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A Holy Life, The Beauty of Christianity

specially when men do it willingly , is one of the most unnatural, unreasonable, and unaccountable action in the world. 1. It is one of the most unnatural actions. For here a man seeks his own turn, and privily Prov. r. lurk for his own life. We all cry >8. out against him that murthers his Children, his Wife, or his own body, and condemn him to be one of those thachas forgot the rules, and love of nature: But behold the man under consideration is ingaged in such designs as will terminate in his own destruction: he deceiveth hisown foul. 2. This is also the most unreasonable act\ there can no cause, nor crum of cause that has the least spark or dram of reason, or of any thing that looks like reason, be .shewen why a man should deceive himself, and bereave his soul of eternal life. Therefore, 3. Such men are usually passed over with astonishment and silence. Be œfionifI>ed 0 Heavens'at this! and be, ye horribly afraid, for my peas le have 12,l$' committed twoevils, they have forsaken me the fountain of living waters, and hewed them out Cisterns, broken ., F 4 Cisterns,

Cisterns , that c*n hold no water.

But above all-, This, as to this head, is the most amazing place, where 'tis said that the self deceiver makes his self deceiving, his sport: Sporting themselves with their own Receivings. These are a people far gone to be sure, that are arrived to such an height of negligence, carelesness, wantonness, and desparatenefs of spirit, as to take pleasure in, and make a sport o/that which will assuredly deceive them forever. But this is the fruit of pro* feslingof Christ, and of not departing from iniquity. The wisdom and judgment of God is such, as to give such over to the sporting of themselves in their own deceiv* ings.

Thirdly , Those that religiously name the name of Christ, should depart from iniquity, because of the scandal that will else assuredly come upon Religion,andthe things of Religion through them. Upon this head I may begin to write, with a sigh ., For never more of this kind than now. There is no place where the profellbrs of religion are,that is clean

and and free from offence and scandal. Iniquicy is so intailed to religion,, and baseness of life to the naming of the name of Christ, that one may say of the professors of this age, as 'twas said of them of old, All placet are full of vomit and isa, 23. g. pithiness, so that there is no place clean. Where are they even amongst . those that strive for the rule, that mind it at all, when it pinches upon their lusts, their pride, avarice and wantonness? Are not, now adays, the bulk of professors like those thatstrive ata Gnat and swallow a Ca* Mat.23mel? Yea, do not professors teach *4the wicked ones to be wicked ? Ah! Jer"a, ?5?! Lord God, this is a lamentation,and will be for a lamentation. What afore disease is now got into the Church of God, that the Generality of pro* fessors should walk with, scandal!"

No sashion, no vanity, no pro-fuseness,and yet no niggardliness but is found among professors. They pinch the poor and nip from them their due, to maintain their own pride and vanity. I shall not need to instance particulars, for from the Rich "to the Poor, from the F..5 , Pastor

Pastor to the People, from the Master to his Man, and from the Mistress to her Maiden, all-arc guiltyof scandal, and of reproaching, by their lives, the name of the Lord. For they profess, and name that worthy name of Christ , but are not,as they fhould,departed from iniquity.

\. Hence the name of God is polluted and reproached even till God is weary and cries out, pollute ye my name no more with your gifts, and with your Idols. O do not pollute my name, fays God: Rather leave off profession, and go every one to his wickedness. Tell the world, if you will not depart from iniquity, that Christ and you are parted, and that you have left him, to be imbraced by them to whom iniquity is an abomination. 'Twould far better secure the name of God from scandal and reproach, than lor you to name the name of Christ, and yet not to depart from iniquity. Then, though you sin as now you do, the poor world would not cry out, Ay I this is your Religion! Then they would not have occasion to vilisie religion, ligion, because of you-, since you tell them that Christ and you are parted. But,;

2. If you will not leave off to. name the name of Christ, nor yet. depart from iniquity, you also scan- . dal the sincere professors of Religion ', and that is a grievous thing. There are a people in the world that have made it their business ever since they knew Christ, to cleanse themselves from all silthinese of slesh and spirit, and that desire to perfect; holiness in the fear of God : and you scandalous professors mixing your selves with them, 2Per.2.make their gold loo^dim^iOU are spots 13. and blemishes to them-, you are an Jud' ** evil mixing it self with their good, and a scandal to their holy profession. They are you that make the heart of therighteous fad„whom God would not have fad. They are you that offend his little ones.Olthe Mill- stone that God will shortly hang a- bout your necks, when the time is come that you must be d owned \ in the Sea , and Deluge of iGcdfc^ wrath,.. . 1

3. If you will not leave off" to name the name of Christ, nor yet depart from iniquity,you continue to extend your scandal also to the word and dc&rine of God. They that name the name of Jesus religiously, sliouldso carry it in the world, that they might adorn the dostrin of God their Saviour: but thou that profefsest, and yet departest not from iniquity thou causest the name and doctrine which thou profeslest, to be 1 Tim tf. blasphemed, and reproached by the i- , men of this world and that is a fad Tu.2.5, thing, a thing that will bring so 1heavy a load upon thee, when God shall open thine eyes (and he will open them either here or in hell-sire, that thou wilt repent it with great bitterness of foul. The Lord smite thee to the making of thee sensible to thy shame, and conversion, if it be his blessed will. Amen. But,

4. If thou wilt not leave off to name the name of Christ, nor yet depart from iniquity, thou wilt bring reproach, scorn and contempt upon thy self. for fin it * trov. 14. reproach to any people. 1. These are 34- they that God will hold in great contempt and scorn: See the sirst of Isaiah. 2, These are they that bis people shall have in great contempt. Therefore, faith he, have I also made 2 you contentstible and base before all * the people, according as you have not 9'1 kept my ways, but have lifted up the face against my Law. 3 .Such shall also be contemned, and had in derision . of the men of this world. They (hall bean hissing,a by-word,a taunt and a reproach among all people. For him that honoweth me, faith God, I will honour, but he that despifeth 1 Satn' me, shall be lightly esteemed. I re- 3o" member that Philpot used to tell the Papists that they danced BAREARSED in a Net, because of the evil of their ways ., and the Lord bids professors have a care that the shame of their nakedness does not appear , or lest they walk naked, and tbeir shame be discovered. For those professors that depart not from iniquity, however they think of themselves, their nakedness is seen of others. And if it be a shame to the modest to have their nakedness seen of others, what bold and brazen brows have they who are not #y, ashamed

amamed to shew their nakedness, yea, the very (harness it, to allthat dwell about them? And yet thus .'. :, :doth every one that religiously ;,-.. ;names the name of Christ, and - yet doth not depart from iniquity.

,.- fourthly, Those that religiously name the name of Christ, and do 'not depart from iniquity j They are

Mat. 18.7. the cause of the perishing of many.

Wo, saith Christ, to the world because of offences: And again, wo to that.

. \. man by whom the offence cometh. These - r are they that cause many to stumble at sin, and sall Into Hell. Hark, you that are such, what God says

Mai. 2. 8. to you. Tom havt caused many to stumble at the Law-, and at religion. Men that are for taking of occasion, you give it them: men '(that would enter into the Kingdom you puzle, and consound them with your iniquity, while you name the name of Christ, and do not depart therefrom. One sinner destroyeth much good: these are the men that incourage the vile to be yet more vile j these be the men that quench weak desires in others j and these

be be the men that tempt the ignorant to harden themselves against . their own falvation. A professorthat hath notsorCiken his iniquity, ■ is like one that comes out of the. Pest-house among the whole , with' his Plague fores running upoahim. This is the man that hath the breath of a Dragon, he poysons the-' Air round about him. This is the man that slays his children, his. kinsmen, his friends and himself. What shall I fay? A man thatnameth the name of Christ, and that departeth not from iniquity ; to, whom- msy he be compared? The Pharisees, for that they professed religion, but walked not answerable thereto, unto' what doth Christ compare them, but to Serpents and Vipers-, what does he call them, but hypocrites, Whited Walls, Pain- Mat. 23. ted sepulchers, fools, and blind? and tells them that they made men more the children of H U tian they were before. Wherefore such an one cannot go out of the world by himself: for as he gave occasion of scandal, when he was in the world; so is he the cause of the damnation

Prov. Ii. of many. 7 he fruit of the righteous 3o- is a tree of life: but what is the fruit of the wicked? of the professors that wicked? why, not to perish alone in their iniquity. These, as Rev.n.4. the Dragon, draw many of the Stars 'of Heaven> and cast them to the earth with their most stinking tail: cast many a professor into earthly and carnal delights, with their most silthy converfations. Acts 20. The Apostle did use to weep, 3o: when he spake of these professors, Phii.3.18, £-ucfj office ne knew they, were

and would be in the world.

These are the chief of the Engines of Satan, with these he worketh wonders. One Balaam, one Jeroboam., one Ahab, O how many sish bring such to Satans net. These are the Tares that he strives to sow among the wheat, for he knows they are mischief to it. Wherefore Ut every one that nameth the name of Christ depart from iniquity.

Fifthly, Those that religiously name the name os Christ, and do not depart from iniquity: how will they die,and how will they look that

mac man in the face, unto the profesfion of whose name, they have intailed an unrighteous conversation? Or do they think that he doth not know what they have done, or that they may take him off with a few cries and wringing of hands, when he is on the Throne to do Judgment against transgressors. O! rt had been better they had not known, had not profest: yea, better they had never been born. For as Christ faid of Judas, so may it be faid of these •, It had been good for that man, if he had never been born. And as Christ lays it had been good, so Peter fays, it had been better. Mir]j I4; Good they had not been born, and 22. better they had not known and 1 Pet. 2. made profession of the name of *o> **i Christ.

But perhaps some may ask, mt, Quest. what iniquity they must depart from , that religiously name the name of Christ?

