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A Holy Life, The Beauty of Christianity

2. Tim. 2. 19..

And) let every one that nameth the name of Christ, depart from iniquity.

I

\Imothy, unto whom this chap^5 s,
Epistle was writ, was an Epjics. 4. i
Evangelists that is, in- n-
ferior to Apostles and

extraordinary Prophets,- and above ordinary Pastors andTeachtrs. And he with the rest of those under his, circumstances was to go with - theB. 5 Aponles .i

Apostles hither, and thither, to be disposed of by them as they saw need for the further edisication of those who by the Apostolical Ministry were converted to the Faith: And hence it is that Titm was left at iTim.i.3- Creet, and that this Timothy ,was left at Ephesta. For they were to do a work for Christ in the world, which the Apostles;- were to begin, and leave upon the'tr hand to sinish. Now when the Apostles departed from 'places, and had left these Evangelists in their,steadj usually there did arise somebadSfpirits among those people, where these were left for the furtherance of the Faith. This is manifest by both the Epistles to Timothy, and also by that to Titm: wherefore £W, upon whom these two Evangelists waited for the fulsilling of their Ministry, writeth unto them while they abode where he left them, coneerning those turbulent Sprits which they met with, and to teach them how yet further they ought to behave themselves in the house of God, which is she Church of the living God, the pillar and ground of truth. And to this purpose

pose he gives them severally divers instructions ( as the judicious Reader may easily understand ) by which he incourageth them to the prosecution of that service which for Christ they had to do for those people where he had left them, and also instructeth them how to carry it towards their disturbers, which last he doth, not only Doctrinally, but also by mewling them by his example and practice, what he would have them do.c

This dcne,he laboureth to comfort Timothy with the remembrance of. the stedfastnefs of Gods eternal de. cree of Election, because grounded on his foreknowledge; flying, tho' Hymtneus and Vhiktus have erred from the Faith, and by their fall, have overthrown the Faith of some, Tee the foundation of God ftandeth fare, , having this Seal, the Lord kneweth them that are his: Now lest this last hiilt should still incourage some to be remiss and carnally secure, an L foolish, as I suppose this Doctrine abused, had incouraged them to be before: Therefore the Apostle immediately conjoynah to it, tirs exhortatio.i; An^Ut every one. the

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nameth the name of Christ, depart from iniquity. Two truths strangely * but nectslarily joyned together, because so apt to be severed by the children of men i f or many under the pretence of their being elected, neglect: to pursue Holiness; and many of them again that pretend to be for Holinels, quite exclude the Doctrine, and motives that election gives thereto. Wherefore, the Apostle, that he might set mens notions as to these things, right, he joyns these two together, signifying thereby, that as electing love doth instate a man in the blessing of eternal Life, so Holiness is the path thereto and, that he that refuseth to depart from iniquity shall be damned, notwithstanding he may think himself secured from Hdl by the act of Gods^elccting love. For election designeth men not only to Eternal Glory, but to holiness of Life fja means] thereto. And the manner of this connexion of truth is the more to be noted by us, because the Apostle seems to conjoyn them in an holy heat of Spirit: Saying, The foundation of God standeth

smt% sure,having this seal, the Lord knoweth them that are his. And, and let every one that shall bat so much as name the name of Christ, depart from iniquity: Or, as who should say, God will be revenged upon them for all, or notwithstanding they appropriate unto themselves the benesits of election.

In the Text we have, i. An Exhortation. 2 The Extension of that Exhortation.

1. The Exhortation is, That men depart from iniquity.

2. The Extension of it, is to them, all of them, every one of them that name the name of Christ. And, let every one that names h the name of Christ depart from iniquiy.

In the Exhortation there ate several things to be taken notice of, becaufe insinuated by the Apostle. . ,

The sirst is, That iniquity is a very danger am and hurtful thing, as to the Souls of sinners in general, so to them that name the name of Christ. ..,. ft is very.a dangerousand hurtfull thing to men in general. For Vis that which did captivate the world at the beginning , and that made it a bondslave to the Devil. It has also done great hurt to mankind ever since, to instance a few things: iPet.2.12. *. 'Tis that which hath stupefied i and besotted the powers of rnens Souls, and made them even next to a Beast and Brute in all matters supernatural and heavenly. For as the Beast minds nothing but bis 'lusts, and his belly, by nature: So man minds nothing but things earthly, sensual and devilish, by reason of iniquity.

Eph.4.18. 2- It has blinded and darkned the powers of the Soul, so that it can neither see where it is, nor which is the way out of this besotted conditi'

- - - on.

Rom. 2 5S 3- It has hardened the heart against God, and against all admonition and counsel in the things of the Gospel of Christ. Colos. 1. 4- It has alienated the will, the 21. mind, and ajf ettions from the choice of the things that should fave it, and wrought them over to an hearty delight in . those things, that naturally j

tend to drown it in perdition and . destruction.. '-; -

5. It has made man odious in Gods eyes, it has provoked the Ezck, 1 Justice of God against hi n , and 5' made him obnoxioui to Hell sire.

6. Yea, It/o holds him, so binds Pro. 5.22. him, so reserves him to this, that,

not hehimseif, nor yet all the Angels of Heaven, can deliver him from this deplorable condition.

7. To fay nothing of the pleasure jfa. g. and delight that it makes him take Pro. 7.22, in that way to Hell in which he walk- 25,24.2s' eth. Never went fat Oxe so gamesomely to the (hambles, nor fool so merrily to the correction of the stocks, nor silly bird so wantonly

to the hidden net, as iniquity makes men go down her steps to the pic of hell and damnation.

O 'tis amazing, 'tis astonishing to consider what hurt sin has done to man, and into how many dangers it has broughthim: but let these few .. hints at this time sufsice as to this. I will now speak a word to the other particular: namely, that as iniquity is dangerous and hurtful to the Souls of Men in general, so it is to them that name the name of Christ. As to 'the so, and so paming of him, to that

1 shall speak by and by , but at thi time take it thus: That religiously name hit name. And I lay iniquity is hurtful to them. ..

1. It plucks many a one of them from Christ, and the religious profession of him. I have even seen, that men who have devoutly and religiously professed Jesus Christ, have been prevailed withall by iniquity to cast him and the profession ot his name quite off, and to turn their backs upon him. Israel, faith the Prophet, has cast off the thing that

Hos. 8.$. is good. But why? Of their Silver and their gold they have made Idols. The sin of Idolatry drew their hearts from God: their love to that iniquity made them turn their backs upon him. Wherefore God complains, that of forwardness to their iniquity, and through the prevalence

Ezck. 23. thereof, they had cast him behind

35. their back-.

2. As it plucks many, a professor from Christ so it keeps many a one from an effectual closing with him. How many are there that religiously profess and make mention of the A name of Chri ^tUt yet of love to,

and- 1 and by the interest that iniquity hath

in their affections, never cloie with

him unto salvation, but are like to

them of whom you read in Paul to 2 Tim. 3.'

Timothy, that they are ever learning 1^,3,4,5,

and never come to the knowledg of 6,7

the truth.

3. And concerning those that have indeed come to him, and that have effectually closed with him, and that name his name to good purpose: yet how hath iniquity hurt and abused many of them.

1. It has prevailed with God to hide his sace from them,a thing more bitter than death.'

2. It has prevailed with God to Lam.3.33; chastize, and to afflict them sorely, 3

thing in which he taketh no pleasure.

3. It has provoked God to give Jcr. 15,7. them over to the hand of the Ene- M»t-i8. aiy, and to deliver them to the tor- 34' nentors. 1

4. It hath brought them to questi

tn their interest in Christ, and whe- m'*r-**
her they ever had grace in their
ouls.

5. And for those that have yet be-Pfo!. jri eved they were in his savour, this

iniquity

iniquity has driven them to fear that God would cast them away,and take all his good things from them. .i Psa.-38. 8. Yea, he, that would know the hurt pft.31.10. that i,,iqHity hath done to them, that Jer.3i'i8 name'the name of Christ,lct him con2 Cor." 12. sider the cries, the sighs, the tears, the 21. . bemoanings, the btwailings, the laPsi.116.3. mentations, the sorrows, the confeslo 3i'f 4' sions the repentingsand griefs whereas with they have been attended, while Psal. 88. they have complained that they have Lam. 3.4. been put in the stocks, laid in the TerVu. dungeon, had their bones broken, Chap. 23. suffered the terours of God, been 15. distressed almost to distraction, and Psal. 60.3. ^ave been fed with Gravel, Gail, Ezck4. Wormwood, and with the Water of astonishment for days, yea, years together. By all which, end many . . .... more which might! be mentioned, it . appears that iniquity is a dangerous - andhurtfull thing.. ,

But I proceed, and come in the next place to the Extension of the ,; T' exhortation.- namely, thatitreacheth to all those that name the name of Christ. And let every one that naf,; meth the name ofChrift depart from iniquity. To handle this a little, and,

First,

First, to shew you what the Apostle here means by naming of the name of Christ.: he meaneth not an irreligious naming of that worthy, name, nor those that name it irrel;giously. This is evident, because, he pasleth by their manner of naming of it without the least reproof, the which he would not have done; had the sault been in their manner, of naming of the name of Christ. Now I say, if he intendethnotfohose that name the name of Christ irreligiously, then tho' the exhortation. {.Ut every one ] seems to extend it ielfto all and all manner of persons that any ways name the name of Christ, yet 'tis limited by this, to wit, that rightly, religiously, or according to the way of the professors of Christ,name his worthy name. And it must.needs be Ib' taken, and that tor these reasons.

