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practise as governors: but they do appear in the good office of direction, and giving men counsel. 'Tis not pride of ruling and fhewing power, but out of compaffion to lead people into the way of truth, and to recover them out of error and mistake.

6. We tell people that the fcripture is clear, and full, and perfpicuous in all things neceffary, as to all matters of life and practice. So that if people be well minded, and use diligence, they may easily un` derstand, and be fatisfied. We never teach them to resign up themselves to others, nor to believe as others do blindfold, to believe as the church believes. 'Tis true, to give you a little account of this, there are in the bible, things of a very different nature.

1. There are matters of ancient records, the hiftory of former times; and these things were far better known then, than they are now, at this distance of time.

2. There are in the fcripture things that are wholly expired, and out of date, and fo of less use to us, as the whole mofaical difpenfation.

3. There are in fcripture matters of prophecy, fitted for those times; which they did far better understand, than we do now: and wherein they were far more concerned than we are. For they are tranfactions partly of things performed, which when fulfilled were beft understood.

4. And there are matters of deep philosophy, as alfo matters of philology; and these do not belong to the business of religion.

5. And lastly, there is the moral part of religion, and our Saviour's doctrine; and in thefe two our religion

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religion confifts: and these are easily learnt and underftood. Tay, the moral part of religion, and the doctrine of our Saviour, which are eafy to be undertood. And for the other parts of fcripture, they are not of fuch concern to the community of mankind. And if we do not fully understand them, we are fafe enough; if fo be we are brought to real goodness and virtue, and to believe in God through Jesus Christ.

7. The reformed church doth not deceive men by any ways of fraud and falfhood. Those of the Romish church, that hold the doctrine of implicit faith and the doctrine of merit, and teach that maffes ought to be faid to relieve fouls in purgatory: thefe impostures and cheats we put upon none. Indeed we do allow implicit faith in God, where we cannot certainly understand what his meaning is, in any particular text. That is, we do believe that what the divine spirit meant by these words is true; and 'when it doth appear unto us, we will receive and admit it. And this faith we allow.

But an implicit faith in men, or in the church, this is popery. We deal honeftly with men ; for we plainly declare to men, that without perfonal holinefs, they cannot fee the face of God: according as the apoftle faith, Heb. xii. 14. and Eph. iv. 24. That we must be renewed in the fpirit of our minds. This we declare and inculcate, and admonish men about the effects of regeneration, and the motion of true godly repentance and turning from fin to God. As alfo put men in mind, upon all occafions, that this is a probation ftate, and that men are here to

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be fitted and qualified for the state of glory and im mortality. And that men ought to lead chriftian lives, and not refer themselves to a death-bed repen tance, which is very hazardous and uncertain: for how can men get knowledge all in a moment? Is the time of fickness a time for men to learn? when men should come to practise, is that a time to be taught? when men are put upon the very last nick of acting. Or to get themselves releafed from long and naughty habits all on a sudden; and the faculties released from fuch inclinations ; when as the prophet tells us, that it is next to washing the blackmoor white, for men that have been accustomed to do evil, to do well. So that we deal honeftly and uprightly with men, telling them, as they expect to, be happy hereafter, in this state to acquaint them-. felves with neceffary knowledge, and to get themfelves discharged from all naughty habits, which will not be eafy to do upon a fick-bed; efpecially if men have long abufed themfelves, through ill ufe, cuftom, and practice.

8. We do refolve, that all they who do agree in the main points of religion, may look upon themfelves as members of the fame church, notwithstanding any different apprehenfions in other matters. And this is a principle of peace and charity; and this knowledge tends to the reconciliation of men, and to make them live together like chriftians, inlove and good will. And for this I will quote you the faying of the apostle, Phil. iii. 15. Let us therefore, as many as be perfect, be thus minded; and if in any thing ye be otherwife minded, God fhall reveal even this unto you.

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I will conclude all with that faying of a great schoolman, who fpake indifferently of the state of the reformed and Romish church. "For men to differ "about matters of particular perfuafion and opini❝on it is not inconfiftent with that imperfect state ❝ which we are in, while in the way to heaven ; "when we come thither, we shall be confummat"ed, and more fully harmonize: but to differ in o"pinion, is not repugnant to peace in the way; though the difference fhall be taken away when 66 we come home.”

Now if it be otherwife with any man that owns the reformed religion; I muft tell you that though he may profess he is of the reformed religion, he is Popish in the protestant profeffion. For these are matters wherein they of the proteftant religion do agree and if any man queftion any of thofe, he is fo far popish in the protestant profeffion.

DISCOURSE XI.

The Deceitfulness of SIN.

HE B. iii. 13.

Take heed, left any of you be hardned through the deceitfulness of fin.

W

E are in this world in a state of probation, and have many enemies to encounter with fo that our condition is very dangerous, both from force and fraud, and from fraud the worst of the

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two. For if a man be ill dealt withal, and forced, he is excused because he could not help it; but if any man suffer from fraud, he is both laughed at, and felf-condemned. Now, he is couzened and cheated, that upon any reprefentation made to him of things without, either doth or permits what is in itself finful or unlawful. And by this rule you may eftimate all that I have to fay.

I fhall,

I. Give you an account of the deceitfulness of fin. And,

II. Shew you the great reafon we have to take heed, that we be not deceived.

I. My business shall be to fhew-you the deceitfulness of fin, and how much thereby we are in danger. And this I will do in ten particulars.

1. Evil takes another name, though it doth always. retain its nature; and because it must not be known by its own name, it doth adopt itself into the family of fome of the virtues, as if it were like to some of them and things that are alike do oft impofe upon unwary persons. Now because a particular rule is best known by inftances, I will mention several. Covetoufness paffeth for a thrifty temper, and good husbandry; prodigality for being generous; vanity is reputed neceffary remiffion of mind, and foolish talking to be affable conversation; lavish expence of time, goes for exercife and recreation due to the body; finding fault with others, is reckoned to be reproof of fin; fharpness and severity, to be strict

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