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

tunklk

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 5_S 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 jf_a. _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,,iq_Hity 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 na_f,; 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 J^ob '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. j_ng 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- f_onS. :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. f_0of _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 i_S. ' 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 ₇₃^J,$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. Joi_chap. 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. _tj_{ons 0}f _{the vor}j(] _t by _tjj_e 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. J^ohSo 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. _Cj_uj-_e f_{ome 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. fo^rmer 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 wor}k_{S) anc}j 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. s^a'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 J^0,9' 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 '* - s^er' 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 ages_y 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 j_{oh 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. f_aid, 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 iV^6, 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. f^eff^,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. 6»} 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 t_nei_r 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. meet_t 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 profesli^l6' ■ 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 v_erf. 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 B^ut 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

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 Jer.j.ir, 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 is_a, 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! J^er"^{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 J^ud' ** 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 lobi2.se. 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.

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_;halt.be*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

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- J_er. 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 iistning.to 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 , pf_aj_{. U}p 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 Caleb_t 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,

that

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,

to

. 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

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. fji_s 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! And.now 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 ? 0^s 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 ini^12,13" 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 c_of. 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. ^notglo^ry '^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. j_{n t}j_ie nostrils of God. Hy pocr isie M«.a<*. will be in the Pulpit, in Conference, ao_t2\. 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 P^s'^°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. f_aj_tni 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 a}jf_{Q fl} (j_{Q tnat} p_{Ut$ a man n}p_0D

^" ^{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}

then

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' ^converfa^Pi^oni i^{s a}n 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

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?' ^waY^si 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. j_ucjg_ment) 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 abuscd^jby 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

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 y^ou 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 name_r 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

iniquity.

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. j_ay₍^ _was si_Ck ₀f fj_0i -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 soo^{k 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- _ty_t 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 of1J^oh,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

esteemed,

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

dilho.

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

not for the Dunghill, but.to 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 holiness_c,.-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 Godv.so 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- _rf_{a 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.

i ..: i . cT .« n

i'.zt ' ri' :{.'•' i:.- At; r b

I know that many protestors will fall short of Eternal life_r 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,

Tit^S2 14 V^et ^ ^{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

his his shoulder ? Where is the man that is zealous of moral holiness? Indeed, for those things that have nothing of theCrofs of the Pnrse,ot of the Cross of the B*//y,or of the Gross of the Backj, or of the Cross of the Vanity of houfliold affairs $ for those things I sind we have many , and thoft very busie sticklers: but otherwise^theCrofs^lf-denia^charityjpurity in life and conversation is almost quite out of doors among professors. But man of God, do thou be Angular as to these, and as to their EpheCs conversation. Be not therefore partaker with fW, in any of their ways, bot lceep thy soul diligently; for if dammage happeneth to thee, thou alone'must bear it:' - '.. j

But he that will depart from ini- ¹; quity, must be well fortisied with _:, Faith, and Patience, and the love of God, for iniquity has its beauty-spots, and its advantages attending on it: hence it is compared toZech. a Woman; fof 'it allureth greatly. 8. Wherefore, I fay, he that will de_r part therefromnad need have saith, that being it which wiU help him K to

that will adventure to let upon this * work must needs be armed with . Faith and Patience, a daily exercise Mat.-?₄ he will sind himself put upon, by the continual attempts of iniquity Revel. 3. to be putting forth it self. This is ^l0. .called an enduriog to the end, a • continuing in the word of Christ , and also a kteping of the word of _#his patience. But what man in the 'w'orld can do this,' whose heart is not seasoned with the love of Goes, and the love of Christ ? Therefore he that will exercise himself in this work, must be often considering of the love of God to him in Christy for the more sense, or apprehensi- §fj_sa man fliail have of thV, the jmore easie and pleasirjt. . vvill 'this work be to. him. Yea, thoughihfc •.* doing thereof should cost him^i-is hearts blood. Thy loving' kindntss isbefore mine eyes (fays t>avrd)'"apd ₃ '^a*-^-; ?-jb'b*ve miked in thy truth. Notfufog.'' like the fense, sight or belief of that, to the man of God, to make him depart from iniquity.

