T H H Spiritual Burgess : O R, Heavenly Trader. A • S E ilM O N on Tbilippians iii. 20; ALSO, THE Nature aiid Tendency E R R O R. On ^udey V^rfe 4. Both preached at the Celebration of the / Sacrament of the LORD'S Supper at the Weft-kirk^ By the Reverend Mr. John M«Clar£n MinU flcr of the Gofpel in Edinburgh, And publiflied, fince his Death, at the Requcft of fcverals that heard them. ED I if SU RG H, Printed by Thomas Lvmisden and Johk Ro- ' BJERTSON, and fold at their Printing-houfc in the Fi/b-m^rht. M. DCG, X,XXV. HI lT he PUBLISHERS T O T H E READER. nrHESE two Sermons are a true Copy from the Reverend Juthor^s own Notesy as will appear to thofe who heard them* There needs nothing he faid to recom^ mend them to other s^ hut to infert here the pift CharaUer gi'ven of him at his ^eath^ puhlijhed in the Thiftle of Ju- ly I'jth 1734, which is as follows i r\^ Ihzirfday laft died the Reverend ^-^ Mr. John MClaren^ of a Jingring Di- ftemper, in the 67th Year of his Age. He was 42 Years in the Miniftry j 7 Years at Kippen^ 12 at Car flares^ and 23 at Eidinhurgh* He was a Man of folid Learning, and found Principles, and a great Gofpel-Prea- ^her. He had a moft fertile Invention, A 2 ' " "' and ind abounded with mftfU(5iIve Similies in his Sermons i by which, at once, he both inftrufted and delighted his Hearers, and often pleafed them by furprifing them. His Stile was plain, and fuited to the meaneft Capacities j for he often faid^ The Gofpel was fo excellent in itfelf, that it needed not the Embellifliments of human Art to fct it off. He was a noble Champion for Gofpel- Truth, and ftrenuoufly appeared in the Defence of it, both in the Pulpit and Prefs. He took great Pains and Pieafure in his minifterial Work, and {hew'd a Temper of Mind mofl intent upon Divine Things. He lived as he preach'd, and was a Pattern and Example of all Moral Vir- tues, and*true Holinefsj which he warm- ly preffed upon all his Hearers. He was efleemed by his Brethren in the Miniflry, and by feveral great Men who knew him, for his minifterial Abilities, Plainnefs, and Integrity. He was peculiarly dear to his own Congregation, and is now generally la- mented by all good People. C 5 ) The Spiritual Burgefs, or Heavenly Trader, &c- Philip. 3. 20. Our Com*erfation is in Heaz'en, from 'whence alfo we look for the Samour^ the Lord Jejus Chrift* HE Apoftle "Panh VeHe 17. df this Chapter, exhorts thefe ^hilippians, to whom he writes, to be Followers of him and other Gofpel Mini- fters joinM with bim ; ift^ Be- caufe they exemplified the Do- ftrine they preached to them in their own Lives. What an Happinefs is it for a People to have ^:luch Minillers, whofe Lives are a Commentary u- pon their Doftrine 1 who can (as ^atil) fay, Se ye Followers of tis, as we are of Chrift^ I Cor. xi. I. 2dlyy Becaufe of the Lives and Man- ners of fome among them, and perhaps of fome pretending to be Minifters. He warns them of this Danger, to prevent their being infeded thereby ; infinuating the infefting Influence of the bad Lives of Profcflors, and efpecially cor- rupt ( 2, 3. We (hall, as the Lord pities^, 1. Premife fome Things, z. Explain having our Converfation ia Heaven. 3. Give the Reafons of the Doftrine. 4. Touch at the Connexion of the two Parts of the Text. 5. Name lome Qualities of this Converfation. Ladlyy Apply. For the fir ft Head, we premife, ift^ That by Converfation here is meant the general Series and Tra£l of a Man's Wayy with Reference to God, himfelf, and others. A Believer may make fome Steps in the Way of Sinners, but that is not the Strain of his Way j a Hypocrite may take fome Steps in the Way of Saints, but nei- ther is that the Series of his Walk, Q^falA. 23* a Cor.'u 12. zdly^ We premife. That having our Conver- fation in Heaven comes under feveral Denomina- tions in Scripture, all to the fame Purpofe : As his called a Walking wth God, as Enoch ; a Wal- king krfore him and being perfect ^ as Abraham ; an Ordering our Converfation aright, Vfal. 1. 23. a being jtifi and upright, as Job-^ a being tmde^ filed in the Way^ Plal. cxix. i. Tis called a Walking worthy of God unto all "well^f leafing, worthy of the Vocation nvheremth ive ate called ; hk called a Walking viort^y of blm mo hath ( s ) called m to Toh Kingdom and Glory ; a Living and Walking by Faith. In a Word, ^tis to be holy in all Maniter of Converfation. ^dly, We premife. The Heaven in which we have our Converfation is not to beunderllood of the ft^rry, but, third Heaven : 'Tis the Heaven from ^whence they looked for the Saviour. In- deed, the Study of the Stars, and other Lumina- ries, is lawful and uieful in itlelf; and, by the right Study thereof. Men may be led to fome more Knowledge of God as a Creator and Pre- ferver of the Univerfe, as you fee, yy^/. viii. But vet that bare Study will never lead Men to the Knowledge of a Saviour, and confequently to Heaven, Ghrill being the only Way thither. How many are there who excel in the Study of the Stars, and yet know very little of having their Converfation in Heaven! /^tbl\\ ''Tis.not to be underftood of a bodily Converfation in Heaven, as is plain ; for that will not be till the Refurreftion, i ^heff.'w. 17. nei- ther are our Bodies at prefent, conlidering their mortal and brittle Make, capable of that Place, er of the Glory that is there revealed ,• for Flejh cinA Blood cannot inherit Incorruftion^ as ^atil tell us, iCor.w. our mortal- Bodies are too frail Veflels to be filled with that itrong Wine : There- fore our Converfation in Heaven, while here, is mainly by Faith, realizing thefe great Things that ly beyond the Line of Time, Hek xi. i. Faith is the Evidence of Things not feen ; for 'we "uoalk > _ }fy Faith y not by Sight. Thus Enoch walked;^ with God. ^thly^ Nor is it to be underftood as if we were condantly to be taken up in the immediate Du-^' ;^ ( 9 ) ties of Religion, as Reading, Praying, ^c. For, not only this is impoflible, but we are called to a great many other Duties, relative, ftational, ^c. which alfo muft have their Time and Room al- lowed them : And, if our Hearts were right with God, we might have our Convorfation in Hea- ven no lefs when employed in thefe, than when taken up in the immediate Duties of Religion. 6thly, Nor is this to be underflood as if Belie- vers never had their Converfation in Heaven but when in a rejoicing and praying Frame. ^Tis true. Believers never look more like Heaven, and enjoy more of Heaven, than when in fuch a Frame ,• yet having our Converfation in Heaven cannot be confined to fuch a Frame^ which is ob- ous. • jthly^ We premife. That there are various Degrees of this Converfation ; or. Believers reach not the fame Meafure of this Converfation in Hea^ven, either as to Frequency or Conflancy. Some Stars move in a higher Orb than others. ^thly. We premife. That having our Conver- fation in Heaven is a Thing of the greateft Rea- lity, DifHculty, andRarenefsj yet, thro^Grace, attainable, as ye fee in the Text. 9thlyy We premife. That to have our Con- • verfation in Heaven is a fure Character of a real Chriflian : None but fuch know what it is to have their Converfation in Heaven ; and all real Chriftians have their Conver&tion in Heaven ei- tber more or lefs^ IT. 