Sermons Volume 2

SERMON XXII.

CHRIST had urged several Arguments on the behalf the Apostles, their Interest, his own Departure, their Danger in the World; this is the Argument he now presseth. Their Danger, because of the World's hatred, is set forth by the occasion of it; their Office, I have given them thy Word ; the Cause of it, They are not of the World ; which is amplified by their conformity to the Pattern and Example of Christ, Even as I am not of the World. So that we have here the Condition of the Saints in the World, and then their Constitution and Temper.

[ I have given them thy Word. ] Partly, by external Revelation in his Ministry during Life. Partly, by inward Illumination, he had given them the Knowledge of it. John 16.27. Ye have loved me, and have believed, that I came out from God. John 17.6. I have manifested thy Name to the Men which thou gavest me out of the World. Partly, by Tradition or Commission, he had left the Word with them, not only that they might profess it, but preach it to others. There is an Emphasis in Thy Word ; Christ grounded his Plea with the Father upon it. Men are wont to respect those that suffer for their Sake and Cause.

[ And the World hath hated them. ] By the World is meant, that Party which is contrary to Christ's Kingdom; they are sometimes called the Kingdom of Darkness, because the Devil is their Head and Chief; sometimes the World, because that is their Aim; they are guided by the malicious Spirit of Satan, and acted by their own Ends and Interests. Briefly, they are called the World, either because the greatest, the most flourishing part of Mankind are obstinate against the Gospel; or because their whole Bent, their Way, their Savour, is of the World, they relish nothing but the World, the wicked, unbelieving, obstinate part of the World. And it is said, hath hated them ; hitherto in their Profession, they have had but sad experience of the World; and in the Course of their future Ministry they can expect no better.

[Because they are not of the World.] Of the World ; that is, of that strain and sort of Men: as of the Devil, is to be swayed by him. John 8.44. Ye are of your Father the Devil; and the Lusts of your Father ye will do. They are different from the World, in Spirit, in Worship, in Conversation.

In Spirit, or in the frame of their Hearts: 1 Cor. 2.12. Now we have received, not the Spirit of the World, but the Spirit that is of God. There is a particular Genius that runneth out that way, they have other manner of Affections and Dispositions.

In Worship, they are to root out inveterate Superstitions, both among Jews and Gentiles. Now Men are tender of their old Customs and Traditions. Unconformity doth exasperate them, much more zealous opposition against Traditions received from their Fathers.

In Conversation, they are come out from among them, they are Heteroclites: 1 Pet. 4.4. They think it strange that you run not with them to all excess of Ri • i, speaking evil of you. Their Course is a countermotion to the Fashions of the World; they have renounced worldly Desires and Practices.

[ Even as I am not of the World, ] most estranged from the Customs and Fashions of it. John 8.23. Ye are from beneath, I am from above; ye are of this World, I am not of this World. He tasted of the World's hatred: John 15.18, 19. If the World hateth you, you know it hated me before it hated you. If ye were of the World, the World would love its own: but because ye are not of the World, but I have called you out of the World, therefore the World hateth you. This is added for the Consolation of the Disciples, that it may not be grievous to them, to suffer what their Master suffered before them. When the King is wounded in Battle, should the Soldier shrink? They have my Spirit; and are to inherit my Office; and they that have Christ's Spirit, must look for Christ's Entertainment. Only when it is said, Even as I am not of this World, it noteth not an exact Equality, but some Conformity: Christ never was of the World; Heb. 7.26. He was Holy, Harmless, Vndefiled, separate from Sinners ; that is, he never was of their number. After the Fall, all Men are of the World; but by Regeneration they are so no more; therefore it is said, John 15.19. Ye are not of the World, but I have chosen you out of the World. Ye are separated by God's Fan, the Wheat from the Chaff, and cut off from your old Root by the Sword of the Word.

1. Observe; That Christians, especially Ministers, to whom Christ hath given his Word, must expect the World's hatred. I apply it to both, because Christ hath given the Word to both; to ordinary Christians by Regeneration, to Ministers by special Commission. Ordinary Christians are cut off from the World by the Sword of the Word, and Conformity is the ground of Love, as Difformity and Dissonancy of Practice, is of Hatred and Aversation. And Ministers have a special Commission to preach it. And then both hold forth the Word: Ministers clearly, they manage the Fan; and of private Christians it is said, Phil. 2.15, 16. That ye be blameless and harmless, the Sons of God, without rebuke, in the midst of a crooked and perverse Nation, among whom ye shine as Lights in the World; Holding forth the Word of Life. They copy out the Word in their Lives; they are a living Sermon, a walking Rule; they preach by their Lives: the Truth is held forth in a Minister's Mouth, but in a Believer's Conversation.

1. Christians, that do not let fall the Strictness and Majesty of their Conversations, if they keep the Word that Christ hath given to them, that is, keep close to it, they must expect troubles. Christ's Subjects, are the World's Rebels; and if they will not forfeit their Allegiance to Christ, the World will fall upon them. You must not expect Friends in the World, your great Friend and Patron is in Heaven. John 16.33. In me ye shall have Peace, in the World ye shall have Tribulation: he propoundeth it disjunctively, we have seldom both together. Christ leaveth his Subjects in Satan's Territories and Dominions, that he might try their Allegiance. 2 Tim. 3.12. All that will live Godly in Christ Jesus, shall suffer Persecution ; he doth not say, that profess Christ, but that will live godly in Christ, that are strict, holy, true to their Principles. And it is not an Observation proper to that Age: As long as the Enmity lasts between the two Seeds, Opposition will continue. Satan never wanted a Party to support his Empire: The Persecution of the Church began in Abel, and will not be finished till the Day of Judgment; and it is a wonder to see an Abel without a Cain. Afterwards, in Abraham 's Family, Gal. 4.25. As then, he that was born after the Flesh, persecuted him that was born after the Spirit; So it is now: and still we may say, So it is now. So it hath been, and so it will be. So afterward Jacob and Esau struggled together in the Belly, and the Quarrel began before the Birth. And so it is in all Ages; Satan hath not changed his Nature, nor the World left its Wont. Emperors and Kings have become Christian, but Satan never yet became Christian; and there never wanteth a strong Faction in the World, to abet him against the Church. In our Times we had great Hopes, but still the Spirit of Enmity continueth, though under other Forms and Appearances. We see there is a quick Conversion from a Malignant to a Sectary; the Term is changed, but not the Person. I would not be mistaken; by a Malignant, I mean that which the Scripture meaneth, not one that dissents from others in Civil Matters, but one that is an Enemy to the Power of Godliness: And by a Sectary, I mean, one that is so in the Scripture Notion, a Party-maker in the Church, a Carnal Man under a plausible Form, opposing the holy and strict Ways of God. I tell you, this Conversion is easy. A piece of soft Wax, that was but now stamped with the Shape of the Devil, may be easily stamped again with the Seal that is carved into the Shape of an Angel; the Wax is the same, but the Impression is different. It is no new thing for the Saints of God to be in peril of false Brethren, as well as of open Enemies; nay, rather than sit out, the Devil can make use of one Saint to persecute another: as Asa, a good Prince, put the Prophet in the Stocks, and Christ calleth Peter, Satan. The Devil may abuse their Zeal, and this is strange, that a Lamb should act the Wolves part. Usually indeed he maketh use of the World; it is the Providence of God, that the Wicked hate Christ, and his Messengers. Christ doth usually reveal his Ways to the World, by the Quality of the Men that rise against them; it must needs be good, what such Men hate; their very Respect would be a Suspicion, and their Approbation a Contumely and Disgrace; a Man would have some cause to suspect himself, if he had their Favor. Thus you see, Christians, though in a private Sphere, that would live godly in Christ, must expect their share in the World's hatred. Now the Lord permits it, 〈 in non-Latin alphabet 〉 ▪ for a Testimony, for a Testimony to his Servants, for a Testimony against his Adversaries, for a Testimony to the Ways of God; all these will be gathered out of the same Expression, as it is recited by several Evangelists. Mark 13.9. They shall deliver ye up to Councils, and in the Synagogues ye shall be beaten; and ye shall be brought before Kings and Rulers for my sake, for a Testimony against them, 〈 in non-Latin alphabet 〉 , that by your zealous Defense they may have a sufficient knowledge of the Ways of God, and so be convinced or confounded by them. Luke 21.13. It shall turn to you for a Testimony, 〈 in non-Latin alphabet 〉 , that is, a Proof of your Loyalty. And, Mat. 24.14. it is only 〈 in non-Latin alphabet 〉 , The Gospel of the Kingdom shall be preached in all the World, for a Witness ; implying, to the Truth. God chooseth his eminent Servants to be his Champions, that the World may know that there is somewhat excellent in their Principles, worth the suffering for. God will not have his Servants to go to Heaven without a Testimony; nor his Enemies to go to Hell without a Testimony, and a Sting in their Consciences; nor any Age to pass away without a Testimony.

2. Ministers. This is usually their Portion; few of the Apostles and Prophets came to a natural Death. As their Calling is eminent, so are their Sufferings. James 5.10. Take, my Brethren, the Prophets, who have suffered in the Name of the Lord, for an Example of suffering Affliction, and of Patience. He doth not say, Take them for an Example of Holiness, but of Suffering and Patience. They were the Worthies of God, eminent for Holiness, yet chiefly for Sufferings. The Prophets, that were God's own Mouth, sheltered under the Buckler of their special Commission, and the singular Innocency and Holiness of their Lives, and yet they suffered; what Recompence did they receive for all their Pains, but Saws, and Swords, and Dungeons? Now the Ministers of all Ages are mustered and enrolled for the same War with the Prophets and Apostles ; we maintain the same Cause, though with less vigor and strength, and we expect the same Crown, why should we grudge to drink of the same Cup? In these latter Times, God hath reserved the Ministry for all the Contempt and Scorn, that Villany and Outrage can heap upon their Persons. But why should we look for better Entertainment? You would think the World should hate false Teachers, surely they have most cause; but if they slight us, and neglect to provide for us, remember, it is a wonder that they do not persecute us. But this falleth out, partly by the Malice of Men, partly by the Providence of God.

(1.) By the Malice of Men. To preach, is to bait the World: Praedicare nihil aliud est quàm derivare in se furorem Mundi. We are to cross carnal Interests, to wrestle with vile Affections, to pull the Beast out of Men's Hearts; and we are like to be bruised in the Conflict. 1 Cor. 15.32. I have fought with Beasts at Ephesus; most probably the rude Multitude, that were ready to tear him in pieces, when he cried down the Worship of Diana. Carnal Interests are very touchy, worse than vile Affections. The Doctrine of the Gospel cannot be preached in power, but it draweth hatred upon the Person that preacheth it. John 7.7. The World cannot hate you, but me it hateth, because I testify of it, that the Works thereof are evil. We are to contest with Public Miscarriages; Interests and Powers stir up the Malice and Rage of Men: Sore Eyes cannot endure the Light, nor a guilty Conscience the Word. John 3.20. For everyone that doth evil, hateth the Light; neither cometh he to the Light, lest his Deeds should be reproved. The Ethiopians curse the Sun. Rev. 10.11. The two Witnesses tormented them that dwell on the Earth. This drouzy World would fain take a Nap, and sleep, were it not for some bawling Preachers. Proud, covetous, carnal Men, Men wedded to their Interests, will hate us, if we preach in good earnest; as a good Thresher maketh the Straw to fly about his Ears. Nay, and Errors are more touchy than Sins; a Drunkard is more patient of Conviction, than a Seducer. Errors take away the Light of Reason, and leave nothing but the Pride of Reason. A Drunkard standeth upon lower ground, his Practices cannot endure the Test of the Light of Nature; but every erroneous Person thinketh he standeth upon the upper Ground, because of the height of his Pride, and the plausibleness of his Notions.

(2.) By the Providence of God. Preachers are like Gideon 's Lamps in earthen Pitchers; possibly the Apostle may allude to it, when he saith, We carry this Treasure in Earthen Vessels, 2 Cor. 4.7. Now as when the Pitcher is dashed to pieces, the Lamp breaketh out to the amazement of the Adversaries; so the Sufferings of Ministers are a great Confirmation to their Doctrine.

Use 1. Advice to us:

• 1. To prepare for Sufferings.
• 2. When they come, do not count it strange.

I. To prepare for Sufferings. It will do us no hurt to be prepared for Sufferings. It hath ever been the Lot of God's People, to be obnoxious to the World's hatred; and we ourselves cannot look for any Exemption. I shall lay down several Probabilities, to show when God is about to bring Trouble on the Church.

1. Observe; That after God hath laid in many spiritual Comforts, there comes a time to lay them out again; and after great Receipts, we are put upon great Expences. The Disciples first enjoyed Christ's Presence and Ministry, and then were exposed to a dreadful Persecution. John 11. Christ biddeth them make use of Light, because Darkness was coming upon them. Never was the Gospel powerfully preached, but Trials came. 1 Thess. 1.5. For our Gospel came not unto you in Word only, but also in Power, and in the Holy-Ghost, and in much Assurance. And it follows, Verse 6. Ye received the Word with much Affliction. God will try how we can live upon the Comforts of the Gospel. Castles are first victualled, and then besieged. Heb. 10.32. After ye were illuminated, ye endured a great Fight of Afflictions. The Churches of Asia had horrible Desolations, after a powerful Ministry. The Germans, after a sufficient Promulgation of the Gospel, suffered many sad Years.

2. Observe; After Trials and Reformations, there come Trials and Probations, that after we have submitted to the Ways of God, we may honor them with Sufferings. The Ten Persecutions were after Christ had set up the Ordinances of the Gospel. The Marian and Bloody Days were after King Edward 's Reformation. God will have every Truth honored in its season. When the Witnesses had finished the Testimony of their Prophecy, after a short time they were slain. Rev. 11.

3. Observe; When Reformations stick in the Birth, God will promote them by Troubles; he taketh his own Fan into his hand. Mat. 3.12. Whose Fan is in his hand, and he will thoroughly purge his Floor. When Men cannot, or will not effect it, God will purge his Floor, and cleanse the Church from profane mixtures. Christ came with his Whip to cleanse the Temple, Joh. 2.15. Grosthead prophesied, That the Church should not be reformed, but ore gladii cruentandi. God usually tendereth a Reformation to the World with a Judgment in his hand; and if the Reformation be obstructed, the Judgment will proceed. Ezek. 24.12, 13. She hath wearied herself with Lies, and her great Scum went not forth out of her; her Scum shall be in the Fire. In thy filthiness is lewdness; because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness anymore, till I have caused my Fury to rest upon thee. When the Pot is put over the Fire, if the Scum remaineth still, he overturneth all.

4. Observe; When there are great Differences among God's own People, the End is bitter. We warp in the Sun-shine. The Dog is let loose, that the Sheep may run together. A piece of Wax, when it is broken, put it together never so often, it will not close; but put it into the Candle, and the Ends stick close together. Ridley and Hooper could agree in a Prison. A little before Dioclesian 's Persecution, the Church was rent and torn by intestine Broils, Pastor against Pastor, and People against People. Ease begets Pride and Wantonness, and that maketh way for Contention. God may solder you in your own Blood, and effect Union, by making you Objects of the same Hatred and Persecution. Nazianzen was wont to call the Enemies of the Church, 〈 in non-Latin alphabet 〉 , the turbulent Enemies many times prove the best Reconcilers, and the Wolves bring the Sheep together.

5. Observe; Libertines and Fanatical Persons, when they increase in Power and Numbers, become cruel. Jude 11. Woe unto them, for they have gone in the way of Cain. The Donatists are of detestable and accursed memory, because of their insolent Cruelties. Hos. 5.5. The Revolters are profound to make Slaughter. Men that have cast off the holy Faith, after some Profession, the Lord keep us from their tender Mercies. The Arians grew bloody. Want of Truth is usually made up by a supply of Rage. Lees and Dregs are usually very tart and sour.

6. Observe; When Religion hath received Wounds in the House of her Friends, and occasion is given to the World by Scandals, to think evil of the Ways of God, God taketh his Scourge in his hand, and the Devil hath an Advantage, he stirreth the Malignant World against the Children of God. As a Sect of Monsters, the Gnostics, by their impure and libidinous Courses, made Christianity odious; and then the Heathens rose up against them, as Pests of Mankind. Satan is a Liar, but never his Lies carry more pretence.

7. Observe; When there is a decay of the Power of Godliness, and Formality and Contempt of the Word take place, which are the usual Effects of Prosperity. As soon as we come out of Miseries, we run into Disorders; therefore God is wont to return us into our old Chains and Captivity, that we may wanton it no more. Hos. 5. ult. I will go and return to my Place, till they acknowledge their Offence, and seek my Face: In their Affliction they will seek me early. I will try them by Adversity, I will try what my Rod will do to better my People. As also to discover Hypocrites: When the Ways of God are in Fashion, many pretend for him; and so Religion is turned into a Fashion, and empty Pretence. Salvian observeth, That the Church, like a River, loseth in depth, what it gaineth in breadth; as a Woman that hath born many Children, is with every Birth the weaker; as a large Body is less active. Carnal Men coming under a Profession of Religion, weaken the Power of it.

8. Observe; When Professors grow worldly, this awakeneth the World's Rage, and God's Rod. The Men of the World take Mammon for their God, and the Conveniencies of this Life for their Portion. Now when the Children of God put in for a share, and are all for worldly Hopes, and worldly Interests, it stirreth up their sleepy Enmity; they cannot endure to be discountenanced. Luke 16.8. The Children of this World are in their Generation wiser than the Children of Light. This is their Generation and Sphere; as a People take it ill to be beaten and foiled in their own Land: They are active to recover their Interest, and are full of watchful Malice. God is very jealous of Mammon ; and when the World gets into the Church, God's Rod whippeth it out again. By the World God will show us the Vanity of our aspiring Projects. When Vessels grow musty, they are not fit for use. I find the Spirit of the World breathing in most Christians, who are proling for worldly Greatness, as if they served the God of this World. Some transform their Christian Hopes into a worldly Hope, and look for a sudden coming of Christ in carnal Pomp, and dream of Greatness and Dominion. I shall say no more, but that it is a Doctrine fit for a worldly Age. The Disciples had such a Dream, and Christ cureth it by those Threatenings, Mat. 24. But because that was not a sufficient Cure, but after Christ's Resurrection they ask, Acts 1.6. Lord, wilt thou at this time restore the Kingdom unto Israel? Therefore there were many Persecutions in the Primitive Times. If ever God should send a Scourge, Men would complain of their affecting worldly Greatness, and aspiring to raise their Families.

II. When Sufferings come, do not think them strange. 1 John 3.13. Marvel not, my Brethren, if the World hate you. Wonder is for things unusual; we do not wonder at the darkness of the Night, as we do at the darkness of an Eclipse. Therefore if anything were a Marvel, this were, that ever it should be otherwise, that you ever see the Church of God to have any Ease and Peace. We may stand wondering at the bounty of God, that we have so much Peace as we have. The Church must have a time of learning and training up, and must be in the School of Afflictions and Persecutions. 1 Pet. 4.12, 13. Beloved, think it not strange concerning the fiery Trial which is to try you, as though some strange thing happened unto you. But rejoice, in as much as ye are partakers of Christ's Sufferings. Alas! why should it now seem strange? Christ had foretold it, the constant Experience of the Church ratifies it. The Disposition of the World is the same; Satan never did, nor ever will turn Christian; and the World will never leave its old Wont. Why should we wonder at these things? When Ministers are put to Hardships, it may be their Revenues straitened, scanted, why should we think it strange? The Apostles had not so much; Paul was put to a hard shift for his living, to make Tents. Obadiah fed the Prophets, by fifty and fifty in a Cave, with Bread and Water. Your Means are short and straitened by the malice of Men; the Apostles had no standing Revenues, and were put to hard shifts for a livelihood; Therefore do not think it strange, it is the bounty of God that it is no worse.

