Certain select discourses on those most important subjects, requisite to be well understood by a catechist in laying the foundation of Christian knowledge in the minds of novitiates viz., First discourses on I. The doctrine of the two covenants both legal and evangelical, II. On faith and justification / by William Allen. Secondly, Discourses on I. The covenant of grace, or baptismal covenant, being chatechetical lectures on the preliminary questions and answers of the Church-Catechism : II. Three catechetical lectures on faith and justification / by Thomas Bray, D.D.

THE Ninth Lecture. First, That I should Renounce the Devil, and all his works, the Pomps and Vanity of this wicked world, and all the sinful Lusts of the Flesh. (Book 9)

I Have already Expounded those infinitely Gracious and Invalu∣able Priviledges, made over to us, on God's Part, in the Cove∣nant of Grace; having shewed you, what it is to be a Mem∣ber of Christ, what it is to be a Child of God, and lastly, what to be an Inheritour of the Kingdom of Heaven; as also, what are the vast Benefits contain'd in those several Articles; I am now come to Explain to you likewise, the Conditions of the Covenant; those Conditions, without the Performance of which, those Mer∣cies will not be Confer'd on us.

For this we must seriously consider, that the Benefits now men∣tion'd to be made over to us, as they are in themselves exceeding great, so as almost to equal us with the Blessed Angels; and as they were purchas'd for us at no less a Rate, than the precious Blood of the Son of God; so we must not expect, that Benefits so infinitely great, and dearly purchas'd, should be Confer'd upon us, without any thing to be done on our Parts, to express our Value of them; much less if we continue in Rebellion against God, and instead of him, serve under his Enemies, the World, the Flesh, and the Devil; or will be In∣fidels and Unbelievers, and will remain Disobedient to all his most Just and Righteous Commands. No, it is not to be imagin'd, that God will be so Easy, so fond of Sinners, as would reflect upon the Wisdom and Discretion of a meer Man. But as he does propose to us Invaluable Blessings, so he does require from us a Reasonable Ser∣vice, and the Performance of most Equitable Conditions; amongst which, this is the First, that we should Renounce &c.

And as I have already Explain'd to you the Importance of those vast Favours on God's Part; so I will proceed now to do the same, as to those Conditions on ours, shewing you

First, What it is to Renounce the Devil, and all his Works,* 1.1 the Pomps and Vanity of this wicked World, and all the sinful Lusts of the Flesh.

Here is as much Matter as can possibly be crowded into so few Words. A great Part of the Christian Life is discharged in what these Words do mean: For our Christian Race is represented in Scripture to be, for the most part, a Warfare against several very powerful Enemies, both without and within us. And

these Words do Instruct you, both what those Enemies are, and how we must War against them. Wherefore, if in the Explication of Words so very full of Meaning, and of such vast Concernment to be understood by you, I shall be forc'd to run out into some con∣siderable Length, you must have Patience, and you must give good heed to what I shall Discourse upon them, answerable to the Benefit, may accrue to you from the through understanding thereof. That which I shall do towards the Explication of them, shall be this;

First, I will shew you who the Devil is, and what are his Works, what is meant by Renouncing the Devil, and all his Works, and how absolutely necessary it is we should do so.

Secondly, I will also shew you what is meant by the Pomps and Vanity of this wicked World, and how far you must Renounce the wicked World, with its Pomps and Vanity.

Lastly, I will in like manner, open unto you, what is to be understood by the sinful Lusts of the Flesh, and how far we must Renounce them.

And, First, I am to shew you who the Devil is, what are his Works, what is meant by Renouncing the Devil, and all his Works, and how abso∣lutely necessary it is we should do so.

