01.11. Of the Temptations of the Present Age

OF THE TEMPTATIONS OF THE PRESENT AGE.

CHAPTER XI.

Temptation is exceedingly dangerous to us, because we have that in us which is fit matter or it to act upon. It is not with us as it was with our great master, who had no disposition in Him upon which a temptation could fix itself, and therefore he repelled the force of all sorts of temptations, without their making the least impression on His mind. " The prince of this world cometh, and hath nothing in me." We are like unto a city besieged by powerful enemies, wherein there is a strong party within, who are on the side of the besiegers, and who seek for an opportunity to give them entrance, and betray it into their hands; therefore we can never be safe, without a strict watch kept on these intestine enemies, as well as a resolute defense against the enemies without. Consider believer, what swarms of evil lusts there are in thine heart, which are always ready to join with any temptation, and thou wilt soon be convinced of the necessity of constant watchfulness against temptations, that without it thou canst never walk Safely a moment. In an unguarded minute, the enemies of thy soul will find an avenue, got entrance and presently fire thy lusts, and cause thee to act, a part which will fill thee with shame, sorrow, and fear, perhaps, all thy days. Consider likewise that not every guard in such time of danger will secure thee. It may be, thou thinkest that a regard to thy honor, or interest in the world, &,c., will be sufficient security in temptation ; but alas! when once temptation hath got access to thy soul, and lust is kindled by it, thou wilt find that it will break through all such restraints with as much ease as Sampson burst the strong cords wherewith the Philistines bound him when asleep.

All such reasoning’s will prove like a bowing wall and tottering fence, before temptation when united with our lusts.

We enjoy our liberties as men and Christians. Separation from the Establishment is not deemed by our laws criminal, nor are we on that account subject now to any penalties. We live in the quiet possession of our property in safety and peace, and are protected in the free exercise of our religion by the laws of our country. So that we suffer no such hardships as our forefathers underwent, to preserve a good conscience. They suffered confiscation of goods, imprisonment, corporal punishment, and death, because they had the pious courage not to join with others in those acts of religious communion which they were persuaded were not agreeable to the institution of Christ. But as for us, though at some periods clouds have gathered, and dreadful storms have threatened us, still God, in his providence, has wonderfully appeared in our behalf, dissipated those clouds, and prevented the impending storms with which we were threatened: so that we have no experience of the sharpness and severity of persecution for conscience’ sake, nor of the temptations which attend a suffering state on account of our profession. But our long ease, increase of wealth, and the great change which these pleasing circumstances, through the corruptions of men’s hearts, have introduced in the temper and behavior of numerous professors, have exposed its to temptations no less dangerous and threatening than the sharpest persecution. And multitudes have been hereby much ensnared. We are waxed fat, we are grown thick, we have forsaken the Lord that made us, and have Lightly esteemed the rock of our salvation. What loss of substance, of liberty, of case, yea of life could not effect, that liberty, affluence, and worldly honor have done, in many among us, viz., rendered them carnal, careless, and loose, both in their principles and conduct; so that now we are but little like them whose descendants we are, in zeal for truth, in love, humility, and mortification to the world. And, these melancholy circumstances are growing upon us more and more. If men are not stark blind, or are not wholly disposed to take no notice of the state of things amongst us, they must be obliged to confess the dreadful truth. And what will be the issue, God only knows. It is very probable such, as very few, if any, have expectation of, or will at present be persuaded will be the result. Our present security in that deplorable condition into which we are sunk in a religious sense, is no symptom in our favor. God hath often brought the severest judgments upon it people, when according to political maxims, they have imagined themselves in the greatest safety. And if his treatment of us should not be such, I am sure it will be entirely owing to sovereign mercy, for our circumstances are of that nature as leave us without any other ground of hope. And how long it may be His pleasure in the dispensations of His Providence to act towards us on that foundation, is a secret in His own breast, and absolutely out of our view. Our times may very justly be esteemed (Xalepoi) difficult, troublesome, and dangerous. For many, who are of the religious character, are manifestly under the influence of such vices as the apostle in 2 Timothy 3:1-5, enumerates. Some are captivated by one, and others by other vices. Some are proud, and others are envious or lovers of themselves, or of pleasures, are heady, high-minded, &c. It is not to be thought that all these vices are found predominant in any man pretending to religion - but take a number of those persons together, who have "a form of godliness," and they fill up this dismal account, or afford matter for this charge in all its branches, sad and heavy as it is. One person is likely to prove an ensnaring temptation to us in one way, and another in some other way ; and such a multiplicity of evil practices among professors, renders a strict watchfulness exceedingly necessary; without it, we shall soon find ourselves in such entanglements as will prove of very bad consequence to our souls. To maintain strictness of walk and conversation, when carelessness, indifference, sloth, and love to the world, with indulgence in those evils, which always accompany such a frame of mind, prevail among professors, is the privilege and happiness of but a few, because it requires more guard upon ourselves, more self-denial, and less conversation with such dangerous companions, than through the treachery of our hearts we are disposed to exercise. Sometimes we , are sooner laughed out of our religion by men of this character, than we are driven out of it, by the fierceness and cruelty of others who persecute us for our profession, but who make none themselves. In my opinion, those who make pretences to religion in words; but in their behaviors are any way irregular, are the most dangerous companions a good man can intimately converse with. Because he may be tempted to think that there is not much evil in this or that irregular practice, through a charitable judgment he forms of the persons addicted to those practices. Familiarity cannot, without great difficulty, be held with loose professors, but to the prejudice of grace in our souls. For, alas! where watchfulness against temptations is wanting, the mind is certainly in a fit frame for falling in with them, as soon and as fast as they offer of what nature so ever they be. And he that is insensible that evil conduct in others, may prove a temptation to the best of us, is unacquainted with the depravity of human nature.

