Stations in the Church they shall have a competent measure of Divine Grace Enabling them to discharge ' em They shall not have Gifts that are necessary to the Discharge of other's Offices but not of their own that is a private Christian call'd to no Office in the Church is not to expect nor ought to pretend to have received Gifts of Government and Teaching in a publick Ministerial way For God is not the Author of Confusion but of Peace in all the Churches of the Saints 1 Cor. 14.33 But every Member of the mystical Body by keeping himself United to the Head in such ways as has been shew'd shall have such Graces and Assistances derived down to him from Christ who is that Head as are necessary and proper for him And that too in such Measures and Proportions And also in such Measures as according to different Times and Occasions in the Church are wanting as according to the different Times and Occasions in the Church are wanting Thus in the first Plantation of the Gospel when the Work was so Extraordinary that there was need of Miracles to convince the Jews of the Insufficiency of Moses's Law and the Gentiles of the Falshood of the Pagan Superstition then did Christ bestow upon his Apostles divers Extraordinary Gifts viz. Of Miracles Prophecy discerning of Spirits divers kind of Tongues and the Interpretation of Tongues 1 Cor. 12.10 And as to all Christians in general as the Malice of Satan did then most violently rage against the Church Persecuting to the Death those who would not Renounce Christ and his Religion so all the Christians in those Times were very extraordinarily Strengthen'd no doubt to Resist such strong Temptations But now that the Church is Establish'd and the Truth of Christianity already Prov'd and Believ'd God does assist the Ministers of Religion only with the ordinary Graces of his Spirit in the discharge of their Ministry And as to Lay Christians therefore except it be when the Orthodox are call'd out in any Part of the World as sometimes they are to this Day to suffer for the Truth they receive no other than ordinary Assistances But this both Ministers and People are sure to do in the use of those Means that Christ has Appointed in his Church for that Purpose so very considerable on many accounts are the Priviledges that do belong to the Members of Christ's Church THE Seventh Lecture Wherein I was made a Child of God THE Preliminary Questions and Answers of your Church Catechism as I have already told you do give you a general Account of the whole Covenant of Grace And these Words Wherein I was made a Member of Christ being the First of those invaluable Priviledges made over to us in this Covenant on God's Part I have already explain'd and open'd to you what they do Import The next of those Priviledges made over to us in the Covenant of Grace is exprest in these Words Wherein I was made a Child of God in order to make you sensible of the Vastness of which Priviledge also First I will shew you what is meant in Scripture and here in your Catechism by a Child of God Secondly What an inestimable Priviledge accordingly it is to be a Child of God â—hat is â—â—t in the â—chism by â—hild of 〈◊〉 And first let us Enquire What is meant both in Scripture and here in your Catechism by a Child of God To understand which we must Enquire into the several meanings of this Phrase in the Holy Scriptures and then in which of those Sences it is to be understood here in your Catechism when every Catechumen is taught to Answer that In his Baptism he was made a Child of God And as to the several Acceptations of this Phrase in the Holy Scriptures I. 〈◊〉 the Son â—od by an â—nal Geâ—â—ion First In the highest most natural and most proper meaning of the Word there is He who is the Son or Child of God by an Eternal Generation viz. Our Saviour Jesus Christ who being Begotten of God the Father from all Eternity in a peculiar inconceivable and inexpressible manner so as to be Co-equal Co-eternal with the Father himself is call'd the Onely Begotten Son of God Joh. 3.16 But then being he is in so peculiar and high a manner the Son of God as infinitely to exceed that wherein any one else whether Angels or Men can be call'd his Sons he cannot in any measure be meant here by a Child of God which signifies a Priviledge common to many as will be presently shew'd â—ot every â—by Temâ—â— Creaâ—â— which is â—ence too 〈◊〉 Secondly There are those who are the Sons of God by a Temporal Creation and such are Reasonable Creatures both Angels and Men both being call'd the Sons of God as you will see Job 1.6 and Luk. 3.38 And that both upon the account of the manner of their Production which was by the immediate Power of God and because of their Spiritual and Immortal Natures in which both do so