* 1.2Whereof First, Let us enquire who the Devil is. And in Scrip∣ture he is call'd by different Names, whereof some do import his Rank and Place, as Baalzebub, signifying him to be a Prince of Devils; and some his Wickedness and Enmity, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sig∣nifying a Calumniator, or a false Accuser; Satan, an Adversary; from his Fury and Murderous Temper, he is call'd a Roaring Lion; and from his Craft and Lying Policies, an Old and subtle Serpent; and from both perhaps he is call'd the Dragon. There are many Legions of 'em in Number, but One supreme in Power; and He it is, who is Chief of all the Enemies, both of God and Man, that presents himself at the Head of all the rest,* 1.3 being that Arch-Rebel and Traitor against God. He was once, as may be gather'd from his Su∣periority to Michael the Arch-Angel, who upon that account Durst not bring a railing Accusation against him, Jude 8.9. The highest Angel, the most glorious Spirit, and the First be-like of all the Angelical Or∣ders: But not content with that vast Power and Glory, that God had bestow'd on him, but envying that God, that gave it, and affect∣ing,* 1.4 perhaps, no less than a Sovereignty himself; He, with many Legions of the lower Order of Angels, whom he drew into the same horrid and ungrateful Conspiracy, Revolted from God, and set himself to Oppose his Government. But no sooner did this wicked Apostate frame so horrid a Design, but the All-knowing and infinitely Powerful God of Heaven and Earth, perceiving his Inten∣tions, immediately hurl'd him down, and all his wicked Crew of ungrateful Conspirators, from the Battlements of Heaven, into those dark Mansions of Sorrow, which we call Hell, there to be Reserved in everlasting Chains under darkness, unto the Judgment of the great Day, Jude 6. as the due Punishment of his so black and ungrate∣ful a Treason against his Sovereign and Bountiful Creator. But so far was this hardned Rebel against God, from Repenting of his Villany, even under the sad Experience of the woful Issue of it, That he is eversince acted with the highest Spirit of Revenge against

his God;* 1.5 and because he finds it in vain to attempt any thing im∣mediately against God himself, he studies and endeavours all he can ever since, to wound him in his Authority and Honour. For no sooner did the Almighty Create the lower World, and place Man in the midst of it, as of a Temple, to set forth his Praises, and to glorify his Creator's infinite Power, Wisdom and Goodness in this so stupendious a Work of the Creation; but this grand Enemy, Attacks him with all the Subtilty and Policy of a Traytor, tempting him to dis-believe his Maker's Goodness and kind Intentions towards him, to cast off his Authority, and dis-obey his Laws, and rather to follow his pernicious Counsels. The Arch-Rebel prevails, and the whole Representative World of Men, Adam and Eve, Revolted from their God, and took part with the Devil. And tho' God conde∣scending himself to propose Terms of Accommodation in a Saviour and Redeemer, which was for to come, recover'd a part of Man∣kind, both before and after the Flood, and afterwards selected the whole Nation of the Jews to be a peculiar People unto him, set a∣part to serve him; yet through the Instigation of Satan, the greater part of Mankind were absolutely the Devil's Vassals,* 1.6 serving him in abominable Idolatries, Sorceries, Witchcrafts; and giving them∣selves up to all manner of Villanies, Vices, and Sins whatsoever, whereby the Laws of God could be transgress'd, or his Autho∣rity utterly Banish'd (as far as lay in their power) from amongst the Sons of Men. And thus the Devil usurpt an Authority over al∣most the whole World for many Thousand Years, till such time, as our Saviour came amongst us to Preach Repentance,* 1.7 and to recover us to the Knowledge, and the Service of the One True God, which was the great Design of his Coming.

So that you see the Devil is that Arch-Rebel, who with his whole Legion of Infernal Spirits, are continually mustering up all their Forces, against the Authority of God, and drawing wretched sinful Men into the Conspiracy; and whose Quarrel is for no less than Dominion and Empire, who shall be King, God, or Satan. And thus you plainly see, who the Devil is.

Secondly, Let us enquire what are the Works of the Devil;* 1.8 and from what hath been said, his Works in general do appear,

First, To be Sin.

And, Secondly, The tempting of us to Sin.

His first work was to Sin himself, by transgressing God's Laws,* 1.9 and despising his Authority. His next work was to Tempt and Inveigle us likewise into the same Violation and Contempt of the Divine Laws and Authority, by committing of Sin.