Use 2. Of Caution.

1. Before you choose any way, do not judge of things by the World's Hatred or Applause. Why? I have given them thy Word, therefore the World hateth them. A Philosopher could say, Nunquam tam been agitur cum rebus humanis, ut meliora placeant pluribus: It was never so well with the World, that the best things could please the most; therefore the World may appear against the Ways of God. Be not swayed by their Opinion, in taking up the course of thy Profession.

2. If thou art convinced, do not defer Profession till the Times are more quiet. This is the deceit of Men's Hearts; alas! when will the Ways of God be exempted from Persecution? you may expect it a long time: Will Satan ever be at an Agreement with God? Do you ever think to hear of a Jesus without a Cross? As the Husbandman stands expecting till the River be drawn dry, and still it runs with a constant stream; so you may expect till the Times be more quiet, and the Ways of God exempted from trouble; but the Children of God must constantly expect trouble in the World. The Devil hath a potent and powerful Faction in the World.

3. If thou dost profess the Ways of God, take heed of giving Christ a short allowance; but first sit down and count the Charges, come what will come, here I will stick. Luke 14.26, 27. If any Man come to me, and hate not his Father and Mother, and Wife and Children, and Brethren and Sisters, yea, and his own Life also, he cannot be my Disciple. And whosoever doth not bear his Cross, and come after me, cannot be my Disciple. For which of you intending to build a Tower, sitteth not down first and counteth the Cost, whether he have sufficient to finish it? &c. Thus should you resolve upon sufficient Evidence and Demonstration. When a Man hath set apart such a Sum of Money for Building, he spends willingly and freely while that lasts; but after that is gone, every Penny goes from him with grudging. So sit down and count the Charges, and give Christ a large Allowance.

4. If thou dost profess, do not allay the World's Hatred by any Carnal Means, by abating one jot of your Zeal, or by any fond Compliance; for Honor or Dishonor, for Esteem or Disesteem, put it into the Hands of God. Prov. 16.7. When a Man's Ways please the Lord, he maketh his Enemies to be at peace with him ; as he made Jacob find favor with Esau, the three Children in Babylon in the Eyes of the Prince. God hath the Key of every Man's Heart and Respect, we must not break open the Door by carnal Compliance. God hath a Golden Key, and he can open it; you must not force Conscience, that your Interest may be favored.

5. When you are actually burdened with the World's hatred in the Course of your Profession, be not dismayed. When ever this is thy Case, thou art an Object of Christ's Prayers. When Christ was to go to Heaven, he remembers all that are hated for his sake; Christ maketh the World's Hatred an Argument, and we may conceive thence a ground of Hope; it is a singular Consolation, a sign you belong to God, and have an Interest in his Care; if their hatred be for Righteousness-sake, and your being zealous in the Ways of God, then you may know God will keep you; for that is the main Request, Keep them through thine own Name: And why? Because I have given them thy Word, therefore the World hates them. The more they are our Enemies for God's sake, the greater help will God afford us. Men use to send relief there, where the Battle is sharp and hottest; so when the Battle is sharpest and hottest, thou hast an Interest in God's Protection.

2. Point. The World hateth them, because they are not of the World ; because of their strictness and holiness, they live contrary to their Interests and Lusts, this is the very Cause.

Observe; There is such a Sin as Antipathy against the Power of Godliness, or hatred of others, because of their strictness in the Service of God, and diligence in Heavenly Things. Here,

• I. I shall give you Instances of this from the Word of God.
• II. Discoveries of this 〈 in non-Latin alphabet 〉 , or Malignity.
• III. Reasons of it; and then come to apply it.

I. Instances of it from the Scripture. The World's Hatred is disguised under other Pretences, but this is the proper cause of it. The Word is the best Judge of that, which is a searcher of the Thoughts and Intents of the Heart. God and his Word have the same Properties. Heb. 4.12. The Word of God is quick, and powerful, and sharper than any two-edged Sword, piercing even to the dividing asunder of Soul and Spirit, and of the Joints and Marrow, and is a discerner of the Thoughts and Intents of the Heart. Now what doth the Word say? The Word of God doth tell us doctrinally that it is so; and giveth Instances and Examples of it.

1. Doctrinally, that it is so. Let us begin with that place which describeth the first rise of it; Gen. 3.15. And I will put enmity between thee and the Woman, and between thy Seed and her Seed. There is a natural enmity between the two Seeds, as there is between a Toad and a Man, a Wolf and a Lamb, a Raven and a Dove; so there is between the Seed of the Woman, and the Seed of the Serpent; that is, between Christ and his upright Followers, and so many of Mankind as fall to the Devil's share; an Enmity that will never be laid aside while the World is the World, and till the Devil turn Christian, and be converted, which will never be. The next place is, Prov. 29.27. An unjust Man is an abomination to the Just: and he that is upright in the way, is an abomination to the Wicked. There is a mutual Enmity between the Good and the Bad, so as they can never piece in a firm Friendship; only there is a difference between the prosecution of this Hatred: the Just hate not virum, but vitium ; Sin is to be hated, not the Person; as we are not to love the Sin for the Person's sake, so we are not to hate the Person for the Sin's sake. A good Man abhorreth that which is evil; he loatheth it in others, but chiefly in himself. Or, as the Schools distinguish, there is odium abominations & offensionis, and odium inimicitiae. The Godly are offended with the evil Deeds of others, though they do not hate their Persons; but the Wicked hate the Godly, odio inimicitiae, they have an inbred Enmity against them, and seek their destruction, they hate them despitefully, because of the old Hatred. The next place is, John 15.19. If ye were of the World, the World would love its own; but because ye are not of the World, but I have chosen you out of the World, therefore the World hateth you. You see Men are divided into two Ranks, some are of the World, and some are not of the World; some there are, whose Hopes, and Hearts, and Conversations, are wholly here; their Manners, the temper of their Spirits, and the course of their Worship, is wholly calculated for the World: Others there are, that neither conform to the World in Judgment, Affections, nor Practice, but wholly favor things past this Life, are fitted for another World, breath after it, and labor for it. Now let us see what different entertainment both these meet with; some are dandled on the World's Knees, suck freely of the Breasts of her Consolation: Others are troubled, and molested, and exercised with all manner of Displeasures; And why? because they are chosen out of the World, and called to the love and enjoyment of better things. It is true, there may be Contentions and Emulations among the Men of the World, as their Lusts and Interests interfere and cross one with another; but because they differ not in contrary general Principles and Ends, the Hatred which they have towards their own, is nothing so violent and extreme, as that which they have against the Godly: and they do not so hate one another, but that they can easily agree in this common Enmity, against those who are upright with God; as Herod and Pontius Pilate did, and the Herodians and Pharisees against Christ; and Gebal, and Ammon, and Amalek against Israel. Thus you see Doctrinally the Scripture speaketh of such a thing.

2. By way of Instance and Example. Let us see how this Spirit of Enmity hath been working, and how the Holy Men of God have had bitter experience of it. Abel was slain by Cain. Let us begin with Cain, the Patriarch of Unbelievers. Now the Holy Ghost giveth us a Comment on that Action, 1 John 3.12. Not as Cain, who was of that wicked One, and slew his Brother: And wherefore slew he him? Because his own Works were Evil, and his Brother's Righteous. The one was the Seed of the Woman, the other of the Serpent; the one worshipped God after the right Order, and brought the First, the Fat; the Tenth, to the Lord; the other was slight and careless in Worship. The Targum of Jerusalem, mentioneth a Disupte that happened between them concerning the Providence of God, and the Last Judgment, and the World to come, and those wholesome Doctrines by which Godliness is maintained. Non est judicium, nec Judex, nec Soeculum aliud, nec munus pro justis, nec poena pro impiis. However, this we are sure, it was for his Godliness that this outrage was committed upon him. Let us go a little lower, in the story of the Patriarchs, we shall find Isaac scoffed at by Ishmael, Gen. 21.9. Upon which practice of his, the Apostle glosseth thus; Gal. 4.29. As he that was born after the Flesh, persecuted him that was born after the Spirit; so it is now. Scoffing and Mocking is a kind of Persecution; ever so it was, and ever so it will be, while there are two Seeds in the World. Whatever civility the Men of the World have, they are all opposite to Grace and Godliness; and do not only refuse and resist it in themselves, but hate it and persecute it in others. I say, they that have not the Image of God in themselves, they cannot endure the luster of it in others. And therefore it is the ordinary Lot of God's Children, to suffer hard things from the Men of the World. If you go a little further, Jacob, because of the Blessing and Birth-right, was pursued to the Death by Esau, and driven out of his Father's House, Gen. 27, and 28 Chap. and there was matter of Godliness and Profaneness in this. Heb. 12.15. Not as profane Esau, who for one morsel of Bread sold his Birth-right. Instances are endless, but by these brought, you see the Point fully made good. And over and above what was to be proved, you may collect, that no Bonds of Duty can allay it; for in these Instances given, you may observe, that Cain and Abel, Isaac and Ishmael, Jacob and Esau, were all Brothers, Members of the same Church and Family, tied to one another by the nearest and strictest Bonds of Kindred and Acquaintance; yet because the one was Holy, and the other Wicked, did they hate one another.

II. Discoveries that this Hatred that is commenced against the People of God, ariseth from an Antipathy to Godliness. This part of the Discourse is necessary, because Wicked Men will not own that they hate others for their Goodness; they disguise it with other Pretences, as the Jews did excuse their Hatred to Christ, when he told them, John 10.32. Many good Works have I shown you from my Father; For which of these Works do you stone me? They could have no quarrel against him, unless they would quarrel at a good turn, and reward Evil for Good. But, Vers. 33. the Jews answered, For a good Work we stone thee not, but for Blasphemy, because thou, being a Man, makest thyself equal with God. So will Carnal Men say, It is not for their Holiness that they hate them, but for their Pride, Covetousness, Censoriousness, and Hypocrisy. But when they neither hate, nor abhor, nor avoid these Sins in themselves, or other Men, yea, do wink at fouler and grosser Evils, even against the Light of Nature, which themselves live in, or else tolerate and make nothing of them in their Friends, they do clearly convince themselves, if they would attend to it, that the pretended Causes of their Hatred, are but Cloaks of their Malice, which is truly raised in them by the contrariety of their Nature to that which is good. Shall a Leper loath another, because of a few Pimples in his Skin? Or shall he that is tumbled into the Ocean in drink, vaunt against another, who on slippery Ground is fallen into a Ditch? Besides, these Allegations are usually false; for it is the fashion of evil Men, first to calumniate Christ and his Followers, and then to hate them; as they would clothe the Primitive Christians with the Skins of Bears, and of Wild Beasts, and then worry them, and bait them with Dogs, as if they were Bears. From the Beginning, Satan hath been both a Liar and a Murderer, John 8.44. first a Liar, then a Murderer with the more pretence.

But to take off all Cavils, let us see how it appeareth, that this Hatred is the effect of their abhorrence of that which is Good and Holy.

1. This is some discovery of it: because the Servants of God have been hated most, and troubled by the worst Men; which is a shrew'd presumption, that the proper Reason of this Hatred is, because they are so Evil, and the other so Good. So David concludeth, from the ill conditions of his Enemies, their bad Nature, Violence, and Ingratitude, Psal. 38.20. They also that render Evil for Good are mine Enemies, because I follow the thing that good is. In Nero 's Time, about the 70 th Year of Christ, Nero made a Law, Quisquis Christianum se profitetur, tanquam generis humani convictus hostis, sine ulteriori sui defectione capite plectetur. Trajan moderated it, Id genus hominum non inquiri, repertis autem puniri oportere. So usually it falleth out, that the worst and most virulent Enemies to Religious Men, are the vicious and debauched; those that are infamous for other Crimes, Atheists, Whoremongers, and Pot-companions; these have the greatest pike against them, because they cannot endure the brightness of God's Image in them.

2. Because the best of Men, who have the least alloy of Corruptions, and are most eminent for strict and exemplary Conversation, are most hated and maligned. Psal. 64.5. They shoot their Arrows at the Perfect. 2 Tim. 3.12. All that will live godly in Christ Jesus, must suffer Persecution. Morality doth not exasperate, it shineth with a faint Beam, and is not so troublesome to the sore Eyes of the World; and they that have but the Form and outward Skin of Godliness, escape better than they that have the Life and Power of it; A Wolf doth not worry a painted Sheep. But when any are Holy indeed, and of a strict Innocency, they are hated, and contradicted, and spoken against.

3. Because when Religion is accompanied with other things, that a Man would think should asswage Malice, and allay the heat and rage of Men against them, yet it escapeth not. As for instance; Godly meek Men, that are guilty of nothing but worshipping God in sincerity, and desiring to go to Heaven with all their Hearts, are persecuted. If this hatred did only light upon busy Intermedlers, that did trouble Men's Lusts and Interests, it were another matter. Oditur in hominibus innocuis nomen innocu • m. The Primitive Christians were quiet and harmless, their Weapons were Prayers and Tears; and they prayed for the Health of their Emperors, though they could not drink their Healths. Cajus Seius vir bonus, nisi quod Christianus ; yet he was hated for being a Christian. John, the Disciple of Love, was banished into Patmos. Moses, the meekest upon Earth, had those that spoke against him. Chrysostom observeth of those Holy Men, Heb. 11.38. They wandered about in Deserts, and Mountains, and Caves, and Dens of the Earth, 〈 in non-Latin alphabet 〉 , they would not allow them the recess and retirement of a Cave, or Den, and obscure Grot, where they were far enough from troubling the World; but they were hunted up and down like a Partridg upon the Mountains; and they were driven out of their obscure Refuges, where they desired to worship God in silence. Tho there are many Excellencies which are wont to deserve respect, as Nobility of Birth: There were many noble Martyrs, Isaiah of the Blood Royal, yet sawed asunder, as they report: Eloquence and Learning; The Men of Lystra called Paul, Mercurius, Acts 14.12. the God of Eloquence, yet stoned him, Vers. 19. Philosophy, and other Learning, as Justin that is called Martyr, a learned Man, and yet suffered. Meer Christianity and Godliness, is the Mark and Butt of Spight and Rage.

4. It appeareth by their invention of Lies, and ridiculous Crimes, to palliate their Hatred; as against the Primitive Christians, their worshipping of an Asses Head, their drinking the Blood of a Child in their Meetings. These are a testimony to their Consciences, that they could find nothing against them, but in the matter of their God, Dan. 6.5. They have no real matter against them, and therefore feign and suppose these Crimes to justify their Opposition; for they devise Crimes, because they find none.

5. Because if a Man be Strict and Conscientious, Mortified, sober of Life and Behaviour, the World is apt to judge him one of such an hated Party. As if any named the Name of God with reverence, they suspected them for Heretics, if they said, if the Lord will. And we read in the Story of the French Martyrs, when Sanpanlius reproved a Man for Swearing, he was presently suspected to be a Hugonot, and so condemned. As if it were said, in the Language of the Damsel to Peter, Thou art one of them, for thy Speech bewrayeth thee. If any were humble, mortified, serious, the World suspecteth them.

6. The Consciences of Wicked Men are as a thousand Witnesses. Non amo te Sabedi, &c. Ask Conscience, what is the matter they cannot look upon them without fear and shame? Their Heart riseth against them, and what is the Reason? All regular Affections may be justified, the Cause is bad, and Men are loath to render it.

7. It appears by the Joy that Wicked Men take, when they have anything offered to justify their Opposition; as suppose, by the Scandals of any that profess the Ways of God; as the Heathens took an advantage, from the impurity of the Gnostics, to defame all Christians. Regular Zeal is accompanied with Compassion, and flieth not from the Persons to the Cause, from the Faulty to the Innocent, to the whole Generation of the Just. It is Hatred, 〈 in non-Latin alphabet 〉 , as Haman thought scorn to lay hands upon Mordecai alone, but sought to root out the whole Seed of the Jews, Esther 3.6.

SERMON XXIII.

III. HAVING Given the Instances and Discovery of the World's Hatred to the People of God, I now come to the Reasons thereof.

1. Difference and Estrangement in course of Life, is a provoking thing. Therefore Men that live in any sinful course, are loath that any should part company with them. 1 Pet. 4.4. Wherein they think it strange, that you run not with them to all excess of Riot, speaking evil of you. Therefore they hate them, because of the difference in course of Life. Now this Suitableness and Oneness of Course can never be between the serious Worshippers of God, and others. There is a contrariety in their Dispositions; the one have the Spirit of the World, the other have an heavenly Spirit. 1 Cor. 2.12. They are employed in the Service of contrary Masters, Christ and Mammon, Mat. 6.24. Christ and Belial, 2 Cor. 6.15. They are guided by contrary Rules, the Law of Sin, and the Law of Righteousness, the Customs of the World, and the Will of God: And they are carried in all their Ways and Actions to contrary Ends; the one living for earthly, the other for heavenly Things. Whence it must necessarily follow, that they must continually cross one another in the Course of their Conversation.

2. This is not all, it is not only a Difference, but a Difference about Religion, and usually Hatreds that arise from Difference in Religion are very deadly; that which is for the Restraint of Passion, is made the Fuel of it, and instead of a Judge, a Party. The Samaritans and Jews could not endure one another. The nearer they agree, the Strife is the greater, when they are outstripped in that Form. Proximorum odia sunt acerrima. A Turk hateth a Jew more than a Christian, a Jew hateth a Christian more than others. So in the other Subdivision, the nearer and more conjoined in a common Profession, the greater the particular Breach, and the Hatred more fierce.

3. It is not only difference about Religion, but between the true Religion and false. False Worships, though never so different, may better agree together, than the false with the true; as Darkness and Darkness will better suit than Light and Darkness; and one Error will give better Quarter to another, than either will to the right Worship of God. The Heathens tolerated the Epicureans, that denied Providence, and took away all respect and care about Divine Matters, and yet persecuted Christians. The strict Profession of the Name of the true God enrageth more, than to say, There is no God. The Romans when they had captivated any Nation, worshipped the God's of it, except it were Jehovah, the God of the Jews ; yea, afterward, though the Jews were equally against the Idolatries of the Gentiles, as the Christians, yet they were not so generally hated and persecuted. So that Hatred and Persecution is the Churches Lot, and the evil Genius that followeth the Gospel where-ever it goeth. Other Religions, though much different among themselves, can agree well enough, and live together in Peace; when the malignity of the World is turned upon that which is true. Under Rome -Antichristian, the Jews were tolerated, but not Protestants.

But why is there such a Spite and Enmity at the sincere and serious Profession of the true Religion? It is needful to speak to this, that we may search this Sore to the bottom. Holiness is lovely, and there is a natural Veneration of what is strict, and Godliness in the Power of it tendeth to Love and Meekness, and teacheth Men Patience in Wrongs, and Readiness to give, and to forgive, to do good to all, to pass by Injuries, and to render good for evil. Why should such an amiable Thing be hated?