1. Temptations leveled against our faith, by open and avowed enemies, are many. The gospel, since the reformation in England, never met with more violent opposition, in most of its branches, than at this time it does. The doctrine of the Holy Trinity; of the Incarnation of Christ of His obedience to the law for us, in order to our justification before God the great truth of His atonement and satisfaction for sin; the doctrine of the nature, necessity, efficacy, and effect of the Holy Spirit’s operations on the minds of men., these all-important truths are the matter of the rude scorn of multitudes. Men seem determined to bear down those principles with supercilious and haughty airs, blustering language, and bold charges of absurdity and nonsense. And, therefore, our adherence to those sacred truths, forfeits in the esteem of these men, our claim to the character of rational, and much more to that of being wise and ingenious : to such a height are their insolence and pride swelled at this day. Formerly those who disbelieved those doctrines, were at no small pains and labor to advance objections against them, many of which were plausible; but now contempt, blasphemous reproach, noise and triumph, are the weapons used to batter down our faith and hope in the blood, righteousness, and grace of our precious Redeemer. The reasoning of the present most celebrated adversaries of evangelical truths, requires no great labor to answer. Impertinence, set off with the advantage of confidence and effrontery, is to do the execution intended. And it is not a little surprising how far this end is answered by that bluster which these men make. It is also very observable that they are exceedingly lavish in their complaints one to another, and liberally bestow encomiums one on another for their endeavors this way. And infidels seem to have learned this art of demolishing revelation, by sneer and banter upon it, rather than by advancing objections against it, in a sober manner, like real inquirers after truth. And yet they put on the grimace of being passionately in love with truth, whenever an wherever they can discover it. While they pretend to be absolutely divested of all prepossession and prejudice, and to follow wherever reason leads, without the least reluctance, they give glaring evidence of their having thrown off all awe of God and regard to impartial reason too, in the manner of their treating inspired persons, their writings, and the doctrines which they have delivered. And by these unfair and unreasonable methods, they have been able to turn off many from a religious regard to the sacred pages; and have taught them to admire themselves for being profanely witty on what is sacred.

II. The secret enemies of divine truth are numerous’. front whom many temptations arise.

1. Men of this character, especially if they are ministers, very rarely are open and frank in declaring their sentiments. They choose to lie concealed as to their notions, until such time as they have been able to ingratiate themselves into the good opinion of those whom they intend to bring over to their sentiments. And very watchful they are, for every opportunity and advantage which may offer that are favorable to their design, nor will they fail of improving them to the utmost. Doctrines which they have no relish for, it may be some in their congregations firmly believe; and therefore they dare not, at once, and in a plain manner, deny them ; but by Long silence about them, and now and then advancing principles not consistent with them, they insensibly instill them into the minds of their hearers, and draw them off from that regard they once paid to those other principles. It is very sad what Influence such conduct hath had, and still hath in many places I had almost said to the total subversion of Christianity. And in others this sort of demeanor is very likely to be productive of the same dreadful effects. May the good Lord have mercy upon His churches, and preserve them from being seduced by these men who lie in wait to deceive. If Christians are not excited to watchfulness against them, by their insinuations and address, whereof they are perfect masters, they will be in great danger of being drawn aside. For these men are qualified for that kind of disservice to the, church of God, whereunto they have devoted themselves, and unto which they direct all their studies.