And the first general Work of the Devil is Sin, for so it is ex∣presly affirm'd, 1 Joh. 3.8. The Devil sinneth from the beginning, and for this purpose the Son of God was manifested, that he might destroy the works of the Devil; that is, Sin.* 1.10 By Sin the Laws of God are trans∣gress'd, his Authority thrown off, his Government dis-own'd, and his Power defy'd; and as the Devil made himself what he is, by thus sinning at first; so this is his continual Practice, his constant Work ever since: And whosoever in imitation of him, does likewise at any time Transgress, or walk contrary to the Laws, the Rules, the Ways that God hath set, (especially if knowingly and wilful)

does thereby in like manner,* 1.11 as the Devil did, throw off God's Au∣thority, disown his Power, and defy his Government, and so does do the Works of the Devil. Which one Consideration should make you abominate even the least Sin, but especially it should make you infinitely fearful of Sinning wilfully against your Maker. Most People, alas! in these degenerate Times, make but a Mock of Sin,* 1.12 and make it the Subject of their Mirth and Laughter, when committed by themselves, or others, for want of seriously con∣sidering this to be its Nature. But the Commission of the least wil∣ful Sin, would be dreaded by you, and frown'd upon in others, if you would but consider how high it strikes, even at God himself, and whom it Advances to his Right of Dominion over the World, even the Devil.

* 1.13But as there are some particular Sins, which are more directly level'd against God's Authority, and express more of the natural Temper and Disposition of Satan, and are more his own Practice than others; so of those we may say, that they are more particu∣larly and especially the Works of the Devil.

* 1.14And first as to those, which are more directly level'd against God's Au∣thority, and are therefore Sins of Satan's own Invention, to draw us off from God; of this sort we are to reckon Idolatry, or the Wor∣shiping of other Gods, besides him the Onely True God; whether it be that of the Barbarous Nations, who worshipt the Devil him∣self; or whether that of the Gentiles in general, and some Gen∣tiliz'd Christians, as the Papists, who Worship the Creature, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, above, besides, or together with the Creator, as that place, Rom. 1.25. may indifferently be render'd. The Idola∣try of either Kind, either the Worship of Devils, Heroes, or of Saints departed, does more particularly bear upon it the Character of a Work of the Devil, because it is more direct∣ly level'd against God's Authority, giving his Honour to ano∣ther. And

* 1.15Of the same sort is Sorcery, and Charming, and Witch-craft, and Conjuring, as also the Sin of those wretchedly wicked Persons, who Resort to Conjurers, and Charmers, and Witches, White, or Black (as some do foolishly distinguish them, for both do deal with the Devil, by unlawful Arts) whoever, I say, do resort to any such Persons, or such as are so reputed, to enquire out their lost Goods, or what shall be hereafter their Fortune, or to receive Directions for Health, or Thriving; or if they use themselves any Spells and Charms to these, or the like Purposes; such do commit a principal Work of the Devil, because they hold thereby a Commerce and Correspondence with Satan, who is God's most bitter Enemy, and do put their Faith and Confidence in him for Help, making him, viz. the Devil, instead of God, their Staff and Stay: And lastly, do commit that Sin, which is the particular Invention of the Devil, and is therefore often in the Holy Scriptures, as for Instance, Deut. 18. Detested as such an A∣bomination, and Threatned with such heavy Penalties, as must argue those, who can use such unlawful Means for Health, or for finding out lost Goods, to be even utterly destitute of any Fear of God, and such, who wholly give themselves up to fear, and serve only the Devil; and I hope therefore, as common as it is, it will be

Detested by you. But the Divine Indignation is so fully Exprest against all the Sins of this Kind, in this 18th of Deut. 10, 11, 12, 13, 14. that I must not forbear to give you the very Words them∣selves, as those, which are most likely to Deter you from such high Provocations. There shall not be found amongst you any one that useth Divination, or an Observer of Times, or an Inchanter, or a Witch, or a Charmer, or a Consulter with familiar Spirits, or a Wizard, or a Necromancer; for all that do these things are an Abo∣mination unto the Lord: and because of these Abominations, the Lord thy God doth drive them out from before thee. For these Nations, which thou shalt possess, hearken'd unto Observers of Times, and unto Diviners.