'thtfecond general Head is to explain what it is to have our Converfation in Heaven. And indeed it fuppofcs fome Expwence of this, both B to (' 10 ) to explain and underftand what this Converfation in Heaven is. In general, to have our Conver- fation in Heaven is to be now and' then there, to be taking a View of Heaven, to be converiing • there. God^s People are {aid to have their Hearts in Heaven, wbere their Treafure is j to have their jiffe^ions upon Things alcove ; to look not at Things temporal and feen, but T'hings eternal and not feen. More particularly, the Word in the Original implies as much as a S^irgespipy fo that they are Burgefles in Heaven. And lo there are thefe fol- lowing Things implied ; as, 1, That -Heaven is a City that they belong to ; for fojt is called in Scripture, Heb. xi. lo, i6. a City "Which hath FotwdatiofiSy whofe Snilder and Maker is God ; a City 6f God^s preparing, jkeip. xiii. 14. a City to come. What a City muil that needs be! Sure it muft be fuitable to the Majefty and Greatnefs of the Builder. ""Tis cal- led the City of the mighty King, where are Manlions of Light, everlafting Habitations, Houfes eternal in the Heavens, heavenly Palaces; a ftately Defcription whereof we have. Rev. xxL And yet, as magnifick as the Defcription is, "'tis but a faint Emblem of the Glory of that City. 2. It implies. That their Original x% fromf Heaven, However mean an Original they may otherwife have, yet their Defcent is far above that of the'greateft Princes, True it is, their Original, as Men, is often mean ; for generally they are the y(?or of this World:- But, asBe- .lievers, they are noble and Heaven-born, of a Iiigh Defcent ,• thus they are laid to be born from c '^^w^^ John iii/to be i^artaken oj tAs2)lvine ( ^' ) Natur^f^^^r^* 4- ^o be the Soni of Gci, I ^ofm iii. I. to be begotten of hlm^ 9^/;^. i. i8. 5. It poiats out that they are 'Bt^gejfes and Fr.temen of that City. Thus they are faid to be Fcllop-Citiz€72Sy and of the Hotifljold ^of God, Eph. a.i^. Plal. Ixxxvii. 5. And of Zion it fbfM be faid y This Man and that Man iv^j born^ there. To be a Freeman of Rome was of Old thought a great Privilege and Honour,* but chis is infinitely a greater Privilege, all Believers are Chrift's Freemen. 4. It points out certain Privileges belonging to that City, and to them that are Freemen thereof ; fo there are Privileges annexed to this heavenly City, belonging only to them who are Burgeffes thereof, Heb. xiii. 10. We have a?z Jltary Sec. " ^ We ftiall mention fome of thefe Privileges ; as, i/?. Freedom from the Law as a Covenant of Works, Rom. vi. 14. from the Law's Curfe, Gal, iii. 10. Freedom from a Spirit of Bondage, Rom. viii. I $. Freedom from Sin^s Power and Dominion, Rom. vi. 12, 14. Liberty of Acceis . to God^ Eph. ii. 18. and iii. i2> ^c. A id Privilege is to have their Names recor- ded in the Regifter of that Citjr. As commonly ^ the Names of Citizens are recorded in the pub-, lick Regifter of the City, fo Believers are faid to have their Names ^written in Heaven^ Luke^ X. 20. and to have their Names ^written in the Lamb^s Sook of Life. ^dly. Another Privilege is to get an JSxtraH of their Burgesfhip, and their Names being written in Heaven. As commonly Burgeffes B 2 have ( ^'* ) have an Extraft of their Burgesfhip, Co Believers are allowe^ this Privilege, and ofttimes have an Extraft of their Burgesfhip attefted by the Spirit ,• this is called the JV/^ite Stone with the New Namey Rev. ii. 1 7. They are faid to be fealed with the Spirit y Eph. iv. 30. See alfo Rom* viii. 16. i Cor, ii. 12. A 4.th Privilege is free Accefs to the City, to trade and traffick there ; thither they bring their Duties, and receive gracious Returns from thence, Heb.xil iiy 23, 24. y^^^^iii. 7. ^fal. iii. 4. . Heb. X. 19, 20. A 'jtb Privilege is free Accefs to fee the Kiiig's Face, like the feven Princes of y^r//<^. Here they have Accefs to fee him by Faith, n Cor. iii. 18. and immediately without all Vails in Heaven, i ^ohn iii. 2. i Cor. xiii. 12, Rev.yixu 3, A 6th Privilege is. They have his Mark in their Foreheads^ Rev. xiv. i. 2 Tira. ii. 19. This Mark is a Tranfcript of Code's Law upon their Hearts, that is the Copy of God's Covenant ; ^tis the Garment of univerfal Holinefs, external and internal j 'tis to know Chrift's Voice as his Sheep, yohn x. 'ithlyy To be Burgefi of Heaven implies. That their Stock is in Heaven, and that they have one qommon Stock with the People of God. Thus they are faid to have their Treafiire in Heaven, as readily trading Citizens have their Stock rn the City to which they belong. This Stock and Treafure is the Lord Chrift, who is called the Hope of Glory in them ,- and their Life, CoJ. iii. 4. And in this Stock all true Believers have a ipommon Intereft, and live upon him as their Stock and Treafure. a. Having ( ^3 ) t. Having their Converfation in Heaven implies the habitual Frame and temper of their Spirit, viz. a heavenly and fpirituai Frame of Spirit like Heaven. Thus they are laid to. have their Heart "where their 7'reafiire is, and to n7inJ the "Things of the Spirit, Rom. viii. 5, 6. importing the habitual Frame of their Hearts; and fo a Believer is called the fpirituai Man, I Cor. ii. 1 5. 5. To have their Converfation in Heaven takes in their bei72g now and then in Heaven ; and there they are in the Exercife of Faith, that mounts and carries the Soul above all vifible Ob- jefts to Things not feen, that realizes and brings down Things heavenly to the SouFs View, as if it were in Heaven, Heb. xi. i. As alfo, there they are in their Thoughts and- Meditations, con- templating and viewing thefe great Things be- yond Time's Line, by Faith looking through the Profpeft of the Promifes : There they are in their AfFeAions and Defires, going before them like Meffengers, taking Pofleflion of Heaven till they come there, CoLm. i. !P/2r^ Ixxiii. 25. There they are with Reference to their Hope; they have the Anchor of their Hope caft within the Vail upon fure Ground, Heb. vi. 19. Which Hope we have as an Anchor fiire and Jledfaji ; which Anchor of Hope will by Degrees wind them within the Harbour of Reft, beyond all Storms. 4. To have our Converfation in Heaven is to be talking with Heaven, on Things heavenly. As Converfe, by mutual Difcourfe communicar ting our Thoughts one to another, is a great Part of Converlation among Menj fo,we find the LorcJ ( ^4 ) Lord Chrift talks with his People by his Word, revealing his Mind to them by his Spirit in and: by the Word ; And God's People know his Voice, yoi^n x. 27, My Sheep kfzotv my Voice. He thus fpeaks to them, calling for believing, ^faL xxvii, 8 When thou didd fay. Seek my Face, Sec Sometimes calling them off their Se- curity and Sloth, Cant. ii. 10. My beloved faid^ Arifey &(i. Cant. v. 2. Open to me. Sometimea calling them off this World, Cant, iv. 8. Come away with me. And, on the other Hand, they«j fpeak to him partly in Prayer, Catife me to heaY% the Voice of Joy and Gladnefs. They fpeak tor ■ him in their Anfwers to bis Calls ; O my Souly thou hafl faid tmto the Lord, Thou art my Gody Plal. xvi. 2. They (peak to him in their humble Acknowledgments of their Sins, and tell: him all their Complaints and Ailments, telling him all their Fears in their humble Expoftulati- ons with him,y/^/. xiii. i, 2. and pour out their Hearts before him, telling him every Thing that is afflifting to them, as Han?2ah poured out her Soul, I Sam. \. 15. 5. To have our Converfation in Heaven \m- piles Fawiliariry znd Frequency y as Frequency; of Vifitsto Heaven, andtthat by the Aftings and Outgoings of Faith thither, now and then view- ing Heaven, and the frequent Defires and Pray- ers afcending up thither as fo many Meflengers and Miflives to Heaven, Thus they are faid to /ive iy Faith J Gal. ii. 20.. to view Things eter72aly 2 Cor. iv, 18. and to pr/iy and make a Noife^\ Morning, Evening and Mid-day, Pfal. 1 v. 1 7,\ Thefc Prayers, if rightly performed, are compared! to the alcending up .of Incenfe, Pfal. cxli, 2. And^-) as C ^y ) ai; thii points out Frequency of Viflts, fo alfo Familiarity. As Folk,. where they vifit often, become familiar ; fo God^$ People are helped to come with a humble familiarity and Boldnefs, Rom. Villi J. Heb/vf. i6. ^faL xliii. 4. ^hen ^tjoill I go toGody my God. They can come with humble , Familiarity, for they can , come with- out flavifh Fear : They can come to him as their God : They can tell him every Thing that ails them, tho^ with Blulhing, yet without fla- vi(h Fear : They can plead with him, wreftle with him, and hang on him, as Children on a Father j as you fee in ^acob^s Wreftling with the Ang-el of the Covenant. 