i. F£r that, as I said before, the Apostle taketh no notice of their manner of naming of his name, so as to reprove anyundecency or unseemliness in their Naming of him ^ wherefore he alloweth of the manner of their naming of him;

2. Because

%. Because, the Apostles design in this exhortation was, and is, that the naming of the nameof Christ, might be accompanied with such a life of holiness, asmight put an additional lustre upon that name when ever named in a religious way but this cannot be applied to every manner of naming the name of our Lord Jesus Christ. For if a man Hull name the name of Christ unduely,or irreligiously ,though he shall never so much there wichall depart from iniquity, and be circumspect; to the utmott in all civility and morality, yet he answers not the Apostles end which he seeks by this his exhortation. For,

i. Suppose a man should name the name of Christ vainly, idlely, in vain mirth, wantonness, salse, or vain swearing, or the like, and shall back this his manner of naming the name of Christ with all manner of Justness and uprightness of life, would this answer the Apostle's end in this his exhortation? Verily no: for this manner of naming the name is worthy reprehension\ Than (lialt not take my name in vain, or vainly make ise thereof: And moral goodness Exod. 20. ittending the so naming of the name

c Christ will do more hurt than ^ood. ,

1. There is a reproachful and scandalous naming of the name of Christ, such as the sews, and Pharisees did iccustom themselves unto, as to call aim Jesus,, the deceiver \ and Clmst m-a way of scorn and contempt. Nor were these men quite destitute of that which put a luster upon their opinions•, for said the Lord Christ himself unto them, Te indeed appear beautiful Mat. 23. outward.

3. There is such a naming of the '. name of Christ as to make it a cloak for salse and dangerous Errors: that men, by the use of that name and the putting of it npon such errors and delusions, may put off their errors to others the better. Many sliallcome in

Mat. 24. $.

my name, to wit with their delusions, presenting them in my name to the world, and shall put them ofs«'w my. nme to the, destruction of the Soul. Mow can , any 'imagine that the Apostle should extend his exhortation to such, that they thus continuing to pame the name of Christ, >Taul also calls the lusts thereof, will be where the nature and being of sin is, because it is not dead , for that which liveth, what manner of life soever it hath, will have motion according to the manner of life which it hath: and sin being one of the most quick and brisk things that are, it will also have its motions and lustsaccordingRom.d.i2. ty' Hence Paul saies,it lusts and will QA. 5.17. l»fi, where it is, and dwells .. though the very spirit of God, and the utmost diligence of a Christian be also there tooppofe" it.

3. Again, as the being and motions of sin will be withus, so also will it in itsindeavours. It will endeavour to overcome us, and to make us captives to it self, and to Satan •, and . . these endeavours will be with us;

Eph.o. 12. J rJ . r

2 cor. 10. nor can we so depart from miqui5. ' 'ty, as to be utterly rid of all fence Heb. is.4. and feeling of what endeavours there are in sin and iniquity to be master and Lord, and reign sin will endeavour to desile the mind, to desile the conscience, to desile the life and conversation: and this endeaour, as endeavour, we cannot de

i part part from \ that is, cause that it should notbe in our slesh : for there it will be, since (in in its being is their.

4. As the being, motions, and endeavours of sin will still abide in our slesh Jo consequently mil it I foliating fumes be upon us; ncr doth the Apostle mean, when he bids us depart from iniquity, that we should think that we can so be, or so do, in this life, as that our being or doing should not smell of the strong scent of sin. Who can bring a clean Job '4- 4' thing out of an unclean ? net one. We are all as an unclean thing; and therefore all our righteousnesses are Isa. 6$. 6, as filthy rags. The scent, the smell, the rank and odious stink of sins abides upon, yea, and will abide upon us, when most spiritual here, and upon our m@st spiritual actions too, ' untill they be taken away by Christ. Thus far therefore, we cannot be concerned in the exhortation. For should Paul exhort us to depart from the being station, endeavour, and polluting fumes and scent of sin: 1 mean so to depart from them,as that there shall no such thing have place, C'4or

or motion, or striving, or scent in, or upon us: he would exhort us to that which is altogether .impossible for us to perform, yea, to perform through thft working of the spirit of God which is to be with us, and in us here.Yea,he must exhort us to that which he could not perform himself, but such exhortations did netstand with the wisdom ofan Apostle. Wherefore there is a certain meaning in this exhortation, from the which if we swerve, we shall both wrong the Apostle and our selves.

Let us inquire then, what Paul should mean when he bids them, that name the name ef Christ, depart from iniquity. And for our better understanding of him we must consider that there is an iniquity that is inherent in us, and an iniquity that is apart, and at a distance from us: Now if he means, as certainly he doth, that they that name the name of Christ should depart from that sin and iniquity that is in themselves: then, though he cannot mean that we should separate that from our persons, for that's impossible, yet he would have us take off' and with-draw our minds and affections there from. And he tells us that they that areChristsdo so- And they that are Christs, have crucified the fiefli with the afeilioni Q3i,y.2^Z. and lusts: -sinful lusts and sinful, motions , our minds and affecti- ■ ons should depart from them. There are! the affections and lusts ofsin-.snd there are the affections and lusts or, desires of the soul: and again, there arethe affections and lusts of the new. man, in Saints. Now this is that thac the Apostle would have,to wit, that the affections and passions of our fouls should not chuse but depart from the affections & lusts of our old man, and should be renewed and madewilling to be led by the HolyGhosfc from them. This I fay, sales he , Vers, ite, walk^in the spirit, and ye stiall not, suln. fil the lusts of the fie (h.;

Wherefore when he faith, departfrom iniquity, if he means, from ourown inherent iniquity, then he must mean thus, take your mind and you? affections off, carry your minds a- ,■ way from them, set your minds and Co'^.i^i affections upon other objects, and 3' let your minds snd affections be CL 5, jieltUda

yielded up to the conduct of the word and spirit of God. Let not fin Ro. 6.12. therefore reign in your mortal body, that ye fliould obey it in the lu(t thereof.

Now a man, in mind, and affections, may depart from that which yet will not depart from him: yea, a man in mind , may depart from that which yet will dwell in him as long as he lives.

For instance, there are many diseases that cleave to men, from which, in their minds, they willingly depart. Yea, their greatest dis* quietment is, that so bad a distemper will abide by them: and might they but have their desire accomplished, they would be as.far therefrom as the ends of the earth are a* sunder, and while they are found to continue together, the mind departs therefrom, and is gone either to God or to Physicians, for help, and deliverance from it.

And thus it is with the Saint, and should be with every one that by "om. 7. way of profession nameth the name of Christ: he should depart from his indwelling sin, with his mind: with his mind he flwnldserve the law of Cod,- , . And

And this is an excellent thing to do, and can be done by none but such > as are possessed with an excellent spirit. Ah! to sind a man that really departs from himself, and that draweth the affections of the foul, from the affections and lusts of his Ezck. ui flesh, is a rare thing. The heart 2'of the most of profeslbrs goafter the heart of their detestable lusts, and after their inward abominations: Gal. 6. 8. But such shall of the flesh reap corruption , notwithstanding they name the name of Christ..

Sin is sweet to him that is nothing Job 20. butfiefr% or that can savour nothing i2, but what is of the flesh : nor can it be that he that is such, should depart from himself, bis sweet self: no they Ro-8-si4k. that are after the flesh, do mind the 7' things of the flesh: wherefore the / that are in the flesh, though they profess Religion and name the name of Christ, cannot please God •, for such instead Of walking in and as- • ter the spirit, have put the stumbling block of their iniquity before Ez-k. 14. their saces, to hinder their depart- 7. 8

and praying to him, keep them i from stumbling and falling,and splitJob 14.16. jng themselves in sunder upon the rocks and ruins that are provided for them, as a reward of the evii of their doings. Yea, they shall suck the poysonof Asps, and the Vipers tongue shall slay*them, notwithstanding all their profession?

^uest. . But some may say, how (hail I kpow that I do depart from the iniquity if my fle(h, from the iniquity that v in me.

Aasw. I (hall answer this question briesly thus: - %

i .How is iniquity in thine eye, when fevered from the guilt and punishment that attends it? is it as sepeparate from these, beauteous, or ill favoured ? I ask thee how it looks, and how thou likest it, suppose there were no guilt or punishment to attend thy love to , or Commission of it .For if in its own nature it be desirable to thy mind,and only therefore M . . . fliunned, for fear of the punishment, . that attends the Commiffionof it: ■without doubt thou, art none of them that do depart from it; all that thou

dost, , dost, is, thou shunnest the sin, not of abhorrence of the sin, but for fear of the punishment that attends it. Like the Thief that yet resuseth to take away his neighbours horse, not of hatred of theft, but for fear of the Gallows.

2.t^W dost thou like thy self, as considtsed possessed with a body of sin, and as feeling, and sinding that sin worketh in thy members, doth this yield thee inward pleasednefs of mind, and a kind of secret sweetness, or how? for to be sure, where a fanctisied mind is, there Job 42 is nothing more odious in it self, |zeki nor that makes a man so in his own R|'f eyes, as doth thisiight, the sight of sin in him, of the working of lust in him. 'Tis this that makes the good man ashamed, that makes him blush, and that makes him abhor himself.

^«How look thy duties in thine eyes, I mean thy duties which thou doest in the service of God? I fay, how look Jhe best of these, the most warm and spiritual of these, since not one of them can be performed ,, but they do. catch, the stain of sin, as coming from thee? or art thou through the ignorance that is in thee as unacquainted with these things?