A Second sort of those Diabolical Sins,* 1.16 which may be more particularly stiled the Works of the Devil, are those, which Express more of the very Natural Temper and Disposition of Satan, than others: And such are Pride, Envy, and Malice. That Pride is the very Temper of Satan, may be gather'd from 1 Tim. 3.6. He was Tempted by that Glo∣rious Condition, in which he was Created, to conceive highly of his own Dignity, and Greatness, and Merits; and to have tow'ring and ambitious Thoughts of Usurping to himself a greater Power, and larger Province, perhaps, than God had given him; and for this his Pride (and his Rebellion the Effect of it) he was cast out of Heaven, and Excluded the Blessed Mansions of the Poor in Spirit, whose is the Kingdom of Heaven, Matth. 5.3. And it does there∣fore concern every One of you, to take care of harbouring in your Breasts the least Degrees of Pride and Vanity, and of being Exalted in your own Minds, upon the account of any thing, you Enjoy a∣bove others, whether a more flourishing Condition in the World, or greater Success in your Affairs, or upon the account of your greater Skill and Knowledge, Lest, being lifted up with Pride, you fall into the Condemnation of the Devil, as it is in the now cited Place of Timothy. And indeed Pride, in whatever ways it shews it self, ought most carefully to be Subdu'd and Mortify'd, as a Sin most truly Diabolical; for it is to be consider'd, That tho' the Devil be the first Author of all Sin, and instigates to every Kind, yet there are many, which Satan himself cannot commit: As for Instance, He cannot be Drunk, nor commit Lewdness, and the like, himself, be∣cause these are committed only in, and by the Body, whereas he is a Spirit; but yet he is Naturally Proud and Ambitious: And there∣fore, tho' those other, as being more visible and sensible, are more Scandalous in the Eyes of Men; yet this more Spiritual Wickedness, Pride and Ambition, and a Pharasaical Censoriousness, and Thinking more Highly of One-self, and more Disrespectfully of Others, than is meet, are more truly Diabolical, and have more in their Nature of the Devil's Temper.

And as Pride, so Envy* 1.17 is another of the Devil's Qualities. The Devil, through his Pride and Rebellion, having lost that high Sta∣tion and Dignity he once enjoy'd in Heaven; and seeing Man ex∣alted to a Capacity of obtaining a Share in that Glory and Happi∣ness, from which he is excluded: He is possest with the utmost Envy, both towards God and Man; Envying God the Service of us his Creatures, and us both the Happiness of serving so Good a Master,

and those infinite Rewards, which will be given us, for our faithful Service and Obedience to him.

And from this his Envy proceeds that Rancourous Malice* 1.18 also, wherewith he is ever since Acted, so as to be continually Contriving how to do us the greatest Mischief; from whence he is called our Adversary, the Devil, 1 Pet. 5.8. Envy and Malice are indeed the very Natural Temper and Disposition of Satan; so that he seems to be wholly made up thereof. 'Twas Pride, as One said, made him Envious, his Envy, that made him Spiteful and Malicious, all which together make him a Devil. And therefore, as you would not appear to have something Diabolical in your very Natures, Let all Bitterness, and Wrath, and Anger, and Clamour, and Evil-speaking be put away from you with all Malice; and be Kind one to another, Forgiv∣ing one another, even as God, for Christ's Sake, hath Forgiven you, Eph. 4.31, 32.

* 1.19Lastly, There are some Sins more the Devil's own Practice, than others, and do therefore deserve to be more particularly Styl'd the Works of the Devil: And there are these Three, Apostacy, Murder, and Lying, which are expresly mention'd as his own Sins, in that One remarkable Place of Scripture, Joh. 8.44. The Devil was a Murderer from the beginning, and abode not in the Truth, because there is no Truth in him: When he speaketh a Lie, he speaketh of his own; for he is a Liar, and the Father of it. He was a Murderer from the begin∣ning. He delights in humane Gore; and no doubt the vast Slaughters of Men, which have been made in Bloody Wars, have been through the Instigation of Satan, stirring up Ambitious Princes unjustly to Invade their Neighbours Countries, that he might Glut his Appe∣tite with Blood: And for the same Reason he Oblig'd the Pagans, his Worshipers, to offer Men in Sacrifice to him. And there is no Duel fought, but he is first at the making of the Challenge, and then at the Murderer's Elbow to direct the fatal Thrust. In these last sort of Murders, he hopes to do Two Works at once, to destroy both Body and Soul in one instant; and to be sure he will never fail being present, where he can, to all Intents and Pur∣poses, so effectually do the work of a Destroyer, as he is styl'd, Revel. 9.11.