6. To have our Converfation in Heaven is to have a Walk and Converfation /ike Heaven. So we are taught in the Lord's Prayer, that hxsWill may be done in Earth as in Heaven, This \s to have our Coiroerfation as hecometh the Gofpel ofChrifty .Phi) J. 27. That is, (i.) A Conver- fation rais'd and fublimated above this World, and all fublunary Things; to have the Moo?i under our Feet, Rev. xii. i. to be coming oin of the Wildernefs like Millars of Smoke, perfumed with Myrrhe and Frankincenfe ; to have the World crucified to m, and we tx> it. (2.) 'Tis to have a Converfation free from Sin as far as pofiible. We don't mean abfblutely fo, for that is impoflible while here ; but we will have a Converfation attended with a Care to mortify all inward Lufts, Gal. v. 24. and a due Care to be- ware of all known Sins, and Temptations lead- ing thereto, wit^i a Heart-hatred of all Sin,' tP/i/. cxix. 1 29. and particularly a Care to keep our- fclvts from our Mafter-iins, y/^. xvw i^s- ^^^* xii. ( I6 . ) ^li. 2. C3.) To have our Converfation like the Gofpel, is to have a Converfation fhining in Ho- l^efs and Purity. Holinefs is like Light, of a Ali- ning and relplendent Nature ; fo God is called Light i and is faid to d^well in Light. We find Angels appeared in Ihining Garments, pointing out the Ihining Nature of Holinefs, ^hiL ii. 1 5. Mat, vi. 10. Thy Will be done. Angels obey God's Will univerfally, without Relerve ; pre- fently, without Delay ; and cheerfully, without Grudging, counting Duty their Privilege; they ferve him alfo perfedly, without any Defed:, with their whole Strength. (4J To have a Conver- fation according to the Gofpel, is to be much taken up in thefe Duties whereby we refemble and come near Heaven ; as, i. The noble Duty of Praife. This is their great Work in Heaven that encircle the Throne. 2. Rejoicing in him ; funning and delighting ourfelves in him, glory- ing in him as our Crown and Glory. This is their Work in Heaven, where they continually fun themfelves in the cleareft Beams of his Coun- tenance. 3. Love to the Redeemer. Heaven is the Element where the noble Grace of Love is in Perfeflion : The more we love, the more we look like Heaven ; for he that lovetbj^ diuelleth in Gody and God i7z him : And what is that but the Dawning of Heaven ! 4. Frequent behol- ding and viewing his Face, as the Angels do in Heaven. ^Tis to be much in viewing the glori- ous Redeemer, as the Angels in Heaven are faid to behold his Face, zCor. iii. 18. 7. To have our Converfation in Heaven is to be travelling thither, moving heavenward in the Road of Duty, as Travellers move towards theic de- ( "i? ) . deCgned Place in the common Road. Thus they ar^ laid to go from Streitgth to Strength y PfaL Jxxxiv. 7. to be going to Zion^ ^jcith their Faces, thithersoardy Jer. 1. 4^ f • So they go thither by the Motions and Outgoings of their Souls heaven- ward in the Canal of Duties rightly performed,' every right Duty being a Step to Heaven : And fo they advance in.Spiritual-mindednefs, in Holi- nefs, and Conformity to. God. 8. To have our Converfation in Heaven, is to have a fpiritual Traffick and Commerce with Heaven, as Merchants who have Commerce with far and diltant Countries ; therefore Chriftians are compared to Merchants in Scripture, Matth. xiii. 44. Here we may notice feveral Things ; As, ift^ In Trafficking there are frequently pubKck Fairsi where Merchants buy and iell, and make Gain ; fb in the Gofpel there are publick Markets and Fairs, cry^d Fairs, to Which all are invited to come and buy Gofpel-commodities upon cheap and eafy Prices, Jfa. Iv. i. Ho^ every oney Sec; 2dly'y Merchants that trade with remcfe Coun*- trics have readily a FaSlor that does for them : So the Lord Chrift ({o to fpeak) is their Facto^ and Co^;refpondent in Heaven ; they fend their Wares or Duties, and their Bills to Heaven to Chrift^ who (ends them fuitable Returns of the good Things of that Country. Thus he is cal- led an Advocate^ and direfts us to ask in his Name, promifing, whatfoeVer we ask to anfwet us. ^dljy There is a fending fpiritual Wares there, as their Prayers,. Praifes, and other Dutie^ and Services, i ^e$, ii. 5, (J. Te area ffiritiiaf G 'J'riejt- ( i8 ) (Pnefthood, Sec. You read of their Prayers co- ming up like Incenfe, ^fal. cxli. 2. of their coming up to Heaven, his holy Dwelling-place. ^tbly, In Merchandizing there are forbiddeii Wares that will not pafs ia Heaven, as is common in trading Countries ; as, I. Uncommmded Worfoip \s a counterband Commodity, that can by no Means pafs in Hea- ven : ^T'l^ a Trade vain, and without Warrant, Jfa. xxix. 13. In vain do they ^ucorfhip me^ &c. 2; Light DiuieSy that want Weight and So- lidity j as formal and fuperficial Services^ that want the Heart in them : They are frothy, with- out Solidity, and will not pafs in Heaven, Ezek. xxxiii. 31, T'hey come before me as my People ^ 8cc. 3. Polluted ^ tin clean Wares, Such are the prayers of them whofe Lives are polluted with the moral Defilement of the Flefti : Such are the Prayers of the Immoral, the Drunkard, Swea- rer, and the like ,• their Duties are unclean, like Goods that have the Plague in them ; fuch will find not^lace in Heaven, Ifa. i. 11, 12. ^rov. XV. 8, 7/>. i. tilt. 4. Such Wares and Duties as are rotten y and have the Worm of fome allowed Eufis and Idols in the Heart of them, Tfal. Ixvi. 18. if I re- gard Iniquity in my Hearty &c. TfaL xiv. 2. Ezek. xiv. 5, 4. Again, 5. Such Wares and Duties as are over-rated with an Opinion of their Worth and Merit \ fuch Duties can never pafs in Heaven, Pride fpoils the pafllng of them : And the more they are over-rated here, they are the more under- valued in Heaven i a§ we fee in the Prayer of the ^ " proud ( IP ) I proud ,^f^ari/eey Zzike xv'nl ii. for God de/pi- its the Proud, and takes Pleafure to humble tljem. 6. Suoh Duties and Wares as are 720t direEied to a right Torty are counterband Goods : As, when tlie DeligD of thefe Duties is not to glorify God in a Mediator, but to obtain our own carnal Ends ; as the TharifeeSy who pray'd to be feen of Men, and to devour Widoivs Houfes^ &:c. 7. Such Duties and Wares as are not direEled to the great FaHor and Corrdpondent in Hea- ven, to be prefented and mad^ accepted by and through him. As we are directed in our Prayers, whatever we ask, to ask in his Name^ and to put all our (piritual Sacrifices in the Hand of this great High Prieft, that he may prefent and per- fume them with the Incenfe of his Sacrifice, I ^et. ii. 5. Heh» xiii. 1 5. Sy him therejore let m offer unto God the Sacrifice ojTraifey &c. ^thly^ In this fpiritual Traffick there are La'ws and Rules, which thefe who would traffick . there with Succefs mufl: obferve ; as, 1. They muft be commanded znd allowed in the Word, otherwife they are counterband and forbidden, i ^ohfi v. 14. 'I'his is the Coiifidence, that if we ask any T'hing according to his Willy be heareth ns. 2. Such Wares muft come on a right Sottcmy viz. the Bottom of faving Faith y for Faith is the Bottom that carries our Duties into Heaven: Hence we are faid to have Accefs by Faith, Eph. ii. 18. we read, that hy Faith Abel offered a more excellent Sacrifice than Cain. 5. Such Duties and Wares muft be manufa^ Elured fay the Afliftance of the Sprit, otherwife C 2 our ( 20 ) our Duties cannot pais in Heaven. All ourDu tks mull be performed by his gracious Afliftancej that gives them a Stamp^ whereby they are di- flinguiflied from the Duties of natural Men. Pur Prayers mufl be diftated and performed by his fpecial Affiftance^ Ror/^.V\\u i6y z-j. So the Duty of Mortification^ Rom. viii. 1 3. not only Prayer, but Praife, % Cor. xiv. 15. Fll praifa "With the Spirit. So Hope and Waiting ; We through the Spirit 'wait for the Hope of Righ- teonfitefs. And fo all thefe Fruits we read of^ GaL V. 22. are the Fruits of the Spirit. 