immediately resemble God But this is an Acceptation too wide That which is meant here by a Child of God is a Priviledge which all Men in the World do not enjoy but is the Favour which is granted to a selected Body of Men who are separated from the rest of the World Behold what manner of Love the Father hath bestowed upon us that we shoould be called the Sons of God 1 Joh. 3.1 Thirdly III. Nor such only who are Children of God by spiritual Regeneration which is a Sence too narrow There are those who are the Children of God by Spiritual Regeneration by being renew'd in the Spirit of their Minds and by being Created anew in Righteousness and true Holiness And these are such Who have put off concerning the former Conversation the Old Man which is corrupt according to the deceitful Lusts and who have put on the New Man which after God is created in Righteousness and true Holiness Eph. 4.22 23 24. They are such who are Born not only of Water but also of the Spirit that is who have not only been Baptized into the Christian Church but have been Sanctify'd by the Holy Spirit and have their whole Natures and Dispositions so altered for the Better that from Vicious and Ungodly they are chang'd to Vertuous and Holy Dispositions and Inclinations And such a vast Change wrought in our Natures by the Word and Spirit of God may very justly give those who Enjoy it the Title of the Children of God for if in the way of Natural Generation the Communicating of a Principle of Life and of suitable Operations does found the Relation and Title of a Father there is as good Reason why in Regeneration the deriving such Holy and Heavenly Dispositions and Powers from the Word and the Spirit of God to the Soul as give to a Man a
to follow his pernicious Counsels The Arch-Rebel prevails and the whole Representative World of Men Adam and Eve Revolted from their God and took part with the Devil And tho' God condescending himself to propose Terms of Accommodation in a Saviour and Redeemer which was for to come recover'd a part of Mankind both before and after the Flood and afterwards selected the whole Nation of the Jews to be a peculiar People unto him set apart to serve him yet through the Instigation of Satan the greater part of Mankind were absolutely the Devil's Vassals And prevailed so far till God's Authority was almost utterly Banished from amongst Men. Which occasion'd the Son of God's coming into the World to recover Mankind serving him in abominable Idolatries Sorceries Witchcrafts and being Instigated by him to all manner of Villanies Vices and Sins whatsoever whereby the Laws of God could be transgress'd or his Authority utterly Banish'd as far as lay in their power from amongst the Sons of Men. And thus the Devil usurpt an Authority over almost the whole World for many Thousand Years till such time as our Saviour came amongst us to Preach Repentance and to recover us to the Knowledge and the Service of the One True God which was the occasion of his Coming So that you see the Devil is that Arch-Rebel who with his whole Legion of Infernal Spirits are continually mustering up all their Forces against the Authority of God and drawing wretched sinful Men into the Conspiracy and whose Quarrel is for no less than Dominion and Empire who shall be King God or Satan And thus you plainly see who the Devil is Secondly Let us enquire what are the Works of the Devil The works of the Devil in general are and from what hath been said his Works in general do appear First To be Sin And Secondly The tempting of us to Sin His first work was to Sin himself by transgressing God's Laws I. Sin and despising his Authority His next work was to Tempt and Inveigle us likewise into the same Violation and Contempt of the Divine Laws and Authority by committing of Sin And the first general Work of the Devil is Sin for so it is expresly affirm'd 1 Joh. 3.8 The Devil sinneth from the beginning and for this purpose the Son of God was manifested that he might destroy the works of the Devil that is Sin By Sin God's Authority is thrown off which is the Devil 's constant work By Sin the Laws of God are transgress'd his Authority thrown off his Government disown'd and his Power defy'd and as the Devil made himself what he is by thus sinning at first so this is his continual Practice his constant Work ever since And whosoever in imitation of him does likewise at any time Transgress or walk contrary to the Laws the Rules the Ways that God hath set especially if knowingly and wilful does thereby in like manner Whoever â—â—erefore does â—ilfully sin â—oes strike at â—od's Authoâ—ity as the Devil did throw off God's Authority disown his Power and defy his Government and so does do the Works of the Devil Which one Consideration should make you