He abode not in the Truth. Hereby is denoted his Apostacy,* 1.20 and Falling off from God, and his Service; another of Satan's principal Works of Sin. And if any of you, who have given up your Names to Christ, to be his Disciples and Followers, should hereafter, instead of Renouncing the World, the Flesh, and the Devil, as you have solemnly Professed in your Baptism, give your selves up to the Service of Satan, of Mammon, and of your filthy Lusts; why, you will be reckon'd amongst those, that are Apostates from God, and are turned aside after Satan, 1 Tim. 5.15. Nay, and if you should fall off from the Truth (as it is here Profest in this Church, of which you are Members) to any Heretical Doctrines, you will Imitate Satan in his Apostacy, who abode not in the Truth.

* 1.21When he speaketh a Lie, he speaketh of his own; for he is a Liar, and the Father of it. A Lie was that whereby he deceiv'd and ruin'd Man at first; (Ye shall not surely dye, said Satan, Gen. 3.4. So contrary

to what God himself had Threaten'd our First Parents, in case they should Eat of the forbidden Fruit): And it is by erroneous and false Doctrines (which as Tares he sows in the Field of the Church) whereby he has undone so many Souls ever since. You must there∣fore Abhor a Lye, or Speaking that which you do not Know to be exactly agreeable to the Truth of Things, as you will not make your Selves Children of such a Father, the Devil. And especially you must beware of that sort of Lying, whereby you will most nearly Resemble him, and that is in Slandering and falsly Accusing of any One, to the Ruine of his good Name. Satan is particularly Stigma∣tized in Scripture for this sort of Lying, and is therefore called The Accuser, or Slanderer, of the Brethren, which accuseth them before God, Day and Night, Rev. 12.10. and it is observable, that 1 Tim. 3.11. where Women are charged not to be Slanderers, nor false Accusers, the Word in the Original is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not to be Devils, which should be a Warning to them, as they would dread so Black a Cha∣racter, to avoid Entertaining one another with Backbiting, and speaking Evil of their Neighbours; which yet I am afraid is the most usual Conversation, when that Sex do meet together. Indeed as the pernicious Lye, utter'd for the Hurt, or Disadvantage of our Neighbour, is the most truly Diabolical; So all sorts of Lying what∣soever, renders such as are Notorious for it, Contemptible and Vile amongst Men, and Odious to God: as does sufficiently appear by the Place and Company, they are Rank'd with, Rev. 22.15. With∣out, that is, Hell, are Dogs, and Sorcerers, and Whoremongers, and Murderers, and Idolaters, and whosoever loveth and maketh a Lye; which should make you of all things in the World, my Dear Youth, to Beware of this Odious, Hellish Sin of Lying; and I do the more earnestly press you to Hate and Abhor it, because Youth are most apt to be Addicted to it. And so much for Sin, consider'd as a Work of the Devil. And now,

Secondly, We should proceed to consider that other great Work of Satan, his Tempting of us to Sin. But this, as it has been his great Employment ever since the Creation of Mankind, and will be so, as long as there are Men on Earth to be Tempted by him: And as his Methods of Temptation are very many, and very subtle, and it does infinitely concern us, Lest Satan should get an Advantage of us, that we should not be Ignorant of his Devices: For these Reasons, I do think it may be profitable to you, if I make that great Work of his, his Tempting us to Sin, the Subject of some particular Dis∣courses by themselves, in order to a more full and distinct State of that matter; as indeed it is very requisite you should be throughly Inform'd, if possible, of the Temptations of Satan, what they are. And therefore leaving that Part for the present, I shall proceed to finish this Lecture with shewing you,

Thirdly, What it is to Renounce the Devil, and all his Works of Sin,* 1.22 already spoken of, and how necessary it is we should absolutely and entire∣ly do so. To Renounce, is a Word, that is apply'd in our Baptismal Vow to several things, even all our Spiritual Enemies, that would draw us into Sin. The Devil, and all his Works, the Pomps and Vanity of this wicked World, and all the sinful Lusts of the Flesh; they must all

of them be Renounced by us. And as the Word Renounce does carry in it a great deal of Meaning, and is of various Significations, ac∣cording to the Nature of the things to be Renounced: So what it does particularly signify, with Reference to each of them, will best be understood by considering its Importance, as apply'd to every One of those things.