...V".-.'' Bhi

Dbject. But what (hall I da, J cannot depan therefrom at Ijlmld? '. ^r-'

siv. Keep thine eye upon all thy shortnesses , or upon all thy sailures, • ," for that is prositable for thee.

1. The sight of this will make thee base in thine own eyes.

2. It'will give thee occasion to,fee the need, and excellency of repen_:

tance. «fc,i.vc:<i

3. It will put thee upon jwrajiej: to God for help, and pard^n.^^:

4. It will make thee weajy ojuhip world.

5. It will make grace to persevere .the more desirable in thine syffcioiil

Also it will help thee in the things which follow. Msw-iiii fi'J

i.It will make thee sea tfeneechpf Christs righteousness.

2. It will make thee fee the need of Christs intercession... ". [\',oc: i

3. It will make thee see thy need of Christs advocatelhip. _. rn. i :c

4. It will make thee fee the riches of Gods patience. ^j,

5. And 'twill make Heaven and eternal life the sweeter to thee when thou comest there.

But

Uuttothe question. Get more grace. For the more grace thou hast, the further is thine heart sec off of iniquity, the more also set against ir, and the better able to depart from it, when it cometh to thee, tempteth thee, and. intreats thee for entertainment. Now the way to have more grace, is to have more knowledge of Christ, and to pray more fervently in his name: also to subject-thy foul afld thy lusts with all thy power to the authority of that grace thou hast, and to judge and condemn thy self most heartily before God, for every secret inclination that thou sindest in thy slesh to sin-ward. ■..

The improvement of what thou hast, is that, as I may fay, by which God judges how thou wouldest use, ■ if thou hadstit, more-, and according to that, so shalt jbou have, or not have, a farther measure. He that is faithful in that which is lcast,is faithful (and will beso) also in much, and lie that is unjust in the least, is ( and will be ) unjust ;1 b in^ much. 1 know Christ speaks here about K 3 the Luk. 16. the unrighteous Mamttiofrj bat the 10,11,12. £_{me mav} jj_e applied also'unto the thing in hand. J

And if yc have not been faithful in that which is another mans , who will commit unto you that which is your own? That isa-rerriarkafoie place to this purpose in the Revc lations. Behold, faith he, I have fit before thee an of en door (that thou maiest'have what thou wilt, as was also said to the improving 'Woman Revel,3.8- of Canaan) and no man can flwt it^::f*r Mat.15.28 thou haft a little ftrtngth,'and haft held fast my word, and hast not denyd my name. ;.c>7dl A good improvement of-wfeatwe have of the grace of God at present), pleases God, and ingages him to give us more: but an ill improvement of what we at present have, Kii. 25. _wiil not do so. To htm that hath, In'rt'tB ( ^{tnat naln} an heart to improve what g₀'^{2 5} he hah) to him fhaUbe given j bm to him that hath not , from hitn stidl be taken, even that which he

h*\h. Well weigh the place -and

j013 sha'i sind it so. . «.>

I

I know that to depart from iniquity so as is required, that is to the utmost degree ofrthe require* ment, no man can for it is a copy too sair for mortal flesh exactly to imitate, while we are in this world. But with good Paper, good Ink, and a good Pen, a skillful and willing man may go sar. And *cis well * for thee if thy complaint besiacere \ -to.-wit, that thou art troubled that thou canst not forsake iniquity, as thou-fhouidest-.for God aceepteth of jihy design and desire,. and 'tis oounted by him as thy kindness. But If thy complaint in this matter be true, tbou wilt not rest, nor. content thy islfIjathy complaints, but wilt, (as ,be that is truly hungry, or greatly burdened, ufeth all lawful means to satissie his hunger, and to ease him- • _:• self of hi& burden ) use all thy skill and power to mortisie and keep them wider by the word of God. Nor can it'otherwise be, but that such a man must be a growing man. Every branch that beareth fruit, he Joh. 15. 2. furgeth it, that it may bring forth mtse fruit. Suca a man shall not be a K 4 siumbr

stumbling in Religion,nora seand al to it, ia bis calling, but shall (according to Gods ordinary way with his people) be a fruitful and flourishing