abominate even the least Sin but especially it should make you infinitely fearful of Sinning wilfully against your Maker Most People alas In these degenerate Times make but a Mock of Sin For which â—â—ason no Sin â—ught to be â—he subject of â—ny Man's Mirth and make it the subject of their Mirth and Laughter when committed by themselves or others for want of seriously considering this to be its Nature But the Commission of the least wilful Sin would be dreaded by you and frown'd upon in others if you would but consider how high it strikes even at God himself and whom it Advances to his right of Dominion over the World even the Devil Some Sins â—ore particuâ—arly the â—orks of the Devil But as there are some particular Sins which are more directly level'd against God's Authority and express more of the natural Temper and Disposition of Satan and are more his own Practice than others so of those we may say that they are more particularly and especially the Works of the Devil I. â—uch as are â—irectly leâ—el'd against â—od's Authoâ—ity viz. Iâ—olatry And first as to those which are more directly level'd against God's Authority and are therefore Sins of Satan's own Invention to draw us off from God of this sort we are to reckon Idolatry or the Worshiping of other Gods besides him the Only True God whether it be that of the Barbarous Nations who worshipt the Devil himself or whether that of the Gentiles in general and some Gentiliz'd Christians as the Papists who Worshiped the Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above besides or together with the Creator as that place Rom. 1.25 may indifferently be render'd The Idolatry of either Kind either the Worship of Devils Heroes or of Saints departed does more particularly bear upon it the Character of a Work of the Devil because it is more directâ—â— level'd against God's Authority giving his Honour to another And Sorcery â—harming â—itch-craft â—nd Conjurâ—ng as also â—esorting to â—uch as use â—hose unlawâ—ul Arts. Of the same sort is Sorcery and Charming and Witch-craft and Conjuring as also the Sin of those wretchedly wicked Persons who Resort to Conjurers and Charmers and Witches White or Black as some do foolishly distinguish them for both do deal with the Devil by unlawful Arts whoever I say do resort to any such Persons or such as are so reputed to enquire out their lost Goods or what shall be hereafter their Fortune or to receive Directions for Health or Thriving or if they use themselves any Spells and Charms to these or the like Purposes such do commit a principal Work of the Devil because they hold thereby a Commerce and Correspondence with Satan who is God's most bitter Enemy and do put their Faith and Confidence in him for Help making him viz. the Devil instead of God their Staff and Stay And lastly do commit that Sin which is the particular Invention of the Devil and is therefore often in the Holy Scriptures as for Instance Deut. 18. Detested as such an Abomination and Threaten'd with such heavy Penalties as must argue those who can use such unlawful Means for Health or for finding out lost Goods to be even utterly destitute of any Fear of God and such who wholly give themselves up to fear and serve only the Devil and I hope therefore as common as it is it will be Detested by you But the Divine Indignation is so fully Exprest against all the Sins of this Kind in this 18th of Deut. 10 11 12 13 14. that I must not forbear to give you the very Words themselves as those which are most likely to Deter you from such high Provocations There shall not be found amongst you any one that useth Divination or an Observer of Times or an Inchanter or a Witch
following words or they put some forc'd and violent Interpretation upon 'em not at all agreeable to the meaning thereof in that Place Thus they are deceitful Workers And They will Transform themselves into the Apostles of Christ putting on the Garb and outward Appearance of Apostolick Vertues and Graces when they go forth into the World to disperse these their Errors Indeed Satan is careful to furnish those whom he sends out with suitable and agreeable Qualities according to the Nature of those Errors they are to sow in the World If their Business is to undermine the Faith of Christians to disparage the more mysterious Doctrines of Christianity of a Trinity of Persons in one Divine Nature â—â—ch as place Religion Morality â—ll be adorâ— with â—uâ—nity and of the Divinity and Satisfaction of Christ and to place the whole of the Christian Religion in Morality and a Good Life why then he will adorn his Agents with the fair and plausible Vertues of Humanity and Courtesy and Civility of Manners which are most taking amongst Persons of better Quality the likeliest Soil