I answer;

1. The Devil's Instigation is one great Cause; he hath great Wrath against the Saints, their Increase presageth his Ruin. Rev. 12.12. The Devil is come down unto you, having great Wrath, because he knoweth he hath but a little Time. And he hath great Power over wicked Men: Ephes. 2.2. The Prince of the Power of the Air, the Spirit that now worketh in the Children of Disobedience. As he worketh other Sins in them, so this Sin of Hatred and Trouble to the Saints. John 8.44. Ye are of your Father the Devil, and the Lusts of your Father ye will do; he was a Murderer from the beginning. And Cain is said to be of that wicked One, 1 John 3.12. They are his Seed, and there is an old Enmity between the Seeds. The original Cause is Malignity against God; Rom. 1.30. Haters of God. It is a part of Original Sin, they hate God, and hate his Saints: God should speed no better than his Saints, if he were in their Power. But the actual Cause is,

2. On Man's part; and there seemeth to be a double Reason, Pride and Envy: Pride is impatient of Reproof, and Envy looketh with an evil eye upon their Privileges and Advantages in Christ.

(1.) Pride, which is impatient of Reproof. Strictness is an Object reviving Guilt. Heb. 11.7. Noah, moved with fear, prepared an Ark to the saving of his Family, whereby be condemned the World. Your Life is a Reproof, that maketh them ashamed. John 7.7. The World hateth me, because I testify of it, that the Works thereof are evil. Every wicked Man loveth another, velut fautorem, adjutatorem, & excusatorem sui criminis. One wicked Man doth not put another to the Blush. It is no shame to be black in a Country of Negroes, where all are black. Their Conversation is a living Reproof. Thy Guilt is upbraided by their righteous Works; their Conversation upbraideth thy Conscience; the sense of thy Guilt and Negligence is revived by their righteous Works, and serious Diligence in Heaven's Way. We are impatient of a verbal Reproof, much more of a real. Their holy Lives beget a Fear and Awe. Mark 6.20. Herod feared John, knowing that he was a just Man and holy, and observed him ▪ Christ saith here not only, I have given them thy Word, but, They are not of the World: They do not only teach things contrary to the World, but live contrary to the World. Many a strict Preacher may be a carnal Man, and the World and he may agree well enough. They look upon Sermons as Words spoken of course; it is the holy Conversation that enrageth most: as Elephants are enraged with gorgeous Apparel. They have no Vail and Cloak for their Sins: Thieves rob in the Night, they would fain extinguish the Light. The World cannot endure to be condemned from that Light that shineth from the Godly; as the Sun is burdensome to the Owl, and other Night-Birds. John 3.19, 20. This is the Condemnation, that Light is come into the World, and Men loved Darkness rather than Light, because their Deeds were Evil. For everyone that doth Evil, hateth the Light, neither cometh he to the Light, lest his Deeds should be reproved.

(2.) Envy at God's Favors bestowed on them. John 15.19. If ye were of the World, the World would love its own: but because ye are not of the World, but I have chosen you out of the World, therefore the World hateth you. Cain was not only upbraided by Abel 's better Sacrifice, but envied God's acceptance of him; Gen. 4.4, 5. Joseph 's party-coloured Coat, and his Father's Favor, stirred up envy in his Brethren. This is the difference between Envy and Emulation; Envy is accompanied with Laziness, as Emulation with Industry. There is between the Good, 〈 in non-Latin alphabet 〉 , a good contention, Heb. 10.24. who shall be most forward. Emulation is good, if separated from Carnal Aims; but Envy, which is accompanied with Sloth, maketh a Man malign that Good which is in others. Envy hath an evil Eye, it cannot look upon Goodness without grief. When others are at the top of the Hill, and they lie lazily at the bottom, they fret at those which are at the top; they will not put in for the Privileges of Christianity, and therefore are troubled with those that do so: Divine Grace hath made a distinction, and those whom God blesseth to be Objects of his Love, the World chooseth to be Objects of Hatred.

Use 1. If the Children of God have the World's respect at any time, they have need to look to their Consciences. Do not you symbolize with them in Carnal Practices. Luke 6.26. Cursed are you when all Men speak well of you, for so they did to the false Prophets. Phocion upon a general applause went home, and said, Quid mali feci? Do not you at least let fall the Majesty of your Conversation? A Child of God may find external Favor, as the three Children did in Babylon, by God's over-ruling Power on Men's Spirits: Prov. 16.7. When a Man's ways please the Lord, he maketh his Enemies to be at peace with him. The World may do it in design; as Hannibal abstained from Fabius his Fields, to render him suspected; or else to oblige by Courtesies, and gain them to their Faction and Party. However, you have cause to look to yourselves, it is ill to be solicited; as a chaste Matron is troubled to be solicited to Lust. Have not you given them some advantage? Do not you share with them in their Wickedness? When the World's Respects run out so fairly and smoothly towards you, you have cause to suspect yourselves. At least, take the more heed, that you do not seek to make your Conversation more pleasing, by suiting yourself to the Customs and sinful Courses of Carnal Men.

Use 2. To press all to avoid this Sin and Snare of Death, especially in these Times of Dissention. Oh take heed, whatever you do, whatever Differences you cherish, or whatever Party you stick to, that you be not guilty of Hatred against the Power of Godliness. Let not the Saints act the Wickeds part. The spirit of Enmity seeketh other Pretences. Hold not Communion with the wicked World, in their malignity and spite against God's Children.

1. It is a mark of a Child of the Devil, the express Image of Satan. Thereby our Savior convinced the Jews to be of their Father the Devil, because they hated him that came from God. John 8.40, 41. But now ye seek to kill me, a Man that have told you the truth, which I have heard of God: this did not Abraham. Ye do the Deeds of your Father. And, Vers. 44. Ye are of your Father the Devil, and the Lusts of your Father ye will do: he was a Murderer from the beginning, and abode not in the Truth, because there is no Truth in him. And, St. John, 1 Epist. 3.10. In this the Children of God are manifest, and the Children of the Devil: whosoever doth not Righteousness, is not of God, neither he that loveth not his Brother. This manifests Men to be the Children of Satan, because they love not their Brethren, as Cain loved not Abel. You express the Image of Satan to the Life, when this is the ground of your hatred.

2. It is very provoking Sin; and it is the more provoking, because we enjoy so many Benefits by them. It is sad to hate Men for their Godliness, for Christ's Names sake. Look, as it is a commendation of Kindness on the one side, so it is an aggravation of Injury on the other. Mat. 10.42. Whosoever shall give to drink unto one of these little Ones a Cup of cold Water only, in the name of a Disciple, verily I say unto you, he shall in no wise lose his Reward. The height of this Sin, is the Sin against the Holy Ghost, the willful persecuting of the known Truth; therefore take heed, that you be not guilty of any spice and degree of it.

3. It is possible for them that profess Religion, to hate one another for their strictness in that Religion. Pseudo-Christians may be hot and violent; the Beast pusheth with the Lamb's Horns, Rev. 13. Isa. 66.5. Your Brethren that hated you, that cast you out for my Names sake, said, Let the Lord be glorified. Men that are Brethren, that had great pretences of Zeal, hate you for my Name's sake. Nay, the People of God may have a spice of Carnal Envy, and be guilty of some unkindness, if not hatred to their Godly Brethren. Job was deeply censured by his Godly Friends; and Paul by his own Hearers. 1 Cor. 4.10. We are Fools for Christ's sake ; that is, in their account. Tho there be not in them that desperate hatred against the Power of Godliness, yet there is offense too often taken, and carried on with too great heat and animosity: Some Godly Men are too favorable to their own Interests.

4. When there is a secret rising of Heart against the purity and strictness of others, Natural Malignity beginneth to Work, you had need suppress it betimes; exulcerated Lusts will grow more tumultuous. One godly Man, may reprove another that is less godly, reprove his Conscience by his Life, they cannot look upon them without shame. Let it be an Holy Emulation, not a Carnal Envy.

5. In opposing those that are godly, we had need be tender. Take care what thou dost, for this Man is a Roman, Acts 22.26. A Man that meddleth with any that profess Religion in strictness, had need go upon sure grounds. Mat. 18.6. Whoso shall offend one of these little Ones which believe in me, it were better for him that a Milstone were hanged about his Neck, and he were drowned in the depth of the Sea. Men that know the danger, will not easily kick against the Pricks. At least, do not join with the Opposite; eat and drink with the Drunken, and smite your fellow Servants; for the Lord of that Servant shall come and cut him asunder, and appoint him his portion with the Hypocrites, Mat. 24.49, 50, 51. When you cry up a Confederacy with wicked Men, to prosecute your private Differences with more advantage, there is much of the hatred of Godliness in it.

6. If you be glad when you find any blemish whereby to eclipse the luster and glory of their Innocency, there is a secret Hatred. You should be affected with the Scandal brought upon the Common Cause. Phil. 3.18. For many walk, of whom I have told you often, and now tell you even weeping, that they are the Enemies of the Cross of Christ ; not real Christians, but Professors only. The Chams of the World laugh to see a Noah drunk. It is a sign you hate them because they are Holy, when you are glad of any blemish wherewith to stain them, especially when the Miscarriages of a few are cast upon all.

7. To be at a great distance from this, take heed of the hatred of any Man. We should love all Men with the love of Good-will, though our delight should be in the Excellent Ones of the Earth, the Saints of God. There is 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , 2 Pet. 1.7. Add to Brotherly-kindness, Charity. Live in Enmity and Malice with none, though you take just offense at their Sins, as Lot 's Righteous Soul was vexed from day today. 2 Pet. 2.8. For that Righteous Man dwelling among them, in seeing and hearing, vexed his Righteous Soul, from day today, with their unlawful Deeds. It troubled him to see them. They are an abomination, by way of caution, for ourselves, and just abhorrence of their Impurities, but we must not hate them with a mischievous hatred; odio inimicitiae.

Use 3. Advice to the People of God.

1. Be not amazed at it, if you meet with trouble and opposition from Wicked Men, even for Goodness-sake. 1 John 3.13. Marvel not, my Brethren, if the World hate you. So it hath ever been, and so it will be. We are surprised and perplexed at it, as Men use to be at something that is strange. The Wonder is on the other side; if there be any remission of this Enmity, it were a shrewd suspicion that we were of their stamp, or complied too much with their Humors, and did symbolize with them in carnal Practices. Luke 6.26. Cursed are you when all Men speak well of you: for so they did to the false Prophets.

2. To walk holily and watchfully; so to live, that their Religion may be their only Crime; and to keep up the repute of Godliness, that they may not be hated as Evil-Doers, but as Saints. 1 Pet. 4.15. Let none of you suffer as a Murderer, or as a Thief, or as an Evil-Doer, or as a Busy-Body in other Men's Matters. It is a sad thing to be a Martyr to Passion, Interest, vain Glory, and private Conceits and Opinions, to suffer for your own Shame. The World doth but watch for such an Advantage: their Conscience telleth them you do not deserve their Hatred, and therefore they seek other Pretences. Do not suffer for Pride, indiscreet Zeal, and unnecessary Intermedling. It is the Glory of the Christian Religion, always to have Holy Martyrs, and Infamous Persecutors, that they should have nothing against them, but in the Matters of their God.

3. Let not this discourage you; t •• Power of Godliness, as it is a provoking, so it is a daunting thing: the Wicked hate you and fear you; Mark 6.20. Herod feared John, knowing that he was a Just Man, and an Holy, and observed him; and when he heard him, he did many things, and heard him gladly. He feared him, not only as a zealous Preacher, but as a strict Man. A Man would think that John had more cause to fear Herod. And God will respect it, it is his Quarrel, though you have the management of it; you have good Company, Christ suffereth with you; 1 Pet. 4.13. Rejoice, in as much as ye are Partakers of Christ's Sufferings. You do not only suffer for him, but with him; in such a case ye are not only looked upon as His, but Him: they cannot hate you as much as they do Christ; you are the World's Eye-sore, but God's Delight; you have glorious Assistance, glorious Hopes, The Spirit of God, and of Glory, resteth upon you, 1 Pet. 4.14.

4. Walk wisely towards them that are without, Col. 4.5. How is that? Not to swerve from the course of a Godly Life, or neglect our Service to God, or to cool and slack in our Zeal for his Glory, or to conform ourselves to any of their wicked Practices; but to forbear to provoke them without cause, to live peaceably with all Men, as much as is possible, Rom. 12.18. To overcome Evil with Good, Vers. 21. This was that which Christ hath prescribed, Mat. 5.44. Love your Enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you.

3. Point. A Christian should live in the World, as one that is not of the World. There is not a total separation from the Men of the World. Live in the World he doth, here is his Corporal Presence and Conversation, but not his Heart. And live in the World he must, here is his Station and Place of Service; 1 Cor. 5.10. Yet not altogether with the Fornicators of this World, or with the Covetous, or Extortioners, or with Idolaters; for then must we needs go out of the World. As the Soul is in the Body, but not of the Body. 〈 in non-Latin alphabet 〉 , Just. Mart. So a Christian is in the World, but not of the World. Use the World we may without offense; when a Christian is sanctified, he is not glorified, and doth not dive •• himself of the innocent Interests and Concernments of Flesh and Blood; they have Bodies as others have, and must eat, drink, sleep, and put on Apparel as others do. 1 Cor. 7.31. And those that use the World, as not abusing it. The Use is allowed, the Abuse only is forbidden. We may use the World as a means to sweeten our Pilgrimage, but not to weaken our Hopes: A Man may use the Comforts of this Life to draw good out of them, to employ them for God, as Encouragements to Piety, and Instruments of Mercy and Bounty.

But how then positively are they not to be of this World? Not of the World's Gang and Faction, nor acted by the same Principles to the same Ends.

1. There is a difference in the inward Principles, the Spirit of the World, and the Spirit of God. Christians are acted by the Spirit of God, not by the Spirit of the World. 1 Cor. 2.12. Now we have received, not the Spirit of the World, but the Spirit which is of God. There is a particular Genius, that suiteth with Worldly Affairs, and fits Men to turn and wind in outward Employments, as the Ostriches Wings serve her only to run, not to fly; their Hearts and Affections wholly run out this way. It is the Character of some, John 3.31. He that is of the Earth, is Earthly, and speaketh of the Earth: They mind nothing, affect nothing, speak of nothing but the Earth.

2. They are under different Rulers. Christ is Head of the Church, and he professeth, that his Kingdom is not of this World, John 18.36. But now the Devil is called, the God of this World, 2 Cor. 4.4. the Head of the Worldly State.

3. There is a difference in their Course and Conversation. The Children of God, 〈 in non-Latin alphabet 〉 , Gal. 6.16. Walk according to the Rule of the Word: The Men of the World, 〈 in non-Latin alphabet 〉 , Ephes. 2.2. According to the course of the World, as Fishes swim with the Stream. A Christian is the World's Nonconformist: Rom. 12.2. Be ye not conformed to the World ; he is estranged from the Pursuits and aspiring Projects of worldly Men, and can deny the Interests and Concernments of the Flesh for God's sake.

4. There is a difference in their Aims. A Christian liveth to glorify God: 1 Cor. 10.31. Whether ye eat or drink, or whatever you do, do all to Glory of God. And a Child of the World is all for aspiring Projects, how to compass the Conveniences of the present Life, and advance his secular Interests. Phil. 2.19. They mind earthly Things.

5. Their Ends are different. A Christian is hastening to his Country, his way is upward; first he gets his Heart in Heaven, and then his Soul, and then his Body. But a Carnal Man is groveling and tending downward, first to the Earth, and then to Hell. So that you see, there is a perfect difference and counter-motion; they are not of the World, nor of that Faction, Communion, or Fellowship.

But if you ask me, Why?

1. Because of Christ's Example. We do not worship the God of this World, nor Mammon, but Christ. Worldly Men had need seek another God, Jesus Christ is not for their turn, I am not of this World ; he is not a worldly Christ. We are to imitate our great Master, to be unlike the World, and like Christ; to be led, not by the course of the World, but by Christ's Example. Christ, by his own Example, hath put a disgrace upon worldly Greatness: he chose a mean Estate, to teach us to be contented with a little, and his Eye was to the Glory set before him, Heb. 12.2. Christ's Poverty was not out of necessity, but choice, his were the Cattle upon a thousand Hills. At his Birth, he was born in an Inn; to show, that he came into the World as a Stranger and Passenger. In the course of his Life, we find that he had a Bag that was filled with Alms, but no annual Rent, or constant Possessions. Mat. 8.20. Foxes have Holes, and the Birds of the Air have Nests; but the Son of Man hath not where to lay his Head. Christ was no landed Man, he had no Tenement of his own. Christ speaketh it, when a young Man came to him, and professed to follow him; he had no certain place of Residence, neither House, nor Furniture, nor Household-stuff; certainly he was little beholden to the World, it would hardly afford him House-room and Lodging. The Earth is the Lord's, and the Fulness thereof, yet Christ, his own Son, had but little of it. He begged a draught of Water of a Stranger, when he was weary, John 4. and every was lived as a poor Man, not out of necessity, but choice. He refused a Crown when proffered him; John 6.15. When Jesus perceived that they would come and take him by force, and make him a King, he departed again into a Mountain himself alone: He had no Heart to these Things, no relish in Crowns and worldly Glory. When he died, he was not Master of a Cup of cold Water to quench his thirst; his Coat was all his Legacy, and he lodged in a borrowed Grave. This was the Captain of our Salvation, whose Steps we are to follow. You see what a disgrace he put upon Crowns, and Honors, and Pleasures, and the Glory which we doat upon. Christ came from Heaven on purpose to cast contempt upon the World by his own choice, and course of Life.

2. Because of their new Birth. Man's Heart naturally is addicted to the World, and runneth thither, whither the World carrieth it, even to forsaking God; but by Grace it is turned the quite contrary way, We have forsaken all, and followed thee, Mat. 19.27. And Psal. 45.10. Forget also thine own People, and thy Father's House. It is the proper Work of Grace, to alter the course of Nature, to take us off from the World, and bring us to God by degrees, first in Heart, and then in Soul, and then in Body. It is everywhere made in Effect of the New Birth; 1 John 5.4. He that is born of God, overcometh the World. The Children of God have somewhat of the Father in them. Grace of all things cometh nearest the Nature of God. Now God is our Heavenly Father, therefore the Children that are born of him cannot be worldly. See another place, 2 Pet. 1.4. That by these ye might be made partakers of the Divine Nature, having escaped the corruption that is in the World through Lust. There is something Divine in a Christian, therefore he cannot live as other Men. When we press Men to strictness, they will say, We are Saints, and not Angels: yea, but Saints have a new Nature, over and above that Nature which they received from Adam, and therefore should live an Heavenly Life. They have an higher Life which overruleth the other, the Spirit that governeth the Motions of the Soul. Look, as the Planets have a Motion of their own, by which they walk in their own Path and Course; and besides, there is a rapid Motion, by which they are carried about in twenty four hours: So Christians have an old Nature, and an over-ruling Nature, that carrieth them on contrary to their own Motion and tendency. The Soul we received from Adam, looketh after the conveniency of the outward Life, the decent state of the Body: Naturally Men use their Souls only as a Purveyor for the Body, for outward Comforts, and outward Supports; but when there is a new Nature from Christ, the regenerate part must have its Operation. In the New Birth, Principles of more raised and elevated Nature are brought into the Soul.