4. Why wouldest thou go to heaven ? Is it because thou wouldest be saved from Hell, or because thou wouldest be freed from sin N I say wouldest thou go to Heaven, because *tis a place that's Holy, or because 'tis a place remote from the pains of Hell? I ask again, wherein dost thou think, the blessedness of Heaven consists? is it in the holiness that is there •, or in the freedom that is there from Hell? There is not a man alive but would go to Heaven , that he may be saved from Hell: but how many would go thither that they might be saved from the pleasures of sin, from the inward pleasure of sin., of that I will be silent: though surely they are those that are out of love with sin, and that do depart from iniquity.

Verily my brethren, 'tis a great thing to depart from iniquity 'tis a great thing to have my will, my mind, and my affections departing from it. „ B^t

But secondly. As they that depart from iniquity withdraw their minds and affections from the lusts and motions of it, so they depart also from the occasions of it; there are Ro.14.15. occasions by which iin worketh to 1 Tim.j 4 bring forth the fruits thereof, and Exod,23' some feck those occasions. But he ^ g< that hath set himself to depart from 2Tim.' 2. fin, in himself, will not seek occasi- 16. ons from abroad, to do it. Such a man as will keep far from an evil matter, will not company with a person that pollutes and desiles, nor will be come near the door of the Adulteresses house. He will shun profane and vainfbabling, for fear of the ungodliness that attends it. He w ill walk with wise men that he may be wife, knowing that a companion of Proy. 15... fools (hall be destroyed. ».

Now there are'occasions given and occasions taken to sin against the Lord Jesus: but he that departeth from iniquity departeth from them both. He is not for giving any occasion to others to sin \ he had ra» « ther wrong himself and put up injuries done, than give occasion to others to do iniquity, and as he is

for

i Tim. <,. for giving none, so neither is he for 22. taking any. He is for partaking of" no mans sins, buc for keeping of him- '., self pure. Thirdly, To depart from iniqui* ty is to depart from it in those ex. amples that are set before us thereto: occasions, and examples are sometimes the same, but there may be occasions to sin, where there are no examples thereto : and therefore in that they differ. Andtodepart from iniquity is to shun and depart from those examples, those beastly examples that in every corner of the Country present themfelvs to men.

Examples to drunkenness j Ex^ amples to Whoredom; Examples to Swearing, to lying, to Stealing, to Sabbath-breaking, to Pride, to Covetousness, «toDeceit, to Hypocrisie, and to what not, are now adays common among men, and he that is to seek in this matter,and that knows not how to be. expertly base, may have patterns and examples thereto in every hole. But to depart from iniquity^is to depart from sinful examples, tofliut the eyes at

them. them, to turn the back upon them, and to cry out to Heaven for grace, to be kept in the path of life. And, let every one that nametb the name of Christ, depart from iniquity.:

Fourthly, To depart from iniqui- 1 ty, is to depart from the enticings of iniqui»y. There is that in iniquity that is of an enticing nature. Its Pleasures, Prosits, Honours, Delights and sweetnesses are enticing, and he that hankers after these is not departed, nor departing from . iniquity: A man must be weaned from these things, and must sind some things somewhere else, that are better than these, else he cannot depart from iniquity.

But some may say J go from it and Quest. it follows me. J reject it and it re' turns upon me. I have said it, nay a thousand times, and yet it offeretb it self and its deceits to me again, what would you have me do?

I would answer thus, Depart- Aosw ing from iniquity, is not a work of an hoar, or a day, or a week , or a month, or a year: But it's a work, 'hat will last thee thy life time •, and chere is the greatness and difsiculty

of

of it: Were it to be done presently, or were the work to be quickly over', how many are there that would be found to have departed from iniquity: but for that it is a work of continuance, and not worth any thing, unless men hold out to the end, therefore it is that so few are found actors, or overcomers therein. Departing from iniquity, with many, is but like the salling out of two neighbours, they hate one another fora while, and then renew their old friendship again

But again, since to depart from iniquity is a work of time, of all thy time: no wonder if it dogs thee, and offereth to return upon thee again and again: for that is mischievous and seeks nothing less than thy ruin j wherefore thou must in ihe sirst place take it for granted that thus it will be, and so cry the harder to God for the continuing os his presence, and grace upon thee in this blessed work, that as thou hast begun to call upon the name of the Lord Jesus, and begun to depart from iniquity: so thou mayest have strength to do it to the last gasp of thy life.

And further, for that departing rom iniquity is a kind of a warfare pith it, for iniquity will hang in thy esh what it can, and will not be ealy kept under, therefore no marvel sthou sind it wearisome work, and tat the thing that thou wouldest e rid of, is so unwilling to let thee . epart from it.

And since the work is so weighty, nd that it makes thee to go groanig on : I will for thy help five iee here a few things to consider f, And v \* ->

1. Remember that God fees thee, 3d has his eyes open upon thee, een then when sin and temptati- . a is lying at thee to give it some "stertainment. This was that that

iade Joseph depart from it, when Gea.39.-8, ,Iicited to imbrace it by a very" owerful argument.

2. Remember that Gods wrath .irns against it, and that he will ! rely be revenged on it, and on all 1 at give it entertainment. This ade Job afraid to countenance it, id put him upon departing from it: r destruction from God was a terror

Job 31. ror to me, and by reason of his 23- highness 1 could not endure.:

3. Remember the mischiefs that it has done to those that have imbraced it, and what distress it has brought upon others. This made the whole congregation of Israel tremble to think that any of their

, „ brethren should give countenance 16^ **12. to. it.

4. Remember what Christ hath stiffens d by it, that he might deliver us from the power of it. This

2 Ccr. 5. ma(^e Fml *o heartily to depart from 14. ' ' it, and wish all Christians to do so as well as he.

. 5. Remember that those that are now in hell-sire went thither for

psal. 9.17. that they loved iniquity, and would

psal. J 1.6. not depart from it.

6. Remember that a professions is Jara.2.i5, not worth a pin, if they that make 17.- it do not depart from iniquity. .

7. Remember that thy death-bed . will be very uneasie to thee, if thy

7,13'conscience, at that day , shall be clogged with the guilt of thy iniquity.

^ S\Re.

8. Remember that at the Judge- L»It-13. mentday Christ will say to those, 27. depart from me, that liave not M

here departed from their sin and 4I, iniquity.

Lastly, Remember well, and think much upon what a blessed reward she Son oi God will give unto them at that day, that have joyned to their profession of saith in him a holy and blessed conversation.

Having thus briefly shewed you these thing?, I shall come in the next place to shew you,

Why some, that as to words, rightly name the name of Christ, do mt ,„ its art from tmquity. 1 nat it Is in- fonS. :ident to men-to name the name of Christ religiously, and not to depart from iniquity: I have proved al- . eady, and now 1 must shew you vhyitisso, and the reasons are of hree sorts.

First, Some profess him, yet have First Re*. ot saving faith in him, nor yet re- son. (ived grace from him. That some >rofess him that have not saith in iim, nor received grace from him, will make appear sirst. And then hat they do not depart from

iniqui

iniquity , shall be shewn after, wards.

That the sirst is true, consider, Christ saies to his Disciples, there an Joh. 6.\6. some rfyou that believe not. And again For Jesui knew from the beginning who they were that believed not? am who should betray him. Now if the] believe not, they have none of hii grace in them: for faith is the sirfi and head grace, the beginning anc leading grace: he therefore that t destitute of that, is empty of al the rest. Besides, other Scripture! also consirm this truth, fames cz\l' leme of the professors of Christ thai Jam. 2.ao. were in his day, vain, oremftymen: that is, men void of grace. Anc the Apostle fuggesteth in the very words below the Text, that as in Gods house there are Golden, and 2 Tim. 2. Silver Saints, so their are also earth) 20. and Wooden ones. For in a greai house as Gods is , are riot only Vessels of Gold and Silver, butal' Rom. 9. f0of mce[ and 0f earth, and some to 20.91,22. hojjQjj^aud some to dishonour \ thai is, some for Heaven, and some for Hell.

Nov,

Now they are these JJW«z,^nd Emhy professors that heaimethat in the Text \ to wit, that they should depart from iniquity, or else their profession would do them no good, and these also that he despaireth of in the next words, saying, But, but in this great house of God there will not only he Golden* and Silver Christians, but Wooden and Earthly ones. And if any man purge himself from these, from these mens companies, and from these mens vices, he shall be a vessel to honour sanctified , and meet for the Masters use, and jwf » f^red to every good work.

From all which it is gathered that there arc some that name the name of Christ • in a way of profession, : .. that have neither saith nor grace inthem, and so consequently that do not depart from iniquity. For,

First., These want that principle; that holy and blessed principle that snould induce them thereunto.; to wit, the great and principal graces of the spirit, 'and they are four. First, As I have said , They want faith, that heart purifying grace: for the heart is purisied by saith. I Acts 15.?.

l have

haye (hewed you already that departing from iniquity must be with the mind and affections, or with the heart: but how can that be, where the heart is not sanctisied and made holy ? For an unsanctisied mind cannot depart from iniquity, Jer.13.23. no more than the Ethiopian can change his•Skin ., but nothing can purihe the heart but saith. Therefore nothing can make a professor depart from iniquity where faith is wanting. So then, when men professedly name the name of Christ without having holy saith in him: they still abide by their iniquity: they depart not from their iniquity, but rather make of thejr profession,

1 Thes. 2. a c^oa^ f°r tne'r In'9i"tyi for their iS. ' malice, and for their covetousness 1 Pet. 2. and the like. It is not profefwn, l6' but faith, that bringeth God and the Soul together: and as long as God and the foul are at distance, whatever profession is made, there is not a departing, not an heart departing from iniquity. Wherefore to these professors, James writeth m.4.8. tnus: Draw nigh to God. and he mil draw nigh to you, cleanse your bands,

y

ye sinners, and purifie your hearts,ye doHwi»^.Men,farfrom God,cannot think reverently of him, nor so speak and profess him,as standeth with the nature of Gospel Religion.,wherefore God laith, draw near hither., that is ^ I. by faith, and again, let them come near, then let them speaks then let them profess. Without saith a man Hcl?f. 11-6. cannot please God,because he cannot without it, stand before him in the spotless righteousness of Christ, nor yet depart from iniquity and live a holy life.