to sow Heterodox Opinions of that Nature in But on the other side Is it his Design to starve that Part of Christianity which consists in the Practice of moral Vertues and to Represent it all as Mystery â—â—ch as turn â—ll into Myâ—â—ry shall be â—â—ied with â—â—ting Why then his Agents shall have the Gift of Uttering themselves in Canting Phrases and obscure and dark Forms of Expressions that seem to have something of Mysteriousness in them And all they Teach it shall look as if it were Inspir'd being pour'd forth with mighty Noise and Vehemence accompany'd sometimes with Tremblings and Shakings as if under some strong Impulse from a Spirit within And yet to see the Crooked Windings of this Subtle Serpent And yet sometimes the Crooked Serpent by Men seeming Godly will propagate Principles extreamly Immoral you shall observe which is a wonderful Artifice of Satan even those very Persons whose Doctrines do directly tend to render an Honest and Upright Conversation very insignificant in Religion to be notwithstanding themselves very Demure and in outward Appearance sanctify'd Persons no Swearers nor Riotous Livers and free from those gross and scandalous Immoralities which some of the Professors of a much better Religion are perhaps notoriously Guilty of insomuch that the undiscerning Part of Men do often Embrace those very Heresies which naturally and directly tend to Encourage Sin and Dishonesty and Unmercifulness And in a word To render Men secure in the Practice of any Wickedness meerly for the sake of the appearing Holiness of those Men's Lives who teach those Principles tending to Immorality And this is an extraordinary Reach in Satan That Impure Spirit is sometimes content that some of his principal Agents should not be immorally Wicked for by a few such Men's seeming Godliness he Propagates those dangerous and destructive Principles which will make Multitudes become securely and without Remorse of Conscience Villainously Wicked And now there is not a greater Difficulty perhaps in the whole Christian Warfare The most difficult Part of a Christian's Warfare is to preserve One self untainted with Heretical Pravity colour'd over with the Varnish of Gospel Truth But yet by Trying it by proper Rules it may be done viz. than to preserve One-self untainted with Heresies and the most poysonous Errors colour'd over with a meer Resemblance of Gospel-Truth But however as difficult as it is no honest Mind that will be careful to weigh those Poisonous Doctrines and the Persons who Propagate them in the Ballance of the Sanctuary that is by those Rules which the Scripture has given us But may be able to discover the Lightness and Vanity of both and so to Renounce both one and the other And that which every one is to do that he may Renounce them is not to be too easy in Entertaining 'em because Plausible at first appearance but Impartially to Try and Examine by a true and infallible Touch-stone both their Doctrines and those who Propagate them whether they Be of God Thus we are directed 1 Joh. 4.5 Beloved Believe not every Spirit but try the Spirits whether they are of God because many false Prophets are gone out into the World And how shall you do this Why the Scripture does give you Two most infallible and plain Rules whereby to do it The one Matth. 7.16 The other the Verse immediately following the now cited Place of St. John That in Matthew is this I. By its Tendency to an Ill Life II. By its Taking off from our Dependance upon the Mediation of Christ for the Acceptance of a good One You shall know them by their Fruits If their Doctrines are apt to Infuse into your Minds any unworthy and undue Thoughts of God or any Seeds of Impiety Injustice Uncleanness Uncharitableness Sedition Rebellion in a word if they do Countenance any Immorality c. Let their Pretences and Carriage be never so fair and free from Scandal to be sure they are False Prophets and the Devil's Agents The Rule given us 1 Joh. 4.2 3. whereby to discover the Doctrines of Satan's Infusing is this Hereby know ye the Spirit of God every Spirit that confesseth not that Jesus Christ is come into the Flesh is not of God By Jesus Christ being come in the Flesh is meant that Jesus Christ took our Nature upon him that he might be a Mediatour betwixt God and Us to Reconcile the Father to us by his Satisfaction and Intercession for us And whosoever shall teach contrary to this so as to take off our Dependance upon Christ let him seem never so Zealous for a Good Life his Doctrine is of Satan's devising The whole Design of Christianity is no doubt as appears from these Two former Rules to make us Holy in this World and yet withal to create in us such a Dependance and Reliance on Christ for Salvation as to expect it not on the