3. Because of their great and glorious Hopes. They are chosen out of this World; 2 Pet. 1.4. Whereby are given unto us exceeding great and precious Promises, that by these ye might be made partakers of a Divine Nature, having escaped the Corruptions that are in the World through Lust. There is an Estate that dependeth upon the New Birth. God's Children cannot complain for want of a Child's Portion; they have Promises as so many Leases, a Right to the Inheritance in Light. Now a Christian, that hopeth for another World, should not live according to the Fashions of this World. Rom. 12.2. And be not conformed to this World, but be ye transformed in the renewing of your Mind. This is an unworthy base World, you are acquainted with a better. If a Man were in a strange Country, where he saw none but rude Savages, that had not shame enough to cover their Nakedness, would he conform himself to the guise of this Country? We that have other Hopes, should have other Lives. 1 Thess. 2.12. That ye would walk worthy of God, who hath called you unto his Kingdom and Glory. There is a Description of a Christian's Life: it beseemeth worldly Men to look after worldly Things. Leave Things that perish, to Men that perish. Incolae Coeli eftis, non hujus seculi. If you must not die as they die, do not live as they live, left you are in their case at the point of death, who have their portion in this Life, Psal. 17.14. Wicked Men have their whole Portion in this Life, because they look for no more; no wrong is done to them, it is but their own choice. But a Believer will not give God an Acquittance nor Discharge, having such great Promises.

Use 1. To show us what to judge of Persons, that live so as if they were of the World. You may know it by these three Notes, when they do nothing worthy of their New Nature, their Glorious Hopes, and the Example of Jesus Christ.

1. Nothing worthy of the New Nature; What difference is there between you and others? The Christian should be like Saul, so much higher by the Head than other Men. Wherein do you differ? 1 Cor. 3.3. Are ye not carnal, and walk as Men? 〈 in non-Latin alphabet 〉 , Men of an ordinary Nature, destitute of the Spirit, would do the same. Christ maketh it to be the ground of Hatred, because they are not of the World ; the World will soon sent out him that is Regenerate, he walketh so as to convince the World, they declare plainly that they seek a Country, Heb. 11.14. their Hopes are discovered in their Conversation. They reprove the World, Heb. 11.7. By Faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an Ark to the saving of his House, by which he condemned the World. A Carnal Man justifieth the World, as as Israel justified Sodom. Carnal Men are called the Children of this World, the Spirit of the Mother is in them, the Spirit of the World inclineth them, they are all for Lusts of the Flesh, Lusts of the Eye, and Pride of Life, to go fine, to feed high, to shine in worldly Pomp, affect Honor and great Places. Too many Christians are baptized into this kind of Spirit; they live as if they were born and bred here, and then they justify the Carnal Practices of Men. Therefore what difference should there be between a Christian and the World! 1 Pet. 4.4. They think it strange, that you run not with them to all excess of Riot, speaking evil of you. Mortifying Pleasures, denying Interests upon Religious Reasons, this maketh the World wonder what kind of Nature have these Men. This showeth that there is something Divine in you.

2. Nothing worthy of their Hopes, and of that Eternity which they expect. When Men waste their strength and time in worldly Projects and Pursuits, they live as if their Portion were only in this World. A Traveler, that is to stay but half an hour in a Room, or for a Night in an Inn, would he adorn it with Hangings? They that are so much in this World, they show they do not look for a better. Prov. 15.24. The way of the Wise is above ; their Heart is fixed on Heaven, and the Face of their Conversation is turned that way. Your Lives do not bear proportion with your Hopes. Well then, what do you make the scope of your Lives? A Christian is satisfied with nothing but Eternity. 2 Cor. 4.18. 〈 in non-Latin alphabet 〉 , While we look not at the things that are seen, but at the things that are not seen: for the things that are seen, are Temporal; but the things that are not seen, are Eternal. A Christian useth the World, and followeth his Business, but he doth not make it his Scope, his Heart is within the Vail. There is an eternal Principle in the Heart of every Godly Man, and therefore they cannot be satisfied with the Things of the World, he mindeth other things in a subordination of Eternity, Mercies and Duties of his Calling, with respect to his Usefulness and Service; and therefore spendeth his Time and Estate so, that his main Work is to provide for Eternity. 1 Tim. 6.19. Laying up in store for themselves a good Foundation against the time to come, that they may lay hold of Eternal Life. But now Men think, they can never have enough in the World, and make but slight Provision for the Life to come: they make all things sure in the World, and any slight Assurance serveth the turn for Eternity: They live as if their hopes were altogether in the World, they do not make Eternity their Scope.

3. Nothing worthy of Christ's Example. In Christ's Example, we may take notice of two things, the Heavenliness of it, and the Courage of it.

1. The Heavenliness. Christ despised the World; the great Encouragement of his Human Soul, was the Glory set before him, Heb. 12.3. He came from Heaven on purpose to set us this Example. But now, when a Christian followeth the World, when he is of this temper, that he could wish to live always, that he might enjoy the World always, They have their Reward, 〈 in non-Latin alphabet 〉 , Mat. 6.2. They discharge God of all his Promises, and look for no more. A thousand Worlds will not satisfy a craving Heart; but a Child of God is content with the least Mercies, but not satisfied: Contentment respects God's Allowance; but this is not their portion: they do not murmur, but yet they desire more: A Reprobate's Portion will not serve the turn. Nothing is more acceptable to a Carnal Heart in conceit, than to live here forever, and to delight themselves in Meat, and Drink, and the Sports and Glory of the World. Now this is quite contrary to the Example of Christ, a Disposition that seeketh to make the Life and Death of Christ of none effect. Christ came from Heaven to Earth, to fetch us to Heaven; if thou cleavest to the World, Christ's coming is in vain; he lived in a poor Estate, to teach us to despise the World; his Life was a Sermon of Mortification; he died, to deliver us from the present World; he ascended, that we might follow him with our Hearts while we live here.

2. The Courage of Christ's Example. He was not for the Humor of that Age. John 8.23. Ye are from Beneath, I am from Above; ye are of this World, I am not of this World. He speaketh to the carnal Jews, that looked for a Pompous Messiah, that should maintain their Worship and State, and deliver them from the Roman Yoke and Servitude. Christ was not a Messiah for their turn; if Christ had complied with their Humors, he had been more generally received. So a Christian's Courage is a Countermotion to the Fashions and Humors of the Age. We must not be afraid to be singular in Holiness: So was Christ, Acts 2.40. Save yourselves from this untoward Generation ; not only in purpose and thought of Heart, but externally in course of Life. When Men are afraid to estrange themselves from the corrupt and carnal Courses of the World that are in fashion, they do not write after Christ's Copy. What Father would endure his Son should be intimate with his Enemies, and symbolize with them in Practice and Conversation? Therefore you must look to this, you are in danger. Christ's Example is only left upon Record, and the World's Example is before your Eyes; living Examples work much, and taint insensibly. The Prophet complained, Isa. 6.5. Woe is me, for I am undone, because I am a Man of unclean Lips, and I dwell in the midst of a People of unclean Lips. An estrangement in course of Life, will draw trouble upon you; but Persecution is not as bad as Hell, nor is Man's Wrath to be feared as much as God's Judgments. Carnal Men may make great Profession of the Name of Christ, but they humor the World. 1 John 4.5. They are of the World, therefore speak they of the World, and the World heareth them ; they comply to humor the Carnal World in their inveterate Customs and Superstitions.

Use 2. To press Christians not to conform to the World. It is Paul 's Exhortation, Rom. 12.2. 〈 in non-Latin alphabet 〉 , be not conformed to the World. It is a sad thing, when Christians are cast into the World's Stamp and Mould, to symbolize with them in Practices and Affections.

Two things you should take heed of, The World's Spirit, and the World's Courses and Practices.

First ; The World's Spirit. A Man is Good or Evil, according to the disposition of his Heart. Phil. 3.19. They mind earthly things. The Apostle doth not describe Carnal Men there by any notorious scandalous Sin, but by the inward frame of the Spirit. This is most odious in the Eyes of God; the Carnal Conversation is an effect of a Carnal frame of Spirit; first, Men mind Earthly Things, and then in time they come to hate the Gospel, and to symbolize with the World in Practices. 2 Tim. 4.10. Demas hath forsaken us, having loved this present World. James 4.4. Ye Adulterers, and Adulteresses, know ye not that the friendship of the World is enmity with God? Whosoever therefore will be a Friend of the World, is the Enemy of God.

Now the Frame of the Heart may be known;

1. By the working of the Thoughts, Counsels, and Deliberations. Therefore we should observe what we think of, and meditate most upon. Inventions serve Affection. As the Heart is, so are the Thoughts and Counsels: A worldly Man is always thinking of the World, and framing endless Projects, how to grow great and high. Therefore it is said, 2 Pet. 2.14. They have an Heart exercised with covetous Practices ; that is, always plotting how to bring the World into their Net. As the Apostle would have Timothy to exercise himself unto Godliness, 1 Tim. 4.7. that is, to be much in consulting and contriving how to carry on the Holy Life with most advantage: So their Hearts are exercised with covetous Practices ; that is, with worldly Purposes and Thoughts. All Sins do more or less discover themselves by the Thoughts; for a Man will deliberate to accomplish that which he aimeth at: and chiefly, Worldliness occupieth the Thoughts, for it is a serious Madness, full of carking, and caring, and vain Projects. When our Savior would represent a Worldling, he bringeth him in musing, Luke 12.17, 18. And he thought with himself, saying, I will do thus and thus, 〈 in non-Latin alphabet 〉 , Verbum mire appositum, saith Beza, for a worldly Man is always framing Dialogues within himself, between his Reason, and his carnal Desires. Distractions in Worship are chiefly ascribed to Covetousness: Ezek. 33.31. With their Mouth they show much Love, but their Heart goeth after their Covetousness. The Prophet instances in that Sin, though other Lusts withdraw the Heart, and distract in Hearing, as unclean Glances, vain Glory, &c. Words are but Thoughts expressed, there is a quick intercourse between the Mind and the Tongue. Now it is said, John 3.31. He that is of the Earth, is earthly, and speaketh of the Earth. There is nothing of Heaven in their Thoughts, nothing in their Language and Communication, a heavy Clod cannot move upward of itself. Observe the drift of your Thoughts, your first and last Thoughts Morning and Evening; what Guest haunteth you in Duties. When the Heart is deeply engaged, the Mind cannot be taken off from thinking.

2. By your esteem. When a Man prizeth worldly Things, when you over-rate them, have too greatening Thoughts of the World, the Devil is at your Elbow, and the Spirit of the World is set a-work. Happy is the People that is in such a Case, Psal. 144. ult. What is the Treasure of the Soul? Carnal men have no savor of Christ. God's People sometimes may be taken with a glittering show of worldly Things, but their solid esteem is in Christ, he is their Treasure, the Soul feasts itself with the Riches of Grace. To a Carnal Heart, heavenly things are but a Notion, it worketh no more than a Dream: To a gracious Heart, the Substance of the World is but a Fancy. John 14.17. Whom the World cannot receive, because it seeth him not, neither knoweth him. The World cannot see things, that are not of great Profit and Benefit.

3. By the Bent and Resolution of the Will. 1 Tim. 6.9. They that will be rich, &c. not is, but will be. James 4.4. Whosoever will be a Friend of the World, is the Enemy of God. Grace is known by the full purpose of the Heart. Acts 11.23. He exhorted them all, that with full purpose of Heart they would cleave unto the Lord: What he fixeth upon as his End and Scope.

4. By a special Sagacity and Dexterity in the Matters of the World, and a Dullness in the Things of God. Luke 16.8. The Children of this World are in their Generation wiser than the Children of Light. They have Ostriches Wings, not to fly, but to run. It is strange to hear how sottishly worldly-wise Men will speak of Religion, and the Ways of God: they are dull and blockish in Religion, though otherwise of great Ability. Rom. 16.19. I would have you wise unto that which is good, and simple concerning Evil.

5. By the Stream of your Desires. Desires are the Pulses of the Soul: You may know the temper of your Souls, by the beating of the Pulses, by the current and drift of your Desires; as Physicians judge by Appetite. The Saints plead their Affections. Isa. 26.8. The desire of our Soul is to thy Name, and to the remembrance of thee. They cannot justify their Innocency, yet they plead their Integrity, the vigorous bent of their Souls. So the Spirit of the World is known by an unsatisfied Thirst, and the ravenousness of the Desires, which rise with Enjoyment, for still Men crave more. Such a Dropsy argueth a distempered Soul; the Soul is transported beyond all bounds of Modesty and Contentment. Isa. 5.8. Woe unto them that join House to House, and Field to Field, till there be no Place, that they may be placed alone in the midst of the Earth. The inordinate Inclination still increaseth, and Men never have enough.

6. By your Grief at worldly Losses and Disappointments. Men lose with Grief, what they possess with Love; the Affliction riseth according to the degree of the Affection. They that rejoice at though they rejoiced not, weep as if they wept not, 1 Cor. 7.30. Earnest Affection will not brook disappointment. 1 Tim. 6.10. For the Love of Money is the root of all Evil; which while some coveted after, they have erred from the Faith, and pierced themselves through with many Sorrows. The Sorrow will be answerable to the Desire. You grieve more for the loss of Wealth, than for the loss of God's Countenance: The Bridegroom is gone, and you never mourn; but upon every worldly Loss the Heart is dejected. What slight Thoughts have Men of God? Thou art sad, if thou hast lost but a Ring of value, the Offals of thy Estate; but God's Accesses and Recesses are never noted. Grief followeth Love; when Jesus wept for Lazarus, the Jews said, Behold how he loved him! John 11.35.

7. Fear of Want, or an extraordinary Sollicitousness about outward Provisions, that is a sure Note of a worldly Heart. Christ was disputing against worldliness; and among other Precepts, he saith, Luke 12.29. Seek not ye what ye shall eat, nor what ye shall drink; neither be ye of doubtful mind. 〈 in non-Latin alphabet 〉 , be not hovering between Doubts and Fears. This is to take God's Work out of his Hand. Suspicious Fears, argue too much of the Spirit of the World. God would have us look no further than the present day: Sufficient for each day is the Evil thereof, Mat. 6.34. God is very careful of our good. He hath made Carking a Sin, he might have left it as a Punishment.

8. By excessive delight in worldly Comforts. A Man may be worldly, that is not carking and ravenous: Esau saith, I have enough, my Brother, Gen. 33.9. Your too much complacency is a great Sin. When Men are satisfied with the present Portion, it is as great, if not a greater Sin than to desire more. Luke 12.19. Soul, thou hast much Goods laid up for many Years; take thine ease, eat, drink, and be merry: He took too great delight in his Portion; they bless themselves in their worldly Enjoyments, as if they had happiness enough. Psal. 62.10. Trust not in Oppression, become not vain in Robbery: if Riches increase, set not your Heart upon them ; not in point of Delight and Trust. Your Delight should not be terminated on the Creature.

9. By envying the worldly Happiness that others enjoy. This is a great fault in the Children of God, you are not of this World. Tho you have not such costly Furniture, rare Accommodations as others have; though you are not the World's Fondlings, dandled on the World's Knees, you have a better Portion in Christ. Psal. 4.7. Thou hast put gladness in my Heart, more than the time when their Corn and their Wine increased. It is a disparagement to your Privileges and Hopes. Psal. 17.14. From Men which are thy Hand, O Lord, from Men of the World, which have their portion in this Life, and whose Belly thou fillest with hid Treasures: they are full of Children, and leave the rest of their Substance to their Babes. It is your time to be Princes in disguise. The less splendor in the World, the more luster in Grace. Grace would not be so eminent, if worldly Glory were greater. Who that is owner of a Palace, would envy another a Dunghil?

Secondly ; A worldly Conversation: which is seen in two things.

• 1. Immoderate Endeavors for the World, to the neglect of God. Luke 12.24. So is he that layeth up Treasure for himself, and is not rich towards God. All things must be looked after in subordination to God. When Sarah saw Ishmael scoffing at Isaac, • he thrust him out of Doors. When Mammon upbraideth God, and worldly Things encroach, and allow God no room but in the Conscience, then we are immoderate.
• 2. Carnal Compliance. The Worldling serveth the Times; cozeneth, lieth, cheateth, hateth Christ: So must not you. 1 John 5.19. And we know that we are of God, and the whole World lieth in wickedness, as a Carrion in a Sink.

1. Consider your Condition, you are strangers. The Fathers of old dwelt in Tents; we never read that Abraham made any purchase, but of a Grave. Cain built Cities. David was a King, yet a Stranger. Psal. 39.12. For I am a Stranger with thee, and a Sojourner, as all my Fathers were. The World is not our Country. The Fathers of the Old Testament, for the most part, lived a wandering Life. Heb. 11.14. For they that say such things, declare plainly, that they seek a Country. Jacob passed over Jordan with a Staff, Gen. 32.10. It is a most unbeseeming thing as can be, for one that professeth himself a Christian, to take up with the Things of this World.

2. Consider, it is a dishonor to God, and a scandal to Religion, to be of a worldly Conversation, to profess an Interest in Christ, and yet run after such low things.

SERMON XXIV.

CHRIST having enforced his Request, explaineth it; not to inform God, but to comfort the Disciples; as Explications in Prayer are for our benefit. Our Heavenly Father can interpret our Sighs and Breathings; but formed and explicit words have a greater force and efficacy upon our Hearts. This Explication is delivered, 〈 in non-Latin alphabet 〉 .

1. 〈 in non-Latin alphabet 〉 , not that thou shouldest take them out of the World ; that is, presently glorify them, either by an ordinary Death, or by an extraordinary translation, as Elijah and Enoch were translated. Christ was not ignorant of their danger, yet he would have them ride out the Storm; he would not carry his Disciples to Heaven with him, nor doth he pray his Father to do it, though he loved their Company, and they his, that they could be content to die with him, as John 11.16. Let us also go, that we may die with him ; yet, I pray not, that thou wouldst take them out of the World.

2. 〈 in non-Latin alphabet 〉 , but that thou shouldest keep them from the Evil ; 〈 in non-Latin alphabet 〉 , it may be rendered from the Evil One, or from the Evil Thing, as referring to a Person, or Thing. To a Person; the Evil One is often put for the Devil. Mat. 13.19. When any one heareth the Word of the Kingdom, and understandeth it not; then cometh the wicked One, 〈 in non-Latin alphabet 〉 , and taketh away that which he heard. 1 John 2.13. I write unto you, young Men, because ye have overcome, 〈 in non-Latin alphabet 〉 , the wicked One. 1 John 3.12. Not as Cain, who was 〈 in non-Latin alphabet 〉 , of that wicked One, and slew his Brother. Or else to the evil Thing, Mat. 6.13. 〈 in non-Latin alphabet 〉 , deliver us from Evil. Mat. 5.37. Whatever is more than this, cometh of Evil, 〈 in non-Latin alphabet 〉 . 1 John 5.19. The whole World lieth, 〈 in non-Latin alphabet 〉 , in wickedness. Which shall we prefer? I Answer, Since the Words lie so indifferently for either sense, we may interpret them of both, keep them from the Author of Evil, and from Evil itself; from Sin, from the Power and Snares of the Devil, from Destruction, till their Ministry be accomplished. Satan he is the Author, the World is the Bait, Sin is the Hook: Keep them from the Devil, that they may not come under his Power; from the World, that they may not be deceived by its Allurements. Briefly, this keeping may be referred to their Life, or to their Souls; keep them alive, as long as they have work to do; keep their Souls, that they may neither, by the World or by the Devil, be drawn to do anything unseemly, and unbecoming their Profession. 2 Cor. 13.7. I pray God that ye do no Evil, but that ye should do that which is honest. And, Rev. 3.10. I will keep them from the hour of Temptation, which shall come upon all the Earth, to try them that dwell upon the Earth: It is meant of a Preservation in the time of a bloody Persecution under Trajan. Christ prays for temporal and spiritual Safety; temporal Safety, so far as is necessary to carry on the Duty of their Calling.