4. Such Wares mull have a right Hark on them, as fome Merchant-goods have a peculiar Mark by which they are valued and pafs, /. e. they muft be marked with ChrilVs Name ori them, otherwife they cannot pafs in Heaven ^ i, e. they muft be performed by Strength derived from Chrift. They are to be offered up in his Name, and put in his Hand, as our great High Prielt, that he may fcent and perfume th^m, and thereby take away the evil Scent of the Defed:s that cleave tp them. Thus we are called tp pray in his Name, to feek in his Name, ^c. pthlyy In this Converling and Trafficking with Heaven, there are Returns of the Wares and good Things of that Country. As Mer- chants receive from far Countries, for the Goods they fend thither, the rich Commodities of that Country ; fo Chriftians, who are fpiritual Mer- chants, in Return 10 their Prayers and other. Services receive rich Incomes ; as Influences of •'ll Sorts, cnlightning, quickning, fanctifyingand inibrting Influenc^s^ Senfe of Peace with God, Peace ( 21 ) Peace of Confc ence, further Corrformity to God, far better than the rtchefi Cammoditi^s of Jjoth Indies. tittlyy In Merchandizing or Trafficking, Mer- ants draw S/7/i upon their Faciors, to beaa- ered by them : So the Lord Chrill allows bis ^People to draw Bills upon him, as it were ; He puts a Blank in their Handi : He lays, Wbaifo- fver ^'e ask in my ^ame^ I'xilldo it, Johri xvL 7, id. i/i. xlv. ir. He allows them to feek, not only Grace, but Glory ; not Half a Kirg. dom, but a Whole Kingdom, yea, the Kingdcnn of Heaven and Gioiy ,• and what can they feek more ? 8;/'/j, In this fpiritual Merchandizing there is a drawing Bills upon them ; as Factors fome- times draw Bills upon their Merchants, and Mer- chants are generally careful to anfwer thefe Bills to preferve their Credit. In general, every Thing Chrifi requires of them is a Bill drawn on them, as every Petition they fend to him is a Bill upon him. But fometimes the Lord is plea- •'-d to drav^' deep upon them, to try the'jr Faith :" they'll trufi him ; So fometimes, by a crois Providence, he draws a Bill on them ; htsm^ rimes to part with a Child ^ fonieliines ^ith a dear Rehcion, a Husband, a Wife, ^s. fbmc- times with their Liberty ; ye^^, lOTnetimes %vi:h their Life. Our Lord is often v;::y fp^rir.^ i-i ci^.is Kind of Bills, yet he requires :':.:: v.e if ready to anfwer when he calls ; If .:';v ^l■'^: >Vv: Fx- ther or Mother Tnore tl^n 71: i^ r.i i.^ ^f me. yhlyy In this Trafficking there is an iligence to write unto yoto of the common Salvation*^ It was needful jor me to write unto yoti^ and exhort yoUy that ye Jhould ear- neftly contend for the Faith which was once delivered ^ unto the Saint s* For there are certain Men crept in unawares^ who were before of oM ordained to this Condemnation!^ un-- godly Meny turning the Grace of our God into Lafci'vioufnefsy and deny- ing the only Lord God^ and our £ord Jefiis Chrift. TH E Scope of this Epiftle feems to be. To guard the Chriftians of thofe Times, and fo in all After-ages, againft the dan- gerous Errors that very early fprung up in the Churchy and the loofe Praftices to which thefe Errors opened a Door ; and, for that End, to ex- hort them to contend earnejlly for the JFaito (/. e. the precious Truths of the Golpel) once deliveredt^ the Saints. Pa So ( 18 ) So in the Words ye have, firft^ A great Duty prefled, viz. To contend, and that earneftly, as in an Agony, (as the Word fignifies in the Ori- ^inalj for the Faith, i. Becaufe ^tis a Truft, therefore ^tis faid to be delivered to them. 2. Be- caufe *tis once d,elivered ; /. e. the Revelation of God's WilJ as to theWay of coming to Heaven is now complete, and we are not to expeft a new Re- velation I which obliges us the more ^arneftly to contend for the Faith. 3. This Faith is faid to be delivered to the Saints^ partly to point out the Perfons who will earneftly contend for the Faith ; partly the ftrong Obligation they ly under to con- tend for it, being Saints ; partly to point out that Errors are in their Nature and Tendency de- flruftive of Holinefs, and confequently do oblige them the more to contend for the Faith in Op- polition to Errors. In the 4th Verfe, ye have fome more particu^ lar Reafons, from the Defcription of the Perfons who were fpreading thefe Errors, and from the Errors they were labouring to fpread ; as, i. They are faid to be crept in tmatvares. 2. To be of old ordained (or forewrittenj to this Condemnation or Judgment. 3. They are faid to be ungodly Men. 4. They are faid to turn the Grace of God (the fweetefl: Thirig in all the World to Be- lievers) into LafcivioiifnefSy abufing the moft precious Thing unto the worfe Ufe : BeCdes, 'tis called the Grace of our God, to put an Edge orl their Zeal againft Error, from their Intereft in that God whofe Grace they abufed. 5. They are . faid to denff the only Lord Gody and our Lord Jefm Chriji ; which they did, by denying fcim to be the fame God with the Father, arid e- ' qual C 2P ) qual to him. We refer the particular Explication of the Words till we come to the Do<5rine. Doft. ift, "that ^tis the great fDuty of God^s People y to ivhich they are in a fpecial Marmer called^ to contend ear- nefilyfoY the faith. But this Dodrine we defign not to infift on, except to touch upon it in the Ufe. Doft. id, A^ it often jails out that erro-^ neotn Men creep into the Chtirch ofChrifty fo their Errors in their Nature and Ten* dency open a Door to Lafciviotifnefs^ and denying the only Lord God^ even Jefm Chrifl our Saviour. This is obvious from the Words, and from the Parable of the Tares fown while Men were fleeping. Ye fee, ^^f// forewarns of this, 2 Ttm. iii. ABs XX. So does alfo ^eter^ 2 Epift. 2 Chap. Ye read of the Churches of Galatia^ Corinth^ Ephefm and Thyatira^ what Errors were early crept in among them. For Method, we Ihall, ift, Premife fbm^ Things, idly. Explain the Import of creeping in. ^dly. The Defcription of the Men in the Text; I. Of their Being laid to he of old fore- ordained to this Condemnation. 2. To be un^ godly Men. 3. To turn the Grace of our God in- to Lafcivioufnefs. 4. To deny the only Lord God our Saviour, ^hly^ Inflance in fome Errors that lead to Lafcivioufnefs. ^thly. Shortly give fome Reafons whence Errors creep into the Church. 6thly^ Shew the Connexion between Errors • ( JO ) Errors and Lafcivioufnefs. And, Laflly^ Shall make Application of the Doftrine. It is not unfuitable for a Faft-day before a Sacrament to fpeak of this Subjeft, becaufe a Flood of Errors and Immoralities are^ like a Sea, threatning to break in upon us \ and fure, abounding Errors and Immoralities are Ground of deep Humiliation^ if any Thing be fo. We read, Nnmb. xxv. of the Godly at that Time mourning at the Door of the Tabernade for the Sins of them that we're joined to Saa^-jf^eor. 1. As to the firji Head, We premife, i. That, as there is a natural Conned:ion betwixt Truth and Holinefs, as betwixt Light and Purity ; fo alfo betwixt Errors and loofe Pradices : For Do- ctrines of Darknefs naturally lead to the Works of Darknefs, Matth. vii. Sy their Frwts ye jhall knoiv them. And, Gal. v. we nnd Herefy among the Fruits of the Fle/h. There is a reci- procal Connection betwixt loofe Principles and immoral Praftices ; loofe Principles difpofe to loofe Pra&ices : For Error darkens the Light within, and loofe Practices lead to loofe Principles, as tending to patronize or fcreen immoral Pradli- ces. 2. We premife. That there is a Connedion betwixt leffer and greater Errors, the former infenfibly leading to the other: For Error is like a Precipice, where, ifMen ftumble, ^tis a Won- der if they tumble not down to the Bottom ,• Or, Error is like a By-road, into which if Men wander by Miftake, it may be a While ere they recover the right Way: For Vaul tells us, ^ Tim. iii. That evii Men and Seducei^s pali iscaoo ( ^1 ) cy^^ "worfe Afid 'worfe. Some who embraced lefTer Errors at firft, have been drawn in to main- tain the groffeft Errors at laft ; of which, if they had been told at the Beginning, they would have faid with Hazael^ a Kings viii. 13. AtJt 1 a 2>ogy that I JboiiU do fo ? 