2. This sort of persons frequently declaim much against controversy in religion and against insisting on controverted points; because as they are pleased to say, that tends to fill men’s heads with niceties and speculative notions, which have no great influence on their morals to make them better. And that it is certainly best to treat on plain and practical subjects, which are calculated to promote holiness. By this means they bring, their hearers to be content without discourses on the important truths of the gospel, until at length they become indifferent about them, and greatly prejudiced against them. Then,

3. The fit time being come for them to be open and unreserved, they then throw off the mask, and can dare to enter upon the stage of controversy, and with downright blows oppose those doctrines they never believed.; but till now were shy of letting it be known. Now they become zealous defenders of the principles, which before they but whispered softly in the ears of some trusty friends. In this their success they glory, as if it was a very honorable achievement. Let them expect their reward from Him, whose Servants they pretend to be.

III. Many persons carefully avoid the use of some terms and phrases, by which the most important doctrines of Christianity are expressed. For instance, You shall never hear them use the terms eternal, nor infinite, concerning our blessed Saviour, when they speak of Him ; this silence about His eternity and infinity hath the effect intended, that is to say, it brings men to be unconcerned whether he is eternal or infinite, or no! Whether He always was, or once was not ? Whether He is in His powers and perfections, unlimited or limited’? In a word, whether He is God or a creature only.

Others, they decline the use of the terms sovereign and discriminating, when they speak of the grace of God. Grace, free grace, exuberant, boundless grace, are epithets they choose, and they are very serviceable, for some take them in a different sense from what they intend, which they like very well while others understand them in their true sense; and so persons of different apprehensions on the subject of divine grace, are content with the artful preacher. But for never so much would he be prevailed with to use a mode of speech expressive of the absolute freedom and discriminating nature of the love of God to men.

*Farther, the terms elect, election, predestinate, predestination, are with many grown obsolete; although they are Scriptural terms. The use of these terms is laid aside, it may be, lest some persons should be offended who disrelish the doctrine of predestination and where that is the case, you may be assured the doctrine is not opened and inculcated ; though it is the basis and origin of our salvation from misery. And by this means people become almost strangers to that doctrine, and many contract great prejudices against it.

Moreover, the use of the tern-is absolute and unconditional justification is discontinued. The righteousness and sacrifice of Christ are, it may be allowed, an influence into our pardon and justification ; but something must be performed by its in order to an interest in, or title to the benefits arising from His obedience and death; and this performance is not wholly owing to the operation of divine grace on our souls. Which is nothing better than the Popish doctrine of justif cation. But how sadly are some well-meaning people imposed on by this cunning of the preacher They think his meaning is, that the blood and righteousness of Christ are the sole and entire causes of our remission and acceptation with God : whereas the artful preacher is at a great distance from any such meaning.

Again. the terms irresistible and efectual grace, are never heard. Aids, assistances, operations of grace, and divine impulses, are spoken of with great freedom. By this means, some who ascribe the whole of their Regeneration to the grace and spirit of God, are persuaded to think that so the preacher means; but it is wholly a mistake; and he has others about him who are well aware of it, and applaud his imposing art. They are fully sensible that he intends no more than this, that God assists us in turning from sin to Him; and that our choice of holiness is from ourselves. without the determining influence of divine grace upon our wills in that choice. And so the preacher gives satisfaction to the unwary Calvinist, and the Arminian also.

I add, these persons cautiously decline the use of the term merit ; but the doctrine of merit they are advocates for, in that sense wherein it was understood by Popish writers. They disclaim merit of condignity; but maintain the doctrine of merit of congruity. That is to say, though they deny that, in strict justice, men merit favors at the hand of God; still they plead that it is fit that persons so and so qualified should become entitled to those blessings which are conditionally procured by the death and sacrifice of Christ. And thus, without the use of the term, they effectually propagate the doctrine of merit; and in that. sense which the greatest adversaries of the grace of God towards men have desired it might be maintained. For no man, who acknowledges that human nature is ruined by sin, can ever contend for merit in a higher sense. Thus we have lost the chief glory of the Reformation, and the very life and soul of Popery greatly flourishes amongst us, to our great scandal and the satisfaction of the Romanists. This is the dreadful condition of a multitude of those who pass under the denomination Protestant Dissenters. And what will be the issue of these things, the Lord only knows. May we be prepared for the worst. Some terrible dispensations we may justly fear will befall us in our present situation, it is so exceedingly bad; nor is there any room, as yet, to hope for an amendment in our circumstances.