There are three things in Faith, that directly tend to make a man depart from iniquity.

1. It apprehendeth the truth of the Being, and greatness of God, and so , it aweth the spirit of a man.

2. It apprehendeth the love of this God in Christ, and so it conquered!, and overcometh the spirit of a man.

3. It apprehendeth the sweetness and blessedness of the nature of the Godhead, and thence perswadeth the soul to desire here communion with ^ im, that it may be holy, and the iojoyment of him, when this world is ended, that it may be happy t>, and by - him set ever- '.': \ »

Bur- without Faith these things cafinoe be apprehended, and therefore those that v^aat it, whatever their profession is, they will mt defart from iniquity.' !'"^ '9 "•"

Secondly, Rtferitanci, is another o[ the great and -principal -grate*' ^ which the Holy Ghost w-orketh in the heart' Wherefore without this also there can be no departing from iniquity. It is in vain to expect it of any man, let his profession be never so stately and great,' if he is a stranger to sound repentance. How many are there in oar day, since the Gospel is grown so common, that catch up a notion of good things, and from that notion make a profcssion'of the name of Christ, get into Churches, and obtain the title of a Brother, a Saint, a member of a'Gospel'congregation, that have) clean escaped repentance. I say they have catch t up a notion of good things, and have through that adventured to name the name of Christ: qaite forgetting to take repentance with them. Repentance

should be, and is one of the first- M"k 1. steps into true Gospel profession: '5. but some know nothing of it, untill c £i6.6. they come to the end of all, and their repentance will do them no good. Repentance h not, but where the true fear of God is ., yea, the fear of God is one ground of repentand. Repentance is the scouring grace, 'tis that which purges. Repentance is, . as I may call it, that bitter pill without the taking, and sound working of which, base and sinsul humours will rest unstirred, unpurged, uhdriven out of the foul. Can repentance be where godly sorrow is not? ot can repentance be where the fruits of'repentance are not? O the fruits Mirk" r. 4. of repentance, thick sown by preach 5. ers, bat it co^es up but thinly ! SjtjJ Where shall the fruits of repentance J be found?Consession of sin is one fruit of repentance i shame for sin, is another fruit of repentance\ amend-' ment of life, is another fruit of repentance ., restitution for cousening, cheating, defrauding, beguiling thy Luk. 19. neighbour, is another fruit of re- 5, 63 7," 8. pentance, yea, if you would fee the fruits of repentance as described by D 2 the

the Holy Ghost,and put together for the farther conviction and shame of the impenitent professor; look into the Second Epistle,to the Corinthians, Chapter 7. vers. 9i io, 11.

But this is a day that was never read of, a day wherein conversion is frequent, without repentance \ such a conversion as 'cis,and therefore doth the Church of God now swarm with them, that religiously name the name ofChrist,&^ff depart not from iniquity.

Alas! all Houses, all Tables, all Shops, have hanging up in them, the sign of the want of repentance. To say nothing "of the talk, of the beds,and Eccks. 7. the backs of most that profess: by 27,28.' which of these is it that one of a thousand for Men ", and for Women, one of ten thousand do (hew that they have repentance? No marvel then that the name of Christ is so frequently mentioned there, whe^e iniquity dwells, yea, reigns, arid that with the consent of the mind.

I would not be austere, but were. wearing of Gold, putting on of apparel, dressing up houses, decking of children, framing of complements, boldness in women, letchery in meD,

wanton wanton behaviours, lascivious words, and tempting carriages, signs of repentance : then I mult say, the fruits of repentance swarm in our Land: but if these be none of the fruits of repentance ,then , O, the multitude of professors, that religiously name the name of Christ, and do not depart from iniquity. But,

Thirdly, Love isi another of those great and principal graces, which the Holy Ghost worketh in the heart: wherefore let profession be never so high, yet if Love be wanting there, to be lure such professors depart not from iniquity. 1 Hence all profession, and subjecting to profession are counted nothing, where love is not. Love is counted a most insallible sign that a man is in a state of Salvation. He that loveth dwells inGoA, is bornof God, |ch andknowethhim. Love divideth itself 73J,$j 2 to God, and to my Neighbour.Lovc toGod, is, thatwe keep his savings, hiscommandmentSjhisLawsJfrfmaw • love me, saith Christ, he will keep' my words \ and he that loveth me r^ not, keefeth not my sayings. For this 2j, 24. is the love of God, that we kf'p his D 3 com

commandments, and his commandments are not grievous. So then, that professor that hath not love, cannot depart from iniquity. Psal.np. i- Where no love is, tbencanriot 135. be tender of the name of God , they are not afflicted because men 1 Cor. 13- jj^p not Gods Law.

2. Where no love is, men cannot deny themselves of that, -which otherwife they might lawfully dc, left the weak should sall, and the world

Rom. 14. be destroyed.'

3. Where love to God is, there

»iii 0 7 . I'

1 a -. .is hatred--against iniquity-, ye th*t love the Lord, .bate tvk'.A man cannot loveGod,that loves not holiness \ he loves not holiness, that loves not Gods word ., he loves not Gods word, that doth not do it: It is a common thing to sind men partial in Gods Law, setting much by small things, and neglect ng the weightier matters, paying Tythe of Mint, and Anise, and Cummin? and neglecting the weightier matters. These turn the Tables of Gods book iip-sidc-down-making little Laws, of great ones, and great ones,of little ones; counting half act hours bodi

lv ly service, better than ' amoral life. Love ! Love i^goneout of the Conutry j Love to .he doctrine of the sirst Table, Love to the doctrine of the second Table. O how many professors, in Gods eyes, are accounted of no more than founding brass for 1 Cor. 1 j. want of this ornament , love.

To speak nothing of the first Table, where is he that hath his love manifested by the second ? whefc are they that feed the hungry, and cloath the naked, and fend portions to them, for whom nothing is prepared ? Where is Paul that would not eat meat while the world stand- t Cor g eth, lest he made his brother offend !1 ?. Where is Dorcas , with her garments she used to make for the Widow, and for the Fatherless.Acts 9-tf. Yea, where is that rich man that (U9 his power ) durst lay as. Joichap. as. does, as is recorded in those. Cnap- 13. 33. ters quoted in the M urgent? Love ! .. love is gone , and now coveting, pinching, griping and such things are in sashion^now iniquity abounds instead of grace, ithBiany thatn^me the name of Christ. They want love, and therefore cannot depart from iniquity. D, 4. Fourth"

• Fourthly, Hope is another of those great and principal graces , which the Holy Ghost worketh in the heart, and without which let a man be never so high in profession, and so open in naming the nameof Christ, he cannot depart from iniquity. As was said before of faith, so we say

ijoh. 3.3. now of hope. And every one that hath this hose in him, purifieth himself 4s he is pure. Here is that excellent office, or rather effect of hope made manifest, it purisieth, it cleanseth a man; it makes him make the Lord Jesus his example, as well as his Saviour. He purisieth- himself even as he is pure -? to wit, in foul, in body, in spirit, in life and conversation! Hope of life eternal by : Christ, makes a man purisie himself in obeying the truth through the spirit. Hope to be with Christ „. hereafter, will make me strive to believe him here. Hope of being with Angels then, will make a mao strive to live like an Angel here.

v. Alas! alas! there is a company of

half priests in the world, and they cannot, they . dare noc teach the people the whole counsel of God,

because because in so doing they will conl demn themselves and their manner of living in the world: where is that Minister now to be found that dare say to his people, look on me, and walk as you have me for an example? or that dare say, what you fee and hear to be in me, do, and the God of feace shall be with you. pful1P- 3. These men had hope, and hope puri- chap.4.9. sied them to an example, till they became patterns to others; Is not this now sar off from some professors in the world, arc they purisied, are they clean that name the name of Christ? are they weaned from that milk, and drawn from the breasts. No,nor their profession is not attend* ed with grace \ they name the name of Christ well, but they do not depart from iniquity. Let a man believe a lie, and according to the reality of his belief, such will his obedience be •, let a man hope for that, for which he hath no ground to hope, yet his hope will work with him according to. the power thereof. And yet we-have a generation of men that profest the blefrftd Gospel, which yieldeth the •

most substantial ground for faith and hope : yea, we have a company of men that will be naming the name Christ, which is the sweetest, the most taking, and desirable name that is named ajnong the sons of men,and for all that,this Gospel, this worthy name, nor yet their naming .: Of it, doth make them depart from .': :. 'iniquity. But Whats the reason ? why, they have taken up a profession, but want the Grace of Christ y the Faith, the Repentance, the Love and hope of the Gospel. No marvel then, if they abide among the wooden sort of professors: No marvel then, though the iniquity of their heels still follows them, and that it droppeth from them whereever fthey go. Uut so much for the first reason,Wby mendoname the hame of Christ 'and yet donot depart from iniquity. Second Ses'ondfy, The second reason, why reason, some that, name the name of Christ, depart not from iniquity , is', 'far .that,., though they reft not in bare no'tlon.s,; as those forementipned, yet they ta\e up as they, stwrt of the saving - .gr-ace of God. There are bare notions, there are common workings, aid there is a werk that is saviag,. aud that will do the,foul good toti eternity. ;. ...V. :*.