5. We premife. That all, that are milled into Errors, do not fall into the fame Degree of LooC- qefs of Praftice : For which feveral Reafons might be given ; as, reftraining Grace, a mere virtuous DifpoCtion in fome, ^c. Nor does the Tendency and fad EftecEfcs of fuch Errors ap- pear at firft \ for often the Broacbers of fuch Er- rors come in Sheep's Clothing, and with a Pre- tence and Shew of more Striftnefs than ordina- ry ; and oft in Things indifferent, whereby they infnare the Simple and Unthinking \ therefore cur Lord tells us, Te (hall know thera hy their Fruits, Mat. vii. 4. We premife. That ^tis eafier to convince Men of the Evil of immoral Praftices, than to convince them of Errors : For, in the firft, rea- dily Confcience within fides and takes Part with the Reprover againft the immoral Perfon ; whereas, in the laft. Light and Confcience, being blinded, {lands up for the reproved Perfon againft the Reprover. The Difficulty of convincing ! fuch is hinted at by Taul 2 7/w. ii. 25. while he fays. If God feradventure 'will give them , Repent a7ice to the ^Acknowledgment of the \ truth: II, The fecond Head is. To explain the Im- port of thf ir being faid to. QX^ep in mawares f fcr ^cis ( 32 ) *tis but one Word in the original) Notice, That the Perfons here fpoken of may compre- hend both corrupt Teachers and private Perlonsj who make it their Bufinefs to fpread Error. ift^ This points put and fuppofes the Churches Sloth and Security^ that 'tis Night and a fleeping Time with the Church; for we read in the Pa- rable, Mit. xiii. That, ^hile men Jlept, the Enemy came and fowed Tares. And it feeniJ to be Night with this Church. 2dlyy It implies. That fucl^ a Time, when the Church is lecure, is a fit Seafon for the Ene- my to fow the Tares of Errors ^ for then they are lefs obferved, as we fee in the Parable of the Tares. We feem to be fallen afleep in the warm Beams of outward Peace. i^dly^ It points out the cunning and fubtile Way of their entring and fpreading their Errors : They creep in as Thieves unobferved into Houfes in the Dusk of the Evening, or like Serpents into an Hole of an Houfe ; for they are the Seed of the Serpent, and partake of his Cunning* ^aiil tells of fome felfe Brethren brought in unawares, Gal.ii./^. Chrift tells us, they come in Sbeep^s Clothing ; they infinuate themfelves into Peoples AflFeftions, and* fo ileal them una^ wares off their Feet. 2 T'im. iii. 6. ^aul fays, Th&f creep into Houfes and lead captive filly Women. And, Gal, iv. 1 7. T^hey zealoujly affe£l yoUy but not "well^ &c. t^thly^ It points out their Zeal as well as their Cunning in fpreading their Errors; for their creeping in, as it points but their Care not to be difcovered, fo alfo their. Zeal to fpread their Er- rors. And indeed erroneous Perfons are obfer-* veil (. :33 ) ved to be very zealous this Way^ far more than God's People are to defend the Truth : They are like the ^harifees, who compafs Sea and tand to make one ^rofelyte. 5^>&/jV, It points out. That oft fuch do not Jilcover themfelves at firft ,• they hide their Poifon under fair Pretences, as Love to their jPerfons, and Pretences to greater ^Striftnefs ; :hercfore Error is compared to a Utile L^avm^ that leaveneth the 'whole Lump \ and their Word lis, laid by Taul to eat as Canker. \\ fithly. That luch Perfons and Errors may hcreepinto a Church/ and yet the Generality not bb lenfible of it ; as is here implied, while }Patfl informs them, that fuch Men were crept in among them. It was long after the Tares were fown {Matt, xiii.^ ere they were difco- jvered. . \\ .V^ly^ It may point out the Danger the I Church is in, in this Cafe. The Warning the jL^oftle gives them of this, and the Defcripcion or them in the Text, Ihews the Danger^ Ws like a Plague em ring a City. The Cautions given by ^eter^ 2 Pet. iii. 17, 18. and John iv. i. confirm this. The Danger^s great ; for there- by Truth's corrupted, and Souls ruined, as Mens Bodies are by Poifon. %thly, and Lafllyy It fays. That People need to be warned, and made lenfible of their Dan- ger. As this is the necefTary Duty of faithful Minifters, as Watchmen, to give Warning of Dangers to Peoples Souls ; fo ^tis abfolutely ne- cefTary to put People upon their Guard, which can never be, unlefs the People of God be made Xeslible of thelx Danger. E III- ( 34 ) III. The third Head \Sy To confider tha Defcription of them given in the Text. And> Firfiy They^re faid to be of old foreordahzed to this Condemnation^ or forewritten. The Phrafe points out, 1. What a dreadful Judgment it is to be given up to loofe Principks and loofe Praftices ; Ibr 'tis a fpiritual Judgment upon the Soul, and to the worft of all Judgments, 2 T'hejf, ii. 10, ir. For this Caufe God jh all fend themfirong l)elti^ fionSy to helieve a Lie^ oit. To be given up to z.refrobate Mind, is the worft of Judgments ; for this Plague was inflided upon the Heathen for the Abufe of natural Light, Jgom. i. 28. How much more upon them that abufe Gofpel- light ? Such Mng upon themf elves fmft tD^m-' Elation. 2. It implies. That this was long bbfore fbre- told and forefeen ; as Enoch prophefied of fuch, Ver. 14th of this Epiftle, Sehold^ the Lord Cometh y &c. Our Lord foretold it. Matt, xxivl He forewarns of falfe Chrifts ,• and Taul fore- tells it, A£ls XX. 29, 3Q. and 2 ^et. iii. 3.; And alfo God forefaw this in his Omnifcience, for hfe Icnows all Things that art to come to pais. 3. It points outi That God has eternally de- creed to give up fome in Time unto that dread- fial Judgment of damnabfe Errors arid Lafciviouf- refs,- as there was a Decree concerning Judas feeing given up to betray our Lord Jefus his Ma- iler. .And, Rom. ix. 21, 22. there are fome long before defigned to be Veflels of Wrath for the Manifeflation of his glorious Juflice^ as well as fome defigned to 4e VefTels of^Mercy for the Manifcf|.atign of l^is free and fgyereiga Grace. (. 35 ) 4. Ye would notice. That the Decree of giv- ing up fomeao fuch Errors and Lafcivioulnefs is ^n Aft of ablolute Sovereignty^ as well as Ele- ^ ftion ; for Taul fays. He has Mercy on ixhom \ he 'Will have Mercy , a7id '^johom he ivill he hard- ; 72€th. In this he does^he Creature no Wrong ,• for^ tho' the Decreeing to give up the Sinner to fuch a Judgment be an Aft of Sovereignty, yet the aftual giving up in Time the Sinner to fuch a Judgment is an Aft of retributive Juftice ; for none are given up in Time to that Judgment, , but for their former Sins. The Decree only af- I (Xertains the EfFeft, but docs no Violence to Mens free Will, more than if there had not been fuch .a Decree. And confequentiy. That none are given up in Time to this dreadful Judgment, . but for their former Sins,which Men commit free- ly, as if there were no fuch Decree, 2 "Thejf. il 10, II. For this Canfe God Jhall fend thera (lrong'2)elnJions, Sec. 5. Notice, Tho' this be a tremenduous Judg- ; ment, yet it is no fure Sign of Reprobation ; for that is a Thing cannot be known here. BeCdes, ithat matiy who have been intangled both in grofs ((Errors, and immoral Pr aft ices, have been re- , covered by free and fovereign Grace, i Cor, vi. 10, ii. we read of a Catalogue of great Sinners, : yet by Grace made Saints. Their Cafe is dan- :gerous, but not defperate, 2 T^im. ii, 25. Jffo 1 be God will give them Kefeittanco. ^ , j tf. Notice, That no Errors enter into the .Church but by God's overruling and permiffive I Providence, who can turn fuch Providences to jjjis owd Glory, i Cor. xi. ip.- There mnjl.he \ E' 1 Here- C 35 ) Herefies amofjg you, that they "who are af proved may be made manifeft. 7. We are forewarned of this, not to prevent our being grieved and humbled when fuch Errors break in, but to prevent our being ftumbled at Chrift's Way when thefe Things happen, John xvi. I. I'hefi Things I have told you, that ye pouU not be offended in me. Matt. xi. i5. Blef^ fed is he "whofoever flail not be offended in me. The fecond Defcription given of them in the Text iSy They are faid to be tmgodly' Men j pointing out, 1. The Want of a due Fear or Awe of God upon their Hearts ; otherwife they durft never Vent fuch Errors, nor be guilty of fuch Pradices; and this may be oft obferved of fuoti : For, by the Fear of the Lord, Men depart from Evil ; and the rear of the Lord is faid to be the Se- ginning of Wtfdom. 