Another instance of the art of these persons is, they speak with great contempt concerning schemes and schematics, This is done with a design of broaching some erroneous opinions, without being called to an account; and for advancing principles inconsistent with the analogy of faith. Through the weakness and inadvertency of some, and the supine ness of others, this artifice, absurd as it is in itself, hath answered the intention of those who have used it in many instances. For they have been suffered to vent opinions contrary to the common faith of Christians, without any rebuke or check- from some, because they would not seem to be bigoted to any particular scheme or party. These artful men must know that religious principles are linked together and compose a scheme, notwithstanding they speak against schemes in religion and against religious schematics.

Thus the desired and intended effect hath been followed in many places by a total neglect of those Solid and glorious truths wherewith the hearts of Christians formerly were warmed, and by whose kindly influence upon them, they meekly, patiently, and courageously suffered reproach, and almost all manner of evils, lived comfortably, holily, and died triumphantly even in the midst of flames. Add to these things, much art is used to persuade us that this and tile other doctrine is not necessary to be believed, in order to salvation. With some, not the doctrine of Christ’s Deity. With others, not His satisfaction, at least as proper, full, and ascertaining peace, pardon, and eternal salvation. With others, not the doctrine of justification by his righteousness. With others, not the doctrine of effectual and efficacious grace. Nay, with some, it is not thought absolutely necessary to believe that Jesus was the Messiah promised. They seem to think salvation is possible to an unbelieving Jew, provided that he is but honest and sincere. Indeed it is well if he hath not as much of Christianity in him as they have.

Once more, there is all opinion prevailing which is of a dangerous nature to the souls of men, dishonorable to God, and naturally tends to lessen our regard to the merit of a Saviour’s blood, viz., that God is a benevolent merciful Being, and will make all reasonable allowances for the imperfections and follies of life. Are these moral imperfections? Are these sinful follies ? If they be, what allowance is it reasonable for infinite rectitude and purity to make for our being guilty of such imperfections and such follies? The supposition of the reasonableness of any such allowances, is a horrid reproach to the holiness and justice of God, who is of purer eyes than to behold iniquity. May my soul eternally detest the thought. Is not this likely to beget light thoughts of sin in the minds of men ? Doth it not tend to cause them to imagine that the remission of such offences is no great matter ? Who will think themselves much concerned to look to the blood of Christ for the pardon of such small and unavoidable offences? But this is a foundation, it seems, whereon some lay a considerable stress : although it agrees neither with the religion of nature, nor yet with the religion of Jesus; nothing like it is contained either in the law or in the gospel of Christ. A deceased minister of the Independent denomination, says, "My greatest concern is to have rational and solid expectations of future happiness. I would not be mistaken nor build on the sand ; but would impress my mind with a firm belief of the certainty of the future world, and live in a practical preparation for it. I rely very much on the rational notions we have of the moral perfections of God, not only as a just, but a benevolent and merciful Being; who knows our frame, and will make all reasonable allowances for our imperfections and follies in life; and not only so, but upon our repentance and faith in Christ, will pardon our past sins, though never so many and great." Part of a Letter from Mr. Neal to Dr. Miles, of Tooting; as quoted by Dr. Jennings, in his Funeral Sermon for Mr. Neal. The law makes no allowances for our defects and foibles; and the gospel gives us no ground to hope for the pardon of any sin, but through the atoning blood of the Son of God. Every imperfection and every act of folly, exposes us to the just condemnation of the law; and the blood of Christ alone procures our deliverance from that condemnation. To this cause we owe the remission of our smaller and greater transgressions. No sin at all, is pardoned, but upon the foundation of Christ’s atonement. Nothing more contrary to the strictness and purity of the law, and to the grace and justice of God in the gospel, can be advanced than this, that the remission of our lesser offences is an effect of divine benevolence and clemency, without respect to the blood of Christ as the meritorious cause thereof. Besides, salvation is not an effect of what is called benevolence and mercy in God; which we are supposed to have rational notions of, distinct from the Christian revelation, and whereon that is thought to be built. It is the result of mere sovereignty. God saves not sinners, because it was fit and proper he should save them, but because it was His pleasure. And consequently evangelical discoveries are not built upon, and super-added to our rational notions of God. Those discoveries are absolutely now, and in their nature wholly distinct from those truths which the Scripture contains, relating to sin and sinners.