Points.

1. Obs. That it standeth with the Wisdom and Goodness of God to continue us in the World, notwithstanding the Dangers of it. Christ loved his Disciples, and knew they were exposed to the World's hatred; yet, I pray not that thou shouldst take them out of the World. In Evil Times, sometimes God taketh his Children out of the World, and sometimes he continueth them in the World; both Dispensations stand with his Wisdom and Goodness. There are Reasons on both sides.

1. For taking them away in Evil Times. It standeth with his Goodness, that they may not feel the smart of them. Isa. 57.1. The Righteous perisheth, and no Man layeth it to Heart, yea, the merciful Man is taken away, none considering that the Righteous is taken away from the Evil to come. When Corn is gathered in, then the Beasts are turned into the Field. God valueth his Saints so, that he doth not count the World worthy of them. Heb. 11.38. Of whom the World was not worthy. He showeth his Jewels, and then shutteth them up into the Casker. And with his Wisdom, that they may not be corrupted. The Wisdom of Providence concurreth to our Preservation, as well as the Power of Grace. Enoch was translated, and taken out of the World in a wicked Age. 1 Cor. 11.32. But when we are judged, we are chastened of the Lord, that we might not be condemned with the World. What judging and chastening was it? not only by Sickness, but by Death; Many are sick, and many weak, and many fallen asleep.

2. Christ continueth them in the World, as the Disciples here; partly, because he hath need of them, as the Disciples were to preach the Gospel: Partly, that they might have more experience, and a more grown Faith: they might try God, and God might try them; they might have experience of his Faithfulness, and he of their Loyalty. The World must have a time of trial, and so must we. Nay, he dealeth thus with Believers; they are continued in Evil Times, either because God hath more work for them to do, or that they may carry more experience with them to Heaven.

Use. To refer it to the Wisdom and Goodness of God, either to go or tarry. Christ knew there was Service for them to do, therefore he was express, I pray not that they may be taken out of the World. We that know not the Counsels of God, must refer ourselves to his Pleasure.

2. Obs. That as long as we have a Ministry and Service to accomplish, we should be willing to continue in the World. Paul was at a strait, Phil. 1.21, 22, 23. The Cause was Service; For me to live is Christ, and to die is Gain. For if I live in the Flesh, this is the Fruit of my Labor, viz. bringing Honor to Christ; yet what I shall choose, I wot not: For I am in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better. He is ravished with the Thoughts of it; but then he considereth the profit of the Church, Vers. 24. Nevertheless, to abide in the Flesh is more needful for you ; and Service casts the Scale. Paul 's Case, is the Case many times of mortified Christians, after long experience of God, and weanedness from the World, they are in such a strait. Natural Motion is swifter in the End; the nearer they draw to the End, the more vehemently do they long for Christ's company. Some make it a Question, which is hardest, to bear Affliction, or to wait for Glory, the work of Patience, or the delay of Hope? Desire is a more restless Affection than Sorrow; yet I should think the depth of Sorrow is more burdensome than the strength of Desire. Many of God's Children are tempted to make away themselves; but I never heard of any that were tempted to make away themselves in the heighth of Assurance, or out of the vehemency of Spiritual Desire, though the present Life be accompanied with many Vexations and Afflictions. Despair maketh Men to lay violent Hands on themselves, but not Assurance; as Saul fell upon his Sword, and Achitophel went home and hanged himself, and Judas was his own Executioner. But Assurance, though it desireth God's presence, yet it tarrieth God's leisure. Waiting is a Fruit of Faith, as well as Confidence. Spiritual Desires are always conceived with Submission and Obedience; if God hath more work, they can brook the delay of the Reward, and tarry for their Wages. I remember a Passage of a Heathen, of Tully, in his Somnium Scipionis, when Scipio had said,

This was his saying; and indeed it is wonderful. Christians! learn to wait G • d's leisure; it is better to be with Christ, but you must not look for your Wages, till you have done your Work. When a Sentinel is set upon the Watch, he must not come off without the Commander's leave, and till he is discharged by Authority: God hath set us in a Watch, and we must not leave our Ground, till we have done all that is enjoined us, till we receive a fair Discharge.

This Point will serve to open two Cases.

1. Case. Whether Men, confessing Christ, may make away themselves, to avoid the cruel Torments of their Persecutors, and they know not certainly what their strength may be able to sustain? This was a great Case in the Primitive Times, and it may be still of use. Eusebius telleth us, lib. 8. cap. 24. that in the Time of Dioclesian 's Persecution, which was very bloody and cruel, there were divers that procured Death to themselves, by leaping down from Losts and high Places, or else thrust themselves through with Knives or Swords.

I Answer; This is sinful. Christ prayeth not that his Disciples might be taken out of the World, but kept from the Evil.

The sinfulness appeareth;

1. Because this is an Act of Disobedience, contrary to the Law of God, Thou shalt not kill ; now the more unnatural any Act is, the greater is the Crime. A Man is not Lord of Life and Death.

2. It is an Act of Distrust. 1 Cor. 10.13. There hath no Temptation taken you, but such as is common to Men: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the Temptation also make a way to escape, that ye may be able to bear it. God will either temper the Affliction to our strength, or raise our strength to the degree of the Affliction. Christ hath laid in this Prayer for our encouragement in this Case, Keep them from the Evil ; it is a making haste, as if God would not be faithful, but require Brick, where he giveth no Straw.

3. It is a disparagement and dishonor to the Cause which we maintain. It robbeth God of a great deal of Glory, when he calleth us out to show our Love to him, to take our Lives out of God's Hands, when he claimeth them. Rom. 14. 7, 8. For none of us liveth to himself, and no Man dieth to himself. For whether we live, we live unto the Lord, and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's. Providence hath singled you out to be Witnesses, God by his Providence challengeth his due; It is a retracting of your Vows. And therefore, though God may be merciful to the Soul, yet the Act is unnatural, and sinful, and base, when God hath drawn you out to be him Champions and Witnesses to the World.

2. Case is about wishing for Death. You know, the Law doth not only forbid Acts, but Thoughts and Desires: Therefore is it lawful to long for Death and Dissolution? We find Instances on both Hands in the Scriptures. The murmuring Israelites are taxed, Exod. 16.3. Would to God we had died by the Hand of the Lord in the Land of Egypt! And it is usual for Men in a pet, to wish themselves dead, to curse the day of their Birth, and long for the day of their Death. On the other side, Paul, out of a spiritual Affection, desireth to be dissolved, and to be with Christ. Phil. 1.23. I have a desire to depart, and to be with Christ. What shall we say in this case?

I Answer in several Propositions.

1. There is a great deal of difference between serious Desires, and passionate Expressions. The Desires of the Children of God are deliberate and resolved, conceived upon good grounds, and after much struggling with Flesh and Blood to bring their Hearts to it. Carnal Men are loath that God should take them at their word; as he in the Fable, that called for Death; and when he came, desired him to help him up with his Burden. Alas! they do not consider what it is to be in the state of the Dead, and to come unprovided and unfurnished into God's Presence. We often wish ourselves in our Graves; but if God should take us at our word, we would make many Pauses and Exceptions. Men that in their Miseries call for Death, when Sickness cometh, will run to the Physician; many Gifts are promised, if Life could be restored. None more unwilling to die, than those that in a Passion wish for Death.

2. We must carefully look to the grounds of these Wishes and Desires.

Carnal Wishes for Death arise, either,

(1.) Out of violent Anger, and a pet against Providence; as, Jonah 4.3. Therefore now, O Lord, take, I bes • ech thee, my Life from me, for it is better for me to die than to live. And, Vers. 8. He fainted and wished • n himself to die, and said, It is better for me to die than to live. The murmuring Israelites, when they felt the Famine of the Wilderness, wished they had died in the Land of Egypt. When Men are vexed with the World, they look upon Death as a Release, to take vengeance upon God, to deprive him of a Servant.

(2.) In deep Sorrow, as Job 3.11. Why died I not from the Womb? Why did I not give up the Ghost, when I came out of the Belly? And, Job 6.8, 9. O that I might have my Request! and that God would grant me the thing that I long for! Ever that it would please God to destroy me, that he would let loose his Hand, and c •• • e off. Elisha, 1 Kings 19.4. He sat down under a Juniper Tree: and be requested for himself that be might die, and said, It is enough now, O Lord, take away my Life, for I am not better than my Fathers.

(3.) From the peevishness of fond and doting Love. 2 Sam. 18.33. O my Son Absalom, my Son, my Son Absalom, would God I had died for thee! O Absalom, my Son, my Son! As the Wives of the Barbarians, that burn themselves, to attend the Ghosts of their dead Husbands.

(4.) From Distrust and Despair, the Evil is too hard for them, they are at their Wits end. Job 7.15. My Soul chooseth strangling, and Death rather than Life. In all these Cases, it is but a shameful Retreat from the conflict and burden of the present Life, from carnal Irksomeness under the labors, and burdens of the present Life, or a distrust of God's Help. There may be Murder in a rash Wish, if it proceed from a vexed Heart. These are but froward Thoughts, not a sanctified Resolution.

3. Such desires of Death and Dissolution as are lawful, and must be cherished, come from a good ground. A Heart deadened to the World, they are crucified to it, their Hearts are mortified, set on things above, Col. 3.1. Some competent Assurance, Rom. 8.23. We groan, waiting for the Adoption, viz. the Redemption of our Body. They have tasted the Clusters of Canaan ; as Simeon, Luke 2.28, 29. Lord, now lettest thou thy Servant depart in peace, for mine Eyes have seen thy Salvation ; the Eyes of his Faith, as well as of his Body. Now, Lord, I do but wait for my departure hence, as a Merchant-man richly laden, desires to be at his Port.

4. You must look to the End. Men have a blind Notion of Heaven, they expect a Carnal Heaven, as the Jews looked for a Carnal Messiah, to enjoy a Turkish Paradise full of Ease and Pleasure. The People of God desire Heaven, to have a perfect Union and Communion with him whom their Souls love. Phil. 1.23. I desire to depart, and be with Christ. Phil. 3.20. Our Conversation is in Heaven, whence we look for a Savior ; they long to see him, to be where he is; Heart and Head should be together. And so also to be freed from Sin: B • om. 7.24. O wretched Man that I am! who shall deliver me from this Body of Death? They would be in Heaven, that they may sin no more. Men look upon Heaven as a kind of Reserve, if the World do not hold. We should desire Heaven, not to be freed from Trouble, but to be freed from Sin, and to be with Christ; there must be an holy desire of a better Life.

5. The manner must be regarded, it must be with Submission. Phil. 1.24. Nevertheless to abide in the Flesh is more needful for you ; otherwise we encroach upon God's Right, and would deprive him of a Servant without his leave. A Christian will die and live as the Lord will: while others want submission to live in trouble, he is satisfied; or to die if he be not in trouble; if it be the Lord's Pleasure, a Believer is satisfied with long Life, Psal. 91.16. he is willing to live and die as God liketh, he will wait till his change comes, when God will give him a discharge by his own immediate Hand, or by Enemies. Gratias agi ••• , quod à molestis Domiesis libera • ur. God knoweth how to choose the fittest time, otherwise we know not what we ask.

3. Obs. That a Spiritual Victory over Evil, is to be preserved before a total Exemption from it. Christ doth not pray for an absolute immunity and deliverance, but a preservation from the Evil of the World. Christ prayeth thus, and so he teacheth us to pray, Mat. 6.13. Lead us not into Temptation, but deliver us from Evil. When we say, Lead us not into Temptation, he doth not mean, that we should pray fo •• n absolute exemption from Temptation, that is the Lot of all the Saints; but that we may not fall under the weight of a Temptation, that is 〈 in non-Latin alphabet 〉 , and it is explained, that he would not as a Judge, by a Spiritual Excommunication, put us into the Hands of Satan, to be crushed by him, as it is explained in the next Verse, But deliver us from Evil.

Use 1. It teacheth us how to pray to God. Our Prayers should be to be delivered, not from the World, so much as from the Evil of the World, from Sins rather than Afflictions. The Saints seek Grace, rather than Deliverance in their Afflictions; Direction as well as Protection, that they may do nothing unseemly while they suffer. Psal. 141.3, 4. Set a match, O Lord, before my Mouth, keep the Dear of my Lips. Incline not my Heart to any evil thing, to practice wicked Works with them that work iniquity: and let me not eat of their Dainties. And they desire Improvement, rather than a Discharge; for the Saints do not conceive Prayers out of Interest, but from a principle of the new Nature: to a gracious Eye, Sustentation under the Cross, is better than absolute Deliverance; the Deliverance is a common Mercy, the Sustentation is a special Mercy. Carnal Men may be without Affliction, but Carnal Men have no experience of Grace; and bare Deliverance is no sign of special Love, but Improvement is. My Grace is sufficient for thee. It is Divinity preached from Heaven, makes the Saints to rejoice in Infirmities. Paul before was earnest to be freed from the trouble.

Use 2. How to wait and hope for the Blessings of Christ's Purchase. Absolute Immunity is not to be looked for, but Victory and Conservation. 2 Tim. 4.18. The Lord shall deliver me from every evil Work, and will preserve me unto his Heavenly Kingdom. A Christian placeth his Hope chiefly on that. Paul could not look for such a deliverance again from the Lion, but from an unworthy Carriage. The Blessings which Christ hath obtained of his Father, are rather Spiritual and Celestial, than Temporal; therefore he is more solicitous to free us from Sin, than from Trouble. Mat. 1.21. Th •• shalt call his Name Jesus: for he shall save his People from their Sins ; not from their Troubles, their Sorrows, but their Sins. We would be delivered from Sickness, Trouble, Danger; but Christ is a Spiritual Savior, the great Deliverance is to be freed from Sin.

Use 3. To teach us to suffer with Patience. Let us endure the Evil of Punishment, that we may escape the Evil of Sin. Moral Evil is worse than Natural; it is better to be miserable, than to be sinful: Of all Evil, Sin is the greatest: to be Carnal, a Swearer, a Drunkard, an unclean Person; this is a greater Evil than Poverty, Sickness, Blindness, Lameness, this doth not separate from God.

4. Obs. The Danger of the Worldly Estate.

It appears in two things.

First ; The multiplicity of Snares. The whole World is full of Snares, and we can walk nowhere, but we are like to be defiled. It is a Vale of Tears, and a Place of Snares; and therefore a Vale of Tears, because a place of Snares, which make the Saints go up and down groaning. Rom. 7.24. O wretched Man that I am! who shall deliver me from this Body of Death? All conditions of Life may become a Snare, Prosperity, Adversity. Prov. 30.8, 9. Give me neither Poverty nor Riches; feed me with Food convenient for me: Lest I be full, and deny thee, and say, Who is the Lord? or lest I be poor, and steal, and take the Name of God in vain. Mark, either condition hath its Snares, but Prosperity hath most. As a Garment too short, will not cover our nakedness; and too long, proveth lacinia praependens, ready to trip up our Heels. Many that carry themselves well in one Condition, quite miscarry in another: as it is observed of Joab, 1 Kings 2.28. That he turned after Adonijah, though he turned not after Absalom. Ephraim is a Cake not turned, Hosea 7.8. The young Prophet that withstood the King, is overcome with the Insinuations of the old Prophet, 1 Kings 13.16, 17. Some miscarry in Adversity, others in Prosperity, but more there: as Diseases that grow of Fulness, are more dangerous than Diseases that grow of Want; the taking God's Name in vain, is not so bad as denying God; Lest I be full, and deny thee; lest I be poor, and take thy Name in vain: They that are full, live as if there were no God at all, there is the Snare: And in Adversity we are impatient, as in Prosperity we are forgetful 〈◊〉 God. Paul learned of Christ how to be abased, and how to abound, Phil. 3.12. We •• st do both; but there is a greater Snare in Prosperity, the more of the World, the worse; as fat and fertile Grounds are most rank of Weeds, and produce most Thorns and Thistles. Rom. 8.39. Nor heighth, nor depth, shall separate us from the Love of God that is in Christ Jesus our Lord ; the depth of Misery is a snare, and the heighth of Happiness too, there the Snare is greater. Misery is often made an occasion to bring us to Christ, but never Fulness, Ease and Plenty. The Moon is never eclipsed but when at Full; God's Children have most miscarried then. David was not foiled with Lust, whilst he wandered in the Wilderness, but whilst he walked on the Tarras of his Palace; then Men discover themselves; as a leaky Vessel is known when it is filled with Water. Adversity makes Men more reserved and serious; when the Vessel is empty, its hollowness and unsoundness is least discovered. Thus every Condition may prove a Snare. So every Calling, and Course of Life. In ordinary Callings, a long familiarity breedeth a liking, and the Soul receiveth Taints from Objects to which we are accustomed. Men that have much to do in the World, had need take heed of a worldly Spirit; continual presence of the Object, secretly linketh the Affections: Long suits prevail at length, and green Wood kindleth by long lying on the Fire. When the Course of your Callings and Emploiments, put you much upon worldly Business, the Heart is drawn away from God insensibly, and you will find less savor in Holy Things. Yea, in that Calling which immediately respects the Service of God, there wants not Snares. 1 Tim. 3.6. Not a Novice, lest being puffed up with Pride, he falleth into the condemnation of the Devil. Holy Things are often abused by a perverse Aim. Those that are set on the Pinnacles of the Temple, are in dange •• . The Devil carried Christ thither, with an intent to tempt him. Christ prayeth here principally for the College of the Apostles: Ministers are in danger as well as others; we have our Temptations as well as you. Nay, in all Actions and Imploiments, Worship, Feeding, Trading, Sporting, all these may become a Snare; and Temptations are like the Wind that bloweth from every Corner, East, West, North, and South. So there are Temptations in Worship, to Pride, Self-confidence, Carnal distractions. Satan stealeth away our Hearts from under. Christ's own Arm. When the Sons of God met together, Satan was amongst them, Job. 1.6. Not only our Table may be turned into a Snare, but Duties into Dung. In Recreations, Eating, Drinking, Bodily-refreshments, there is a Snare. Job 1.5. Job sacrificed, while his Children were a banquering. At a Feast, there are more Guests than are invited; Evil Spirits haunt such Meetings; and usually Men let loose themselves to a carnal Liberty at such a time. Satan, to be sure to be welcome, bringeth his Dish with him, a Bait for every Humour. 1 Tim. 4.5. The Creatures must be sanctified by the Word of God, and by Prayer. We must not only ask God's Leave, but his Blessing. So Pleasures, if not sanctified, bring a brawn and deadness upon the Heart: 1 Tim. 5.6. She that liveth in pleasure, is dead while she liveth. So also in all Places, in Company, and when we are alone, we are still in danger: In Company, we are in danger to be provoked to Wrath, or tempted to Sin • though open Excesses manifest their own odiousness, yet secretly we learn of one another to be cold, careless, less mortified. In good Company, Nature is very susceptible of Evil, and we imitate their Weaknesses sooner than their Graces. Gal. 2.13. Barnabas was carried away with their dissimulations. So in Privacy, when we are alone, the Devil often abuseth our Sollitude, Christ was tempted in the Wilderness, Mat. 4.1. In the vast World there is no Corner, where a Man can be privileged from Temptations; how hard a Matter is it to be alone, when we are alone? or to have none with us but God and our own Souls? It is good to be alone with God, but not with Satan. John 16.32. Ye shall leave me alone, and yet I am not alone, for the Father is with me. Now few can say so; alas! we have cause to say, here I am alone, but I am not alone, for Satan is with me. So also there is danger from the Men of the World, and the Things of the World. The Men of the World are apt to ensnare us by their Counsels or Threatenings: Sin is as earnest to propagate itself as Grace; wicked Men would have the whole World to be all of piece, they are Panders and Bawds to Wickedness, to draw others into the same Snare, with which they are held themselves: they are the Devil's Factors; and when they cannot prevail, then they rage, and slander, and persecute. They think strange, that you do not run with them into the same excess of riot, speaking evil of you, 1 Pet. 4.4. The Wills of Men are ranked with the Lusts of the Flesh. Vers. 2, 3. That he no longer should live the rest of his time in the Flesh, to the Lusts of Men, but to the Will of God. For the time past of our Life may suffice us to have wrought the Will of the Gentiles, when we lived in Lasciviousness, Lusts, excess of Wine, &c. Then the Things of the World. There are several Baits for every Temper, Pleasures, Honors, Profits. Satan is well-skilled in Tempers; he dresseth the Temptation in that Livery, which suiteth with every Man's Humour and Complexion, and plieth that Object which suiteth with the Distemper; he knoweth every Distemper loveth the Diet that feedeth it; hath Honors for the Ambitio • s, Wealth for the Covetous, Pleasures for the Sensual; and God by a Righteous Dispensation permitteth it. Jer. 6.21. Therefore thus saith the Lord, Behold, I will lay stumbling-blocks before this People, and the Fathers and the Sons together shall fall upon them. As when we • uspect a Servant to be given to filching, we leave loose Money about the House, to try if he will steal it: So God, to try us, may suffer Satan to ply us with a Diet suitable to our Distemper.