I answer, sirst, in general, Those Answ.i.' that religiously profess the name of Christ, must depart from all iniquity. Heb.12.2: They should lay aside every weight- , 1 Thes. 5. they should sly all appearance of"'


evil. Many there be that are willing to part with some sins, some pleasures some unjust Prophets, if they may be saved: but this felling of all, parting with all, forfaking of a!!, is a very hard chapter.

And yet the Lord Jesus lays- it Luk 14. there, faying so likewise., whosoever ??. he be os you ( of any of you that profesleth my name ) that forsaketh not all that he hath, he cannot be my dis ciple. Christ by this Text requireth more of them that are his than to forsake all iniquity: Wherefore to be, sure, every sin is included. Hofio. 2.N6 le&than Universal obedience, . will prove a man sincere. A- dividtfd heart is: a:faulty one-. He that Job 20.13. forfaketh n°t every sin, is partial i>i joh.14.21 ,the. Law, nor can he have respect to 22,23,24.311 Gods Commandments. There .i Jjcan he no true love lo Christ where there are reserves * he'that, will hide any one sin in his bosom, or that will keep it, as the phrase is, under his tongue, is a secret enemy to Jesus. Christ. He,:,loveth not . r, C.hrist thatkeepethnot his layings. iTo;*wsen two is nought, and ."- in Cy . 't.-k, fo,' . '. 'no no man can serve two Masters. Christ is a Master,and sin is a Master: yea, and Masters are they, so opposite, that he that at all sliall cleave to -the one, (hall by the other be counted his enemy. If sin at all be countenanced, Christ counts himself despised. What man would count himself beloved of his Wife, that knows she hath a bosom for another? Thou shalt not be for an- Hof». . other man , saith he , sq will 1 be for thee. Would the King count him a Loyal subject, who would hide in his house, nourish in his Bed, and feed at his Table, one that implacably hateth and sceketh to murder his Majesty? Why , sin is such an enemy to the Lord Jesus Christ : therefore as Kings command that Traitors be delivered up to Justice \ so Christ commands,that rve depart from iniquity. T*k* away all iniquity, is a good prayer, and to i resist unto blood , striving againft (in, Hos. 14. is a good warsare, and he that Heb. 12. brings every thought to the obedi- iC^-^ enceof Christ gets a brave victory. s" Grace leaveneth the whole soul, •t and

and so consequently all the parts thereof: now where the whole is leavened, thetast must needs be the same throughout. Grace leaves no power, faculty, or passion of the foul unsanctisied •, wherefore there is no corner in a sanctisied soul, where sin may hide his head, to sind rest, and abode without controul: consequently, he that has harbour for this or that sin , and that can sind an hiding place, and an abode for it in his heart, is no Christian man. Let them then that christianly name the name of Christ, make it manifest that they do not do it feignedly, by departing from iniquity. But,

Answ.2. Secondly, And more particularly s They that name the name of Christ, as above, let them depart from their ConstitHtion-sin, or if you will, the sin that their temper most inclines them to. Every man is not alike inclined to the same sin, but some to one and some to another: Now let the man that professes the name of Chr ist religiously, consider with himself, unto what sin or vanity am |most inclined \ is it Pride?

is is it Covetousness? is it fleshly lust? And let him labour, by all means, to leave off and depart from that. This is that which David called his own iniquity, and saith, I was also upright before him, and I kept my self from mine iniquity. Rightly Psal.18.25 are these two put together•, for it is not possible that he should be an upright man that indulgeth, or coun• tenanceth his constitution-sin-, but on the contrary, he that keeps himself from that will be upright as to all the rest : and the reason is, because if a man has that grace as to trample upon, and mortisie his darling, his bosom, his only sin, he will more easily and more heartily abhor and fly the rest. 'V And indeed, if a man will depart from iniquity, he must depart from his darling sin sirst: for as long as that is entertained, the other, at least those that are most suiting with that darling, will always be haunting of him. There is a man that has such and such haunt his bouse, and spend his substance, and would be rid of them, but cannot: but now, lethira rid himself of that,

for the fake of which they haunt his house , and then he shall with ease be rid of them. Thus it is with sin. There is a man that is plagued with many sins, perhaps because he imbraceth one; well, let . ., him turn that one out of doors and that's the way to be rid of the rest. Keep thee from thy darling, thy bosom, thyconstitucion-sin.

Motives to prevail with thee to fall in with this exhortation, are several.

i. There can no great change appear in thee, make what proses* sion of Christ thou wilt, unless thou cast away thy bosom sin. A mans constitution-sin, is, as I may call it, his visible sm\ 'tis that by which his neighbours know him and describe him: whether it be pride, Covetousness, lightness, or the like ; now if these abide with thee , though thou shouldest be much reformed in thy notions, and in other parts of thy life. Yet fay thy neighbours, he is the fame man still: his Faith has not faved him from his darling: he was proud afore, and is proud still; was covetous afore, and

is covetous still, was light and wanton afore, and is so still. He is the fame man, though he has got a new mouth. But now, if thy constitution-^ be parted with, if thy darling be cast away, thy conversion is apparent, 'tis seen of all, for the casting away of that is death to the rest, and ordinarily makes a change throughout.

2. So long as thy constitution-sin remains, as winked at by thee, so long thou art an hypocrite before God ., let thy profession be what it will: also when Conscience shall awake and be commanded to speak to thee plainly, what thou art, it will tell thee so, to thy no little vexation and perplexity.

3. Besides, do what thou canst, so long as thou remainest thus, thou wilt be of a scandalous life. JSo honour is brought to religion by such. But,

Again, As they that name the name of Christ should depart from their constitution-Ha: so they should depart from the sins of other mens tempers also. Much harm among professors is done by each others fms.


There is a man that has clean 'escaped from those who live in error: has shaken off the carnal world and the men thereof, and is come among professors, but behold, there also he meetcth with wicked men, with men that have not departed from iniquity, and there he is intangled. This is a fad thing, and yet so it is. I doubt there are some in the world, I mean professors, that will curse the day that ever they were acquainted with some pro fessors. There are professors that are desilers, professors that are wick

[ \ 'ed men, professors of whom a wicked man may learn to sin. Take heed of these, lest having sled from thine own sins, thou shouldest be taken with the sins of others. Be not patakers of other mens fins, is the counsel and caution that Part giveth to

im. 5. Timothy, if he would keep himself pure.

4. Dost thou profess the name of Christ, and dost thou pretend to be a man departing from iniquity; Then take heed thou dost not dedeceive thy self, by changing one bad way of sinning, for another bad

way way of sinning. This was a trick that Israel plaid of Old: for when Gods Prophets followed them hard with demands of Repentance and Reformation, then they would gad about to change their ways ", but be- Jer. 2. hold, they would not change a bad way for a "good, but one bad way for another ., hopping as the Squirrels from bow to bow, but not willing to forsake the tree. Hence they were said to return, but not to the Most High. Take heed I say ofHos.7 this : Many leave off" to be drunkards, and Fall in with covetousness: many sall off from covetousness to pride and lasciviousnefs: take heed of this. This is a grand deceit, and a common one too, a deceit of a long standing, and almost a disease Epidemical among professors. • Many times men change their darling sins, as some change their Wives and Servants 5 that which would serve for such an one this year, may not serve to be so for the year insuing. Hypocrisie would do awhileagb, but now Debauchery. Profaneness would do, when Profaneness was in fashion-, but now a deceitful ProG session.

session. Take heed', professor, that thou dost not throw away thy old darling sin for a new one. Mens tempers alter. Youth is for Pride and wantonness, Middle age for cunning and craft, Old age for the world and Covetousness. Take heed therefore of deceit in this thing.

5. Dost thou profess the name of Christ, and dost thou pretend to be a man departing from iniquity? take heed lest thy departing from .iniquity should be but for a time •. Some do depart from iniquity, as persons in wrangling sits depart from one another ., to wit, for a time, but when the quarrel is over, by means of some intercessor, they are reconciled again. O !. Satan Ls the intercessor between the foul aad sin, and though the breach bet wee a these two may seem to be irreconcilable • , yea, though the soul has sworn h will never give countenance to so vile a. thing as sin is, more: yet he can tell how to make up aP«. 2. this difference, and to fetch them ,9'2c'back to their vomit again, who, one would have thought, had quite

escaped escaped his sins,and been gone. Take heed therefore,0 professor: For there is danger of this, and the height of danger lies in it. And I think that Satan, to do this thing, makes use of those sins again , to begin this rejoynder, which he sindeth most suitable to the temper and constitution of the sinner. These are, as I may call them, the Master sins* they suit, they jump with the temper of the soul: these as the little end of the Wedge, enter with ease, and so make way for those that come after , with which Satan knows he can rend the soul in pieces. Wherefore,

6. To help this, take heed of oarlying with thy sins again, when jnce thou hast departed from them: Sin has a smooth tongue; if thou iarken to its inchantiriglanguage,ten :housand to one but thou art intan^Ied. See the saying of the Wisenan, with much fair speech (he caused ttov iim to yield, with the flattering os 2I, 'er lips, she farced him. He goeth ,/ier her straightway, as an Ox goth to the slaughter, or as a Fool to be correction of the Stocks. He heard G 2 her

Vers. 27. her Charm,and by hearings noosed, and led a way to her house, which is the. way to Hell, going down totk Chambers, of De^th. l ake heed there ibre of the charms, where with sin inchanteth the foul.In this b< like the deaf Adder, stop thine ear. plug it up, to sin .• and let it only bi open to hear the words of God.

Answ.3. ^'>f>uLet them that name th< name of Canlt^ae^art from the tmqmv of the times. There are sins that ma] be called the iniquity of the day. It wa thus m Noahs dayi it was thus in Lot day, and'cwas thus in Christs day | . * mean in the days of his flesh: and 'ti a samous thing for professors to ke<] themselves from the iniquities c jthe times. Here lay Noahs excel lency, here lay Lots excellency, an< here will lie thy excellency, if tho keep thy self from, the iniquity c

Act. 2.40. this day. Keep or save your felvt from this untoward generation, is fe;

;.. .v-r-'so'iabje.-Counsel: but taken but c :t£ ^w^ the sin of the .time, or day, ir,g as a strong current or stream th.i drives all before it. Hence ISso* and Lot were found as it were alon; in the practice of this excellent piet

0 of righteousness, in their Generation. Hence 'tis said of Noah that he was a just man, and perfect in his Generations. And again, The Lord laid unto Noah, come thou and all thy house into the Ark•, for Gen. 6. 9 thee have I seen righteous before me, in this Generation. The meaning is, he kept himself clear of the chap.7.1. sin of his day, or of the Generation among which he lived.