Natural religion is no other than the doctrine of the covenant Of works. That covenant promises the enjoyment of good to the innocent creature; but it threatens the transgressor with death and eternal misery, and it leaves him in that condition into which his guilt hath plunged him, without any foundation of hope of a deliverance from sin and its dreadful consequences. According to that covenant, nothing is to be expected from our righteous Judge; but curse, wrath, vengeance, and fiery indignation to devour us. And therefore it is most false that the new covenant is built upon and super-added to any natural or rational notions we can have of God in His moral perfections. The measure and rule of our natural notions of God, is the law that is the religion of nature in its purity and perfection. And what is there in the law which only promises life and happiness to the innocent creature, and denounces vengeance and everlasting death to the sinner, that can furnish us with the least hope of the pardon of sin, and of the welfare of criminals? Nothing at all. Believer let me entreat thee to beware of this pernicious doctrine, which is nothing but a corruption of the religion of nature; and is falsely said to be the religion of Jesus. In fact, it is most remote from it. The Christian religion is not a diminution of the glory, authority, and extent of the law, in order to our recovery; but a full and effectual provision for its honor, in all its branches in our pardon and salvation. Better it were ten thousand times that we should perish for ever, according to our desert, than that any slur should be cast on the holiness and justice of God in that way whereby our recovery is brought about. If once we imagine that our imperfections and unavoidable weaknesses in the present state, are pardoned, or that allowances are made for them by divine benevolence and mercy, otherwise than on the foundation of the blood-shedding and sacrifice of Christ, we shall soon conceit that there is less, far less of evil in those imperfections and foibles than in fact there is, and that the remission of them is a thing to be expected as of course. And, therefore, that sorrow, humiliation, and self-abhorrence for them will not be found in us, which certainly ought to be. This is the common doctrine of our corrupt times.

IV. Some act a neutral part, -appear on no side you cannot tell whether they are of this, or of the contrary opinion. This sort of persons have ends to answer, which are pleasing to themselves; and sometimes their views are accomplished, and when they are they congratulate themselves on the happy success of their caution and prudence, and look upon some others with contempt, for their folly in entering on the defense of unpopular opinions, whereby they have fixed an odium on their characters, and rendered themselves unacceptable to many who hold the others in admiration. But how do those persons endure hardness as good soldiers of Jesus Christ, who decline coming into the field, and not dare to meet an enemy of His in the gate, lest they become sufferers by it in their reputation or secular advantage ? I am sure these are not times wherein we can please men in general, and preserve the character of faithful servants to Christ. Opposition to His gospel is now become too common to allow of that. Through this neutrality of some, the interest of sacred truth declines, and erroneous doctrines are propagated without any check in many places. Those who think them selves concerned in matters of this nature, must in some measure be apprized of the truth of what is declared.

Many temptations attend us which are very likely to have all ill influence oil our minds, relating to real holiness and the power of religion. The effect of a neglect of the doctrines of the Reformation, and embracing of contrary principles, hath not been such as it was pretended would follow that change of opinion. Holiness has declined in proportion to the degree of that alteration of sentiments. Let men pretend what they please, a departure from those principles will never be followed with good effects in the minds and morals of mankind. We are as far departed from that purity of conversation, which was the honor of the Reformers, as we are gone off from their faith.

1. A mistaken notion of holiness is now become general. Men imagine that to be holiness which is not so ; and, consequently, they are content without it, and conceit they have it ; but in fact they are ignorant of it and enemies unto it. Morality is thought to be holiness; and evangelical obedience is not accounted necessary. Hence, self-applause is maintained in such whose minds are void of true grace.