2. It may point out their little Regard to the Revelation of God^ Will in the written Word. Either they flight it, or pervert it ; as, 2 ^et in. 16, they are faid to pervert the Scriptures to their oijon Perdition. Or they prefer their corrupt Reafon to Scripture-revelation, and mea- fure Gofpel-myfteries by their blind narrow Reafon; as,Cc?/.'ii. 8. ^ eix are any Man beguile yott through Thilofophy and vain deceit : As alfo, V. 18. U^nce z crucified Chrifi is faid to be to the Jiws a Stumblings lock^ and to the Greeks FdoliJbnefS' f. It may point out their little Regard to the Duties of the firft Table, cfpecially fecret Prayer. Commonly they are not praying Folk, nor much acquaint with that Branch of Religion. They • may ( 37 ) , imay have fomcthing ot the Form of Prayer^ but are ooc much acquaint with Heart-prayer^ nor the Manner or Succefs of the Duty. - .1 en .4. Readily they are not much acquaint -widrf It: the inward Exercife of lerious Religion, nor ex- s ; ercifed unto Godlinefs ; are much Strangers to M their own Hearts, not obferving and groaning ''. under a Body of Death, and the finful Work- ings thereof within : With thefe fuch are not e- readily much acquainted, otherwife it would ;; cure them of feveral Errors. See i T'im. iv. 7* where ^aul prefcribes this as an Antidote, Sut i'^iTRther exercife thy/elf to Godlinejs. r: 5. They are ungodly; for they are not much ;:! acquaint with the Spirit in his varibus Operations i^and Influeaces upon the Heart, enlighrning, ; quickning, enlarging, ftrengthning, and comfor- ' ting; know but little what it is to be'affifted in Duty, what it is to be deferted or ftraitned, what J Accefs to God in Duty is, and what it is feme- times to be fhut out ; what it is to have God's Countenance fhining on them, and then to come . under a dark Cloud : Thefe are Things many ! in ourDay profanely ridicuJe, and call them Va- fours, the Heating of the animal Sfiriti, My^ flicks J and fuch like. All we fay of thefe is, what Jtide fays. They are fenfualy not having ; the Spirit. i 6. They arefaid to be ungodly Men, becaufc i they often take great Liberty in doing and allow* ing feveral Things that the Word does not allow, J and that under the fpecious Name of lawful Liber- ty i and are- ready to cenfure others that are more tender, as weak and narrow-fpirited, not know- ing their own Liberty : Hence they will calJ drink- ing ( 38 ) ing a little more than neceilary, but the Ufe of Chriftian Dberty; and uCnj fome Oaths, as Faiths Confcience, Things indifferent ,• or may be in their merry Moods border upon obfcene Language, or take an undue Liberty on the Sab- bath-day, or may" be can break a Jeft upon the Scriptures and Striftnefs in Religion for their Diverfion. 7. Readily they are very proud, and full of themfelves, of their own Parts and Learning, tho^ outwardly complailant. Col.n.i%. they are faid i to be fnft up hy their flejhly Mindi And, X ^im. vi. 3, 4. If any Man teach otherwife^ and confent not to nsoholfom Words ^ Sec. v. 4. He 1 is proud, knowing . nothing, hit doting about ^ueftions, &c. The third Branch of their Defcription is. That . they turn, change, or transfer, the Grace of our ja God into Lafcivioufnefs or Wantonnefs. The Word feems to be in Allufion to the Revellings and Debauchries committed at the Feafts of Sacchm. See Eph* iv. 19. where the fame Word is ufed, I ^et. iv. 3. Notice, All erroneous Per- Ibns are not given up to come this full Length ; for which feveral Reafons may be given. Notice again. That the Apoftle here fpeaks partly of the abominable Excefs fome were given up to this .Way ; partly what the native Tendency of fuch 3Errors is, and le^ds to, tho^ at the firft they come not the full Length of others, to commit thele Immoralities. Notice again, That, as there are difterent Degrees of the Groflhefs of Errors, fo accordingly Men are lefs or more given up tp commit Lafcivioufnefs ; but, as leffer Errors pave the Way to grofler, fo leffer Degrees of this Laf- civi-' ii , C ^9 ) moUihcS difftofe to greate? , tifl MeD be Iwal) ^yved up in the Gulf of Lafcivioulheis. • The/(?^rf^ Branch of theDefcripiioniSy Theit Mnyingthe mziy Lord God y and (or w^) o/^r Lord^y'efus Chrifi ; 'as the Word, AND, m the >riginal figniiies.' See Coi. ii. 2. where it muft be o underftood. Ye read there of the Ackntyoh: edgment of the My fiery of Gody and of the Fa- 'her^ and of Chrifi; where the Word, AND he FatheTy muft neceflarily be underftood iVEN the Father. Upon this notice, ;^i.ThatourLordChriftisthe ONLY LORD jOD, even tht fame God with the Father, every fVay equai to him^ ^hil.iu 6.» For we do not ead of any of that Age, or after, that ever de- lict the Father to be the only Lord God ; wbere- is the fundamental Error of denying Chrift^s Su* ireme Deity entred the Church very early* 2. Confequently, That to deny the Son to fe 4e abfolutely Supreme God, is to deny the only Lord God ; For, John v. i^. He that honour eth 'tot the Sony ho?iOureth not ihe Father that hath ent hint. And, i Johniu 23. He that denietb "he Sony hath not the Father. 3. Notice, That this was the Eflted of their tiif-j ling the Grace of God into Wantonnefs, w:a-f 'h^\x Denying the only Lord God y and (oi even) ^efin Chrifi y was both their haitious Sin, and a dreadful Judgment to which they were juftly gi-^ w'enup. 4. Here is pointed out what our Zeal ihould be againft fuch Errors and Perfons, confidering what they abufe, even the fweeteft Thing in the jofpef, viz. the rich Grace of the only Lord God i confidering alfo whofe ^race' k is they a- bufe. , ( ^3 ) bufe, even the Grace of the only Lord God j a$ alfo the Aiftront they do to the Redeemer in rob-' bing him of his greateft Glory, even of being the only Lord God, and likewilc our Intereft in, and Obligation to, him as our only Lord God and Saviour ; all which fhould inflame our Zeal a- gainft fuch, Perfons and Errors. IV. I'he fourth general Head is. To inftancc in fpme of thefe Errors that tend to turn the f! Grace of God into Lafcivioufnefs ; as, i/?. When Men give or take an Allowance to iin,' becaufe rich Grace abounds in a free Par- doning of Sin. This was an Error creeping in in JP^/zATime^ which he abhors and refutes, Rom. vi. I. Shall "we continue in Sin, &c. this is to make pardoning Grace a Bolder on which to fleep in Sin. Q.dly.y When fome fay. Believers are not under f? the Law as a Rule of Life ; and that Believers do 1 not commit Sin, and fo need not repent. This J{ Error is lo grofs, we need not inlift on it. ^dly. Men turn the Grace of God into Lat , civioulnefs, while they aflert. That People have \ a free Will, and a Power to do fpiritually good J Things, and to repent of chemfelves; for this? leads to La{civioufnefs,as well as the former ; For, '^^ confidering Man^s corrupt Nature, and Love to, and Unwillingnefs to part with Sin, if once they believe that ^tis in their Power to repent and do Good when they will, this cannot but tempt them to take their Fill of Sin. j^thly. When Men teach. That we are jufti- fied and acquitted at God's Bar by our own good Works. For, i. Hereby Men are taken ofl: the enly FourwlaUon of their Juftification before God, even ' ( '41 ) yen Chrift's imputed Rightcoufneft ; and are lade to build their Salvation upon the fandy oundation of their imperfe£tDuties,which cannot .J bide the Trial of their own ConfcienceSj far kis !^j! fie Trial of the Eye of a Holy God. 2. It takes hem oft the Foundation CHRIST^ for Strength ado^ as well as for Righteoufnefs to be juftified ; ^d puts them to a working of Righteoufnefs Jut of their own Bowels. 3. Hereby they are ^^It under the Law as a Covenant, and fo under |he Dominion of Sin^ Rom- vi. 14. Befide, a le- J. ial Spirit is ever attended with Enmity againft the .