The same 1 fay of Lot-, he kept himself from the sin of SoJom: and hence Peter crys him up for such a righteous man.. Just Let, faith he ,. that righteous man, whose righte- 2 Pet. 2. ous soul Whs vexed with the filthy 1on- 7,8. , virfation of the wicked. Mark a Just man, a Righteous man, his righteous fool, ere. But how obtained he this character? Why he abhor-, red the sin Of his time, hefellnotin with the sin of the people ,! but. was afflicted and vexed there about: yea, it was to him a daily burden. For that righteous man dwelling an 0 if them, in feeing and hearing , vexed his righteous foul from day to day , pfaj. Up with their unlawful deeds. So David, 158. 1 beheld, saith he, the transgressors, G 3 and

arid, was grieved because they kept not thy word. The sin of the times, is te God the worst of sins, and to sall in with the sin of the times, is counted as the highest of transgressions. Consequently, to keep from them, though a man should through insirmity be guilty of others, yet he Js accounted upright. And hence it is (I think s that David was called a man after Gods own heart ., to wit, because he served his own generation,by the will ofGod,oras the Margent reads it, after he had in his own age served the will of God.By the sin of i he times Satan, as it were, set up his Standard in desiance to God seeking then tocause his name in a signal way to be dishonoured, and that by the professors of that age. And hence it is that the Lord doth manifest such wrath against his people,that are guilty of the common sin of their day, and that he (hews such special savour to them that abstain therefrom. Was these no more, think you, but Noah, in his generation that feared God: yes several no doubt, but he was the man, that kept clear of the sin of his day, therefore he and his samily must be partakers of Gods deliverance: The other must die before, and not be pet mitted to the mercy of the Ark, nor to fee the new world with Noah. Unbelief was the sin of the< day, when Israel was going from *Ægypt to Canaan; therefore all that were guilty of that transgression, must bs denyed to go in to fee that good Land, yea, though it were <Jtfoses himself. And the Lord said to Moses and Aaron, because ye believed me Numb.20. mt) to sanQife me in the eyes of the 12, Children of Israels therefore ye shall not bring this Congregation into the Land which I have given them.

The sin of the day, is an high transgression; from the which because Calebt and Joshua, kept themselves, God kept them from all the blasting Plagues,that overtook all the rest, and gave them the Land which he had promised to their Fathers. But my servant Caleb, because he had Numb. 14. another spirit in him, and hath sol 22j23i 24. lowed me sully, him will I bring into the Land9 whereunto he went, and his. feed (hallposses it. Idolatry was the

G 4 '' sin

sin of the day, just before Israel were carried captive into Babylon. Now 44' those of the Fttests that went astray J *• the», even they fay, God (hall bear their 'iniquity. But the Priests, the Levites the sons of Zado\ that kept the charge of my Santluary, when the children of Israel went astray from me, they shall comt near unto me, to minister unto me, and they (hall stand before me to offer unto me the fat and the blood, faith the Lord God. They stall enter into my S/tntluary, and they (hall come near to my table to minister Hnto me, and they (hall keep my charge.

Great complaints have we now among professors, of deadness in duties, barrenenss of the ministry, and of the withdrawing of God from his people ; But I can tell you a cause of all this, namely, the fin of the day is got into the Church of God, and has desiled that holy place. This is rhe ground and cause of all these things; nor is it like to be otherwise, til) the cause shall be removed. If any should ask me whatare the sins of cur day. I wopld fay they are conspicuous, they are open, they are declared aslfe- 3- 9Sodoms were. They that have in'braced them, are not ashamed of them : Yea , they have got the' boldness to plead for them, and to count them their enemies that seek to reform them. All tables are full of Vomit and silthinels. And for Pride and Covetousness for loathing of the Gospel, and contemning holiness, as these have covered the face of the Nation: so they have insected most of them, . that now name the name of Christ. .

And I say again, when you sind! out a professor that is not horribly tainted with some of these things, ( I exclude not the Ministers nor their samilies ) let him be as a Beacon upon an Hill, or as an Inpgn in our Land. But fays one, would -, you have us singular? and says another would you have u> make our selves ridiculous? and says a third, such and such more Godly Wise than we, do so. But I answer, if:' God has made you singular,and called \ • you to grace, that's singular., and bid you walk in ways that are singu-1G S ,

lar, and diverse from the ways of all others. Yea, if to depart from iniquity will make you ridiculous, if to be holy in all manner of conversation will make you ridiculous,then be contented to be counted so. As for the Godly-wife you speak of , let them manifest themselves to be such by departing from iniquity. I am sure that their being tainted withsins of the day, will not prove them godly-wife. Behold, I have taught you, faid Moses, Statutes and Judgments, even as the Lord my God commanded me; that ye should do so in the Land whither ye go to possess it. Keep therefore, and do them, for this is your wisdom, and your understanding in the fight of the Nations, which shall hear of all these Statutes, and fay, surely this great Nation is a wife and understanding people. Here then is wisdom, and this is chat that manifesteth a people to be understanding, and godly-wife, even the keeping of the commandments of God. And why, follow the apish fashions of the world -, hath the God of wisdom set them on foot among as? or is it because the Deviland wick

ed men (the inventors of these vain
toyes) have out-witted the law of
God? What Nation is there so great, Deut. 4
who hath God so nigh unto them as his ft
people have? and as he is in all things
that we callus on him for? and what
Nation is there so great > that hath Sta-
tutes and Judgments so righteous, as
all this law, said Moses, which I set
before you this day. This then is
that which declareth us to be godly-
wise, when we keep our soul dili-
gently to the holy words of God ::.
and sit not only our tongues and lips,
but also our lives thereto.

Fourthly, But again, let them that Anfw,^ name the name of Christ depart from the iniquity,that is,as I may call it, from family-iniquity. There is an housciniquityan iniquity that loves not to walk abroad, but to harbor within door:.. This the holy man David was aware of,\ therefore he said that he would behave himself wisely , in a perfect:, way; yea, faith he, I will walkjfith' p&l. Sqmin my house-, vrith a perfect heart. 2.

Now this hopseWiniquity standeth in these things, fi


1. In Domestick broyls and quarrels.

2. In Domestick Charabrings, and wantonness.

3. In Domestick miforders of Children and Servants.

First, For house broyles And quarrels t it is an iniquity to be departed from, whether it be betwixt Husband and Wife, or otherwise. This, . as I said, is an iniquity that loves not to walk abroad, but yet it is an horrible plague within doors. And many that (hew like Saints abroad, . , yet act the part of Devils when they are at home, by giving way to this house-iniquity j by cherishing of this house-iniquity. This iniquity meetcth the man and his wife at the very threshold of the door, and will not suffer them to enter, no not with one foot into \ the house in peace, but how far this is from walking together as heirs of the grace of life, is easie EpV $. to be determined. Men should carry 21,23 23, it in love to their wives, as Christ

37'28- dotfl t0 his Cnurch' and wives 1 ict 3.7. should carry it to their husbands, as the Church ought to carry it to

her her Saviour: and until! each relation be managed with respect; to these things': this house-iniquity will be cherished there. O! God sees within doors as well as without, and will judge too for the iniquity of the house as well as for that more open.

2ttty,ks house-iniquity standethin domestick broyls,and Contentions: So it also standeth in Chambrings R(J . and wantonness. Wherefore the '*' 3' Apostle puteth them both together,: faying, not in chambring and wan* nefs, not in strife and envy. This chambring and wantonness is of a more genneral extent, being entertained by all , insomuch that sometimes from the head to the foot all are horribly guilty. But* it is a flame to speak of those things that Eph. 5.12. are done of some in secret: For through Rom T. the lusts of their own hearts, they dis- 24,37." honour their own bodies between themselves , working that which is unseem/y,to their ignominy and contempt \ if not with their fellows, yet with God, who fees them ., for the dark\ tlkl.tW ness hideth not from him. It was for 12. this kind of iniquity with other,


1 S»m. 3. that God told Ely. that he would •J' judge his house forever: also the

words that follow are to be trembled Vers. 14. at,that fay, The iniquity of Elf's bouse (hall not be purged with sacrifice nor offering for ever. Such an evil thing is house-iniquity in the eyes of the God that is above.'