Secondly ; The next Reason is, our own weakness. There are not only Snares and Temptations in the World, but there is a flexibleness in the Party tempted; James 1.14. Every Man is tempted, when he is drawn away of his own Lust, and enticed. The Fire burneth in our own Hearts, Satan doth but blow up the Flame. There is bad Liquor in the Vessel, Satan giveth it vent, and sets it abroach with Violence. Mat. 5.28. He that looketh upon a Woman to lust after her, hath committed Adultery with her already in his Heart. There is an intrinsical flexibleness in the Heart, a treacherous Party within. The Evils of the World were tolerable, if there were not Lust in the Heart. 2 Pet. 1.4. Having escaped the Corruption that is in the World through Lust. We carry the worst Enemy in our own Bosom: Satan could not prevail against us, were it not for our own Lusts; as the Philistines could not prevail against Sampson, if Delilah had not lulled him asleep; or, as Balaam first corrupted Israel, before he could curse them. Nay, when there is Grace wrought, still there is a treacherous Party within; Mat. 26.41. The Spirit is willing, but the Flesh is weak. The Will hath a proneness still; and in your Affections there is a suitableness to carnal Baits. It is as with a Garison besieged, though the treacherous Party be weakest in the Town, yet they may do much hurt; so there is still corruption enough to open the Door to Satan.

Use 1. Caution. Take heed, the World is a dangerous place, even to a Disciple of Christ; and therefore you have need to use it, as if you used it not. The Heart is soon tainted, and that insensibly. There are two Remedies that you should constantly use, Watching and Prayer; they are prescribed by our Savior, Mat. 26.41. Watch and Pray, that ye enter not into Temptation. These must always go together; we Watch, that we may not be careless; we Pray, that we may not be self-confident. These two Duties help one another; the Heart is best kept, when it is commended to God: We watch only to discover the Approaches of the Enemy, and we cry for God's help against the Temptation. As Watching helps Prayer; Danger descried, giveth quickness, fervency, and earnestness in Supplication: So also Prayer helpeth Watching; we can best maintain our Station, when we call in God's Help.

1 st, Watch; and that especially against two Things, the Occasions of Sin, and the privy Distempers of the Heart.

1. The Occasions of Sin. Do not put yourselves upon danger; it is a sign of a naughty Heart, to dally with Occasions; as Ravens, when they are driven away from the Carrion, will stand within the scent. It is not good to be within the scent of Sin. Lot and his Wife were not to look back upon Sodom; Gen. 19.26. Lot 's Wife looked back from behind him, and she became a Pillar of Salt. The Act in itself was not sinful, but it was forbidden to them as an Occasion of Sin: You shall see, Vers. 29. Abraham looked towards Sodom and Gomorrah, and he is commended; but it was forbidden to Lot, Vers. 17. Escape for thy Life, look not behind thee ; because it was likely to work Relentings, he was loath to leave that pleasant Vale, the sight was more like to work on Lot 's Heart, and his Wives, than Abraham 's, and prove a Snare to them. Therefore Lot 's Wife is turned into a Pillar of Salt. Pray mark it, Ananias and Sapphira were stricken dead for a Sin, and Lot 's Wife for putting herself upon a Temptation to Sin. God hath declared his displeasure against hankering after Corruption, as well as closing with it; and in these days Sin is not grown less dangerous, nor God less angry with it; a wanton Look, putting ourselves upon the presence of a Temptation without a Call, beholding the Wine while it sparkleth in the Glass ; these are Temptations, and we have no need to tempt the Tempter. Satan is waiting for such Advantages, he can interpret the silent Language of a Blush, a Smile, a Frown, a Look, the glance of a lustful Eye, he is watchful, and is an excellent Naturalist, skilled in the external Gestures and Motions of the Spirits.

2. Against Privy Distempers. We are not only to watch against Actual Sins, but the secret growing of Evil Habits, especially against Deadness, Drowsiness, and those Distempers that insensibly creep upon the Heart. Conversing with worldly Pleasures, and worldly Objects, breedeth a deadness, and withdraweth the Heart e're we are aware. Natural Conscience is kept waking against foul Lusts and Corruptions; they are in a dead sleep, that can, as Jonah did, sleep in a storm, that fall into brutish practices without remorse. But the great end of Spritiual Watching, is to keep the Heart in Frame, to prevent the sly Incroachments of the World. But how shall we know when the World doth encroach? I Answer, When your care is lessened towards Heavenly Things, and your Delight is lessened in them.

1. When your Care is lessened towards Heavenly Things, you are not so serious, so frequent in communion with God. This is Martha 's Fault, She was cumbered about much serving, while Mary sat at Jesus his feet, and heard his Words, Luke 10. latter end. When you begin to lessen your course of Duty, though the same Abilities, Opportunities, and Necessities continue, and only out of respect to the World, it is a carnal Distemper, especially when the World beginneth to upbraid Conscience, if I hear as much, and pray as much, and meditate as much as I was wont, it will engross my Time, and hinder my worldly Pursuits. As Sarah thrust▪ Ishmael out of Doors, when he began to scoff at Isaac ; it is good to thrust the World out of the Heart, when it encroacheth too much. Be it the World of carnal Delight, or of carnal Profit, when it would defraud God, or the Soul, or the Family of its due Allowance, it is sad.

2. When your Delight is lessened, and you have lost your savor of the Word, or the Ordinances, or Sabbath, and prize Communion with God less, God is defrauded: 1 John 2.15. Love not the World, nor the Things of the World; for if any Man love the World, the Love of the Father is not in him. The Love of the World hath made you weary of God. When the Affections are scattered to other Objects, it is Adultery, the Wife of the Bosom is defrauded of her Right. So it is Spiritual Adultery, when the World hath intercepted your Delight, and you go a whoring after it. It is Idolatry to divert our Trust, and Adultery to divert our Delight. Worldliness is expressed by both terms, Adultery and Idolatry. Psal. 73.27, 28. Thou hast destroyed all them that go a whoring from thee; but it is good for me to draw near to God. Estrangement of affection from God, is called there, going a whoring from God, and opposed to delight in Communion with God. And it is Spiritual Idolatry; Col. 3.5. Mortify your earthly Members; Fornication, &c. and Covetousness, that is Idolatry. And, Ephes. 5.5: No covetous Person, that is an Idolater, shall inherit the Kingdom of Christ, and of God. Therefore though we do not run into gross Sins, we must watch against these Distempers, lessening of our care of, and delight in Heavenly Things.

2 lie, Pray. God is the best Guardian, and Keeper, he must watch over our watching. Psal. 141.3. Set a Watch, O Lord, before my Lips, and keep the Door of my Mouth. Our Security lieth in the restrains of his Grace, and the conduct of his Spirit. 2 Tim. 1.12. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed to him against that day. Give your Souls to Christ to keep, it is our best Jewel, it is fit it should be in safe Hands. In every Prayer, we do anew charge Christ with our Souls; the Heart is best kept, when commended to Christ. To quicken you, consider how weak the highest Saints have been, when God hath loosed his Hand, and left them to themselves. David was an Holy Man, a Grown Man, a Saint of long standing, of many Experiences, yet he was overcome by his Eyes. Joseph was a Youth, a Servant, had a fair Opportunity, which David wanted; he did not tempt, but was tempted, yet he resisted; Gen. 39.9. How shall I do this Wickedness, and sin against God? Who would have thought that Lot, that was kept Righteous in Sodom, should have miscarried in the Mountain, where there was none but his own Family. God sometimes will show us such Instances, that we may learn to wait and depend on him.

5. Obs. The Necessity of God's keeping. Christ would never make a Prayer to his Father for it, if it had been in their own Power to keep themselves. It is God must keep us; if he doth but leave us to grapple with a Temptation in our own strength, we are soon gone. Keep them from Evil. This Point hath been of often recourse in this Prayer, therefore I shall be the briefer in it.

• First, How God keepeth us.
• Secondly, Why God keepeth us.

First, How God keepeth us. God hath many ways of keeping us, but they may be reduced to two, either by his Spirit, or Providence.

1. All the inward Work is dispatched by the Spirit, by the Power of which he suppresseth Inclinations to Sin, and layeth on restraints of Grace. Gen. 20.6. I withheld thee from sinning against me. So in his People, he weakeneth the Power of Sin; prevents us by the counsels of his Grace from giving consent, leaves the awe of Grace upon the Soul, to weaken the Power of Sin. Jer. 32.40. I will put my fear into their Hearts, that they shall not depart from me: and giveth actual strength, when tempted; 2 Cor. 12.9. My Grace is sufficient for thee ; and when we fall, God raiseth us, that we perish not. Sometimes God lets us fall; as a Father, when the Child is busy about the Fire, puts his Finger to a Coal, that he may be afraid of it. It is one of his Methods to bring us to Heaven, to make us taste of Sin's Bitterness. David prayeth, Restore unto me the joy of thy Salvation: and uphold me by thy free Spirit, Psal. 51.12.

2. By his Providence.

(1.) He removeth the provoking Occasions and Objects of Sin. Psal. 125.3. The Rod of the Wicked shall not rest upon the Lot of the Righteous: lest they put forth their Hand to do Iniquity. We need this outward Help: if we had oftener occasions, we should be more angry, more voluptuous, more worldly.

(2.) Violent Temptations are not permitted, where he seeth we are most weak. As Jacob drove as the little Ones were able to bear. 1 Cor. 10.13. God will not suffer us to be tempted above what we are able; but with the Temptation will make a way to escape, that we may be able to bear it. He doth not give us into the Enemies Hands, and leave us to the Malice of Satan, or the Violence of Men; all is guided with Wisdom and Care. And,

(3.) By with-holding Occasions and Opportunities, when Temptation hath prevailed. Job 33.17. That he may withdraw Man from his purpose, and hide Pride from Man. When we have conceived a purpose, God hindereth the Execution; such Disappointments are a great Mercy.

Secondly, Why God alone must keep us?

1. From the Nature of God, he is able. 2 Tim. 1.12. I know he is able to keep that which I have committed to him. 1 Pet. 1.5. Who are kept by the Power of God. Jude 24. To him that is able to keep you from falling. He is wise, 2 Pet. 2.9. The Lord knows how to deliver the Godly out of Temptation. God is skillful, and well verst in this Work. God is faithful, and will not fail, 2 Thess. 3.3. The Lord is faithful, who will stablish you, and keep you from Evil. Our Establishment and Preservation from damning Sins, is among the Blessings of the Covenant, his Faithfulness lieth at stake.

2. From our Weakness. We cannot keep ourselves; We are so weak, we are apt to consent to Lusts, or to faint under Afflictions: We can no more stand against Satan, than a Lamb can against a Wolf. The World hath a treacherous Party in our own Hearts. The best things are most dependant; a Sheep, not a Wolf; a Vine, not a Bramble; a Saint, he is always depending.

Use 1. Do not forfeit God's keeping. This may be done; therefore we pray, Mat. 6.13. Lead us not into Temptation. God, as a Judge, puts us for our Exercise under Satan's Hands; as a Malefactor is put into the Serjeant's Hands, if he will not be ruled; this is a Spiritual Excommunication. Partly, to cure us of Self-confidence, or resting in our own strength: we use to try Men that boast, with an heavy Burden: so doth the Lord, Judges 10.14. Go and cry unto the God's, whom ye have chosen, let them deliver you in the time of your Tribulation. Partly, to cure us of neglect and unthankfulness, when we do not take notice of God's keeping, when God hath lent us his Grace, and we think we are not beholden to him; as if a Man is weary, and another should lend him his Staff to go by, and thereupon he should begin to slight him. He taketh no notice of his Preservation, that doth not walk answerably to it; Dependance should beget Observance. Phil. 2.10, 13. Work out your Salvation with fear and trembling; for it is God that worketh in you, to will and to do according to his good pleasure. When we do not thrive under his Custody, it is scandalous. God will takeaway the Hedg,. let the Boar of the Forest come in and eat them down.

Use 2. To press the Children of God to two Duties, Dependance, Confidence.

1. Dependance. 1 Chron. 20.12. We have no might against this great Company, neither know we what to do, but our Eyes are up to thee. We must profess that we do not stand by our own strength, but are as a Staff in the Hand of a Man, or a Child in the Hand of the Father. Psal. 70.5. I am poor and needy, make haste unto me, O God: thou art my Help, and my Deliverer, make no tarrying, O my God. God is honored, when we acknowledge him for our Guardian.

2. Confidence, that he will preserve us in that Grace to which he hath called us in Christ. There will be shakings, and wanderings; as a Tree fastened at the Root, is driven to and fro with violent Blasts. There may be an interruption of the Acts of Grace; as a Man in a swoon, or as stunn'd by a great Blow, but he is alive: so there may be particular Falls, but we shall not fall constantly, readily, easily. As in a Land-flood the Meadows may be overflown, but the Marshes are drowned every Tide. Preservation from damning Sins is sure and certain, Christ hath asked it. God is able to keep us. Happy are they that have an Interest in Christ's Prayers, and that have God for a Guardian! therefore wait upon God with Hope in the midst of Temptations.

6. I observe from the last words, the Evil, from the evil One, or evil Thing, it lieth indifferently.

1. From the Evil One. Observe, Satan hath a great hand in the Evils that befall us in the World, both Afflictions and Sin. He instigateth our Enemies, and inflameth our Lusts.

(1.) He instigateth our Enemies. Christ said, Luke 22.53. This is your Hour, and the Power of Darkness. Rev. 12.12. The Devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. If you could behold with bodily Eyes this evil Spirit, hanging on the Ears of the great Men of the World, and of the common People, to animate them against the Saints, you would more admire the Work of God, that you do subsist.

(2.) He inflameth our Sins and Lusts. 1 Cor. 7.3. Lest Satan tempt you for your Incontinency. The Sin is ours, but Satan joins with it, and makes it more violent: As in Storms and Tempests, when Matter is prepared, the Devil maketh them more formidable.

Use 1. Let Persecutors take heed, the Devil is near, and they are guided by him, though they see him not; Rev. 16.14. They are the Spirits of Devils working Miracles; which go forth to the Kings of the Earth.

2. Here is Advice to the People of God. (1.) To beware of Sins, that you gratify not Satan with the displeasure of God. Do you think Peter would ever have given such Advice to Christ as he did, if he knew Satan had been in it? Would carnal Men ever lie, if they knew the Devil filled their Hearts? Acts 5.3. Why hath Satan filled thine Heart to lie to the Holy Ghost? Would Men sin so freely, if they knew the Hand of Satan was in all? And if the Lord should give you over to his Power, if he should give Satan charge over you, how far might he hurry and carry you? (2.) Let this teach you dependence upon God so much the more. Ephes. 6.12. For we wrestle not against Flesh and Blood, but against Principalities, against Powers, against the Rulers of the Darkness of this World, against spiritual Wickedness in high Places. We have to do with the Devil as well as Men, and therefore have need to look up to God: And this is thy Comfort, O Christian, that God is stronger than Satan.

2. From the evil Thing, that is, the evil of Persecution ; keep them from being destroyed, till they have accomplished their Ministry. Observe; God keepeth his Saints temporally, till their Work is ended by a Special Providence. He delivers them from Diseases, and from the fury of Men, as long as he hath any Service for them in the World. Therefore when ever you have escaped any visible and sensible Danger, when you are come out of a terrible Disease, or kept from the Fury of Men, improve it accordingly, it is for Service.

But rather it may be understood of the Evil of Sin, keep them from the Evil. And so the note is, That Sin is the greatest Evil. Christ doth not say, keep them from Trouble ; No, let them ride out the Storm, but keep them from the Evil of Sin.

SERMON XXV.

IN this Verse Christ repeateth the Argument used in the 14 th Verse. This Repetition is not idle, and of no use, it is Christ that speaketh. The Reason of the Repitition may be conceived, either with respect to the Disciples, the Persons for whom, and in whose hearing he prayed; and so it is to inculcate their Duty: Or with respect to God, the Person to whom he prayed; and so he urgeth their Danger. For in the 14 th Verse, he shown this was the Cause why the World hated them; now he maketh it the Reason why he prayeth for them, that they may be kept; Keep them from the Evil: They are not of the World, even as I am not of the World.

1. In the general Observe, That Repetitions of the same Point are sometimes necessary. Phil. 3.1. To write the same things to you, to me it is not grievous, but for you it is safe. Repetition of the same things is tedious and irksome to Nature, but profitable to Grace. It is tedious to Nature, partly out of an itch of Novelty. Most Men have but an adulterous love to Truth, they love it while it is new and fresh, there is a satiety that groweth by acquaintedness; the Israelites grew weary of Manna, though Angels Food: Partly, out of the impatiency of Guilt: Sores cannot endure to be rubbed again and again; frequency of Reproof and Admonition, is like the rubbing of a Sore, grievous to a galled Conscience. John 21.17. Peter was grieved, that he should say to him the third time, Lovest thou me? as reviving his Apostasy, bringing to remembrance his three-fold denying of Christ, questioning his Fidelity. Sinners do not love to be suspected or urged much; it reviveth Guilt, and maketh it fly in the Face of Conscience; none are weary, but they that cannot endure to be remembered of their Duty. But it is profitable to Grace;

• First, To cure Weakness.
• Secondly, To further Duties.

First, To cure Weakness. Our Knowledge is little, our Affections changeable, our Memories weak, our Attention slight.

1. Our Knowledge is little; narrow-mouthed Vessels take in Liquor by drops, so do we Divine Truths, and therefore you have need to hear the same things often, that your Understandings may grow familiar and acquainted with these Notions. Isa. 28.10. For Precept must be upon Precept, Precept upon Precept, Line upon Line, Line upon Line, here a little and there a little ; they must be taught as little Children are wont to be taught, when they learn to read or write, to know Letter after Letter, and to draw Line after Line; we must go over it again and again, that you may understand it more. Frequent inculcation maketh us to observe every Part and Point; you take it in by degrees.