Regularity of conduct is esteemed all that is necessary to future welfare. Regeneration is so stated as will necessarily lead us to conclude that it is a change whereof some have no need; and that they cannot be the subjects of it for, if it is no more than a reformation from vice and a dissolute course of life, which many affirm. it is not, the sober virtuous part of mankind have always been what a regenerate person is supposed to be, and therefore they cannot pass under that change. As, for faith in Christ, or a dependence on His blood and righteousness for pardon of sin, and acceptation with God, love to His person, delight in His presence, and a cheerful obedience to Him, arising from a sense of His saving benefits, they are things which have no other existence than in the imagination of mistaken minds, in the opinion of many. This is an open renunciation of all Christianity, and leaves us no other religion than that of corrupt nature somewhat improved, and reinforced at the best by those moral precepts and positive rites, strip of all their importance and significance in the writings of the New Testament. These men are blind leaders of the blind, and unless God mercifully prevents it, those who lead, and those who are led by them, will both fall into the ditch; for they are entirely unacquainted with the nature of holiness, without which no man shall see the Lord. It is a vain imagination that morality is that purity which the Christian religion requires as necessary to happiness; without we have more than that, nothing is more certain than our eternal ruin. But when evangelical doctrines are given up, gospel holiness and obedience must be rejected as imaginary things; and, therefore, those who deny the precious truths of atonement of sin by the death of Christ, justification by His righteousness, and the necessity of the effectual operations of His Spirit on the souls of men, to make them meet to be partakers of the inheritance of the saints in light, they act consistently in rejecting the Scriptural account of holiness; for that cannot be supported without granting the truth of the principles on which it is built, which are those mentioned with others of the like nature. Take away the object of that faith which purifies the heart, and you necessarily destroy the very notion of its being ; for that is a mere nullity, if its object is removed ; and if the grace of faith exists not, holiness, which is supposed to spring from it, can have no real existence ; and, consequently, we must sink into bare morality, and the Christian religion can be no more, no other, than a refinement of natural religion from corruption, and a reinforcement of it, which some of these men say it is: others of them are more upon their guard, they mean the same, but will not own it.

2. A selfish and worldly disposition hath taken deep root in the mind, and discovers itself in the conduct of many professors. The interest of this world engrosses so much of the thoughts, desires, affections, and time, of numerous persons under a profession, that religion can come in but for a very small portion of either. And, some whose business of life is so very urgent upon them, that they cannot spare a few hours from it to attend on the worship of God; are able to devote whole days, now and then, to recreation and diversion from that fatigue and hurry. And how many rack their invention to form schemes for increasing their earthly store, who scarcely are at the expense of a serious thought in what way they may promote the interest of truth, religion, or holiness, either in themselves or others! If this is not the case, why are meetings appointed for transacting the affairs of Christ in His house, so slenderly attended as they be; and occasional assemblies so seldom favored with the presence of some, who no doubt could give their attendance, at least oftener than they do, if lukewarmness, and love to the world and the things of it, were not the cause of their absence many times? Unto such a height is this pursuit after the world grown in many, that it proves matter of discouragement to some, who are inclined not to pursue this world in such a manner as to leave no room for attending to things of infinitely greater moment. In a word, such are our circumstances, as to many, that, if a part of one day in seven, was not appointed to the service of God, I cannot tell whether any portion of time would be spent by them in divine service or not in a public way. When will the Sabbath and new, moon be over, that we may buy and sell, and get gain? " seems to be the inward thought of too many. Not only so, but other practices also discover this frame to have possession in the minds of many professors, which are sad blots upon their characters, and furnish the enemies of religion with abundant matter of reproach.

3. With many there is very little of self-denial as to carnal pleasures. This is found among those who are of advanced circumstances. Their affluence is dreadfully abused in the gratification of vain desires, and it seems as if it was without remorse. They can act as the world, and run in the same circle of vanity as they do. And such who do not choose to conform to the world, are the objects of their contempt on that account. Strictness of conversation, and separation from carnal men in the course of their conduct, is laughed at as needless scrupulosity and a foolish squeamishness. Men have long proposed to indulge themselves in sinful delights, and in the issue to lie down in safety but it will never be ; God forbid it ever should be. He must lay aside His righteousness and justice, if the end of these ways is peace.

4. But few are careful to keep up family worship. There is reason to fear that it is very rarely practiced, by many who would be thought to be Christians. They have not time to give. God thanks for the mercies of the day, to confess their sins to Him, and in treat His protection in the night, in the presence of their children and servants. This was not always the case. Professors formerly did not behave themselves in this manner. We are much degenerated in our conduct, and shall we wonder if we have lost our comforts? That is nothing strange, it cannot be with us otherwise than it is, so long as we continue to behave in the manner we do. And thus it is with many of every denomination among us.