account of our own Holy Performances which are so Imperfect but in the Vertue of Christ's Mediation with the Father for us And whosoever will but carefully Examine the several false Doctrines so much Preacht up at this Day by our Enemies on either side by these Two Rules shewing the Design of Christianity I am verily perswaded will find most of them to thwart one Part or other of this Design and that either they discourage Holiness or if they seem to stand upon the Necessity thereof they decry the Necessity of our Dependance upon Christ's Mediation for God's Acceptance of it to our Justification and so by one or other of these Rules we may discover them to be Doctrines of Satan's infusing Most of the Doctrines of the Church of Rome do plainly tend to make Men secure in a Course of Sin and those Antinomian Tenets wherewith some of our Dissenting Brethren are too much in Love do also tend to the same causing us to depend so entirely on
Men to be partially Obedient to God â—his a most â—al Deluâ—n when â—ne Sins onâ— of a scanâ—lous Name â—e exchangâ— for contraâ— Vertues â—t with the â—etention of â—pieties of 〈◊〉 higher Naâ—re And There is not a more fatal and mischievous Delusion of Satan than this is especially when the partially Obedient exchanges some Sins of a scandalous Name for their contrary Vertues but lives notwitstanding in other Impieties of a higher Nature I say when he changes some particular Sins only of a scandalous Name as his former Debaucht and Lewd Course of Life for a quite contrary One of Temperance and Chastity He now assures himself it was by the motion of God's Holy Spirit he is become a new Man as he thinks and that he is now infallibly safe Thus have I often known those of the Sect of Quakers who have formerly been loose and riotous Livers Triumph very much in their present State as certainly from God because they no sooner became of this way but they ceas'd to be Drunkards and Swearers and lewd Companions and the like Whereas alas The deluded Wretch has but Exchang'd some gross Sins of a more scandalous Name for other Impieties of a higher Nature For now instead of the former more Carnal Sins he has receiv'd into his Heart the more Spiritual and Devilish Ones of Pride and Haughtiness and Contempt of others being so far from in Honour preferring other Men that he will not give the least Honour to whom Honour is due He now decries the Inspir'd Writings of God as a dead Letter and Blasphemously entitles every foolish and deceitful Imagination of his own corrupt Heart to the motion of the Holy Spirit preferring the latter infinitely before the former Nay he now denies all the great Principles of Christianity the Divinity Sufferings and Satisfaction of Christ with the Resurrection of the Body as most of our present Quakers do and so is turn'd meer Deist at the best And now who that considers this can think otherwise but that the Vnclean Spirit went out of that Man only to return into the House from whence he went out and to take with himself seven other Spirits more wicked than himself that they entering in and dwelling there the last State of that Man might be worse than the first Matth. 12.43 44 45. This is certain Such the most Irreclaimable of all Sinners the most Irreclaimable of all Sinners are those who have exchang'd some ill Practices for others equally Wicked and for impious Principles for such do fix themselves in a full Perswasion that their present Way is of God seeing it is contrary to the former which was undoubtedly the Way of Satan Whereas in Truth both their former ill Practices and their present evil Temper and Principles are the Children of the same Father tho' unlike to one another in outward Features So fatal a Delusion it is of the Devil 's to allow Sinners in performing a kind of Partial Obedience to God nay to further 'em perhaps in the throwing off some sensual and grosly scandalous Courses that he may more securely detain 'em Servants and Slaves to himself in the less discernible sins of spiritual Wickedness Secondly Another usual Policy of the Devil 's II. By putting plausible Names upon the worst of Sins under that disguise he does cheat Persons into a good Opinion of 'em and then to commit ' em in corrupting of our Manners is to Put plausible Names upon the worst Sins and under that disguise to cheat Persons into a good Opinion of 'em and then to commit ' em And he had the Impudence to Tempt even our Saviour himself in this manner He would have had him to throw himself headlong from the Pinnacle of the Temple alledging that God would give his Angels charge concerning him and in their hands they should bear him up Matth. 