ed, and the ground of his providences manifefted to fullest fatisfaction. The works of men fhall appcar, that divine difpenfations towards them, may be vindicated. Secret fins, hypocrifics and impostures fhall be detected. And the authors of them confounded. The righteoufnefs of the religious shall fhine in open light. Then fhall be an unconceivable revolution. The just shall have the dominion and preeminence in that day; their judge will be their friend, and will crown them with immarceffible glory.

Such a revelation may allay our envy at the prosperity of the wicked, our fretfulness and discontent at our own lower Circumftances; may well compose our spirits to a refignation unto God, a submission to his pleasure and providence in the difpofals of time, and adherence to him in faith and love, 'till the end of a fading life fhall exhibit immortal fatisfaction and joy.

SECT XXIII.

The Christian Inftitution most plainly fhews us our fpiritual Enemies, and furnishes us with the best Aid and Armour against them.

TH

HIS Religion (as indeed it ought; and is therefore worthy of all acceptation) has greatest regard to the welfare of the foul. It af fures us, that if the foul be fafe, all will be well. It will therefore inform us of the enemies of our fouls; will ftrictly warn us against them, and provide for our defence, and their overthrow. Thefe are partly visible, and partly invisible; and they are the flesh, and the world, and the pow ers of darkness.

I. There is the flesh. This is part of ourselves. And it may seem strange, that we are so prejudiced (in this inftitution) and caution'd against part of ourselves. The irreligious are very apt to take the flesh and fenfe

for

for their rule and guide, and wonder that others do not fo too. Their neceffities are many; and their paffions and appetites feem natural. And were they moderated and managed within the exigencies of nature, they would not be very injurious to us; for (as is ufually faid) Natura paucis contenta. Plain nature would be fatisfy'd with a little. But we now fee how naturally (as the current of nature now runs) men are addicted to all indulgencies of the flesh. The body fways the foul; and the brute rides the man. The fpirit of man being fallen from God, muft cleave to the creature; and then, which can it ufually cleave to moft, but that which is nearest to it, its own body? especially when it self is pleased and pleafured with the gratifications of the body. This corporeal or carnal propenfion admits occafional acceffions and increafe. Some derive an accelfion from parents, who have inflamed their own appetites, and lived in all fenfual indulgence. Some have been led by ill example, and have contracted habits and cuftoms of their own. And then these exorbitant dif pofitions (whether original or contracted) are called nature. And then

nature.

it is thought hard and unnatural to renounce the dictates and inclinations of But reason must govern carnal nature and it's propenfions. And reason will lead us to religion. And that religion is to be fufpected, or is defective (if not plainly erroncous) that does not teach and injoin the reftraint and correction of a vitiated nature. We may eafily fee how human nature is debafed by ferving of the flesh; one fenfual appetite shall cloud the reason, pervert the judgment, ftupify the confcience, baffle the dictates of religion and brutify the man. Fulfilling the defires of the flesh and of the mind, i. e. of the fleshly mind; of the mind, thoughts and ratiocinations, as they were guided and directed by the flesh. (a)

Now no inftitution can more open to us the fnares, the infinuations and danger of the flesh. There to be carnally-minded is death; the carnal mind is enmity against God; to live after the fb is the way to death. Of the flesh we can reap nothing but corruption. Here we are taught wisdom and watchfulness, fafting and prayer, felf-denial, and cru cifixion of all the fleshly lufts that war against the foul.

(a) Eph. ii. 2.

P

II. There

II. There is the world. This may be confidered, either as the workmanship of God, or as a magazine of provifion for the flesh. In the first respect, it is entertainment for a religious philofopher. It is a fhop of divine artifices. A theatre, in which divine perfections are exposed to view; which therefore is to be studied and admired. In the second confideration, it comes under the notion of an enemy; or fomething that is to be fear. ed and fet at a distance. The world affords food and fuel for all the ap. petites of the flesh. And as such, it has a great many temptations, charms and allurements. In this moral confideration of it, it is full of evil, i.e. Occafions of, and provocations to evil. All that is in the world, the luft of the flesh, the luft of the eyes, and the pride of life (as thus ordinated) is not of the father, but of the world. Here's matter for pride and ambition, for oftentation and vain-glory, for covetousness and hoarding up, for luxury and all carnal concupifcences. So that it may well be commanded us, love not the world, nor the things of the world. We foon fee and find by experience, that the love of the world draws away from God, and religion, and virtue. If any man love the world, the love of the father is not in him. True religion must prejudice us against the world; and this does fo, more than any. It tells us what dangers and forrows we fhall run into by feeking the world. it tells us how vain and vexatious it is. How uncertain, unfatisfactory and fading away. How little valuable in comparison with the foul. For, what shall it profit a man to gain the whole world, and lofe his own foul! It fhews how the Saviour refufed and conquer'd the world; and how by the mediation and virtue of his crofs, we are to be crucified to the world, and made heirs of the world of life and glory.