^ ^ower of Godlinels, which muft needs lead co -afcivioulnefs. Gal. iv. 29, 30. He that was horn J fter the Flefh, ferfectited him that was bom af* g J?r the Sprit. ^ 5^^^> Men do this, while they deny the Ne- J ;eflity of fupernatural Revelation, and maintain ^ he Sufficiency of natural Reafon to fave Men, , iV^e fee what fuch commonly are given up to, 'hat none aft more againft Reafon than luch, tho* ijy iome cried up as the bright and learned Wits ;)f the Time : Commonly luch are atheiftically ijlifpofed, and none of the mofl tender in their 'ylorals, tho"" great Pretenders to Reafon. We ee what Ufe the Pagans made of their Reafon, ■ind what a Gulf of vile Immoralities they were plunged in, Rom. i. 21. and downward. j 6thlyy When Men deny the fundamental Da- jSrines of the Gofbel^particularly the glorious and i:remenduous Myltery of the Trinity, denying the fupreme Deity of the Son and of the Holy Ghoft, ,:his plainly turns the Grace of God into Lafci- vioulnefs ; for it leads Men back to Paganifni : And, denying the Spirit, they can have no Help F againft {( { '44 )' . . againft their Corruptions and Lufts, and fo muft needs be left under their Power and Slavery. JtUVi When Men deny and ridicule the Spi- rit's internal and fandifying Influences and Ope- rations upon the Soul, in and by the Word, as many in our Day do, no Wonder that fuch hate internal Holinefs of the Heart ; and then no Wonder »they be given up to Lafciviouinefs, fince * they banifh the Spirit aw^y. And what muft the fatal Confequence of this be, but t^ie Devil's en- tring and taking Poffeflion with his Legion of corrupt Lulls > and then they are hurried on in J a Courfe of Sin, as the Swine were by the De- vils, till they tumble into the Lake of Fire and Brimflone. Lajily^ While fome deny the Morality of the Sabbath. There is no Error been broached that has had more Influence to corrupt the Morals of Chriilians than denying the Morality of the Sabbath ; "'tis obferved, that fuch who make no Confcience of obferving a Sabbath/ are ndt Proof againft any Tentation that comes in their Way. In a Word, we may judge of a Chriftian, whe- th^ir be be tendei: or npty by the Regard he pays' to a Sabbath. V. The 'yth Head, Whence is it that Errors thus break into the Church ? We anfwer fhortly, Jj?, God fufFers this in his holy and wife Provi- dence, for thefe Ends ; as, I. "^Tis a juft and tremenduous Judgment fent upop Men for not receiving the 7'ruth in the Zove of it. '%. It is to difcover the Rottennefs and Un- found- ^ 43 ) ^.i:ffljbundne/5 of fuch who have an eaipty Profeflion, ''nd no more. 3. This is to difcover the Soundnefs of others lac are really built upon the Rock Chrili, as :.e Houle built upon the Rock, when the Floods ;ame. i Cor. ii. 19. ^atil tells us, Inhere miift w HerefieSy that they that are ap^rove^ may he m.ade manifefi. j 4. 'Tis to clear up and make the Truth fhine irth more ^rightly. Tho^ by Errors in the mean Time "Iriith be much darkned, even as the Sun ,s darkned by a thick Cloud, yet, by its Rays Scattering the Cloud, it fliines more brightly. idlyy Satan^ the Father of Lies, hath no (mail f-iand in. the inbreaking and fpreading of fuch fiSrrors; _as we read, yJ/^r. xiii. 25. that, ijohile iMm Jlepty the Enemy (i. e, Sata72) did fow flTares. Error is a Lie; and our Lord tells us^ iatan is the Father of Lies^ John viii. 44. \ .^dly, The Spreading of Errors flows from tVJens felves^ as it difcovers their Ignorance of the . Ipcripture; Thus Chrift tells the i^harifees, that l!:hey erred^ not k?20wh2g the Scriptures ; Partly i;rom fome unmortified Lulls within, as Pride, ind a high Opinion of themfelves ; in others from Ambition, and a Delire to head a Party. ■P^w/ tells, j45is XX. 50. That fo?ne 'will arife^ fnd teach Things they ought mty to draw "DiJ- \piples after them. Partly from Covetoufneis, land Love of the World ^ this ^eter tells us, jfpeaking of thefe Men, 2 ^et. ii. 2. With Caue^ toufnefs pall they make Merchandice of y oil iParcly from a ftrange Itch in others after Singu- ilarity. But we deliga not to infift further on this Head. F 2 yi. The ( 44 ) VI. The 6th Head is. To point at the Con* nexion betwixt fuch Errors and ioofe Practices ; How the former leads to, and influences the lat- ter : As, I/?, Men are given up to fuch Ioofe Pradices, as a juft Judgment inflitied for their Errors. Thus we read, Rom. i. that, for their Idolatry, God gave them tip to a reprobate M'mdy to do 'JThings that ivere not convenient 5 and that thereby they received the Recompence of their Errors^ as ivas meet. zdlyy Such Errors naturally root out the Fear of God : And then np Wonder they fall into fuch-Praftices, when the Fence againft fuch Pra- tftices is broken down ; for, by the Fear of the Lordy Men depart from Evil. ^dly. Such Errors naturally darken the Un- derltanding, as well as they flow from Darknefs ; and then no Wonder they fall into the dead Sea of Ioofe Praftices, even as Night-fires lead Tra- vellers into Marifhes and Bogues, Rom. i. 22. ^rofejfwg themfelvei to. be ivife^ they became Tools. . 4thlyj Such Errors naturally deftroy the Re- iifli and Tafle of found Truths, as corrupt Hu- mours in the Palate deftroy the natural Tafle of found Meats. 2 T^im. iv. 3. ^tis faid, T^he "Time ^ill come when they cannot endure found Ho- Brine ; but, having itching Ears, will heap tip Treacher s to themf elves after their own Ltids. Thus, "TitusLiC. there it is faid. That Men will profefs to know God, yet that in Works they deny him, becaufe they are abominable, and as to, every good Work reprobate ; that is, without a! fpiritual Tafte of what is right. ( 45 ) ^ i - $rib/y. Errors open a wide Door to Satan to [ ci^ter into fuch, whereby he gets a ftrong Poffef- fion of them ; hence he eafily leads them cap- tive wherever he will. 2 T'lm. ii. 16. They are 4 faid to be /^.^ captive by him at his Will. Hence '^« ? he leads them in the Way of immoral Pradices^ as the Devil drove the Swine into the Lake. Be- fides, fuch loofe Practices ftrength^n Satan's Pofleflion of them. 6thlyy Errors fometimes furnifli fome fpecious Pretences (fuch as'they are) to defend the Practices of fuch Immoralities^ and fo skreen them from, or blunt the Edge of, fuch Challenges, as orher- wiie would much fowre and mar the Pleafure of fuch PraAices; as we fee in the denying the Mo- rality of the Sabbath^ this skreens'Men from Challenges for many Things they take Liberty to do on a Sabbath-day. ; VIL The ^th Head is the Application ; and, I. By Way of Inference. Inference ifi. If it be fo, ^c. Thc^p we fee the Danger of Error ; it naturally leads to La- fciyioufnefs. Error leads out of the right Way, Error deitroys both Faith and Holinefs; and, as Teter tells us, 2 ^et. iii. 17. being led away ivith the Error of the Wicked, makes Men fall from their Stedfajlnefs. Error is a Lie, and to follow the Way of Lies mull be very dangerous ; as Solomon fays, it caufes to err from the Words of Knowledge i Prov. xix. 27. Inference zd. We fee the Danger many Pro- feffors are in of being carried away with Er- rors : For, how ignorant ar^ many i They are light:, ( 4^ ) light, and having itching Ears after Novelties, and having no experimental Tafte of Religion to ballaft them, how open do they ly to be carried away with fuch Winds of Errors '' Eph. iv. 14; "That we be no more Children^ toffed to and fro t called to be found in the Faith ? If that be a )uty, certainly Unfoundnefs in the Faith muil e a Sin. Are not Errors, Lies i They are caK :d the Dodrine of Lies in Scripture, and confe- uently muft be very finful, as coming from the ather of Lies. And do not Errors open a Door 3 Immoralities, and therefore muft be Sins ? 