I.- There are tare notions, and iTheC i. they that have them, are such unto whom theGospel coines in word only; 1 Cor- 4. such whose Religion stands, is word19'20' only , and is not attended .with a power fijtable : that is,--there goeth not along with the word, a power sufficient to subdue, ?ad work over the heart to a cordial, and gracious close with that word that comes-' Ufcntittfrn ¥tt' suohs'is'theL noise, ;:. and faiftd . of the .word^thac they are . willing to. become"profetfors thereof •, there is some kind of-musiqaloc-ss in.it, specially, when well handled and singered by a skilfulipceaahefc. Andtk, sai th God unto such preachers, when the is auditory -is made up-of such kind of • hearerSysi.'^W lo, thou art unto them Ezek. A^iC'Veryiovely Sang ( orasone that $9>Vt3*i sioga a Saag of, Loves / of- one that-' h/tik av.pkafant. voidt, and- can play well on an instrument : For they hear "'r s' ihp.&trdsilrM ibey; d^them not. f'jiw li v ,KJ H . *'

zyu'h v T-± . ^ "o" i: But

101

most ssbstant and hope : ye ny of men th name Christ, the most taki that is nam. men,and foi worthy name ..; of it, doth - iniquity. B' they have' want the Faith, the hope.of t thrift' ea sorgos though i still folio pethfijWr* %t&

dP

andings, their will and affe, by their judgment and conwere somewhat taken and cause a withdrawing of fefor tryal, and to see if they 'cry after him to return, we will let these things pass, II you again to a remembrance at is in hand: we are now ig that there be them that mt the name of Christ, that yet dt% not from iniquity, and in (hewing cause of their not so doing, one for that the Gospel came to in word only and the other for that though it came to oin power, yet not in power, thAt power, that effectually th sonif to salvation. Upon I now am, and comes to pass ler the power : have afore disotwithstanding ,r vomit again, s declension, or lquity I have just pon, and we have .nd. r:

second shew!

Secondly,

2. But then, besides these, there is another sort, and they go further than these. For to them the word came, not in word only-, but also in power: though not in that or in such a power, as is sufficient, absolutely against all atempts whatsoever, to bring the soul to glory. Of these we read in several placesto wit, that they have tasted of the powers of the werldto come\hwt not so as to bring them safe to glory. Yet thus sar they go*

Heb. 6.4. 1. They attain light or illumination, to see much of their state by nature with. • .."

1 King.ai. 2. This light standeth not in bare 27, 28,39. speculation,but lets sall upon the conscience,convincing arguments to the bowing and humbling of the spirit.

3. They submit to these convictions, and reform, and may for a time, not only come out from them that

2Pet. s. live in error, but escape the pollu18,19,20. tjons 0f the vorj(] t by tjje know.

lege of our Lord and Saviour Jesus

Gal. 3.4. Christ. :• .:....'..'::. ;m \.V.i

4. Yea, so powerful will this discnsation be,that it will prevail with em* to do and suffer many things

for for the vindication of the truth of that Gospel which they profess. For

1. The word will be sweet unto them.

2. Christ, the gift of God, will Hcb.^si be relished by them.

3. The powers of the world to come will be in them.

4. Some workings of the Holy Ghost will be in them.

5. And joy, which is as owl to the Lnk. 8.15. wheels, will be with their souls.

Thus,I say, it is with some profesfors.who yet cannot be said to depart from iniquity, that is, for all ado, because the things that now are upon them, abide with them butawbile. For awhile, they believe., Luk.8.15. they rejoyce in the light foraseafin. JohSo they clean escape from them,2 Pet,2,u who live in error for a- little, or awhile \ and after that return to their old course, and are again nv tangled jwith their inquities and overcome. This is called, A tarn* ing with the. Dog to his own vomk agtin, And with the Sow that was washed, to her .wallowing in the mire.Atid some of these are set forth by this and such like sayings. Whtntbtmtlean ^

spirit

fuse to gives' aHy thing, or if he gives something, why may he not give what he pleases also? He may give special grace to one, and that which is not se to another: he may open Numb. Baalams eye/, and open Lydia's heart, *4. 3- he may give some but a taste, and Acts 16. Cjuj-e fome t0 eat gfaniiœiji. He

Heb. 6. maY fofc* some to fall away, and Cant. 5. t. keep others by his power, through faith unto falvation. .

2. Besides, Gods withdrawing, to wit, of those common workings, if they were withdrawn without a cause given ( which yet I question ) yet why may.they not be withdrawn from these, as well as from his own peculiar ones. He knows but little, that doth not know that God ofttimes hides his , face from his own, and also withdraws from them 'the light and great insluences of the 'Holy Ghost .. and turns them over at least in their own apprehensions to the ungodly, and to fallen Angels for their Chastisements Tryal, or Instruction,. &c. .

3. And why may not God, since these Rebels had such working with them, as thai their miads, by their

underunderstandings, their will and affections , by their judgment and consciences were somewhat taken and allured , cause a withdrawing of these for tryal, and to see if they would cry after him to return.

But we will let these things pass, and call you again to a remembrance of what is 4n hand: we are now shewing that there be them that name the name of Christ, that yet defart not from iniquity, and in shewing the cause of their not so doing, one was for that the Gospel came to them in word only; and the other was for that though it came to others in power, yet not in power, or in that power, that effectually keepeth some to salvation. Upon this second reason I now am, and am shewing how it comes to pass that they that are under the power of the things that we have afore discoursed , should notwithstanding that return to their vomit again. One cause of this declension, or going back to iniquity I have just now touched upon, and we have some more behind.

Secondly-,

Secondly, Therefore suc-li persons upon the withdrawing of those insluences that at present are mighty upon them , do forthwith forget, both what; they had, and what ( work.it made upon them. Straightway they forget what manner of men they were: 'Tis faid of Israel they fang his praises,•they, soon forgot his word.So these they forger.

1. They forget -a hat light and what conviction t. ey had.

2. They forget what sorrow for sin they had. . r \ r ... ...

: i. They forget what tastes of Christ and his word they had, . c

4. They forget what joy and comfort they hdd.

5. They forget how fair for he?.ven they were

6, And they forget, how cleansed once they were. 'v I ',:

2 Pet. 1.9. They have forgotten that they were purged from tbtrr old (ins. Now forgetfulntfs makes things that are past, as nothings % and if so, then it can-lay no obligation-s upon the, wind to ingage it (to the delight of them, and to the in j >y irig of them, no not in the thoughts of them, as if they /ere remembred by us. Foretfulness is a very dangerous thing : makes preaching vain, profession i Cor. r ain, faith vain and all to no pur- •) tose. Such profession is but a dream, ndthe professors butas dreamers i U vanishes in the morning. This lade Paul so caution the Corinthi/is, that they forgot not the preachtig:', and the Author to the Hebrews, a earnestly call them, in. their back- . iding , back to the remembrance $ former days, and to the recollcting of what it was that then had Heb. io, in them to willingly iadure their 52' 33' ;reat sight of affliction, -;:

Forgetfulness^ fay,makes things,mi ngs v It makes us as if things had . ever been and so takes a way from he foul one great means of stay , irpport and incouragement, when hoice David was dejected, therelembrance of ' the Hill Herman vas his stay: when he was to go >ut against Goliab, the remembrance 'f the Lyon and the Bear was his ipport: so when those that have iad the power of the things of God ipon them* can think of this-, when hey are withdrawn , it will, even

the thinking of it will have some kind of operation upon the soul. .; • And therefore you shall sind that the recovering of a backslider, usually begins at the remembrance of Revel. 21. former things- Remember therefore s3 5. from whence thou art fallen) and resent % and do thy first works.

Tis marvelous to fee how some men are captivated with this forgetfulness. Those that sometimes have prayed ,cryed,groaned,and sighed for eternal life: Those that sometimes thought no pains too much-.no . way too far, no hazzards too great to run for eternal life those who sometimes were captivated with the word, and with the comforts and joy thereof,and that,had it been possible, Gal. 4.14. j-ouid have pulled out their eyes, and 15" have given them to a Gospel Minister, so dear, and sweet were the good tidings which they brought to such.

I say 'tis marvelous to fee how such men are captivated with the forgetfulness of this. Thty are as if they never had been them men j they are, as if they never had had such things j or as if they had never had

thought thought about them. Yea , they are strange, and carry it strangely to all those that still are under the power of that word, and 9s that mighty hand,by which sometimes themselves were guided.

Should one say,to some, Art not thou the man that 1 once saw crying under a Sermon, that I once heard cry our, what must I do to be saved, and that sometime ago I heard speak well of the holy word ofGod:how askew will they look upon one; or if they will acknowledge that such things were with them once, they do it more like images and rejected Ghosts, than men. They look as if they were blasted, withered, cast out and dry- Joh. 15. ed to powder, and now. sit for nothing, but to be cast into the sire, and burned. The godliness from which they are departed, and the iniquity unto which again they have joyned themselves, has so altered, so metamorphosed, and changed their heart,. and mind, and ways. This therefore is the second thing which shews why some that have been under something of the power o£

things,

things, are agai^with iniquity, ca tangled and overcome. - Thirdly, Another thing that raak: these enlightened ones that they cor, tmue not to depart from iniquity is the persecution that always at tends the word: for persecution al -ways attends the word, thatofth< Tongne, or that of the Sword: Now theie men that were once enlighten' ed* though they cannot remerr: her what they were themselves yet Satan helps them to think thai their neighbours remember whai they were: and having now loft tbt v-favor, the fence of what they once had, and sinned away that spirit that brought it to them, they grow weak; ye are above all men the most unable to stand up, to abide the Ihock, and tryal, that for their profession is Coming upon them. Mat. 4. Wherefore, by and by they are offend16,17. ed; to wit, with their own proLuk.8.13. session,' and call themselves an hundred fools, for being so heedless, so witless, . and unwary to mini Gods holy things, in such a tinjt and day. Then they bethink with themselves how to make an honotaabis retreat, which they suppose they, usually do, by sinding fault sirst: with their own unadvised ness, and of the over-pervasiveness of others-, ':T 's they aMb now begin to say sarewel couteejice, yea, God and Heaven and all, and joynin confederacy with the world again. Thus are they in fear, where no fear is; and the found of a shaken leaf doth chafe them*. And there are four things are the cause of this.