may

III. There are the powers of darkness! invifible potentates or mighty agents, that are envious of, and malignant to mankind, and continually endeavour to spread fin, mischief and mifery there. For the discovery of thefe adverfaries, we are moft obliged to this inftitution. It is peculiarly levell'd against their defigns and devices. The author of it has undertaken and promifed to be their overthrow. We are here in form'd, that they were once happy angels. That for their fin and rebellion against God, they are caft out of their heavenly habitation. That they are much con

verfant

verfant in our air; that they are bufy about the earth, in enticing mortals to fin, and in seeking their mifery and deftruction. That there are fuch malignant fpirits also, the history of all ages has teftify'd. Here we are alarm'd and warn'd and fortify'd against them. They endeavour to inflame men's lufts and corruptions. They make use of the allurements and inchantments of the world, to feduce, infnare and inveigle fouls. But here we are taught to countermine and refift them; to beware of and decline all the inftruments, implements and means, they make use of for their own purposes and ends. Here we are furnished with all artillery (a) against their assaults and weapons; and in the due ufe thereof, are affured of victory and triumph, through the Captain of our falvation.

(a) Eph. vi.

SECT. XXIV.

The Christian Institution provides the best Remedies and Reliefs against the Evils and Calamities of Human Life.

H

ces of men.

ISTORY and daily observation fhews, that it is a forrowful calamitous world. The finfulness of it proclaims, that it ought to be chastiz'd. Much punishment is inflicted by the paffions and exorbitanThey are often the minifters of divine juftice, when they know it not. But evils there are inflicted by God himself. They are almost inserted into the laws of nature. A painful, wearisome life must man lead; fubject to ails and diseases of body, to lofs and disappointment in fecular affairs, to grief and molestation in relations, to sufferings for religion's fake; and after all, to corruption and diffolution in the grave.

Now here, the most fatisfaction and the best relief that the cafe will allow, is afforded us in this system of religion. For,

I. Here we are taught, that the calamities of life were introduced by fin. Some fignatures of original tranfgreffion must be derived down thro' all ages. This part of the creation was made fubject to vanity and diforder, not by its primitive constitution, but by him that would punish fin, and humble the feed of the tranfgreffor. We are obliged to lament the first apoftacy from God, and to return to him that rebukes us and makes fin bitter to us.

II. We are taught, that this world is neither fit, nor intended, for the happiness of the religious. They are told by the inftitution it self, that if in this life only, they had hope in Chrift, they should be, at laft, but miferable. They are called to look above it and beyond it. There are disquietments enough to knock off their hearts and hands from things below. They are to look upon themselves as pilgrims and ftrangers here; they are not to expect much in a foreign country; but must gird up the loins of their mind, and be travelling on to the city of God.

III. Here we are affured, that the curfe of God is remov'd from his fervants, and their condition is happy. Though their outward circumftances may be heavy, their fpiritual ftate is good. Their fins are pardoned. Their perfons are juftified and accepted with God. They have a merciful high-prieft to fympathize with them, to fuccour them under their burthens, and to fupply them with grace fufficient and feasonable for their time of need.

IV. The founder of the inftitution has wonderfully confulted the quiet and repofe of his fervants, by affuring them of the peculiar care and Providence of their God. He that garnishes the lillies, and feeds the raVens, will not forget his own family. The hairs of their head are numbred. And if a sparrow falls not to the ground without his infpection, he will not neglect his dependents. They are to caft their cares on him, as knowing that he cares for them; The Father himself loves then, and