Thirdly, As doraeltick iniquity standcth in these, so. also in the disorders of children and servants. Childrens unlawful carriages to their

2 Tim. 3. Parents,is a great house-*'»i'^Kify,yea, 2,3. and a common one too. Disobedience to

Parents is one of the sins of the last days. O! Tis horrible to behold how irreverently, how irrespectively, how sewcily and malapertly, children, yea, professing children, at this day, carry it to their Parents; Snapping, and checking, curbing and rebuking of them, as if they had never received their beings by them,or had never been be. holding to them for bringing of them up : yea as if the relation was lost, or as if they had received a dispensation from God to dishonour, and disobey Parents,

I will

I will add that this sin reigns in little and great, for not only the small and 'young, but men are diso< bedient to their Parents \ and indeed, this is the sin with a shame, that men shall be disobedient to Parents v the sin of the last times, that men shall, he disobedient to Parents , and without natural affection. Where now adays shall we see children that arc come to men and womens. estate, carry it as by the word they are bound, to their aged and worn* out Parents? I fay , where is the honour they should put upon them? who speaks to their aged Parents with that due regard to that rela-, lation, to their age, to their wornout condition, as becomes them? Is it not common now adays foe Parents to be brought into bondage, and servitude by their children? For Parents to be under, and chiU dren above. ., for Parents to be de* based, and children to Lord it over them. Nor doth, this sin go alone in the families, where it is: no , those men are lovers of their own selves, Covetous Boasters, proud, 2 Tim

Blaspheemers, that are disobedient 2,


. 3-4, 5- to their Parents. This is that the Prophet means, when he saith, the child [hall behave himself proudly aginst the anticm , and the base against the honourable. This is a common sin, and a crying sin, and to their siiame be it spoken that are guilty, a sin that makes men vile to an high degree, and yet it is the sin of professors. But behold how the Apostle brands them : he saith , such

Tim. 3. bave but zform of godliness, and de

3j4j 5- *j *he sower thereof, and bids the godly smt them out of their fellowship. This sin also is, 1 fear, grown to such a bight in some, as to make them weary of their Parents, and of doing their duty to them. Yea, I wish that some are not murtherersof Fathers and Mothers, by their thoughts, while they secretly long after, and desire their death •,

Tim.i. that the inheritance may be theirs, and that they may be delivered from obedience to their Parents. This is a sin in the house, in the family, a sin that is kept in hugger mugger, close but God fees it, and hath declared his dislike against it, by an implicit threataing, to cut them off that are guilty of it. Let them then that name the name of Christ,depart from this iniquity. * * ' ',

Disorders of Servants, is also an house-iniquity, and to be departed from by the godly. He that work; psii. IOi. etb deceit shall not dwell within my 7. house, j aid David; and he that telleth 2 Chro. 9. lies, (hall not tarry in my fight. One of the rarities in Salomons house, and which the Queen of Sheba was so taken with, was the goodly order of his Servants. ''. .

Some of the disorders of Servants are to be imputed to the Go* ver nors of samilies, and some to the Servants themselves..' Those that are to be irrputed to the Governors of Families are such as these.

7. When the Servant learns his vileness of his Master, or of her Mistress.

2. When Servants are countenanced by the Master against the Mistress ., or by the Mistress against the Master: or when in enposition to either, they shall be made equals in things.,1 .i"V

3. When

3. When the extravagancies of Servants are not discountenanced , and rebuked by their superiors, and the contrary taught them by word and life.

Those to be imputed to the Servants themselves are.

1. Their want of reverence to their superiors.

2. Their backbiting and slandring of them.

3. Their unfaithfulness, in serving of them.

4. Their murmuring at their lawful commands, &c.

From all these Domestick iniquities let every one depart that religiously nameth the name of Christ And before I leave this head, let me, to inforce my exhortation, urge upon you a few considerations to work with you , yet further to depart from these houseiniquities.

First, A mans house, and his carriage there doth more bespeak the nature and temper of his mind , than all publick profession. If I were to judge of a man for my life, I would not, judge of him by his


open profession, but by his Domestick.behaviours. Open profession is like a mans best Cloak, the which is worn by him, when he walketh abroad, and with many is made but little use of at home. But now what a man is at home, that he is indeed. There is abroad , my House, my; Closet, my heart j and my House . my Closet shew most what 1 am: though not to the world , yet to my family, and to Angels. And a good report from those most near, and most capable of advantage to judge, is like to be truer than tp have it only from that which is gotten by my observers abroad. The outside of the Platter, and Cup Mat. 2?, may look well, when within they 8Jia*,*7t may be full of excess: The outward a8, shew and profession may be tolerable: When, within doors may be bad enough. I and my house wiM joC»4;*S. serve the Lord , is the character of a godly man.

Secondly, As the best judgment is made upon a man from his house: so that man is like to have the approbation of God for good,that is saithful in all his house. / know Abraham, Gen. 18. h.ttm, fays God, that he will command 17,18.ip. fjis children and his houfhold after him, and they Jhall keep the way of the Lord. To make religion, and the power of godliness the chief of my designs at home, among those, among whom God by a special hand has placed roe, is that which is pleasing to God, andthat obtaineth a good report of him. But to pass these," and to come to other things. '.ni7 A Master of a samily, and Mistress of the same, are those that are intrusted of God, with those under their tuition and care to be brought up for him be they children o: servants. This is plain from the -is " Text last mentioned: wherefore here is a charge committed to thee of God: look to it, and consider with thy self, whether thou hast jdone such duty and service for God in this matter, as, setting common frailties aside, thou canst with good Conscience lift up thy face unto God: The which to be sure, thou canst by no means do, if iniquity, to the utmost, be not banished out of thy house.'

a. And \y . 3. And will it not be a fad complaint that thy servant (ball take up against thee, before the Judge .ac the last day, that he learnt the way to destruction ki thy house, who art a professor. Servants though themselves be carnaj, expect when they come into the .house of professors , that there they (hall fee religion in its spangling colors j but behold, when he enters thy door, he sinds sin and wickedness there. There is pride instead of humility, and heighthand raillery : instead of meekness and holiness of mind. He looked for an house full of VertHt, and behold, nothing but Spiders-webb.\ Fab; and plausible abrcjafilivv 'bnt likifr. t\» .$.<m to tW,^^'tati^Qiqe. *.Blefe: me, faith such: a servant, . are these the religious people L Are these /the , dos servants of God, where iniquity is'. made so much of, and is so high). Jy entertained! is hfe heart sillifd Wiithi prejudice against all religion,': or lelse'i he turns hypocrite like his master and his mistress, wearing, as they, a cloak

of religion to cover all , abroad, while all naked and shameful ac home. . But perhaps thy heart is so hard , and thy mind so united to the pleasing of thy vile affections, that thou wilt say, what care I for my servant. I took him to do my work-, - mt to train him up in religion. Well, suppose the foul of thy servant be thus little worth in thine eyes: Yet what wilt thou say for thy children, who behold all thy ways, and are as capable of drinking up the poyson of thy footsteps, as the Swine is of drinking up swill: I say, what wilt thou do for them? Children will learn to be nought of Parentsof professing Parents soonest of all: They will be tempted to think all that they do is right. I say, what wilt thou say to 39.13.tms ? 0s art thou like the Ostrich', 15,1$. whom God hath deprived of wisdom and has hardned her heart against her Young? will it please thee when thou shalt fee that thou hast brought forth Children to the murderer? or when thou (halt hear them cry, 1 learnt to go on in the paths of

sin by the carriages of professing Hos. 9.13. Parents. If it was counted, of old, a sad thing for a man to bring forth children to the Sword, asEphraim did: What will it be for a man to bring up children for Hell, and damnation ?• But,

Fifthly, Let those that name the Answ.5. name of Christ, depart from the iniquity of their Closet. This may be called part of the iniquity of the house: But because it is not publick, but as a retired parr, therefore I put it here by it self. There are are many Closet sins that professors may be guilty of, and from which they have need to depart: as, ,"::

First, There is the pride of a library, that is, the: study or Closet, and I doubt this:sin r and iniquity to this day is! wkti many great professors: and in my judgment it is thus manifested.

1. When men secretly please themselves to thirik 'cis'known what a stock of Books they have•, or when they take more pleasure in the number of, than the matter contained in their books.

2: When

2. When they buy books rathe: to make up a number,than to learn to be good and godly men thereby.

3. When, though they own tbeii .books to be good and godly, yei they will not conform there to. r

This is an iniquity now on fool in this Land, and ought to be departed from. 'Tis better tc have no books, and depart fro: iniquity, than to have a thousand and not to be bettered in my lou thereby.- . V .'

Secondly, There is an iniquit that attends the Closet, which may call by the name of vacancy When men have a Closet,to tall of, not to pray in ',, a Closet t< look upon, not to bow, befor pod in v a Qose.t to; lay up G0I: in, but not to mourn in for th sins of my life. A Closet, tha could it speak, WQuld; fay, .:1 owner is seldom here upon, hi knees before the God of Heaven seldom here humbling himself for the iniquity of his heart, 0 or to thank God for the mercies of his life.

Thirdly, Then also a man is guilty of Closet-iniquity, when though he doth not utterly live in the neglect of duty, he formally , carnally , and without reverence and godly fear performs it. Also when He asketh God for that which he cannot abide should be given him-,' or when he prayeth for that in. his Closet, that he cannot abide in his house, nor his life. i

Fourthly, Then also a man is guilty of Closet-iniquity, when he desireth that the found of the devotion he doth there, may be'heard by them without in the house'; the street, or of those that- dwell by. For a Closet is Only for the Mat. 6. (, man, and God, to do things in se-1cretly.

These things let the professor beware of, lest he add to his iniquity, sin -, untill he, and it comes to be loathsom. The Closet is by God appointed for' men to waif upon him in, and to do it without bypocrisie. To wait there H for for his mind) and his will, and also for grace to perform it. And how can a man that went last time out of his Closet to be nought, have the sace to come thither again? If I regard iniquity in my heart, the Lord will not hear my prayer v and if so, then he will not meet me in. my Closet ., and if so, then 1 shall quickly be weary thereof, being left to my self, and the vanity of iny mind. , '-:.'. . a.'i It is a great thing to be a Closet* Christian, and to hold it: he must be a C/ojf-Christian, that will be a C/e/er-Christian. When I say.^rfl Closc-Christim, I mean one that is so in the hidden part, and that also walks with God. Many there be that profess Christ, who doe oftener (in London ) frequent the Cofte-houfe than their Closet and that sooner in a morning run to make bargains, than to pray unto God, and begin the day with him. But for thee, whoprofessest the name of Christ, do thou depart from all these things; do thou make .conscience of readislg, and practising,

do do thou follow after righteousness do thou make conscience of beginning the day with God: for he that begins it not with him, will hardly end it with him. He that runs from God in the morning, will hardly sind him at the close of the day. Nor will he that begins with the world and the vanities thereof, in the sirst place, be very capable of walking with God all the day after. 'Tis he that sinds God in his Closet, that will carry the favour of him into his house , his shop, and his more open conversation: when Moses had been with God in the Mount, his face Exo.34, fkone he brought ©f that glory trttd the Camp.