2. Our Attention is small; we do not consider it, when we understand it. Since the Fall, we have lost our settled and solemn Thoughts; the roving vanity of our Minds needeth this outward Cure. When Truth is again brought into the view of the Understanding, the Mind is set a work; first we learn, and then we meditate. If Christians would observe their Hearts, they would find it hard to go along with the Preacher at first hearing; but when they go over it in their Thoughts, then it worketh spiritually, and they consider it with affection upon a review. Mary kept all these Sayings in her Heart, Luke 2.51. We mind things but slightly; there must be Apprehension before Musing; Study findeth out a Truth, Meditation improveth it.

3. Our Memories are weak. We have a short Memory in the best Things; a Man needeth no Remembrancer to put him in mind of worldly Gain, and to revenge Injuries. But as to good Things, our Memories are as a Bag with holes, or as a Grate, or Sink, that retaineth the Mud, and lets the running Water go. Heb. 2.1. Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. We are as sandy Ground, or leaky Vessels; we have much lost the practical Memory, have few actual Thoughts of Truths in the season of them. Men forget what we have told them of God's Justice, his Omnipresence, the Day of Judgment. When we are about to faint under Afflictions: Heb. 12.5. Have ye forgotten the Exhortation that speaketh unto you as unto Children? My Son, despise not thou the chastening of the Lord, neither faint when thou art rebuked by him. It is a main Office of the Spirit, to remember us of Truths in their Season. John 14.26. The Comforter, which is the Holy Ghost, whom the Father will send in my Name, he will teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. It is one thing to know, another thing to remember; seasonable Thoughts are a great relief in Temptation. 2 Tim. 4.2. Preach the Word, be instant in Season, out of Season, 〈 in non-Latin alphabet 〉 . We may press Truths, when there is not such express need of them, in season press them again, it is a great advantage.

4. Our Wills are slow and averse. It is not enough for a slow and a dull Servant to hear the Commands of his Master, but they must be often told him: We must be urged again and again, as Christ doth Peter: The Heart is averse and deceitful, we give a slight Answer to the first Demand, Will you do this for God? 2 Pet. 1.12, 13. Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be stablished in the present Truth. Yea, I think it meet, as long as I am in this Tabernacle, to stir you up, by putting you in remembrance. Most Men love to hear, as being greedy of Novelty and Speculation, expecting things that are rare and less known; it is our Duty to press things that are more known, to urge the Will. 1 John 2.21. I have not written to you, because ye know not the Truth, but because ye know it, and that no Lie is of the Truth ; not to acquaint them with new Doctrine, but to urge them to stedfastness. All Preaching is not to enlighten the Understanding, but to gain the Will, to stir you up again. Our Affections are changeable; heated Water groweth cold again; we have need of the same Truths to revive our Frame. Our Affections soon flag; as a Bird cannot always keep upon the Wing, and Remembrance worketh not so much as present excitement. It were an excellent Work to put you into the same frame again. Our Corruptions and Temptations daily arise; we lose what we have wrought, we had need be quickened anew, put in mind again, that we may be kept in a good frame. 2 Pet. 3.1. This second Epistle I now write unto you, in both which I stir up your pure mind by way of remembrance.

Secondly, It helpeth Duties.

(1.) Meditation. The Mind worketh freely upon such Objects to which it is accustomed; in things rare and seldom heard of, there is more need of Study than Meditation to search them out.

(2.) It helpeth Application. We hear, to do and practice, not only to know; we do not hear, to store the Head with Notions, but that the Life and Heart might be bettered.

Use 1. Let it not be grievous to you to hear the same things pressed. Common Truths are not too plain for our Mouths, nor too stale for your Ears. If you should hear the same Sermon preached again; Observe God's Providence, A Sparrow doth not fall to the Earth without our Heavenly Father. Have I considered of this? meditated of it? Doth not my Heart need it again? Sure there is somewhat in it, that God directeth the Minister to it again. Usually we come to hear Sermons with an unmortified Ear, and bewray an itch of Novelty, as the Athenians, who loved to hear of new Things. And this puts Preachers upon ungrounded Subtleties, and quintessential Extracts, and so the gravity and sobriety of Religion is lost: Or else there is Pride in it, as if they were above these common Helps; the most learned need a Remembrancer. Some will say, this I knew before, they can teach no more than I know already. 1 Cor. 8.2, 3. If any Man think that he knoweth anything, he knoweth nothing yet as he ought to know: But if any Man love God, the same is known of him. Dost thou practice what thou knowest? This is a new Hint from God to humble thee, to quicken thee; God seeth that I do not live up to my Knowledge, and therefore the same Truth is returned. Preachers should hear Sermons, as Prophets studied their own Prophecies, as Godly▪ as Prophets, there is difference between the Man and the Prophet. Or else for want of Affection. In Music, if a Man hear an excellent Lesson, he would hear it again; the second hearing is sweetest to a gracious Heart. If it be grievous to any, it is to us that do more deeply consider it, and weigh it before it is brought. If it be not grievous to us, it is safe to you. It is a great wantonness and gluttony, when Men cannot endure to eat twice of one Dish.

Use 2. It serveth to encourage you in your private Exercises of Rehearsing and Meditation, this is chewing the Cud. Psal. 62.11. God hath spoken once, twice have I heard this, that Power belongeth to God ; it was often revolved in the Mind. The Meat is taken into the Mouth, and Digestion is afterward. Repetition is the outward Help, Meditation the inward; Conscience preacheth over the Sermon again to the Heart.

Use 3. To Ministers, not only to study new things, but to inculcate those that are of a common use. Jude 5. I will therefore put you in remembrance, though ye once knew this. We are not to content your Curiosity, but to provide for your Benefit; not to please the Athenian, but to profit the Christian. We are not Cooks, but Physicians. People do not remember half we preach, or they lose their Affections. Christ often repeateth the same Sentences, so do the Apostles. You may repeat the same things, only with these Cautions:

1. That it be in Matters mainly necessary. There are some standing Dishes at Christ's Table.

2. That it be with variety of Enforcement, to avoid tediousness, 〈 in non-Latin alphabet 〉 , there are several Notions to help us; every time we should have new Thoughts, Adoro plenitudinem Sacrae Scripturae, that all be subjected to Profit, not a cover to Laziness. There is much of God's Providence to be observed, in inclining the Heart; not only the Efficacy of the Spirit in quickening Gifts is to be regarded, but the Power of his Providence in determining the Thoughts. Much of God is to be seen in the choice of the Subject.

But let us look upon the words more particularly; the Reasons of this Repetition, with respect to the Disciples, or to God.

First, With respect to the Disciples: It is repeated in their Ears for their Comfort and Instruction; They are not of the World, even as I am not of the World. It either noteth their outward Condition, or their inward Temper and Constitution, or both; they have little of the World's Respect, and the World hath little of theirs. Gal. 6.14. The World is crucified to me, and I unto the World ; A dead Man hanging on the Cross, is a miserable and ignominious Spectacle. I despise the World, and the World despiseth me, as a crucified Man is made an Object of Shame and Scorn. Paul sought not after the World, nor did the World seek after him: All the Honors, Pomps, Delights, which the World doteth upon, were as a Crucified Man, in whom there is no Form and Comeliness, why he should desire them; thus they are to a gracious Eye. Both Senses are taken, and the Pattern will agree to both, Christ's Spirit, Christ's Life.

1. Take it for their Constitution and Temper of Mind, They are not of the World, as I am not of the World. Christ repeateth it again in the hearing of the Disciples.

Observe; That we can never enough be cautioned against the World. We had need to be pressed often and often in this Matter.

1. Because of our proneness to it. The Love of the World is natural to us: We need it in part, and we love it more than we need it. There are several Reasons; partly, because Worldliness is a part of Original Sin, it is a Disease we are born with. The Commandment that forbiddeth the Original of Sin, saith, Thou shalt not covet. It is hard for any to say they are not tempted to Covetousness, it is their Nature. Partly, by Custom; we are daily conversant about the Things of the World, our Affections receive taint from the Objects with which we usually converse; long Converse is a bewitching thing. Partly, because it is of a present Enjoyment, we have the World in Hand, and Heaven in Hope, and think Heaven a Fancy, a Notion, and the World, Substance. Prov. 8.17. Riches and Honors are with me; yea, durable Riches and Righteousness. The Judgment of Men, is different from the Judgment of the Word: We have a sensible experience of the Profit of the World. Partly, because it is a serious Sin, applauded by Men. Psal. 10.3. The Wicked boasteth of his Heart's desire, and blesseth the Covetous, whom the Lord abhorreth. Men think well of it, and stroke it with a gentle Censure, it is not so foul an Act. A Drunkard is more liable to Reproach than a Worldling. It is consistent with the gravity and strictness of Profession. Religion is a serious thing, and of all Corruptions, it is most incident to them that profess Religion: the dissolu • eness of Luxury, will not stand with the external gravity and strictness of Profession: licentious Persons do procure shame, and are publicly o • io • s. Partly, because it is a cloaked Sin. 1 Thess. 2.5. Neither at any time used we flattering Words, nor a Cloak of Covetousness, God is Witness. It is hard to discover it and find it out, there are so many Evasions of Necessity, Providence, and Provision. It is a great part of Religion, to keep ourselves unspotted from the World, James 1.27.

2. Because of the heinousness and danger of it. It is called Adultery, James 4.4. Ye Adulterers and Adulteresses, know ye not that the friendship of the World is Enmity with God? Whosoever therefore will be a Friend of the World, is the Enemy of God. It is most unsuitable to the matrimonial Contract between God and the Soul, wherein God propoundeth himself as God All-sufficient. Now, as if we had not enough in God▪ Men go a whoring to the Creatures. It is Idolatry, Col. 3.5. And Covetousness, which is Idolatry. So, Ephes. 5.5. No covetous Person, who is an Idolater, hath any Inheritance in the Kingdom of Christ, and of God. It diverteth our Trust, robbeth God of the fairest Flower in his Crown, of his Sovereignty, the trust and dependence of the Creature It is Enmity with God, James 4.4. The World is the greatest Encroacher upon God and Grace, it robbeth God, and destroyeth Grace. The Comforts of Christianity relish not with them that love the World. It is impossible at the same time to look with one Eye to Heaven, and another to the Earth.

3. Because of the unsuitableness of it to the Divine Nature. It is most unsuitable to the New Nature. 1 John 5.4. Whatsoever is born of God, overcometh the World. It is unsuitable to our Hopes, God hath provided Heaven on purpose to draw us off from the World. God is most liberal in this World to the worst; as Judas had the Bag: these are Gifts for worldly Men, not for God's Favorites. Gen. 25.6. Unto the Sons of the Concubines which Abraham had, Abraham gave Gifts, and sent them away from Isaac his Son. Isaac had the Inheritance. It is contrary to the Aim of Christ; his whole Aim in coming and going▪ was to bring us to Heaven. Heb. 11.16. Now they desire a better Country, that is an Heavenly; wherefore God is not ashamed to be called their God, for he hath prepared for them a Country.

Use 1. To press us to beware the more of Worldliness. Christ doth once and again say, They are not of the World • ▪ 2 Kings • .26. Is it a time to receive M • ny, and to receive Garments, and Olive-yards, and Vine-yards, and Sheep, and Oxen, and Men-servants, and Maid-servants? Especially in these Times▪ in which so many miscarry by worldly Practices, and when God hath declared so much of his displeasure against worldly Greatness. To this end▪

1. Consider your Condition, you are Strangers and Pilgrims. David was a King▪ yet not at home in the World. Psal. 39.12. I am a Stranger, and a Sojourner with thee, 〈◊〉 all my Fathers were. We never read that Abraham made any Purchase, but of a G • ave; Cain built a City. We a • e gone hence tomorrow, and who would hang a Room in an Inn?

2. We are called to better Things. 1 Thess. 2.11, 12. As ye know how we exhorted, and comforted, and cha • ged every 〈◊〉 of you, as a Father doth his Children, That ye would walk worthy of God, who hath called you unto his Kingdom and Glory. It is not for Princes to embrace the Dunghil. Who would believe that a Man raking in a Dunghil, or nasty Ditch, were Heir to a Crown? You show yourselves hereby to be unworthy of Heaven.

3. Take the Apostle's Argument. 1 Tim. 6.7. We brought nothing with us into the World, and it is certain that we can carry nothing out. The Mill-wheel turneth round all day, but at Night it is in the same place: So at Death, we are in the same Estate as at our Birth. A Man's Wealth doth not follow him, but his Works do. Your Iniquity will find you out. You did not come rich into the World, and you were born to die. In our Birth, we were contented with a little Cradle, at Death with a little Grave; but here we join House to House, as if the whole World would not contain us.

4. Consider how hard it is to have Christ and the World, to have Heaven and the World. Mat. 16.26. What shall it profit a Man to gain the whole World, and lose his own Soul? or what shall a Man give in exchange for his Soul? You are put to your choice; who would lose a Crown, to be owner of a Dunghil? It is a vain design to think to reconcile Christ and Mammon.

5. Thou art as thy Love is. If thou lovest this World, thou art Worldly; if thou lovest God, thou art Godly. A Man is not as his Opinion is, but as his Affection is; a bad Man may be of a good Opinion, but a bad Man can never have good Affections. The Soul is as Wax, it receiveth an impression from the Object. Take a Glass, put it towards Heaven, there you shall see the Figure of Heaven; put it towards the Earth, and you see the Figure of the Earth, Trees, Meadows, Fruits: thou receivest a Figure from the Objects to which thou appliest thy Heart, Earthly Things, or Heavenly.

But you will say, What would you have us do? Is it a Fault to enjoy the World? No; But to have a worldly Spirit.

1. Be not of a worldly Spirit, when thou wantest the Things of this World. Be not over-careful for the Things of this Life; use the Means God hath ordained, trust God with the Issue and Event of all: Carking, implies not only distrust, but discontent with God's Allowance; and both imply Worldliness, Distrust, and Fear. Luke 12.22. Take no thought for your Life, what ye shall eat; neither for the Body, what ye shall put on. I am sure Discontent doth. Be contented with a mean Condition; if these things were good for us, God would never deny them to us, never have bidden us to con • emn them. Saints are never more Illustrious, than when they have least of the World; the less splendor they have in the World, the more bright and glorious are they; had the Saints a worldly Glory, their Grace would not appear with such advantage.

2. Be not of a worldly Spirit when thou hast the World. A godly Man may be a rich Man; but take heed of Trust, immoderate Delight, and Pride in them. Do not trust in them, for they are vain; nor delight in them, for they are Snares; nor be proud of them, they do not make us better; we do not value an Horse by the Trappings, but by his Spirit and Courage. We may accept the Allowance of Providence; it is not having Wealth, but setting the Heart upon it; nor the Injoiment, but Trust in it that is condemned. Psal. 62.11. Trust not in Oppression, become not vain in Robbery; if Riches increase, set not you Heart upon them. You will be apt to do it; but divert your Heart, draw it off into another Country. 1 Tim. 6.17. Charge them that are rich in this World, that they be not high-minded, nor trust in uncertain Riches. And, Vers. 19. Laying up in store for themselves a good Foundation against the time to come, that they may lay hold on Eternal Life. Get a Bank in Heaven, make an advantage of it for Religion, to confirm your title to Heaven by more Evidences. Our Wealth follows us not into another World, but our Works do. A Man that loveth his Money, is willing to part with it, to assure his title to an earthly Inheritance.

3. Be not dejected and over-sorrowful, when thou losest them; thou art but delivered of a Burden, a Charge, and a Snare, Riches are a Clog to thee. We are sure to give an Account.

2. Take the words, as they denote the outward condition of the Disciples, They are not of the World ; that is, not respected by it, as if they were of their Number and Faction, left out of the World's Tale and Count.

1. Observe; It is • n hard thing to digest the World's Neglect and Disrespect. We had need be urged again and again; partly, because everyone would be some-body in the World, and have some Interest here, 〈 in non-Latin alphabet 〉 ; and when we miss our Aims, Sorrow is obstinate, Sufferings harsh and irksome to Flesh and Blood, because we admire things below, and have too good an opinion of them.

Use. This should be regarded by us in these Times; when some grasp the World, and use all kind of Means to get it into their Hands, others are apt to envy at them; when they see others have all, and themselves poor, Men think themselves wronged.

1. Let them alone, look after better things. Psal. 17.14. From Men of the World, who have their Portion in this Life, and whose Belly thou fillest with thy good Things. If they grow fat upon common Mercies, we have no reason to pine and murmur; You have not such large Estates, costly Furniture, fine Cloaths, but you have a better Heart, it is enough. Let the World's Fondlings be dandled on the World's Knees; You have a better Portion, full Breasts to suck on, purer Consolations. When a River is troubled, the Mud will come on top. In Troubles, Sin would be uppermost. You have no reason to change Conditions.

2. Remember by whose Providence it falleth out; You think God is not wise enough, you will teach him whom to advance, and whom not. Princes have their Arcana Imperii. Shall our Servants know all our Counsels? Many times God raiseth bad Men to high Places; not because they deserve it, but because the Age deserveth no better. Phil. 2.14, 15. Do all things without murmurings and disputings, that ye may be blameless and harmless, the Sons of God.

3. If you are favored by God, why should you trouble yourselves about the World's Respects? In choosing Heirs to Salvation, God doth not ask their Counsel; thou hast the testimony of God's Spirit; and many now in Hell have had much of the World's Respects. Their Disrespect cannot hurt thee; it may profit thee, if thou art not wanting to thyself. If God should take Counsel of the World, whether he should assume thee to Glory, or cast thee into Hell, then their Respects were to be sought after: but God will deal with thee alone, not ask their Opinion, but refer it to thine own Conscience. If all the World should respect thee, what is this to God, who will judge thee by another Rule? They had need of steady Heads, that walk on high Places. When Men study to preserve the World's good Opinion, they lose it, God is Master of their Respects; if Men did not study to please the World▪ they would not only have more quiet, but more success.

2. Observe again, An excellent means to digest the World's Neglect, is to consider the Example of Christ. It is our Duty, it will be for our Comfort, and it turneth to our Profit.

1. It is our Duty. In his Example we have a taste of his Spirit; I am not of the World, saith Christ; and we should imitate Christ as dear Children, Ephes. 5.1. They that love to live in delight and pleasures, are but Christians in Name. If we had no other Reason to contemn the vanity of the World, than the Life of Christ, this were enough. Who was wisest, Christ, or you? Who can make the better choice, Christ or you? Who is in an Error, Christ or you? Christ chose a poor Life, and you affect Greatness.

2. It will be your Comfort. It is a sweet comfort in all Conditions, to remember the similitude of condition between Christ and us; Shall the Disciple be above the Lord? What more honorable, than to carry the Cross after Jesus Christ? Christ hath worn this Garment; Col. 1.24. Who now rejoice in my Sufferings for you, and fill up that which is behind of the Afflictions of Christ in my Flesh. Christ was exposed to the envy of Satan and his Agents: Art thou better than Christ? He suffereth with us, because we should suffer with him. Mat. 25.45. Verily I say unto you, in as much as ye did it no • to one of the least of these, ye did it not to me. Acts 9.4. Saul, Saul, why persecutest thou me? Man and Wife, if they love one another, had rather live together in the meanest Estate, than in the greatest Glory and Abundance asunder. Christ and a Christian are fellow-Sufferers; we are conformed to his Sufferings, and he hath a feeling of ours.