1/ irrors be not Sins^ then they are not to be cen- ired, but tolerated ; but, does not our Lord re- >rove them who fuffered Jezebel to teach and feduce Chrift^s Difciples ^ Further, denying f Magiftracy, and aflerdng the Community of hj/ivcs, are dangerous Errors j but, will any fay hefe Errors^are to be tolerate 1 Sure, iT the right knowledge of God be a Duty, then Errors, that- low from Ignorance of God, muft be great Sins. ^dlyy It reproves them who are for Liberty )f Confcience, and for a Toleration to every one :o preach what Doftrine they think fit : For here :he Apoftle ,warns them of fuch Errors, exhorts :hem to contend for the Faith. If a Toleration ^f all Errors is to be allowed, there would be no great Need of contending for the Faith. Dees not ^aul reprove the Corinthia7ts for the Errors breaking in among them, and the Galatians for the Error of Juftiggation by Works ? And does G ' "^ not ( 50 ) nqt our Lord reprove feme of the Churches oft -«' Jfia for fuftering the DoSrine of the Nicolal\ I tarn to break in among them ? If all Errors arei to be tolerate, there's no Ground for fuch a Re |l proof. Does not ^aiil exhort T'imothy to re^" jeEl him that is an Heretick after the firfi an4 fecond Admonition ? But readily none are fori fuch a Toleration, but who are unfound in thd"^' Faith ; like Malefaftors, that could be content' there were no Laws to punifti Crimes. Such ^ Toleration is a wide opening of a Door to poi4 fon and ruine immortal Souls ; but, if a Com- mon-wealth could not fufter a Plague to come in^ much more fhould a Church not fufFer dangerous Errors, which are as pernicious to Souls as the I^lague is to the Body. i ^thiy. It reproves them who are indifferent! about the fpreading of Errors and Immoralities^^ and not zealous for the Truth;s of the Golpel^ For -this, ye fee, the Lord reproves Ephefus^ that fhe had fallen from her jir^ Love or Zeal. While fhe is commended for her former Zealj 'tis faid, fhe coiiU not ftiffer them that nvere evil. Such difcover but little Love to the precidu^ Truths of the Gofpei, little Concern for the In- tereits of the Mediator's Kingdom, and for the Salvation of immortal Souls, of which Errors are plainly deftruftive. Certainly, where Love to Truth is, there will be Zeal, and that propor- tionally to the Meafure of Love ; for, whait is Zeal, but the Flame of Love ? How many in our Day are juftly reprovable here, who foftie* time ago difcovered Love to and Zeaf for the Truths of the Golpel, who now are become very CQ«1 and moderate that Way, yea^ labour -to ex- tenu« bi i ( 51 ) .•nuate grofs Errors, and run dpwii Zeal for Truth as a Wild-fire, and contrary to Peace 1 So "iar^.^ac Zeal for good old Truth is become like an ilmanack cue of Date, and Folk zsalous for Truth nicknamed ^ery tin^Qaceahle Men : But, f our Forefathers had contended with no more loJUeal for the Truth than we do in our Day, we hould never have had the Truth handed down ien{;0 us in the Purity in which we now enjoy it ; out are not like to enjoy it long, if this Want poilpf Zeal for the Truths of Chrift continue. )iii.^ "ythly^ It reproves fchem who are for, and ;n preach up univerfal Charity to all Men, which oiij^s a common Theme feverals infill upon in our tbIiDay. Certainly Charity or Love to Men is a noble Grace, and the Sum of the fecond Table, "Thou Jhalt love they Neighbour as thyfelf. SP^z// tells us, I Cor.xm, Charity will continue \\n Heaven, when Faith will end in vifion, and ■ Hope in Fruition : But, as they fay, ^ohis Icitet in generalihiSy Deceit lurks in Generals ; we jjl would fain know what fuch mean by Charity^ )i which they fo much commend, and fet ofF by i( rhetorical Flourifhes : For, if by Charity they |j mean a general Love to all Mankind, or a Love il to ©ur Enemies, and requiting ill OPcvats with good Offices, or a bearing with the Infirmities of others, or a charitable Conftruftion of their AAions fo far as they will bear it, or even a bearing with them in Errors of lefler Moment, or a doing them all the good Offices we can, or that fpecial Love that God's People owe one to another, thefe are certainly great and uncon- troverted Duties ; But, if by this univerfal Cha- rity they mean a bearing with others, and not G z cea- • ( 52 ) cenfijring them for grols Errors, not being zealou. againft them, but put fome favourable Conftru- ^ 6tions upon them, admitting them into our fa- miliar Company, fuch a Charity is fo wide as feems not to be the Scripture's Charity^ but opens a Door to the Toleration of all Errors. ''Tis ob- ferved by many, that,while fuch Men are for iuch univerfal Charity, they fhow but little Charity for a certain Sort of People that are now named the StriB Folk; yea, that they cannot conclude their Harrangues for Charity, without fome bitter Invecftive againft that Sort of People, whofe Zeal appears in /landing up for our good old tDodrine and Principjes. A third Ufe may be of Exhortation. And, if - it be fo, ^c. This Doftrine calls, ift. For Prayer, that the Lord may gracipufly be pleafed to prevent and put a Stop to the breaking in of dangerous Errors, and of Profanity which follows Errors as a dark Shadow, which, like a great Sea, threatens to break in upon us. This is M) other than what ^anl forewarns would be in tHe Jafl Times, i I'tm. iv. at the Beginning, and \s the native Confequent of long Peace in the Church, which we of thisChurch have enjoyed, but not improven. We do not incline to infift on the particular Grounds of Fear, but it is too evident to any w'ho obferve our prefent Polture and Situation. We have feen one ProfefTor of Divinity in feveral Aflemblies fupported by many Advocates, if not defending, yet extenuating his Errors ; we have feen alfo a dangerous Pamphlet publifhcd by another Profeflor, and yet ^ jlPno Notice taken of ir. ^is plain that dan- gerous Books from Evgland ' are valued and bought up, while found fyfiematick Divinity is 4neglefted and condemned. In Ihort, our new /iiWay of Preaching, wherein the Subftantials of the Gofpel are much neglected, gives too great I Ground for thefe Fears. VVe fhould pray for the ; flopping of fuch Errors^ if we have any Love to [immortal Souls, any Concern for the Interefl.of i the Mediator's Kingdom, and the Continuance of Truth to After Pofterity. It were good there ^ere a Remnant mourning for thefe, like them fwho were weeping at the Door o^ the Taber- nacle for the Sms of them that vyere joined to Saal'peoTy Ntimb. xxv. 2///y, It calls for Prayer for the Continuance of afound Golpel-Miniftry in this Church, and * that a corrupt Miniftry may never be the Plague 'thereof, which, if it break in, will be the certain Ruin of this Church. We fhoqld plead the Promife, that he "uoozild give Taflors according \ to his o'lvij Hearty that ixotild feed his People ; lioith Knoijokdge and Underfianding. ' ' 3///y, It calls upon us to pray for a Day of Tower to back and enliven Word and Ordinan- ces, to make them efFeftual for the Converfion i,and building up cf Souls, Tfal. Ixxxv. Wilt thozi. '^ot rbvivefis } Sec. Of which there feemsto 1 be a great Sufpending in our Day : And this we f fliould do, becaufe 6therwife. Ordinances not' only do not Good to Souls, but harden them; becaufe, if God leave his Sanftuary, it gives Ground tQ./ear he'll remove it ; and when the Power of Religion is gone, the very Profeflion of it will be a Burden^ and foon calt off. ^thly. It calls upon us to be deeply humbled for thefe Errors and Immoralities that^ like a Spring-tide, are ready to break in upon us. Sure, if any Thing be a juft Ground of Humiliation, this is : For, 1. This is a dreadful Judgment, becaufe fpi- ritual Judgments are the worft of all Judgments, as affefting the Soul ; like Difeafes affeding the Vitals, which are more dangerous than Difeafes aftefting the Extremities of the Body. 'Tis a black Token of God's Wrath, 2 T^^^ ij. u^ 12. For this Canfe ' d'welh mth them that ''are of a humble Sfirn, to revive the Spirit of the co7ztrite Ones, In a Word^ If ye be kindly humbled and ex- crcifed for thefe Things, a Sacrament 'will be a . Seal, fecuring your Perleverance and Prefervation in your Pilgrimage-Journey againft the infeftious- Airs of Errors , ye may get fuch a Tiifte and Ex- perience of*the Sweetnefs and Power of Gofpel- Truths, as, like a ftrong Cordial, will fortify your Hearts againft the Tentations of the Day^ whether to the right or left Hind> enabling.you with iP^/// to faty, that he'll preferue you from every Evil to his heavenly Kingdont i|> F 1 N ./--V' tyW