■Sixthly, I add again, let those Answ.< that name the name of Christ, depart from the iniquity that cleaveth to opinions. This is a fad age for that; let opinions, in themselves, be never so good , never so necessary , never so innocent, yet there are spirits in the world that will entail iniquity to them , and will make the vanity so inseH i parable

parable with the opinion, that Vis almost impossible wjth; some to take in the opinion and leave out the iniquity, that by erase and subt.ilty of Satan, isjoyned thereto. Nor is this a thing new, and of yesterday. It has been thus almost in all ages of the Church of God,and that not only in things small, and indifferent, but in things fundamental, and most substantial. I need instance in none other for proof hereof, but the doctrine of faith,- and holiness. If saith be preached as that which is absolutely necessary to Justification; then faith-santastical, and loofness and jemifnefs in life (with some ) are joyned therewith. If holiness of life be preached, as necessary to salvation (hen saith is undervalued, aud set below its place \ and works as to justisication with God, set up and made co-partners with Christs merits in the remission of (ins. Thus iniquity joyneth it self with the great and most substantials of the Gospel, and'tis hard to receive any Ephes $. good opinion, what ever, but ini12,13" quity will jovii it self thereto.

^Wicked Wicked-spirits, do-not only tempt men to transgress the moral law , but do present themselves in heaven-* fy. things, working-there;1 iand Is-' bourirrg Ifttfetkhfiit*' wrest the judgment,-' and turn the understanding andconfdence awry in those high and. most important things. W herefore, 1 say, we must be the more . watchful, and careful lest we be abused in our notions and best prin- . ciples, by the iniquities that joyn themselves thereto.

^Tis strange to fee at this day I how?, notwithstanding all the' tbreatnings of God , men are? wedded toftW own opinions, beyond what' the law of grace and love will ad-' mit. Here's a Presbyter, heres arv Independent, an Anabaptist., so joyned each man to his own opinion,that they cannot have that communion one with another, as by the testament of the Lord Jesus, they are commanded and injoyned. What is the cause ? Is the Truth? No! God is the author of no consusion in the Church cf God. It is then j cof. 14 because every man makes- too much 33. "* H 3 of

of his own opinion, abounds too much in his own fence, and takes not care to separate his opinion from the iniquity that deaveth thereto. That this consusion is in the Church of Christ,I am of Vatilji of Apollo^, of Cephas., & I,of Chriftjh too manifest.But what unbecoming language is this for the Children of the same Father, members of the fame body, and heirs of the same glory to be accustomed to?whether iris Pride, or Hypocrisie, or Ignorance, or Self, or the Devil, or the Jefuite, or all these joyntly working with the Church, that makes and maintains these names of distinction. This distance! .4&A want of love, this contempt of one another, these base and undervaluing thoughts of brethren, will be better seen, to the shame and consusion of some, in the Judgment," ;""- ''. In the mean time,ladvise thee with whom I am at this time concerned, to take heed of this mixture, this sinsul mixture of truth and iniquity together. And to help thee in this thing: keep thine eye much

upon upon thine own base self, labour also to be sensible of the imperfections that cleave to thy best performances, be clothed with humility, and prefer thy brother before thy/elf: and know that Christianity lieth not in small matters, neither before God, nor understanding men. And it would be well if those that so stickle by their private and urscriptural notions (which only is iniquity cleaving to truth): I say it. would be well if such were more (bund in faith, and morals, and if by their lives they gave better conviction to the world, that the truth and grace of Christ is in them.pertained to Christ alone: therefore they perished in them. The Calatians also with many of the Corinthians had like to have been overthrown by these things. Take heed therefore of that iniquity -that seeketh to steal, with the truth, into thy heart, thy judgment and understanding.

.. , sometimes, so much iniquity is mixed with good opinions that it prevails , not only to hurt men in this world, but to drown them in

that the J.ves did own and allow the ceremonies of the law, but since the iniquity that joyfted it self thereto, did prevail with them to make those ceremonies copartners with Christ in those matters, that

Nor doth one iniquity come without another, they are linked together, and come by companies, and therefore usually they that are superstitious in one thing, are corrupted in several other. The more a man stands upon 4iis points to JuiiiSe himself, and to condemn life holy brethren: the more danger he is in of being overconfe of clivers evils. And it is the wisdom of God to let it be so, that flesh might

b. 2.4. notglory 'nms presence.. His foul, 'that is lifted up y to, wit, with his good doings, with his order, and methods in religion, his foul is not upright in him. I have often said in my heart, what is the reason that some of the brethren should be solhy of holding communion,: with those duties of a man. So that here is a great iniquity to be parted from, Mat. 2,. TM oyer-spreading iniquity. This ,s. fin Will get into all thy profession, Luk. 20. into every whit of it, and will make *9i 20. the whole of it a loathsome stink Ezek. 8. jn tjie nostrils of God. Hy pocr isie M«.a<*. will be in the Pulpit, in Conference, aot2\. inCIofets, in Communion of Saints, a Tim. i. in Faith, in Love, in Itepentance, 5 Cm 6 6 *n ^eal, id Humility, in Alms, in Ma!. 2.23.tne Ps'^°ni and in all duties. So Mat." 23. that here is, for the keeping of thy 15- soul upright and sincere, more than Col. 2. ordinary diligence to be used. HyMat. 6.2. pocrisie'is one of the mostabomi1 Cor. 1 j. nable of iniquities. It isa sin that ?. dares it with God. It is a sin that luk.12.1. fajtni God is ignorant, or that he 2' delighteth in iniquity. It is a fin that flattereth, that diffembleth, that offereth to hold God, as it were, fair in band about that which is neither purposed nor intended. It

Hypocrk |s ajfQ fl (jQ tnat pUt$ a man np0D

^" vlC j studying and contriving to beguile, and deceive his Neighbour, as to the bent and intent of the heart, and aifo as to the cause and end of actions)

> ns. It is a sin that perswadeth a xian to make a Ihew of Civility, Morality, or Christian religion as a cloak, a pretence, a guise to deceive withal. It will make a man preach for a place,and praise, rather han to glorisie God and fave souls -, It will put a man upon talking that he may be commended \ It will make a man, when he is at prayer in his, Closet, strive to be heard without doors-,It will make a man ask for that , he desireth not, and shew zeal in duties , when his heart is as cold,, as senseless, and as much without favour, as a clod: It will make a man pray to be seen and heard of men* rather than to be heard of God. It will make a man strive to weep , when he rcpenteth not, and ta, pretend much friendship, when he doth not love. It will make a man pretend to experience, and fanctiftcatipn, when he.has none-, and to faith and; sincerity,, when he knows not what they are. There is- opposed to this sin, simplicity, jn-^-. nocertcy, and godly sincerity, without which thre&graices, thou, wiltbean ;..i..■ Hypocrite , let thy notions, thy knowledge, thy profession, and comPro.i5. a. mendations, from others be what

i 5,' 'are rnanyi some of which I mall now present thee with.

1. Believe that Gods eye is always upon thy heart to observe all the ways, all the turnings, and windings of it. . . ■

2. Believe that he observeth all thy ways, and marks thy actions.

fco.$, 2T. The ways of man are before the eyes of the Lord, and he pondereth ail his goings. ■' 4 ■ -' f*-- !> <

3. Believe that there is a day of }odgment a coming , ::and that then all things (hall be. revealed and

lufc 12,2, discovered as they .are. For there 3' is nothing cohered thai shall not be

revealed, nor hid, .that shall -not be known. Therefote whatsoever ye have spoken in darkness, shall be heard light, and that which ye have, spoktn in the ear in Closets, (hall be proclaims, ftpon the house tops.

4. Believe that an Hypocrite, with the cunning and shrouds for

farther than the grave, nor can he longer flatter himself with thoughtsof life.iV t\>e triumphing of the wick$d Job 2o.& is (hort, the joy of the. Hypocrite but for aft 7> moment .Though his exellency reach up to\ the heavens, and his head reacheth unto the clouds: yet he (liall perijh for ever like hit own dung, they which have fien him, (halisay where is he? He shall flyaway as a dream and not be-found }. yea, he shall be chafed away as » vision of the night.

5. Believe that God will not Luk, ao; spare an Hypocriteijnthe judgments47' no nor punish him; neither,;• with ordinary damnation i: but;,as; they, have here finned; w a way by them* selves, so store--they shall receive greater damnation -.;-r . j.

Of all sins, the sin of Hypocrisie bespeaks a man most in love with some lost, ,because hei diflemblet;h both with God . and man to keep it.': .'i 3 - . rlvi\ .

. for a conclusion upon this seven, fold answer to the question above propoundsd i let me advise those that are tender of the name of Christ, to have regard to jfcese things*

First, Be well acquainted wit'1 the word, and with the general rules of holiness ., to wit, with the moral law , the want of this is a cause of much unholiness of conversation. These licentious and evil times, wherein we liv-e* are fall of iniquity, nor can we (though we never so much love God ) do our duty as we are injoyned, if we do not know it. The law is cast behind the back of many, when it mould be carried in the band , and heart,that we might do it to the end, the Gospel, which we profess, might be glorisied in the world. Let then the law be with thee to love it, and do it in the spirit of the Gospel, that thou be not unfruitful in thy life. Let the law, I lay, be with thee, not as it comes from Moses, but fromChrist for though thou art set free from the law, as a Covenant for life, yet thou still art under the law to Christ, and it is to be received' by thee, as out of his hand, to be a rule for i Gon 9. thy conversation in the wcrld. What **. then thou ate about to do, doit or

leave leave it undone as thou (halt sind it approved, Of forbidden by the law. And when ought shall come into thy mind' to be done, and thou art at a stand, and at a lose about the lawfuln?fs,or-unlawfuInefs thereof, then betake thy self to the law of thy God, which is in thy hand, and ask if this thing be good, or to be avoided.