. DOUgh. -;i jiiLT,

And I would to God this were tbe sickness of all them that profess in this nation. For then should we soon have a new leaf turned over in most corners of this Nation: Then would gracioufness of heart* and life, and conversation be more prized, more sought after, and bet* ter improved, and practised, than it is. Yea, then would the throats of ungodly men be better stopt, and their mouths faster shut up, as to their reproaching of religion, than they are. A Christian man must be the object of the envy of the j_{p fe} world ., but'tis better, ifthewillof ^chapters, .God be so,that we be.reproached for well doing, than for evil. If webe reproached for evil doing, 'tis our shame ., but if for well doing, 'tis our glory. If we be reproached for our sins, God cannot vindicate us:, but if we be reproached for a vertuous life, God himself is concerned, cerned, will espouse our quarrel, and in his good time will shew our foes our righteousness, and put them to shame and silence. Briefly , A godly life annexed to faith in Christ, is^fp, necessary that a man that pro. f esses the name of Christ, is worse than a beast without it.

But thou wilt fay unto me, Why do men profess the name tf Christ, i hat-love notto depart from iniquity!

I answer. There are many reasons for_, it.

i. The preaching of the Gospel, and/o, the publication of the name of Christ, is musical and very takings to_; the children of men. A Saviour! A Redeemer ! A loving finpardoning Jesus! What better words can come from man What better melody can be heard? Son of man, faicjL God to the Prophet, Lo thou _Ezefc art to them as a very lovely Song , _J2. or as a Song of loves, of one that hath a pleasant voice, and can play well on an instrument. The Gospel is a most melodious note, and sweet tune,to any that are not prepossessed .with slander, reproach and '_fo enmity

enmity against the professors of it. Now its melodious notes being so sweet, no -marvel, if it intangle some, even of them (that yet will not depart from iniquity ) to take up and profess fa lovely aprofeffioa. Bur, - . -"uvhrKKCC 2. There are a generation of men that are and have been frightned with the taw, and terrisied with fears of perishing for their sins, but yet have not grace to leave them. Now when the found of the Gospel shall reach such mens ears, because {here is by that made publick the willingness of Christ to die for sin j and of God to forgive them sot hassske •, therefore they presently /receils&;aad profess those notions, as the only ones that can rid them from their frights and terrors, salsely resting themselves content with that faith thereof, whidrstandeth ra naked¹ knowledge-, yea, liking of that faith best, that will stand with their pride, Covetousness, and leacbery, never desiring to hear of practical holiness,becausc it will disturb then wherefore they usually cast dirt at such, calling them legal preachers. '. 3. Here also is a design otSitan set on footr For these-carnal' Gospellers, are his Tares•, the children of the wicked one. Those that-he hath sowed among the wheat of purpose, if possible,, that that.might „ be rooted-up by beholding and leaf n- TM, iBgit6J»vileandiil«hyofIthiem/ 40X1,42. •»4s^:- Another cause hereof is this ,. the>Hypo^tes^t>^rtP_rprofeft,. sind as bad a j themselves already in a. profession of tHis worthy ngme a and,. tiftnlctoiey , these do so, and so, and

5.Thrs comes to pass also through the righteous judgment of God , who through the anger that he has conceived against some men for their Mat. it; sins* will lift them up to Heaven,be- 20,21,22, fore he casts them down to Hell,that ²5j *4their sall may be the greater, and their punishment the more intolerable. I have now done, when I have read to you my Text over again; And Ut every one that nameth the name «f Christ, depart frominiquity.

2r,.C...T H E END.