3. It will be for our Profit. The Issue will be glorious, we must first suffer, then enter into Glory. Winter is before the Spring: Rom. 8.17. If so be that we suffer with him, that we may be also glorified together. 2 Cor. 4.10. Always bearing about in my Body the dying of the Lord Jesus, that the Life also of Jesus might be made manifest in our mortal Flesh. 2 Tim. 2.11, 12. It is a faithful saying, for if we be dead with him, we shall also live with him. If we suffer, we shall also reign with him. If we would be like Christ in Glory, we must be like him in suffering.

Use. Meditate on this, God had but one Son, he came into the World without Sin, but he could not get out without a Cross. Art thou poor? so was Christ: Hast thou Enemies? so had He: Art thou disdained? Christ went this way to Glory, and so must thou: He was charged maliciously, blackned with Slanders, accused falsely, &c. the like usage you must expect.

Secondly, With respect to God. How solicitous is Christ about those who are not of the World; compare Vers. 14. with this. His Father's Choice must be made good, his own delight is in those that are like him. Christ loveth himself, and his own reflection in the Saints. Christ is at a perfect antipathy with the World; and a Christian loveth what he loves, and hateth what he hates. If you have the World's hatred against you, remember you have Christ's Prayers.

SERMON XXVI.

HERE is Christ's second Request for his Disciples. Where,

• First, The Request itself; Sanctify them.
• Secondly, The Manner how it is to be accomplished; through thy Truth.
• Thirdly, The Reason why it is to be so accomplished; thy Word is Truth.

The main Points, are the influence of Truth upon Sanctification; and that the Word is the public Record and Register of this Truth.

Now I shall make some entrance upon the Verse.

First, The Request. And here,

• I. What he prayeth for.
• II. To whom.
• III. For whom.

I. What he prayeth for, Sanctification.

1. Observe; Our chief Aim in Prayer for ourselves and others, should be to be sanctified. Christ prayeth for Sanctification.

1. What it is to be sanctified. To Sanctify is,

• (1.) To Consecrate, or set apart for some Holy Use.
• (2.) To Cleanse or Purify.
• (3.) To Adorn with Gifts of Grace.

Some prefer the first Acceptation, and apply it particularly to the Apostolical Calling. Sanctify them, that is, separate them, and set them apart for the Work of an Apostle. So Christ was sanctified, that is, set apart for the Work of Redemption. But it is not sanctify them for thy Truth, but in or by thy Truth, 〈 in non-Latin alphabet 〉 , and therefore this Scripture hath a more general respect and signification. However, in the Work of Holiness, all the Senses may be taken in; for whoever are sanctified, are set apart, cleansed, and adorned with Grace.

(1.) Set apart by God, and by themselves. By God, both in time, and before time: Before time they are set apart by God's Decree, to be an holy Seed to himself in and by Christ; separated from the perishing World, to be Vessels of Honor, as the Reprobate are called Vessels of Wrath and Dishonor; set apart by God's Election, chosen to be holy; Eph. 1.4. According as he hath chosen us in him before the Foundation of the World, that we should be holy, and without blame before him in Love. But then in time they are regenerated, and so actually set apart. Sanctification is an actual Election. By Election they are distinguished from others in God himself, so by Regeneration and Sanctification they are distinguished from others in themselves, separated and set apart from the perishing World, to act for God, to seek the things that may make for his Glory. James 1.18. Of his own Will begat he us with the Word of Truth, that we should be a kind of First-fruits of his Creatures. The First-fruits were the Lord's Portion. Or else by the consent of their own Vows; Rom. 12.1. I beseech you, that you present yourselves a living Sacrifice, holy, acceptable to God, that is your reasonable Service. They have dedicated and devoted themselves to God. God calleth for it, when he saith, My Son, give me thy Heart. God will have his own Right established by the Creatures Consent, it is a necessary Fruit of Grace.

(2.) Purged by degrees, and made free from Sin, this is to be sanctified, to be purged from the Corruption of Sin and the World. We are not only accounted holy, but we are made holy, and that cannot be till we are purged, because we come into the World, polluted with the Stain of Sin. 1 Cor. 6.11. Such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spirit of our God. There is a Stain and an Uncleanness sticketh to our Natures, and defileth all our Actions; we need to be purged.

(3.) Endowed with God's Image and Likeness, not only cleansed from Sin, but adorned with Grace; as the Priests under the Law were not only washed, but adorned with gorgeous Apparel. To be sanctified, is more than to be purified, because it noteth not only the Expulsion of Sin, but the Infusion of Grace. 2 Tim. 2.12. If a Man therefore purge himself from these, he shall be a Vessel unto Honor, sanctified, and meet for the Master's use, and prepared unto every good Work. Besides purging, Sanctification addeth somewhat more: they are not only purged from the Filthiness of Sin, but prepared by the Infusion of Grace for every good Work, made holy as God is holy.

2. Why we should chiefly mind it in Prayer?

(1.) Because of the Excellency of it. It is God's Glory, Angels Glory, Saints Glory. God's Glory; Exod. 15.11. God is glorious in Holiness: Angels Glory, who are called, Mat. 25.31. Holy Angels: And the Saints Glory; Eph. 5.26, 27. That he might sanctify them with the washing of Water by the Word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing; but that it might be holy, and without blemish. The Church's Honor lieth not in Pomp and outward Ornament, but in Holiness.

(2.) Because God aimeth at it in all his Dispensations. Election; Eph. 1.4. According as he hath chosen us in him before the foundation of the World, that we should be holy, and without blame before him in Love. 2 Thess. 2.14. God hath from the beginning chosen you, through Sanctification of the Spirit, and belief of the Truth. God chooseth us, that we may be of a choice Spirit. As when Esther was chosen out among the Virgins, then she was decked with Ornaments: so when we are chosen by God, we are beautified with Holiness. Redemption; Eph. 5.26. Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of Water, by the Word. His Promises; 2 Pet. 1.4. Whereby are given unto us exceeding great and precious Promises, that by these ye might be Partakers of the Divine Nature, having escaped the Corruption that is in the World through Lust. His Providences; Heb. 12.10. They verily for a few days chastened us after their own Pleasure, but he for our Profit, that we might be Partakers of his Holiness. Earthly Parents correct their Children out of mere Passion; but he to renew our Affections, to sanctify us for himself, that the Husk may fly off. He bestows Blessings, to encourage us in Holiness. 1 Tim. 6.17, 18. Charge them that are rich in this World, that they be not high-minded, nor trust in uncertain Riches, but in the Living God, who giveth us richly all Things to enjoy: That they do good, that they be rich in good Works, ready to distribute, willing to communicate. That your Riches may be Instruments of Piety, not Occasions to the Flesh. It is our Corruption to turn all things to a carnal Use. His Ordinances; That he might sanctify them by the washing of Water, through the Word. Ephes. 5.26. This is God's Aim, and it should be ours.

Use, is to teach us what to seek for ourselves and others; not temporal Felicity, so much as Sanctification; not Deliverance from Afflictions, nor outward Blessings, so much as the sanctified Use of them. This is to pray for one another out of the Communion of the Spirit, and for ourselves out of a Principle of the Divine Nature. Temporal Blessings are only to be desired in order to spiritual Ends. Nature is allowed to speak, but Grace must be heard first. Mat. 6.33. Seek ye first the Kingdom of God, and the Righteousness thereof; and all these things shall be added unto you. These are for Overplus.

2. Observe from the Matter, he had prayed for Conservation from Evil, now for Sanctification; It is not enough to keep from Evil, but we must be holy, and do good. Psal. 34.14. Depart from Evil, and do good. Isa. 1.16, 17. Cease to do evil, learn to do well. God hateth Evil, and delighteth in Good; as we must hate what God hateth, so we must love what God loveth: Eadem velle & nolle. I durst not sin, God hateth it; I durst not omit this Duty, God loveth it. Our Obedience must carry a proportion with the Divine Mercy, not only be positive, but privative. Divine Mercy spareth and saveth. God is a Sun and a Shield. Psal. 84.11. Therefore we must not walk in the Counsel of the Ungodly, nor stand in the Way of Sinners, nor sit in the Sea • of the Scornful: But our delight must be in the Law of the Lord, and in his Law must we meditate day and night. Psal. 1.1, 2. We must have Communion with Christ in all his Acts, in his Death and Resurrection; he mortifieth Sin, and quickeneth the Heart. Rom. 6.11. Likewise reckon ye also yourselves to be dead indeed unto Sin, but alive unto God, through Jesus Christ our Lord. The same Divine Power that killeth the Old-Man, quickeneth the New. In the Word, which is the Rule, there are Precepts and Restraints; therefore we are not only to escape from Sin, but there must be a delight in Communion with God; there must be an eschewing what God forbiddeth, and a practicing what God commandeth. Thus are we obliged from our Approver, our Principles, our Encouragements, our Rule.

Use. Let it press us not to rest in abstaining from Sin. Men are not vicious, but they are not sanctified. The Pharisees Religion ran upon Negatives.

• 1. Both are alike contrary to the New Nature.
• 2. Both are alike disserviceable to the Work of Grace.
• 3. Both are hated by God.

1. Both are contrary to the New Nature; it hateth Evil, and loveth Good. There is a putting off, and a putting on; Ephes. 4.22. That ye put off concerning the former Conversation the Old Man, which is corrupt according to the deceitful Lusts: And that ye put on the New Man, which after God is created in Righteousness, and true Holiness. It is indeed a Question, Where the Trial of a Christian lieth • ost sensibly, in Mortification, or Vivification? in an hatred of Sin, or in the practice of Duty? It may be alleged, that our Nature doth more easily close with Precepts, than Prohibitions. We are many times content to do much; if the Law require this or that, we yield and consent to it: but to be limited and debarred of our Delights, this is most distasteful. Men that love Sin, cannot endure Restraints; O that there were no Bonds! And therefore to meet with Man's Corruption, the Decalogue consists more of Prohibitions, than Precepts; the fourth and fifth Commandment are only positive. But then on the other side, it may be alleged, that many that live a civil Life, and do no Man wrong, have no care of Communion with God; and that Sins trouble the Conscience more than Want of Grace. Natural Conscience doth not use to smite for spiritual Defects; Sins work an actual Distemper and Disturbance to Reason. It is the new Nature that maketh Conscience of Duties, and of obeying God's Precepts; therefore the New Nature is here most tried, but yet both must be regarded.

2. Both are alike disserviceable to the Work of Grace. It is another Question, Whether we are more hardened by Sins of Omission, or by Sins of Commission? For Sins of Commission, it may be alleged that they stun the Conscience, like a great Blow on the Head, and cast Grace into a Swoon. David 's Adultery put all out of order; 2 Sam. 12.14. Howbeit, because by this deed thou hast given great occasion to the Enemies of the Lord to blaspheme, the Child which is born of thee shall surely die. He lay in a spiritual Swoon till the Child was born. But then on the other side, Neglect of Duty depriveth us of the Influences of Grace, and hardens us insensibly. An Instrument, though never so well in Tune, yet if you let it alone, it will be soon be out of order, worse than if a String were broken. After some great and sudden Fall into Sin, the •• may be a Recovery, as in David 's Case; but it is hard to recover out of long Neglects. Therefore Sins of Omission are more dangerous than Sins of Commission. And if your Communion with God be not constant, the Heart contracts Rust. A Key that is seldom turned, is rusted in the Lock; by neglect and omission of God and Duties, the Heart is wonderfully hardened and estranged from God. Gifts and Graces languish and perish in Idleness. 2 John v. • . Look to yourselves, that we lose not those things which we have wrought. Standing Pools are apt to putrefy; and Sins increase as well as Unfitness for Duties, the Motions of the Spirit are quenched.

3. Both are odious to God. It is a Question, Whether God hateth most, the careless sluggish Person, or the outwardly vicious? A barren Tree cumbreth the Ground, and is rooted out, as well as the Bramble. It is not enough that a Servant do his Master no hurt, but he must do his Work. An Husbandman is not contented that his Land does not bear him Briars and Thorns, but it must yield him good Grain. It is not enough to say, I am no Swearer, no Drunkard. What Communion have you with God? What motions and feelings of the Power of Holiness? Want of Grace depriveth a Man of Happiness. As you would not be damned in Hell, so you should get Evidences for Heaven. Negative Righteousness in abstinence from Sin, the Brutes and inanimate Creatures have; it is improper and lame. Omission of good Duties is a more general Means of Destruction, than Commission of Evil: But then Commission of Evil is ever accompanied with Omission of Good, but Omission of Good is not always accompanied with Commission of Evil. He that doth Evil dishonoreth God more; but he that omitteth Good, disadvantageth himself more. Sin is more odious than Want of Grace in itself; yet Want of Grace, considering our Advantages, may provoke God as much as Commission of Sin.

II. To whom he prays: Holy Father, sanctify them.

Observe; It is God must sanctify us: We cannot ou • selves, and Means will not without God.

1. We cannot ourselves. We could defile ourselves, but we cannot cleanse ourselves; as little Children defile themselves, but the Nurse must make them clean. A Sheep can wander of itself, but it is brought home upon the Shepherd's Shoulders. Domine, errare per me potui, redire non potui. God that gave us his Image at first, must again stamp it on the Soul. Who can repair Nature depraved, but the Author of Nature? When a Watch is out of order, we send it to the Workman. Eph. 2.10. We are his Workmanship, created in Christ Jesus unto good Works, that we might walk therein. Levite. 21.8. I the Lord that sanctify thee, am holy. It is God's Prerogative.

2. The Means cannot without God. It is by the Truth, but God is the principal Cause. Sanctification is ascribed to many Causes: To God the Father, as he decreeth it; Jude 1. To them that are sanctified by God the Father. To the Son, as he merited it; Eph. 5.25, 26. He gave himself for the Church, that he might sanctify and cleanse it. To the Holy-Ghost, as he effects it. 2 Thess. 2.13. God hath from the beginning chosen you to Salvation, through Sanctification of the Spirit. To Faith, as it receiveth the Grace of God; Acts 15.9. Purifying their Hearts by Faith. To the Word, as the Instrument of begetting it; John 15.3. Now ye are clean, through the Word which I have spoken unto you. It is the external Means. But all Efficacy is of God, and Grace is his Creature; else what should be the reason, why the same Word, preached by the same Minister, worketh on some, and hardeneth others, at least it amendeth them not? Lydia alone is converted, because the Lord opened her Heart. Acts 16.14. Man's Will doth not put the difference, but God's Grace.

Use. It presseth us,

1. To wait and look for it from God. A Plant thriveth better by the Dew of Heaven, than when watered by the Hand. We may say as Peter, Acts 3.12. Why look ye so earnestly on us, as though by our own Power and Holiness we had made this Man to walk? Am I in the place of God? saith Jacob to Rachel, Gen. 30.2. When you look only to the Teacher's Gifts, you lose the Divine Operation; it may fill your Heads with Fancies and Notions, but not your Hearts with Grace.

2. To praise the Lord when it is accomplished. 1. Cor. 3.5. What is Paul? Or what is Apollo? but Ministers, by whom ye have believed. As if Children should thank the Servants for what they have. Grace maketh us more in debt; you have received it from him, not from yourselves: Not I, but the Grace of God in me. Thy Pound hath gained ten Pounds. If you have any Holiness, any good Work, it is not of yourselves, but of God. Every Act, every Degree of Holiness is from God.

III. For whom he prayeth, the Apostles,

I. That were already holy; John 13.10. Ye are clean ; and in the Verse immediately preceding. They are not of the World ; yet now, Sanctify them, let their Hearts be more heavenly, and their Lives more pure every day.

Observe; Those that are sanctified, need to be sanctified more and more. Rev. 22.1 • . He that is righteous, let him be righteous still; he that is holy, let him be holy still.

1. Our inward Sanctification must increase, because of the weakness of present Grace, and the relicts of Corruption. 2 Cor. 4.16. Tho our outward Man perish, yet the inward Man is renewed day by day. It is not a Work to be done at once. 1 Thess. 5.23. And the very God of Peace sanctify you wholly; and I pray God your whole Spirit, Soul and Body, be preserved blameless unto the coming of our Lord Jesus Christ. It is perfect in parts at first, the New Creature doth not come out maimed; but not in degrees, there is need of more Sanctification in Spirit, in Soul, in Body; the Kingdom of Heaven increaseth by degrees.

2. Our outward Man must be cleansed day by day, because of new defilements. John 13.10. He that is washed, needeth not but to wash his Feet, but is clean every whit. It is an Allusion to a Man coming from the Bath, his Feet contract Soil in the Passage. Your Persons are sanctified by the Spirit; but when you are never so holy, there are new Defilements.

Use 1. Be not satisfied with any present degrees of Grace. There is an holy Covetousness. I count not myself to have attained. Phil. 3.14. Christ is so full, that we cannot receive all at once.

2. It is a strange Conceit in any, to think they may be too good. When we begin to be unwilling to grow better, we begin to wax worse; it is a good degree of Grace to know our Defects.

3. Therefore let us use Means to persist in Holiness, to increase in Holiness, especially Prayer, which is the Breath which God hath appointed to keep in the Flame.

II. For the Persons once more: They were to preach the Word; as a Preparative, he prayeth for Sanctification.

Observe; Holiness is a good Preparative to the Ministry ; and they are inwardly consecrated by the Spirit sanctifying them.

1. That they may have experience of the Truth of the Doctrine upon their own Hearts. The Apostles were to preach the Truth to others, now saith he, Sanctify them through thy Truth. I believed, and therefore have I spoken. Psal. 116.10. We speak best, when we speak by experience. This is the right way of getting Sermons by Heart. We are God's Witnesses, now we should have sound Experience. 1 John 1.1. That which was from the beginning, which we have heard, which we have seen with our Eyes, which we have looked upon, and our Hands have handled of the Word of Life: That which we have seen and heard, declare we unto you. Ezekiel was first to eat the Roll, Ezek. 3. 1, 2, 3. not only to see it, and to hear it, but to eat it. Ministers must first eat themselves, then feed others. We are not to speak by hear-say, to deliver God's Message as a mere Narration, but out of a deep Impression on the Heart. What cometh from the Heart, and from Experience, is quick and lively.

2. For the Honor of God. Carnal Ministers bring a Reproach upon the Ordinances. 1 Sam. 2.17. The Sin of the young Men was very great before the Lord, for Men abhorred the Offering of the Lord. Who will take Meat out of a Leprous Hand?

3. To answer the Types of the Law. Aaron and his Sons were sanctified for the Levitical Priesthood. Exod. 29.4. To be washed with Blood and Oil, to be washed in the great Laver, sprinkled with Blood, anointed with Oil, which denotes Remission of Sins, Regeneration, the Gifts of the Spirit. 1 John 5.8. There are three that bear Witness in Earth, the Spirit, the Water, and the Blood. Every Office should have a solemn Consecration.

Use 1. Ministers should look to their inward Call. They that are designed to serve God in a special manner, must look after special Purity. It breedeth Atheism, when we do not live up to our Doctrine. People will say, they must say something for their Living.

2. Let People look to their choice of Ministers. There is a great deal of difference between an Eloquent and an Experienced Pastor.

Secondly, We now come to the Means or Manner, how Christ's Request is to be accomplished by thy Truth, 〈 in non-Latin alphabet 〉 , it may be rendered in thy Truth, or by thy Truth, o • through thy Truth, as Vers. 19. 〈 in non-Latin alphabet 〉 , without an Article, that they may be sanctified through the Truth ; or, as in the Marge • t, truly sanctified: but we better render it by the Truth ; there is an Article 〈 in non-Latin alphabet 〉 , not in Truth, but in the Truth