If this were practised by professors, there would not be so much iniquity found in their Beds, their Houses/their Shops, and their eon^ versations' as there is; < . ~ '§icMfy,A$ thou must be careful tosind but the lawfulness or unlawfulness of a thing before thou puttest forth thy hand thereto: so thou must also' consider again, whether that wtnljh is lawful is expedient. A thing fnay be lawful- in it self, and may yet be unlawful to thee, to wit % if there be an inconveniency, or an inexpediency attending the doing of it. All things art lawful for \ Cor. 6, wtjsays the Apostle, Hut ail things are t*. not expedient: «Æ things art lawful chaP' l0? for mt , but all things tdifit not. This 2 Jr


Thus much have I thought good to speak, in answer to this question , what iniquity should we depart from% that religiously name the name ofChrifl v and now we will make some use of what hath been spoken.- ".t

And the sirst mat! bean tift ofV.v-:Use. -amination, Art thou a profeflbr?? Dost thou religiously- name the' name of Christ? If so, I ask, dost thou according to the exhortation1 here, Depart from iniquity. 1 - say, examine thy self about Chis matter,and be thou saithful in this work i for the deceit in this will sall upon thine one pate. • Deceive thy self thou maiefiv but beguile God

thou shalt not.1 Be ttot deceivedi GodQ^i, & is not mocked, for vthat a man feweth, that Jhall he reap, Wherefore let no man deceive himself, either in professing, while he lives viciously\ or in examining whether his pro,-? session of this name, >nd'hi4 life and conversation do answer one another What departing from iniquity'is/ I have already shewed, in the for-1 \ M mer part of this book: Wherefore ,g: 1 shall not here handle that point1 * farther,

farther, only press upon thee, the necessity of this exhortation, and the danger of the not doing of it faithfully. The necessity of it is urged, > - . i. From the deceitfumefs ©f mans . . heart, which will slatter him with promises of peace and life, both now and hereafter, though he Jive in iniquity, while he profesleth the name of Christ. For there are that fay in their hearts, or that hjyre their hearts fay unto them, .M Iimi' Deut. *9. have peace, though I wdk_ in the ima*' gination of my heart, to add drunk; cnness to thirst. And what will bccome of them that so do, you may fee by that which followeth in ^fee Text. The heart therefore is not to be trusted, for it will promise a man peace in the way of death and damnation. I doubt not but many are under this fearful judgment to this day. What meanselfe their quietness of mind,their peace and boasts of Heaven, and glory, though eve■ ry step they take, as to life and Pro 'as.9' converfaPioni is an apparent step to a& 'Hell and Damnation; these fayings,

'' The The heart is deceitful: and, he that trusts his heart is a fool; were not written without a cause. Let as many therefore as would examine themselves about this matter have a jealous eye over their own heart, and take heed of being beguiled thereby : let them mix hearty prayer with this matter, unto God, that he will help them to be saithful to themselves, in this sogreat a matter, yea,let them compare their lives with the holy Commandment, and judge by that rather than by the fleshly fondness, that men naturally are ape to have for, and of their own actions. For by the Verdict: of the word, thou must stand and sall, both now, at Death, and in the day of Judgment. Take heed there-.. fore of thy Heart, , thy carnal £ heart, when thou goest into thy Life, to make a search for iniquity. Take the word with thee, and by the word do thou examin thy self.

2. It is urged from the cunning of Satan. Wouldest thou examin thy lelf faithfully as to this thing, then take


heed of the slatteries of the Devil: Can he help it, thou (halt never find out the iniquity of thy heels. He wilt labour to'blind thy mind, to harden thy;heart, tdpai such vertuous Barnes upon thy ftftleft vices, that thou shalt never, unless: thou stoppest thine ear to him, after a godly fort, truly examin and try 2 cor? i?' waYsi according as thou art 5. ' 'commanded. Wherefore take heed of him,- for he will be ready at thy side when thou goest about this work. rNo'w for1 thy help'ih this matter, set God, the Holy God, the All.seeing Gdd,the sin-revenging God, before thine eyes; for oar Heb. 12. God is 4 consuming fire. And be, 2$. lieve that he hath pitcht his eyes upon thy heart, also that he ponPro j. 21. dereth all thy goings, and that thy chap. 21. jucjgment) as to thy faithfulness, or unfaithfulness, in this work, must proceed out of the mouth of God. This will be thy help in this thing, that is, if thou usest . it faithfully; also this will be thy . hindrance, if thou shalt neglect it, and suffer thy I self tobe abuscdjby the Devil.: ;,'; .

3. It 3 .It is urged from the dangerousneis of the latter days.Wonldestthou examin thy self, then make not the lives of others a«y rule to thee in this matter. 'Tis prophesied long a&°> by Christ and by il«</,concern- Mac. 24. ing the latter times, that iniquity 12'. shall abound, and be very high a- * 2'TM' * mong professors. Therefore it will 5', I,7,8 be .a rare thing to find an exemplary life among professors. Wherefore cease from man, and learn of the word , try thy self by the word, re- . ceive conviction from the word ; ', and to take off thyself from tasking of incouragemnt from others, set the judgment before thine eyes, and that account that God will demand of thee then ., and know that i% w.ill be but a poor excuse of thee to jsay, Lord such an one doth so^ did so, would do so: and they professed, &c. Whether thou wilt hear rne, or not, Iknovonet, yet this lPfpv.9.ii know, Is thou be wise, thou (lialt be Wise for thy self: but if thou scornest^ thou done sialt bear it.


Let me then, to press this use farther upon thee, (hew thee in a few particulars, the danger of not doing of it, that is of not departing from iniquity, since thou professest.

First, The iniquity that cleaveth to men that profess, if they cast it not away, but countenance it, will all .prove Nettles and Bryers to them: And I will assure thee, yea, thou knowest, that Nettles and Thorns will sting and scratch but ill-favouredly. / went, faith Solo Pro. 24. mon, ly the fold of the slothful, 'ana 3o>$l- ffig vineyard of the man void of understanding. And lo, it was ail grown over with Thorns, and Nettles had covered the face thereof, and the stone wall thereof was broken down.

Suppose a man were, after work all day, to be turned into a bed of Nettles at night: or after a man had been about such a business, Ihould be rewarded with chastisements of Bryers and Thorns: this would for work be but little help, relief, or comfort to hinv,why this is the reward of a wicked man, of a wicked professor, from God;

Nettles Nettles and Thorns are to cover over the face of his Vineyard, his Field, his Profession, and that at the last of alii for this covering over the face of his Vineyard , with Nettles andTibww, is to (hew what fruit the slovenly, slothful, careless, professor, w.ill reap out of his profession, when reaping time shall come.

Nor can he whose Vineyard,whose profession is covered over with these Nettles zndTbornsof iniquity,escape being afflicted with them in his conscience: For look as they cover the face of his Vineyard through his sloth now, so will they cover the face of his conscience, in the day of judgment. For profession and conscience cannot be separated long: If a man then shall make profession without conscience of Gods honour in his converfation, his profession and conscience will meet in the day of his visitation. Nor will he, whose condition this shall be, beabletoward off the guilt, and sting of a slothful and bad conversation, from covering the face of his conscience, by retaining in his proses

sion the name of Jesus Christ: Fo naming, and professing of tbenam '. of Christ, wiB, instead of falving fuel a conscience, put venom, sting and k«ennefsinto those Nettles, an Thorns,, that then shall be spread o

- ver theface of suc^consciences.:Tit will f>e vtfQr.fe ,thaa was. that cei< wet cloth Ithat HazAtl took , ac:

3 King. 8i spread overthre face of. Benhddat 15* L that ihe died, u This-will sting worst , tear worse , torment worse, kiJi

- worfe. T.hece&Delook to id oij foi-1 c h Tu Not may .men ssiift this dangei : by their ownheglecl: of inquiring in

to the troth of their separation from iniquity, for, that God himself will search them. / search the reins ma the heart, faith he,, to give u,n

Revel. 2. 'very one of you Ac&ording to bu

•3. ways, r ..' )

There are many that wear the name of Christ for a Cloak, and so make their advantages by their iniquity .., but Christ at death and judgment, . will rent this Cloak from off such shoulders, then shall they walk naked, yea, the shame of their nakedness shali then appear. Now since no man can escape the search' of God, and so, not his judgment -. it will be thy wisdom to search thine own ways, and to prevent judgement by judging of thy self.

3. Christ; will deny those to be his that do not depart from iniquity, though they (ball name his name among the rest of his people. -D^Luk. 13. part from me, faith he, all you tbap 25,26,27 departed not from iniquity.Yeajthpy, that shall name his name religiously*, and not depart from iniquity, are deiayed by .him all along.

1. He alloweth them not now to- Luk a.g, call him Lord. And why call ye me Lord,. Lord, faith he, and do not, the things which I fay? He cannot abide to be reputed the Lord of those that presume to profess his Ezcl? name,, and. do not depart from iniquity. , The reason is, for that such do but prosane his name, and, stave others off from falling in love Rom. 2. with himand ms ways. Hence he 24. says agaitl, Behold I have sworn J«- 44. by my great namer faith, the Lord,?^' that- my name fimll no more- be ,na rned in the mouth of any man of Judah.

I 2. He

F&L 6& 2 He regardeth not their prayers. l8* // J regard iniquity in my heart, the Lord mil not hear my prayer. And if so, then what ever thou hast at the hand of God, thou hast it, not in mercy, but in judgment, and to work out sarther thine everlasting misery.