First, For that, notwithstanding the former power that attended the word to their hearts; their hearts '' ^ ?;J did still abide as hard as a rock, there was no true and found breaking, nor foftning in that: wherefore there the word wanted depth of earth, as our Lord is pleased to call it• , and anon when the Sun was »p, that which remained was presently scorched, and so withered away. V; ^

Stconifai tNuitwithstanding what they had^fnetimes irrjoyed, yet the grace of%Teifear of God was want- E"J'7jg ing in tfaem/i so wanting, that what 1 'I7,x' should hinder but that they fliould return to go as they came, and leave

Christ, ,

; Christ, the Gospel, and the people of God to shift as well as they can for themselves. '* .

Psol.78. Thirdly, All that they in joyed did

30,36,57. not estrange their heart from their lusts, though when they were in the power of things they were deader to them than formerly \ I fay than formerly: And it is even with such, as with them, who are for a time taken off from what yet they love, by some new imploy in „ which they are ingaged. Saul went out to look for David to kill him,

1 Sam.19. but when he came at Naioth in Ra24. tnah, the spirit of God came upon him and he prophesied.But this lasted but for a while, Saul soon returned to his old envy against the holy man again.- . .

Fourthly, It comes upon them even of judgment and wrath, for since they so soon give way to sin, and forget , God iuffereth them to sall into fear of men,and to force their hearts to comply with bad things, even as Judas and Demas did j till they are swallowed up of that Gulph, imp

ps. which the ungodly descend. As fa 1' such as turn aside unto their own crooi

H ed ways the Lord shall lead them forth PsaI-i2Jwith the workers of iniquity.

When once God is angry with a people; He can deal with them, He can give them up to those lusts in judgment,that they will not be separated from by mercy. Yea, he can make a way for his anger to overtake them that have made a way by the deceits of their hearts, to go a Whoring from under him.

And these are the causes, why those that were once inlightned and have tasted the good word of God, and the powers of the world to came,, return with the Dog to his own Vomit again, and so though they have or do name the name of Christ, yet depart not from iniquity.

Thirdly, A third Reason,why they The third that name the name of Christ, do reason* not depart from iniquity, may be, because Grace is weak, and corruption strong. I speak now of them that are tr$ly gracious: for as those that nevcr.had nothing but notion, v did never at all depart from iniquity^ and as those that never had saving grace, though common work£ ings

ings were with them, do but a Ut tie depart from iniquity: so those that yet have the. grace of God in them, in truth, do not, as they (hould, depart from iniquity: wherefore the exhortation is as much to them as it is to any body else; And let them that name the name of Christ , with gr&cioui lips, depart from iniquity. For though there is a great difference 'twixt these, and the two sorts that I mentioned before, these having the true principles of holiness in them j but the other nothing there, of i yet they, even they, also have need of this exhortation .- for they do not as they should, depart from iniquity. Their graces as I faid are weak, and that is the reason thereof.

. ... . That these do not depart from iniquity as they should, is clear.

. 6 , t. Wot that their highest acts of psal. 143. holiness, are tainted therewith, and 2.' made imperfect thereby: this is Heb. 13. manifest, because they still are afraid !<. to shew themselves before God in Mat. 6; i2. Qwn workS) ancj because they

betake them for acceptation with God, to the Priestly Office of Christ,

and and pray by him, Forgive Ut our trespajses.

2. This is clear also, because we 2Pet.-: are, while in this world, nowhere 18. by the word, said to have attained JJ*j£ 6to the mark and point of absolute *' perfection \ bat are bid to grow , 2 Cor. 7 to follow on, to press forward, and

to perfect holiness m the fear of God. Yea, the best of us all, even the Apostles and Prophets, have not only made it manifest by their imferfeftions., that as yet they have not departed from iniquity, as they should•, but they have confcssed,and denyed not, that they were yet in the pursuit of righteousness, and had not already attained.

3. This is clear also, for that the righteousness, by the which the best of Saints are justisied in the sight of God, is a righteousness of another, not their o svn ., the righteousness of another man, for that there is not any upon earth that doth good and 1ns not, And what need we pray, rorgive us our trespajfcsj approach God n the perfections of another, and >e bid to perfect holiness, if we had Iready attained, or were already

E X Der

perfect , or were so departed from iniquity as we should/

4. Ala , the complaints of God concerning this matter doth sufficiently testisiethe truth of what 1 say. - When God came to his people in Egypt, and.bid them forsake the Idols of tÆgyp, they did not. But they rebelled against me, fays he, and would not hearken unto me: 1 they, did not, every man, castaway the abominations of his eyes, neither did they forsake the Idols of nsfSgyft. ^ Well, He saved them out of tÆgypt, and brought them into the Wilderness, and said to them there, Obey my Laws and my Com mandments But the House of Israel rebelled against me in the Wil. derness, they walked not in my Statutes, they despised my judgments. Well, then he had them from the Wilderness to Canaan, and then Ezek.20. sa'd to them, Keep my Laws. But when he had brought them into the Land, then they also polluted themselves , and sinned against him as before.

Again, when God brought them Hag. 2.14' out of captivity, both they and every thing that they did was unclean.

To be short, what says Paul in the Jam 3.2. seventh to the Romans? what says 1 J0,9' fames in the third Chapter of his / Epistle? And what lays John in his sirst Epistle, and sirst Chapter? Do they not all consess, though themselves were Apostles , and lo for Grace and Gifts beyond any that breath in this world , that fin and iniquity was yet with them; and so consequently that there was not as yet, that departing by them, therefrom, as there Ihould.

Aid the reason, as I have said , is because grace is weak, weak in the best and most strong of the S?.ints of God. Hence the greatest Saints use to complain, whert much assaulted with corruptions,or attended with very hard service for God, . of their weakness, and insufficiency, as to a compleatness of doing the will of God. . - ...'

*. -I." Moses, when God did but bid
him nourish and succoir//rae/in the JTM
Wilderness, and carry them in his ,'
. E 3 ' bosom,

bosom, as the Narsing-fathcr beareth the sucking Child, was stricken with such fear of miscarrying, through the weakness of his graces -and the power of his corruptions, that he cryed to God faying, Jam net able to bear all this people alone, because it is too heavy for me. And if thou deal thus with me, kill mf, 1 fray thee, out of hand, and let me not fee my wretchedness.

2. Job, when he was, for a proof of his integrity, to be exefciled awhile with fomeef the judgments of God, crys out in a fei.ee of his weakness to bear them, and to go through as he should: Is my strength the

Job 6.12. strength of stones, or is my flesh bra/s?

chap ia.2' And again' Am 1 a Sea' cf 4 Whalt> \,tj j. that thou fettest a watt h over me I Wilt

thou break a leaf driven to and fro? And wilt thou pursue the dry stubble}

3. So Daniel, when he was but to stand and talk with the Angel, how weak did he sind himself i Thtre

Dan. io. remained, faith he, no strength in me', and, O my Lord, by the vifion my sorrows are turned upon me, and I have retained no strength. For how can the '* - ser' servant of this my Lord, talk with this my Lord? for as for me, straightway there remaineth no strength in me, neither is breath left in me. Some may fay, but this is natural weakness.But I ask,how came nature to be so weak, but through sin? the remains whereof abiding stitl upon the best; of Saints, make them, notwithstanding their graces, nncapable to do any thing as they should.

4. Paul, a man of men, who had so much Grace, revelation of grace, and Communion with Christ, that sometimes he knew not . whether he was in or out of the body, and yet you sind him making bitter complaint of the weakness of his grace, and of thcpower of his corruptions. / am Carnal, faith he, and what I hate , that do I. How to perform that which is good I find not; when I would do good, evil is present with me. But I see another Law Rom. 7. in my members, warring against the Law of my mind, and bringing me into captivity to the Lawoffin^ which is in my members. 0 wretched man that lam, &c. What complaints, what E 4 con

confessions, what bewailing? of weakness is here ? And what need was there of any of this , if Pad could, as he would, have departed from iniquity?

I have instanced in these four men, because as to sailings and rniscarri agesy they areas free (by what the holy record faith ) as any four of whose lives you shall read in all the Bible: but you see that they were too weak to do, and depart from

, iniquity as they would.

Grace may be said to be weak, either when a lower or less degree thereof, is compared with a higher and greater degree of the same or it maybe said to be weak when, in what degree of it yeu will, it shall be ingaged by, or ingage it self against sin , &c.

x, There are degrees of grace in the world: some have less, and some bigger measures thereof, and according to the measure of grace recei ved, so is a Christian capable of a

"ction. He that has little, acts but weakly ., he that has much,acts more strongly and he of the Saints that has most, acteth best of all: but yet

none none cf these three can act; so as they should and would, an<#j consequently, so depart from iniquity as is their duty. Witness those sour that I mentioned but now, for they are among the sirst rate of Saints, yet you fee what they did, and hear what they faid.

Sin is a mighty Tyrant: it is also installed in our slesh, and has moreover that in it which suiteth with what ever is sensual in us: The slesh relishoth it well, though the spirit of, the Christian is against it.

