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VOL. thing truly poffible to me, but what is lawfully II. poffible. And fo it is not in my power to go and profefs a falfe religion, and abandon the

true.

3. THAT till there be a change made it is better to give over profeffing and the like, is to talk impertinently; because there is no moment of time, wherein it is permitted to live in an unconverted state. Do we think it lawful for us, fo much as one moment, to live in rebellion against GOD, and his fon Jefus Chrift? And therefore,

4. THAT power we want must be sought for, and that immediately; and be prayed for with an earnestnefs fuitable to the exigence of the cafe: faying, "Lord I am a monster, as true as "I am a man amongst men! I fhall be a lost "creature, till I am changed!" Therefore do not talk of laying down your profeffion a moment; because you do not know but divine grace may fet all right in the next: only there should be a looking up to heaven, with a continual fervent defire of it. And methinks no one, whofees cause enough to fufpect his cafe to be bad, fhould go away without lifting up a craving eye to God for affistance; faying, "Lord! for that

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grace that may work this neceffary change! "That may change me from being a self-repug. "nant creature, and liable to thy wrath; to a "happy confiftency with my self, and a meet"nefs to enjoy thy rewards, and the inheritance of the faints in light!"

AND,

IV.

AND, to conclude, what obligation to thank- SER M. fulness and praise lies upon those, whom the grace of GOD has brought matters to a bleffed agreement with themselves! So that their continual profeffion is the product of a new nature; and their habitual temper and practice ever harmonious and confiftent with it. Oh what a bleffed cafe is this!

SERM.

SERMON V.

Preached March 27, 1681.

TITUS I. 16.

They profess that they know GOD; but in works they deny him, being abominable, and difobedient, and unto every good work reprobate.

W

very

E have, in the foregoing difcourses, already fhewn in the general, that men may profess the true religion, and yet lead wicked lives; be abominable, difobedient, and to every good work reprobate : and of confequence, that they who do so, may be faid by just interpretation to deny the religion they profess.

FROM these two propofitions connected together, we have fhewn, what fort of profeffion is here meant; what the persons who make it, may be notwithstanding as to their moral character; moreover, whence it is that any man should make a profeffion of religion, when the temper of his spirit, and the whole course of his practice are fo repugnant to it; and finally, the folly and vanity of all this have been largely fhewn, both with respect to God and men: in as much as,

I

by

V.

by this means, men do not acquire the reputation S ERM. of being what they would be thought to be, that is religious; nor have any fhare in the divine rewards of religion, in the future ftate. To all which have been fubjoined feveral important inferences and ufeful reflections. But there is yet further use to be made, partly for the detection and conviction of fuch as do vainly profefs; and partly for direction, that we ourselves may not do fo. If it then be afked,

WHAT fort of perfons are they, who may be understood to overthrow their profeffion, and to make it a mere nullity, or of no fignificance? I anfwer; that though there are indeed fundry forts of profeffors, who may be faid fo to do, yet all are reducible to these two general heads.

I. SUCH as do profefs the true religion, but fo falfified and corrupted, as that the very object of their profeffion is strangely altered from itself. They profess what, originally, was the true religion; but as they profefs it, it is not true. Or else,

II. SUCH as do profefs what is actually, even ftill the true religion, but do it very untruly; that is, are not fincere in that profeffion.

I. THE first fort of perfons in the Chriftian. world, who may be faid to overthrow their profeffion, and to make it a mere nullity, are thofe who profefs the true religion, but greatly falfified and adulterated that is, they profefs what, originally, VOL. II. E

was

VOL. was the true religion; but as they profefs it, it is not true.

II.

Now, though this clafs is capable of fundry fubdivifions, yet fince our part of Christendom is generally divided into thofe who are of the Roman communion, and those who protest against it, I fhall only speak of them; that is, of those who call themfelves Catholics: and not of all them neither; but only of fuch as do practically hold fuch principles, fuperadded to pure Chriftianity, as muft neceffarily make it another religion. I mean, when they hold fuch principles practically, as corrupt the true fimple Chriftian religion, or the genuine Gofpel of Chrift, as it was delivered by him and his Apostles. For indeed amongst thofe who are members of the Church of Rome, not only charity, but justice obliges us to diftinguish thus far: That, as it is poffible for a man to hold very good principles, which have no good influence upon his spirit and practice; fo it is poffible alfo, that men may in fpeculation hold fome very bad principles, which have not that poisonous influence on their spirit and practice, to which they naturally tend. And therefore, if what is the fubftance of the Chriftian religion be found in them, notwithstanding many corrupt additions and grofs falfhoods; if by the fpecial favour and grace of God, the true Christian principles only, become impressive on them, and the falfe corruptive ones not fo, which are of human invention; thefe are an exempt fort

of

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