3. He will not regard their soul, but at the last day will cast it from him, as a thing abhorred by him. As is evidently seen by that thirteenth of Luke, but now noted in the margent. Wherefore from these few hints, . thou, whoever thou art, maiest well perceive what an horrible thing it is to make a profession of the name of Christ, and not to depart from iniquity. Therefore let me exhort thee again to examin thy self, if thou hast , and dost, (since thou professestthat name) depart from


And here I would distinguish, for there is two parts in iniquity, to wit, the guilt, and filth. As for the guilt, that is contracted by iniquity, I perswade my self, no man

who who knows it, needs to be bid to desire to depart from that-, nay,. I do believe that the worst Devi in Hell would depart from his guilt, if he could, and might.• but this is it, to wit, to depart from the sweet, the pleasure, and prosi of iniquity. There are that call evil good, iniquity good, and that of professors too: this is that to be departed from, and these are they that are exhorted to forsake it upon the pains and penalties before threatened. Therefore, as I said, let such look to it, that they examin themselves if they depart from iniquity. And come, now thou art going about this work, let me help thee in this matter. .,uxv Ask thy heart, what evil dost thou fee in sin? , .. .2. How sick art thou of sin,? ...

- 3 . What means dost thou use to mortisie thy sins >

4. How much hast thou been grieved, so . fee others break Gods Law/ and to sind temptations in thy self to do it.'

For the First, \ . There is a foulpolluting evil in iniquity' f°r

, i. There is a God provokiog evil in iniquity.

3. There isa foul-damninge?il in iniquity. And untift thou coniesi experimentally to know these things, thou wilt have neither fist, hor *Hsl, to depart from iniquity. ,

For the Second. - 1 mean not sick with guilt, for, so the damned in hell are sick, but I mean sic&'W Numb.ii. the silth, and polluting nature-of * 4i 15 . it. 'Thus was Aidses sick of sin,: ifits 1 chro.4. jay(^ was siCk 0f fj0i -aj^ thus' was

Rom?'7. *M sick of sin. < 24. For' the Third. You know ih&

2Cor.5.i, those that are sensible of a sickness, Phifip z sook out after the h^n^tta 10,11,12'be recovered ., there is a means lSHb i\< ' for this disease,, and dost thou know what that, means is, and hast thou indeed a desire to it? Yea, coldest thou be willing even now . to partake of the means that would help thee to that means, that can cure thee of this disease? There'ire no means can cure a maniihat W-fKSS r.c[fa\,fatgloryj and the means to

come corne by that is Christ, and to go out of this world by the saith ofhim. There is no grace can cure this disease \ yea,grace doth rather encrease it: For the more grace any man has, the more is he lick of sin-, the greater an offence is iniquity to him. So then, there is nothing can cure this diseases ^/cry-.but immortal glory. And dost thou desire this Medicine. z Cor. And doth God testisie that thy desire is true, not feigned. I know that there are many things that do make some even wish to die: but the question is not whether thou dost wish to die.- for death can, cure many diseases; but is this that that m'oveth thee to desire to depart j to wit, that thou mightest be rid, quite rid, and stript of a body of death, because nothing on this side the grave can rid thee and strip thee off it. And is hop*, that this day is approaching, a revivingcordialto thee? And doth the • hope of this strike arrows into the heart of thy luffs, and draw off thy mind, and affections, yet farther, from iniquity. • ,

I 5 - to

To the Fourth. How much hall thou been grieved to see others break Gods Law, and to sind tempucions in rhy self to doit? . J be* Psal.i 19. the transgressors and was grieved,

158. foid Davit), because men keft not thy word. The same slso had Paul, because of that body os sin and death which jvns in him. Professor , I b. seech thee be thou serious about this thing, because it will be found, when Go ] comes to judge,that those thar profess Christ, and yet abide wirh thnr iniquity, are but wooden, earthy professors, and none of the silver or golden ones: and so consi quentiy such as shall be Vessels, not to honour, but to dishononry not to glory, but to (hame. Use 2. Secondly, My next shall be a use of terror. Has God commanded by the mouth of his holy Apostles and Prophets, that those that name the name of Christ, should depart from iniquity: Then what will become of those that rebel against his word. Where the word ofaKing is, there is power•, and isthe wrath of a King be as the roaring of a

Lyon, Lyon, what is, and what will be the wrath of God, when with violence it falls upon the head of the wicked?

Sirs, I beseech you consider this, namely, that the man that profet seth the name of Christ, and yet liveth a wicked life, is the greatest enemy that God has in the world, and consequently, one that God, in a: way most eminent, will set his face against. Hence he threatneth such so hotly, saying, And the deflruEiion of the transgressors, and the sinners (hall he together; and that-1JT^' they that forsake the Lord (l>all be consumed. But what sinners are these? why, the sinnersin Zion, the hypocrites in the Church. So again, The Lord shall purge out from among Ezek. you the Rebels, and them that trans 33grefs against him. Ml the sinners of my people shall die with the sword , which fay, the evil shall not overtake nor prevent us. For though such do think that by professing of the name of Christ,they shall prevent their goj ing down to hell, yet they shall go 1 down thither, with those that have I 4 - lived

Jer.p.sfi. lived openly wicked and profane: ■Egyp, and fudah, the circumcised with them that are nos, for it is not a profession of faith that can fave them. Whom dofi thou pass in heawjt faith God? wherein art thou betr tered by the profession, than the wicked ? go down, and be thou laid

Eztk. 32. w- tyt uficirfittticiftd.

. This in general: But more parcularly, the wrath of God manifesteth itself against such kind of pro. seslbrs.

In that the Gospel, and means of falvation (hall not be effectual for their falvation, but that it shall work rather quite contrary effects. It shall bripg forth, as 1 faid , ,quite

2 Cor. 2. contrary effects. As,

**.l6- i. The preaching of the word shall be to such, the favour of death unto death,artd that's a fearful thing. 2. Yea Christ Jesus himself shall

,! be so far off from being a Savour unto them, that he shall be a snare,

chap. 28. a trap and a gin to catch them by the

13- heel withal -, That they may go and fall backward, and be broken, and snared, and taken,

3. The "3; The Lord also will chose out chap. 66,such delusions for such, as will best ?>s j*" suite with the workings of their * *' flesh, as will effectually bring them down,with the Bullocks and with the Bulls to the slaughter: yea, he will ltad such forth with the workers of iniquity.

4. Such, above all , lie open to the sin against the Holy Ghost, that unpardonable sin, that must never be forgiven. For alas, it is not the poor ignorant world, but the enlighrened professor that committeth the sin that shall never be forgiven.

1 say, 'tis ofie inlightened, one Heb. 6. 4. that has tasted the goctf word of1Joh,5. God, and something of the pow- l6' its of the world to come; 'tis one that was counted a brother , that was with us in our profession : 'tis such an one that is in danger of committing of that most black and bloody sin. But yet all and every one of those that are such, are not in danger of this•, but those amongthese that take pleasure in unrighte- 2 Thes. 2: ousness, and that rather than they 1c, 11,12. IS will

will lose that pleasure, will commit it presumptuously. Presumptuously, that Is, against: light, against convictions, against warnings, against mercies. Or thus, a presumptuous fin is such an one asultii: committed in the face of the conimand, in a desperate venturing to run the hazzard, or in a presuming upon the mercy of God, through Christ to be saved notwithstanding; Thisis a leading sin to that which is unpardonable, and will be found with such professors that do hanker after iniquity. I say, it is designed bythe Devil, and suffered by the just judgment of God,to catch and overthrow the looll & carnal Gospelers. And hence it is that David cries unto God, tfat he would hold him back from these fortofsms.Cleanse thou me from my secret fault: , says he. And t ien adds, keep back thy servart also from presumptuous fins, Ut them not have dominion over me then snail 1 be upright, and I jhall be innocent from the great transgression.

. • '". If

If there were any dread of God, or of his word, in the hearts of the men of this generation, the consideration of this one Text is enough to shake them in pieces: 1 speak of those that name the name of Christj but do not depart from iniquity. But the word of God must be fulfilled\ In the last days, iniquity must abound\ wherefore these days will be perilous and dangerous to professors. In the loft days perilous tunes 2. shall come, for men flull be lovers of. 12. their own selves, covetous, boasters , 2 Tm proud, blafpheemerSf disobedient to parents, unthankful, unholy. I do rhe oftner harp upon this Text at this time, because it is a prediction of Vers. < what shall be in the latter days, to . wit, what a Sea and Deluge of iniquity, shall in the latter days cver-spread and drown those that then shall have a form of godliness, and of Religion. So that this day is more dangerous than were the days that have been b fore us. Now iniquity, even immorality,shall with professors be in sashion, be pleaded for, be loved and more


Vers. ?. esteemed, than holiness it self. Now godliness, and self-denyal shall be little set by - , even those very men that have a form os godliness, hate the life, and power thereof i yea, they shall despise them that ace good. Now therefore Ministers must not think that wh?* they fay of the Doctrine of self denial among professors, will be much, if at all regarded, I fay^regarded, (p as to be loved and put in practice by then* that name the narog of. Chrkt ffpr the strong hold $hat iniquity shall haye of their affections, will cause that but little, efectuahiess to this end will be found, to attend the preaching of the word unto them.

But what will, these kisid of men do, when God that is. just, God that is holy, and God that'is. strong £0 execute his word, shall call them to an account for these things?

Qatst. Now some may. fay , Btn what (liall , do to dt fort from I in* quity? . .

4nfw. I answer, 1.Labour to see the odi01 ihess and unprositableness thereof j which ihpu maiest do by the true knowledge of Che <scceHentnature of ube:b0Hoese of God: For uafil tjioofe«st a beauty in holiness, thou canst not see odiousoess in sin and iniquity. D*ngtr thou maiest see in sin before, bat odiousness thou canst not. .'-. /ifc. Be much in the consideration of the Power, Justice, and Faith* fulness of God to revenge himself on .the workers of iniqui

io?. Be much in the consideration of the greatness and worth of thy foul.

7 4. 'Be often asking of thy self, what true prosit did 1 ever get by the commission of any sin.

Bring thy last day often to thy. bedside.'

6. Be often thinking of the cries, and roarings of the damned in Hell.

7. Be often considering the lastingnefs of the torments of Hell,

8. Be often'thinking what would those that are now in Hell give, that th;y might live their lives over again. .

9. Con si;

.7. Consider often of the frailty of thy life, and that there is no repentance to be found in the Grave, whither thou goest.