4.6 And this no doubt he would have him believe was a Trusting in God And in like manner by a Satanical Device the Presumption of some that they are the Elect is call'd their Faith by which they shall be Justified Rioting and Drunkenness is call'd good Fellowship and to be easily withdrawn into it the Effects of good Nature Covetousness Griping and Extortion is term'd a providing for One's own which he that does not do is worse than an Infidel And on the contrary to be Prodigal and Profuse is to be Hospitable and Charitable Spite Malice and Revenge is call'd a Hating of of other Men's Sins And the most bitter and fierce Contentions nay the most cruel and bloody Persecutions a Zeal for God and true Religion and when that Temper is justly expos'd to Hatred and Abhorrence then a Lukewarmness and a meer Indifferency in matters of Religion whether Truth or Heresy prevails Gallio's caring for none of those things is styl'd the calm and sweet Temper and Spirit of the Gospel Thus does Sin pass in the World currantly under the mask of Vertue Sin in that disguise gets Reputation amongst Men. Vice appearing in its own Colours is so odious a thing that no One but must be ashamed to own it But being adorn'd by the Cunning of Satan with Titles of Respect and in the shews of Vertue it is lookt upon with no evil Eye but gets Approbation and Reputation amongst Men. But the Devil gets a Passport for several Sins into the World not only by giving 'em the Name of Vertues But III. 〈◊〉 changing 〈◊〉 Nature â—everal Diâ—e Graces 〈◊〉 that they â—enerate inâ—â—very great â—s Thirdly By changing the Nature of several divine Graces and Vertues so that they degenerate into very great Sins It being much the Devil's Policy to Transport Persons out of that Moderation wherein Vertue does for the most Part consist into that Excess which much resembles it but is really exceedingly sinful and hurtful to Men's Souls This we gather to be the Devil's Policy from 2 Cor. 2.11 where the Apostle advises the Corinthians to Forgive at the last that Incestuous Person amongst 'em whom they had deservedly Excommunicated and to receive him to the Communion of the Church being he had Humbled himself and Repented and that Mercy he would have 'em shew him lest Satan should get an Advantage over 'em For we are not ignorant of his Devices says he that is lest the too long continuance of the Punishments they inflicted upon the Penitent Offender might be made use of by Satan to the hurt and ruine of the Church by hightning their Zeal against Sin into an Irreconcilableness to the Sinner And indeed there are many Sins and Vertues so near in their Nature that the Passage from one to the other is hardly discernible insomuch that by the Art of Satan we easily slide from one to the other As Obstinacy in standing out against all Conviction concerning the Truth is easily mistaken for Constancy in the Faith and the Love of our selves for the Love of God But especially that Zeal for God's Glory
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
and 15.10 He that hateth Reproof shall dye and 29.1 A man of Reproof that hardneth his Neck shall be destroyed This indeed as any other Discipline is distastful to Flesh and Blood but it is in it self the most profitable sort of Correction for A Reproof entereth more into a Wise man than Stripes Prov. 17.10 And as you must bring your self to that humble and low Opinion of your own Perfections and to that sense of your Faults Especially the Reproofs of Gods Ministers are to be kindly received and regarded as to take kindly the Reproof of a Friend and to amend upon it so especially you are to receive with all Reverence and Respect and Kindness the Reproofs of God's Ministers tending either to better or reform you Of all Men living it must not be expected from us to favour you in any thing amiss to smile upon your Extravagancies to speak only Comforts and Consolations to you when we come to deal with your Consciences which ought to be searcht to the Bottom by us and the Corruption let out This was that Flattery which Jeremiah reprehends and severely threatens in the Prophets and Priests of his Time 6.13 14 15. But our Business is by Preaching Catechizing and all the Methods of Instruction to give you a through Understanding of all the Terms and Conditions of that Covenant wherein you stand Engag'd to God to be Watchmen over your Souls in order to discover your Errors and Failures therein to direct you for your better Improvement in those Graces whereunto you have already attain'd and you must expect it from us to frown upon your Follies and boldly to Reprove you when we perceive you to Transgress our Great Master's Laws And you must receive all this at our Hands not only as a necessary Discharge of our Duty but what you must apply to your own Improvement and Reformation And this if you should not do