Sin is an Active beast, and will not admit that the soul should at- tempt to put forth it seisin any good thing, without opposition, and contradiction. When I should do good, evil is present with me..

Sin is of a polluting and desiling nature \ and what grace soever it toucheth, it staineth,and in staining, makes it weaker, than were knot so desiled it would be. Besides, not a grace, nor an act of grace in the soul can escape untouched. .

Unbelief stands ready to annoy faith in the grace, as well as in the act of faith, .

E 5 . Hard>Hardness of heart will not Ietlove so affectionately, and sympathising. ly act as it should.

Sence and reason being polluted, will not let hope be sostedfastly fixed upon unseen things as it should.

Pride will not let qs be so humble as we ought ., nor self, so self denying: passion often interrupts our patience, and angry motions our meekness. By these and more that might be named, it appears that sin is in us, oppofeth our graces, and letteth them from acting as they should. And because this (in has part of our self in its possession; therefore, though our more noble part be utterly against it, yet we depart not from it as we should. Numb.2o. God chargeth 'Moses with rash

l2- and unadvised words, and so he Psal. \o6. doth joh also . Danid did wear the

fob58.2. name of an Idol God•, and Pad ciap.42.5. freely conresseth himself unsirm. Dan. 4. 8. Nor may what hath now been Rom. 7. faid, be applied to those that are 4' weak in saith, and so in every other grace for the strongest grace when aisled as well as we can, cannot cause

that that we depart from iniquity as we should.

1. Because the strongest grace? cannot act: without oppoiition.

2. Because we that are the actors are lame, insirm, and made weak by sin that dwells in us.

3. Because grace and a state of grace, is not that wherein the persection designed for us doth lie \ foe that is in another world.

i. This is a place to act faith.

wi '..':.:..r'

.'%. This a pjace to labour and traJ . velin. ,;

j. This, is a. place tq sight .and i wrestle in.

4. Thisjs a place to be tryed; in. . .

And therefore this is no place of perfection, and consequently no place, where Gods people can depart from iniquity as they should.

Now there is a twofold way of. ~ departing from iniquity.

1. One is when the mind is set against it, and withdrawn from the5 .- , loye and liking of k..i:

2. Tteh;

2. The other is when the practice of it is shunned by the whole man.

The first of these ways, the Saints though they truly do depart from iniquity, yet depart not from it as they mould.

1. Thejr understanding fees not the utmost baseness that is in it.

2. Their judgment is not informed about the vileness of it to perfection.

§. The conscience has not yet been convinced of all the «til that is in it. Then,

i; How should the foul abhor it as it should.

2. How should the desires depart from it, with that fervency as they mould.

3. And the will and affections so turn away from it as they should.

Secondly, As to the shunning of the acts of sin, there we also come wonderful short.

We shun not the sins of others as we should : This is made appear,

1. For that we shun not the company of base men as we mould.

2. Nor

2. Hor stumor refuse to imitate them in their evil, as we mould. How easily are good men perswachrd to comply with bad mens ways: Yea, Jehosaphat himself said to Ahab that base one ., Behold, I am as ihott 1 Kings art, my people as thy people, my horses 22' ** as thy horse. Joseph coflld learn in Pharaohs Court, to swear by Gen. 42. Pharoahs life. Peter also when dis iV6, sembling, was in sashion among 12 12 I'l* the people, could learn to dissem-' ble likewise.

We shun not our own sins, or the sins of our own company as we should. ,

Christians learn to be proud one of another ., to be covetous one of another ., to be treacherous and false one of another', to be cowardly in Gods matters one of another to be remiss and negligent in Christian dutiejtohe of another. , .-' .

Besides, If I should go about to 2sam.i2. (hew here, how Christians will hide 12. iniquity, as David \ how they will E*od. 32: excuse it, as did Aaron, how they will plead for it, as did the men of 2jjojjr. the City of foa(h for Baal, and the like, 1 might soon make it abun*

dandy

dandy appear,that Christians do.not depart from" iniquity as they should. And therefore the, exhortation stands good, and of use to the best of Saints on earth, that they andevery of, them should depart .from iniquity. Yea, the observation also that they do not do it as they should,doth still stand good against us.

Wherefore, as it is true in those that have nothing but notion, and that it is true in those that are wrought upon,but not efFectually:so it is true, upon those that are truly gracious ^observation, proves it fears jof damnation prove it the outcry ol the world, proves it 5 and the confession of the best men, proves it .

I come now to another obler vati. on,with which I will present you,and that isthis,namely,t^# every' one that in Vfay of profession and religion name* the name of Christ, Jhould depart from iniquity.1 lay, that every one that in a way of profession and Religion, nameth the name of Christ, Ibould depart from iniquity. This truth needs .more praSice, than proof: For I think there are none that have either Scripture or reason by them,

1 but will freely consent to this.

Nor is there any thing ambiguous in the observation that we need now to stand upon the explaining of. For,

What iniquity is, who knows not?

That it cleaves to the best, who knows not?

That it is disgraceful - to professi* on, who knows not ? and therefore that it ought to be departed from, who knows not?

But because the motives in particular may not be so much considered as they ought, and because "tis Satans design to tempt us to be unholy, and to keep iniquity and the professing man together: therefore 1 will in this place spend some arguments upon you that profess,and in a way ot profession do name the name of Christ, that you depart from iniquity i to wit, both in. the inward thought, and in the outward practice of it. And those argu-< ments shall be of sour sorts, some respecting Christ, some his Father,some ourselves, and some the World.

First, The Christ, whom you profess, whose name you name , and whose Disciples you pretend to be,

is is holy. Be ye holy, for I am holy. This is natural to our discourse: for if Christ be holy, and if we profess him, and in professing of him, declare that we are his Disciples, we ought therefore to depart from iniquity, that we may shew the truth of our profession to the world. .'

SecondlyThey that thus name the name of Christ, should depart from iniquity, because This Christ, whose name we name, is loving. Those that have a loving Master, a Master that is continually extending his love unto his Servants, should be forward in doing 'of his wifl, that thereby they may shew their fence, and acceptation of the love of their Master. Why, this is his will, that we depart from iniquity , that we Thet throw sin away: that we sly every '22, appearance of evil.

Thirdly, They that thus name the name of Christ should depart from iniquity, Betsufe of the honour ar. reputation of their Lord. Tis a disparagement to Christ, that any of his servants, and that any that name his name, should yet abide by r and

con

continue with iniquity. A son ho MaL
nourish his Father , and a servant hit
tJMaster'. Is then 1 be a Father inhere
is mine honour? and if I be a Mister,
where is my fear ? faith the Lord as
Hosts-, unto you, 0 Priests, that despise
my name? and ye say, wherein have
we despised thy name.
Fourthly, They that name the name
of Christ should depart from iniqui-
ty , because of his name , that his
name may not be evil spoken of by
men: for our holiness puts a lustre
and a beauty upon the name of
Christ, and our not departing from
iniquity draws a cloud upon it.
Wherefore we ought to depart from
iniquity, that the name of the Lord
Jesus may be glorisied, and not re-
proached through us.

Fifthly, They that name the name of Christ should depart from iniquity , because of the Gospel of the ..Lord Jesus Christ. That the Gospel of our Lord Jesus Christ, which they profess, "may not be evil spoken of by our neighbours.The Gospel _ is called holy\ therefore let them be *|.e ,2' holy that profess it: The which they can by no means be, if they depart

: :: part not from iniquity. Men cannot serve the designs of the Gospel, and their own worldly and sleshly designs. But they that profess the name of Christ, they should be tender of his GospeJ, that they keep that in good esteem and reputation in the world. The which they can by no means do , unless they depart from iniquity, i Sixthly, They that name the name of Christ should depart from . iniquity, Because the very profession of that name u holy. The profession; is an holy profession. Be ye clean that be4r the vessels os'the Lord: The vessels, that is, the profession for by that, is as it were, carried about the name, and Gospel of Jesus F-- ..,■ Christ. We must therefore lay aside all iniquity, and supersluity of naughtiness, and do as persons pro i Tim. 2. feff,ng Godliness, as professing a Io. '' profession, that Christ is the Priest Heb. 3. 1. of, the High-Priest of. It is a reproach to any man to be but a bungler at his profession,' to be ■. but a sloven in his profession. And '-it is the honour of a man CO, be cxcellenp in the -managing of his profession. Christians should be excellent in the managment of their profession, and should make that which is good in it self, good to the Church and to the world, by a sweet and cleanly managing of it.

Seventhly, They that profess the name of Christ, or that name it religiously, should to their utmost depart from iniquity, because of the Church of Christ which is holy. He that religiously profefseth the name of Christ , has put himself into the Church of Christ, though not into a particular one, yet into the universal one. Now that is holy. What agreement then hath the temple of God with Idols ? I, or any 2Cor. Pillar, or Post, or Pin, cr mem- 16. ber of that temple. One blaqk sheep is quickly espied among sive hundred white ones, and one margie one will soon insect many. One also among the Saints, that is not clean, is a blemish to the rest, and, as Solomon says, one sinner deflroyeth Eccl.9.18. much good.

Eighthly,

tightly, They that profess the name of Christ, or that name that name religiously, should depart from iniquity, Because of the Ordinances of Christ, for they are holy. Exod. 30. Men of old before they went in to 17,18.19. meddle with holy things, were to 20.21. wasli tneir hands and their feet in a vessel prepared for that purpose. Now since they that name that name religiously do also meddle with Christs appointments, they must also wash and be clean: cleanse your hands ye sinners if you mean to meddle with Christ in his appointments: Wash left Gcd cut you off for yoor not departing from iniquity.