10. Consider that Hell is a doleful place, and that the Devils are but uncomfortable companions.

11. Again, Consider together with these, how the patience of God has been abused by thee i, yea, how all his Attributes have been despised by thee, who art a professor, that does not depart from iniquity.

V2. Moreover, I would ask with what face thou canst look the Lord Jesus in the sace , whose name thou hast prosaned by thine iniquity?

13. Also; how thou wilt look on those that are truly godly, whose hearts thou hast grieved, while they have beheld the dirt and dung that hath cloven to thee and to thy profession. "..

14. But especially consider with thy self, how thou wilt bear, together with thine own, the guilt of the damnation os ethers. For as I have often laid, a professor, if he

perishes, perishes, seldom perishes alone, but casteth others down to hell with himself: The reason is, because others, both weak professors, and carnal men, are spectators, and observers of his ways. Yea, and will presume also to follow him specially in evil courses, concluding that he is right. We read that the Tail of Rev. 12.4; the Dragon, or that the Dragon by f; 14, his Tail't did draw, and cast down15. abundance of the Stars of heaven to the earth: The Tail. The prophet that speaketh lies, he is the Tail. The Prophet that speaketh lies, either by opinion or practice, he is the Tail, the Dragons Tail, Isa. p. 14; the Serpentin Tail of the Devil.t*. Aud so in his order, every professor that. by his iniquity draweth both himself and others to hell, he is the Tail. The Tail, says the holy ghost, draws them down: draws down even-the Stars of heaven. But whither doth he draw them? The answer is, from Heaven, the throne of God i to earth, the seat of the Dragon. For he is the God ot this woild. The professor then that is


dishonourable in his profession, he is the Tail. The antient and honourable, he is the Head ., and the Prophet that speaketh ties, he is the Tail. Nor can Satan work such exploits by any, as he can by unrighteous profesibrs. These he uleth in his hand, as the Giant useth his Club , he,as it were, drives all before him with it- ('Tis JoV 40. of Behemoth, that he moveth his 17. Tail like a Cedar: Behemoth is a Type of she Devil, but behold hew he handleth his Tail, even as if a Rev. p. man should swing about a Cedar.) This is spoken to (hew the hurtfulness of the Tail: as it is also find in another place. Better no pfofeflbr than a wicked professor:'better open prosane, than a hypocritical namer of the name of Christ: Aficl less hurt (hall such an one do to his own foul, to the poor ignorant world, to the name of Christ, and to the Church of God.

Let profesibrs therefore take heed tothemselves,that they joyn to their naming of the name of Christian holy and godly conversation: for away they must go else with the workers

of of iniquity co the.pit, with more guilt, and bigger load, and more torment by far thnn others. ' Butl

Thirdly, My next word mall be yje 3. tothofl' that desire to be true, sincere professors of the name of Christ.

F«#> Do you bless God, for that ne has put not only his name Mark^. into your lips, bur grace into your hearts, that thereby that profession which thou makest of him, maybe seasoned with that salt ., Every sacrisice shall be seasoned with salt. Now naming of the name of Christ b a sacrisice, and a sacrisice acceptable, when the salt of the Covenant of thy God is not lacking, but Hcb, mixed therewith. Therefore I say, 1 s. since God has put his name into thy Levit.2. mouth to profess the same , and '3i grace into thy heart to season that profession with such carriage, such behaviour, such life, and such conversation as doth become the same: thou hast great cause to thank God. A man into whose mouth God has put the name of Christ to profess it, is as a man that is to act; his part upon a stage in the Market-place;

if he doth it well, he brings praise both to his Master and himself: but if he doth it ill, both are brought into contempt. No greater praise can by man be brought to God, than by joyning to the profession of the name of Christ a fruitful life and conversaJbh. ly. 8. tion./ifera»,saith Christ, is my my £W. ther glorified-,thatye bear much fruits so Jhallye be my Desciples. FruitfuI lives God expecteth of all that profess the name of Christ. And, let every one that nameth the name of Christ> depart from iniquity. Bless God therefore if he hath kept thee from blotting, and blemishing of thy pro. session \ if thy conversation has not been stained with the blots and evils of the times. What thou feelest, sightest with, and groanest under by reason of the working of thine inward corruptions, with that I meddle not, nor is thy conversation the worse for that, if thou keepest them from breaking out. Thou also shale be counted holy unto God through Christ, if thou be of an upright conversation: though plagued every day with the

workworking of thine own corruption.

A s Gods grace is tie silt of Saints, so Saints are the salt of God. The M,t-S'l* one is the salt of God in the heart, and the other is the sale of God in the world. Te are the Salt of the earth: that is, the salt of God in the earth. For the earth would be wholly corrupt, and wouid altogether stink , if professors were not in it: But now if the professor, which ib the salt, (hall indeed lose his savour, and hath nothing in his conversation, to season that part of the earth, in which God' has placed him, wherewith (haH it be seasoned? The place where he dwels, as well as his profession, will both stink odioufly, in the nostrils of the Lord: And so both come to ruin and desolation.

Indeed, as I have shewed , the profellbr will come to the worst of it: for that God doth deny farther to give him salt. If the salt has lost J* »* its favour, wherewith (hall it be salted? wherewith (hall the salt be salted? with nothing. Therefore it is^ thenceforth good for nothing: No,


not for the Dunghill, be ca$ out, and troden under foot of men. He that hath ears to hear-, let him hear.

How much therefore, is the tender hearted, and he that labobreth to beautisie his profession with a Gospel conversation, bound to bless God for the sale of his grace, by the which his heart is seasoned, and from his heart, his conversation.

Secondly, As such Christians should bless God, so let them watch^. let them still watch, let them still watch and pray, watch against Satan, and pray yet for more grace, that they, fray yet more and more beautifie their profession of the worthy name of Christ, with a suitable conversation, fciefled is he that watcheth and keepeth his garment j that is, his conversation dean, nor is their any thing, save the overthrowing of our Faith, . that Satan seeketh more to destroy. He knows holinessc,.-ja them that rightly, as to doctrine, name the name of Christ, is a maul and destruction to his Kingdom, an allurement to the ignorant, and a cutting off" those occasions to

stumble,, stumble, that by the dirty life of a Levit. 19. profeflor is laid in th<- way of the '4. blind.He knows that holiness of lives, when cltey shine in those that profess the name of Christ, doth cut effhis lies that he sceketh to make the -#drld-believe;and the flandersthat fye seeketh to fasten' upon the profeflbrs e*f theGospel.Wherefore as y«^ have begun to glorisie God in your body and in your spirit, which are I-beseechyoudoitmore and more.

'/Thirty, To this end, ihun those x Tim. \6. professprs that are loose of life and 5conversation : From such wjfhdrarv 2 Tim' 2. thyself, faith 'Paul, and follow righte- ". otffhess, faith, charity, peace with the»i;that Ciitl on the Lord out of a pttr¥ :hearts If a map, if a good mair takes" not ^gbod heed to Himself, he shall soon bring his foul iri- rfa r ^. to a. Jfliare.; ' loose professors are dehT.TS, arid corrupters; a man shall get nothing but a blot by having company with them. Besides, as V man mall ge| a blot by having mueh: tocldwitp stich''';so, let him beware' tnat ti&'w?artf learn' 'jfibne , of their Ways." ' t^t tJrycoal^atry btthe-cellent in the earth} even thost that are excellent for knowledge and conversation. He that xvalkett. with wise men, shall be wise\ but t companion of fouls (hall be destroy ed.

Be content to be counted singuler, for so thou shalt, if thou shalt follow after righteousness, &c. in good earnest, for holiness is a rare thing now in the world. I told thee before that it is foretold by the word, that in the last dayes, perilous times shall come, and that men sliall walk after their own lusts, yea, profefibrs,to their destruction. Nor will it be easie to keep thy self therefrom. But even as when the Pestilence is come into a place, it tnfecteth, and casteth down the healthful: So the iniquity of the last times will insect and pollute the godly. I mean the generality of them. Were but our times duly compared with those that went before, we should see that which now we are ignorant of. Did we but look back to the Puritans, but specially to those that but a little before them, suffered for

the word of God, in the Marian days, we should fee another life than is now among men, another manner of conversation, than now is among professors. But I say, predictions and prophecies must be fulfilled, and since the word says plainly, that in the last days there Jhall come scoffersf. walking after their own 1. lusts-, and since the Christians shall be endangered thereby, let us look to it, that we quit our selves like men, feeing we know these things before; lest we being led a way with the error of the wicked , sall from our own stedsastness.

Singularity in godliness, if it be in godliness, no man should be ashamed of. For that is no more than to be more godly, than to walk more humbly with God than others: and for my part, I had rather be a pattern, and example of piety .• I had rather that my life should be instructing to the Saints, and condemning to the world, with Noah, and Lot; than to hazard my self among the

multitude of the droffie.

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I know that many protestors will fall short of Eternal lifer and my judgment tells ma. that they will be of the slovenly' fort ot prpfeflbrs, that I6 do. And for my part, I bad rather run with the foremost; and

1 Cor. 9. win, the prize, than come behind, 34- • and lose that, and my labour and

2 Tim. .9. aj] jf a man aliojtrive for masteries,

TitS2 14 Vet ^ ne not trowned, excxpt he strive lawfully. And when men have said all they can,, they are the truly redeemed, that are zjalous of • . goed works. .. •

Not that works do save us* but faith, which laieth hold on Christs righteousness for justification) sanctisies tf;e heart, and makes men desirous to live in this world*, to the glory of that Christ* who died in this world to save us from .death.. * For my part I doubt of the faith of mariy, and fear that it wiJl prove no better at the day, of God,..than wilhthe faith of Devils. For. that it standeth in bare.speculation, and is wkhout life and soul, to that which is good. Where is the man that walketh with his Cross upon