your Ruine will be imputed to it Hence Solomon warns the Young-man to beware of sinful Extravagancies Lest he be brought to Mourn at the last when his Flesh and his Bones are consumed and to own as the cause of all this That he hated Instruction and that his Heart despised Reproof that he obey'd not the Voice of his Teachers nor inclined his Ear to them that Instructed him Prov. 5.11 12 13. So far therefore is the Flattery of wicked Men to be Renounced that Reproof on the contrary is to be Kindly receiv'd But Fourthly Wicked Men will proceed farther to Tempt others to Sin even By their false and fallacious Argueings against the Necessity of a Holy Life IV. Wicked Men Tempt others to Sin by their false and fallacious Argueings against the Necessity of a Holy Life One would think there should be none professing Christianity that should openly Plead for Sin but yet such Factors and Agents Satan has amongst us as will openly Avow his Cause and will endeavour to Perswade you that you are not Obliged to that Strictness of Living which we Preachers are continually sounding in Men's Ears And to this Purpose you shall hear them Argue so hotly that God no doubt is a Merciful Being and will not surely for the Sins of a short Life Condemn the Guilty to an Eternity of Woe and Misery And as to the Duties of Religion you shall hear 'em argue that they are hard Sayings and who can bear ' em And as to themselves you shall hear these Men often Pleading that they are made of Flesh and Blood and therefore sure God will not require Men upon the Hazard of Salvation to mortify the Flesh and that they are set in a World full of Temptations and abounding in Delights and Pleasures and that therefore God who has Plac'd 'em in it will not command 'em upon Pain of Damnation to Overcome these strong Temptations and to deny these Pleasures of the World These are the common and pernicious and licentious Argueings of Men to perswade both themselves and others into such easy Notions of God and Religion that they may Sin with more Security and less Fear And this has been a powerful Art in all times and such Arguments as these Men are most ready to Believe because they love the Thing they Plead for because they favour their Lusts and grant 'em so much Liberty in what they long for the satisfying the Flesh and enjoying the World All which wicked Reasonings we must fortify our selves against as when they Plead But do you beware and fortify your selves well against those false Argueings of Sinful men in Behalf of their Lusts and against the Strictness of Religion whereby they would Perswade you as well as themselves into a sinful Security and with-draw you from or slacken you in your Duty They are false and fallacious Arguments that would perswade us to Comply in the least with Sin for there is nothing more plain in Scripture than that Sin must with all possible Care be avoided It tells us positively That we must deny all Vngodliness and worldly Lusts and live soberly righteously and godly in this present World Tim. 2.12 And that all that name the Name of Christ must depart from Iniquity 2 Tim. 2.19 And that all true Christians must be Cleansed from all filthiness of Flesh and Spirit and perfect Holiness in the fear of God 2 Cor. 7.1 And in order to Perfection that they must Cut off right Hands and put out right Eyes when they offend 'em that is any Lusts that are so dear and useful to you as these Members are Matth. 29.30 What shall I say It tells us that the Friendship of the world is Enmity against God and that whosoever will be a Friend of the world is an Enemy of God Jam. 4.4 And then as for the Punishment of Sin there is not One but has the Penalty of Eternal Death and Misery if Unrepented of affixt to it Particularly Rev. 21.8 it is said that the Fearful or those who Apostatize from the Faith out of fear And unbelieving and the abominable and Murderers and Whore-mongers and Sorcerers and Idolaters and all Liars shall have their part in the Lake which burneth with Fire and Brimstone which is the second death This the Word of God does assure us and then for Men to raise to themselves Hopes of Impunity so contrary to the express Declarations of Scripture when if they shall be mistaken and find after all God's Threatnings to prove real as there is infinite Reason to believe they shall this is certainly the most desperate Presumption in the World But if you consider these Arguments asunder there is no strength in 'em wherefore any should venture to rely upon ' em For in the first place it is in no wise Inconsistent with God's Mercy for the Sins of a short Life to Condemn the Guilty to an Eternity of Woe and Misery I. That it is inconsistent w th God's Mercy for the Sins of a short life to Condemn the Guilty to