5. Another thing which is greatly to be lamented, is a trifling and vain conversation almost universally prevails among professors. The subjects of our converse are the affairs of this world, or what is far worse, evanid pleasures, which taint our minds and. affections. Scarcely ever have we anything to say of God, of Jesus Christ, of the precious truths relating to Him, which are the life, comfort, and joy, of Christians now, and will be the matter of their contemplation for ever, when they shall have done with this world and all things in it. The motives to caution and watchfulness, lest we enter into, or be surprised by temptations of any kind, are many. I shall mention some :

1. Our dear Saviour gives us this advice Watch and pray, lest ye enter into temptation." We cannot doubt of His kind intention therein, since we have such incontestable evidences of the reality and strength of his affection to us. Love always consults the good and welfare of its objects ; and, therefore, it must be concluded, that our Lord designed our advantage in this advice. He will never abridge us, either of liberty or pleasures, which we may enjoy without injury to ourselves and dishonor to His Father and ours also, through rich grace. Shall we then fail heedfully to attend to His counsel? If we do, we Shall have sad occasion to bewail our folly in that matter. It is well for those who have not had cause to confess the truth of this, from sorrowful experience.

2. If we consider the tendency of temptations, we shall see reason to shun them. They are many of them leveled against our faith, as has been observed. If we do not watch against temptations of that sort, we shall insensibly abate in our religious regard to those important truths, from whence we derive all our spiritual peace, joy, and consolation ; the consequence of which will be leanness of soul. Some, who seemed once to have a delightful savour of the precious truths of the gospel, through a want of this necessary caution, are moved from their steadfastness, and are seeking for comfort in such a way as they will never find it in this world and on a foundation which will not support their hopes in a dying hour, of the enjoyment of happiness in the next. Let us watch and pray, that we may not thus be shaken in our regards to those momentous principles, which have been sweeter to our souls than the honey, and the honeycomb. Again, let us consider what is the tendency of the temptations which attend us, relating unto an abatement of strictness in our conversation and walk. The sorrowful effects of them we may see in many ; and if we have no experience of their baneful influence on ourselves, it is owing unto sovereign grace and mercy, which hath preserved us in the midst of so many dangerous snares that have been laid to entrap our feet in our Christian pilgrimage. Let us be so wise as to learn caution where there is danger, by the damage others have sustained through a want thereof; and be persuaded of the truth of this, without making the experiment, that we are as liable as others to suffer in our best interest, by being imprudently free with occasions of sin.

3. Let its consider well the treachery of our own hearts. They are full of lusts which are always ready to fall in with evil temptations of any kind. and, therefore, ought by no means to be trusted in dalliances with those objects, which in temptation are presented to the mind. If we are so foolish as to place any confidence in them, and flatter ourselves, that the temptation we may be under shall not carry us any great length, in that we shall contract great guilt ; and it will be much if the flesh exceeds not those limits which in the beginning of the temptation it prescribed to itself For whatever it pretends unto of that nature, its evil desires are, in fact, boundless. And, therefore, we may with as much safety trust gunpowder within the reach of fire, as our deceitful hearts with temptations. This is a cogent motive to watchfulness and prayer, to be kept by the power of God in these perilous times. If we are insensible of our danger through the want of necessary consideration, we shall not walk circumspectly, and it may be, that may be followed with such effects as we shall have just reason to bewail and mourn on account of, so long as we have breath. That which is the case of some others may possibly become ours, if we, like them, should be so mad as to sport with folly. For, what are we more than others in ourselves? Nothing, as to holiness and strength against temptations.

4. We shall do well to consider what influence temptation hath had over the minds of some eminent saints; and what bitter effects it produced when they were left under its power. It evidently appears that persons most spiritual will fall an easy conquest to temptation, if they are not upheld by powerful grace when under it. If some have been overcome by the force of it, who have given evidence of being subjects of such a measure of holiness and grace, as not any, I think, will presume to compare with them therein, but such who have great reason to conclude that they have none at all; how cautious ought we to be, that we enter not into temptation ! and what necessity of strict watchfulness is there, since we are surrounded with so great a variety of temptations, and such as arise from the conversation of some of all sorts of persons, and to whom it would even be a pleasure, to prevail with us to act as they themselves do, to the dishonor of Christ and the reproach of His gospel; for our corrupt times are not without professors of such an abominable and diabolical disposition as that is. They are loose in their behavior, and they like to see others so too.