Ninthly , „ They that name the name of Christ religiously, should depart from iniquity , because of Christs observer.'. There are many that keep their eye upon Christ, and that watch for ?.n opportunity to speak against him even through the sides of those that profess him. Luk.2.34. Behold, this child is set for the fall and rising again of many in Israel: And for a sign that (hall he spoken

against. Some take occasion to

r' l_ speak against nim, because of the meanness of his person \ here some again speak against him, because of the plainness of his doctrine \ also some speak against him, because of the meanness of his followers ., and some speak against him, because of the evil deeds of some that profess him. But if he that gives just occasion of offence to the hast of Saints had better be drowned in the Sea with a Mill-sione about his neck: what think you, {hall his judgment be , who, through his mingling of his profession of Christs name, with a wicked life shall tempt or provoke men to speak against Christ?

1 come now to those arguments that respect God the Father.

First, Then, they that profess the name of Christ should depart from iniquity ., because of God the Father, because God the Father has made Christ to be to m what he is ., to wit , the Apostle and High- ( Cor Priest of our profession. He that ho-^ T'U noureth not the Son, honoureth not the job. 5. a?. Father, which hath sent him. Nor chap. 15.8.

can the Father be honoured by us,

but

but by our departing from iniquity. All our talk and profession of Christ, adds no glory to his Father,- who has made him our King, and Priest, and Prophet: if it be not joyned to an holy conversation. Wherefore, if you profess the name of Christ, and would hold the word in hand,, that you have believed in him, depart from iniquity, for the Fathers sake that hath sent him.

Secondly, As it is the Father which has made Christ to us what he is; so it is the Father, who hath called us to partake of Christ and all his i Com. O. benesits: Wherefore we muft depart from Heb.3.14. iniquity, that profess the name of Christ, that we may glorisie him for his call. He has called us to the fellowship of his Son Jesus Christ\ That is, to partake of all that good that is in him, as Mediator, and to be done by him for those that trust in him. Nor had we ever come out of a cursed and condemned condition, to Christ for life and blessedness , but by the call of the Father ., Rom. 9. For 'tis not of worlds, but of him that io,u.' calleth : now since he has called us to this priviledge,s_even us whom he has

called] called J and lest others in their sins Heb. 3 to perish by his judgments, it is 2Pet. meett we should depart from ini- *' quity. Specially since the call by which he called us, is heavenly, and holy, and because he has not only called us to glory, but to venue.

Thirdly, We that religiously name the name of Christ, should depart -c . .♦ from iniquity, because God the Fa: ther of our Lord Jesus Christ has commanded us so to do. Wherefore gird up the loyns of your minds, be sober, and hope to the end, foe the grace that is to be brought unto you at the revelation of Jesus Christ. As obedient Children, not fashioning your selves according to your former lusts in your ignorance; but as he that has called you is holy, so be ye holy in all manner of conversation: Because it is written , Be ye holy, as I am holy.

Fourthly, They that religiously name the name of Christ, should depart from iniquity, that they may answer the end for which they are called to profess his name. The Father has therefore called them to profess his name, that they might be

trees

trees of righteousness, the planting . .©f the Lord, that he might be glorisied. Dost thou then profess the name r>i Christ; bring forth those fruits that become tbatboly profession, that you may be called trees of righteousness, and that God may be glorisied for, and by your proI(a. 61. %. fesled subjection to the Gospel of his Son.

Fifthly,They that names as afore) the name of the Lord Jesus Christ, should depart from iniquity,that they may (hew to the world the nature and pwer of those graces, which God the Father hat bestowed upon them that do religioufly name the name of Christ. And the rather, because , he that religiously nameth that name, dedareth even by his so naming of him, that he ten received grace of the Father, to enable him so to do. Now he can not declare this by deeds, unless he !. 16. depart from iniquity: and his declaring of it by words alone signisies little to God or man.

Sixthly, We therefore that rel;giously name the name of Christ, mould also depart from iniquityb:caufe the spirit of the Father w.

'elk else be grieved. The countenancing Eph.4.30." of iniquity •, the not departing therefrom, will grieve the holy spirit of God, by which you are sealed to the day of redemption: and that is a sin of an higher nature than men commonly are aware of. He that grieveth the spirit of God shall smart foe it here, or in Hell, or both. And that spirit that sometimes did illu-. minate, teach and instruct them , can keep silence, can cause darkness, can withdraw it self, and suffer the soul to sin more and more; and this last is the very judgment of Judgments. He that grieves the t thef. 5. spirit, quenches it .,and he that jjnen- 19. ches it, vexes it \ and he that vexes it, sets i t against himsclf,and tempts At to hasten destruction upon himself. Wherefore take heed,profeflbrs, *3-10, I lay take heed, you that religiously s' 9. name the name of Christ, that you meddle not with iniquity, that you tempt not the spirit of the Lord to do such things against you, whose beginnings are dreadful, and whose end in working of judgments y unsearchable. A man knows not thither he is going, nor where he F shall

shall stop, that is but entring intc temptation nor whether he slial ever turn back, or go out at the gap that is right before him.He that has begun to grieve the Holy Ghost, may be suffered to go onuntill he has sinned that sin which is called the Sin against: the Holy Ghost. And if God shall once give thee up to that, then thou art in the Iron .. '. cage, out of which there is neither deliverance nor redemption. Let every one therefore that nameth the name of Christ, depart from iniquity, upon this second consideration.

Thirdly, In the next place, I come now to those arguments that do respect thy self. . .

First, Those that religiously name the name of Christ should , must depart from iniquity, because else our profession of him is but i Joh.i.6. a lie. // we say we have fellowflnp with him, and Wall-in darkness, we lie. And walk in darkness: that is, and walk in iniquity, and depart from a life that is according to the course of this World. He chap. 2.4. that faith, J know him, andkeepeth not his commandments, is a Iyer, and the

truth

truth is not in him: The truth that he professes to know, and that he saith he bath experience of, is not in him. Every man that nameth the 1 K"1^' name of Christ,is not therefore a man ?4' of God,nor is the word in every mans mouth, truth though he makes profession of that worthy name. It is then truth in him, and to others with reference to him, when his Rev.2.2,9. mouth and his life shall agree, chap. 3.9. Men may say they are Apostles, and be lyers : they may say, they are Jem, that is Christians, and lie, and be lyers, and lie in so saying. Now this is the highest kind of lying, and certainly must therefore work the saddest sort of effects Thus mans best things are lies. His very saying , 1 know him, 1 have fellowship with him, I am a Jew, a Christian, is a lie. His life giveth his mouth the lie: and all knowing Acts $. 4. men are sure he lies. 1. Heliesun-Rev.21,8* to God: he speaks lies t» the pre- ^. 22> fence, and to the very sace of God. IJ.' Now this is a daring thing..• Iknow their lies, saith he: and stall he not recompence for this? See these Scriptures in the Margent, and take F 2 heed.

heed. I speak to you that religiously name the name of Christ, and yet do not depart from iniquity. 2. He lies unto men; every knowing man \ every man that is able to judge of the tree by the fruit, knows that that man is a Her, and that his whole profession as to himself is a lie, if he doth not depart from iniquity. Thus Paul called the slow bellies, the unsound professors Tici. i2, among the Cretiam, Hers. They were ,3,i4i 15, so in hiseyes, for that their profeslil6' ■ on of the name of Christ was not seconded with such a life as became a people professing godliness. They did not depart from iniquity. But again, 3. Such a man is a Her to his own foul. What ever such an one promiseflr to himself, his soul will sind it a lie. There be many in the world that profess the name of Christ, and consequently promise ttteir soul the in joy ment of that good, that indeed is wrapt up in him, but they will certainly be mistaken hereabout, and with the greatest terror, will sind it so, when they shall hear Luk.15. that direful sentence, Depart from '?. we, all ye workers of iniquity. Christ

is resolved that the loose-lived professor shall not stand in the judgment, nor any such sinners in the congregation of the righteous. They have lied to God, to men, and to themselves•, but J sus then will not lie unto them: He will plainly tell them that he hath not known them, and that they shall not abide in his presence. But,

Secondly, Those that religiously name the name of Christ should depart from iniquity, else, as they are liers in their profession, so they are self-deceivers. I told you but now such lie to themselves, snd so consequently they deceive themselves. But be ye doers of the word, Jam.1.22. not bearers only, deceiving your own selves. Tis a sad thing for a man, in, and about eternal things, to prove a deceiver of others ., but for a man to deceive himself , his own self of eternal life , this is saddest of all: Yet there is in man a propensenefs so to do. Hence the Apostle says, be not deceives and let no man deceive himself. And again, // any man among verf. jf. you seem to be religious, and bridleth

F. 3 , Kfl«

not his tongue, but deceiveth his own heart jhis mans Religion is vain. These words H But deceiveth his own heart 3 I have much mused aftout .. for they seem to me to ,be spoken to (hew how bold and prodigiously desperate some men are, who yet religiously name ;the name. of Christ: desperate I say at self deceiving. He deceiveth his own heart ., he otherwayes perswadeth ir, than ofitsown self it would go -. Ordinarily men are said to be deceived by their hearts, but here's a man that is said to deceive his own heart, flattering it offfrom the scent and dread of those convictions, that by the word sometimes it hath been under: perswading of it that there needs no such strictness of life be added to a profession of Faith in Christ, as by the Gospel is called for: or that since Christ has died for us, and rose again, and since salvation is alone in him, we need not be so concerned,or be so strict to matter how we live. This man is a self deceiver: he deceives his own heart. Self deceiving, and that about spiritual, and eternal things,

specially