* 1.23And agreeably therefore to the Explication now given of the Devil. To Renounce the Devil, is, no doubt, to Disclaim his Usurpt Dominion and Authority; or to leave off having any Communica∣tion, or Agreement with him, or having any Hand in his base and ungrateful Rebellion against God.

This was, no doubt, what the Primitive Church understood by Renouncing the Devil, (for they are Words of a very ancient Use in the Church of God.) The Devil, at the first Rise of Christianity, especially, had obtain'd a Visible Kingdom, and, in a manner, an Universal Monarchy over the World: Hence he is call'd, The Prince of this World, Joh. 14.30. He had also his Temples, and his Altars, and his Sacrifices. The things, which the Gentiles Sacrifice, they Sacrifice unto Devils, and not unto God, 1 Cor. 10.20. As also many lewd and bloody Plays, and pompous Processions were made in Honour of him, and he was therefore in Effect, The God of this world, 2 Cor. 4.4. And now, when any were Converted from Paganism to Christianity, the Primitive Christians did expresly re∣quire, from all, that were admitted into that Kingdom of God, the Church of Christ, a publick and open Renunciation, or Abjuration of him, or an utter Disowning and Abandoning the Devil's Autho∣rity; and the Paying any Homage, Service, or Obedience to him, by Worshiping of him, or his wicked Angels, or by going to those Plays and Processions Instituted in Honour of him. Thus does Ter∣tullian, an ancient Father, inform us in his Book De Corona, wherein reciting the ancient Customs of the Church, he tells us, That just before any were Baptized into the Christian Religion,* 1.24 they made a solemn Profession, at their Entrance into the Water, as also they had done, a little before, when under the Bishop's Hands, in the Church, That they did Re∣nounce the Devil, his wicked Angels, and Pomps; that is, those solemn Processions of the Heathen Gods, and those Lewd and Cruel Plays, us'd amongst the Pagans, which were the Ceremo∣nies of State, as it were, in Satan's Kingdom. All subjection to the Devil, and all usage of those Rights of his Kingdom, they did utter∣ly abandon and forsake. And this was what was meant in the Primitive Times by Renouncing of the Devil.

* 1.25And to Renounce his works of Sin, must accordingly signify in their Sence, to disclaim, abandon, or forsake every Sin, as being the proper Service of the Devil; and in the real Meaning of it, no less than a throwing off God's Authority, and a disowning his Power. For if you will read over Rom. 1. you will find, that People upon their forsaking of the True God, to serve other Gods, (which were many of 'em at least, no other than Devils) did thereupon fall into all manner of Sin and Wickedness, as you will see largely describ'd in that Chapter. And if you will also look into the Sixth Chapter to the Romans, ver. 11. you will see, that Christians by being Bap∣tized,

Were to reckon themselves to be dead unto Sin, but alive unto God, through Jesus Christ our Lord. So that in the Original, and first meaning of the Words, as to Renounce the Devil, was to abjure and disclaim the Power and Dominion of Satan, and to leave off having any Communication, or Agreement with him, and any Hand in his base and ungrateful Rebellion against God; so to Renounce his Works of Sin, was to Disclaim, Abandon, or Forsake all, and every Sin, as being the proper Service of the Devil; and in the real Meaning of it, no less than a throwing off God's Authority, and a dis-owning of his Power. This, I say, was the first Meaning of the Words, in the first Ages of the Church.

Nor are they to be Interpreted in a much different Sence at this Day. For Satan has his Kingdom still in the World,* 1.26 and the Laws of Sin, which are the Laws of that his Kingdom, are Obey'd by the greatest Part of Mankind. The barbarous Nations amongst the Pagans, do directly serve him at this Day; and it is many a Christian's Lot, who is cast amongst 'em, to be forc'd, either to Join with 'em in such Impious Service, or to suffer Death with Torments, for refusing. And even in the Christian Pale, tho' his Power is much weaken'd here, since the Coming of our Saviour, to what it was before, yet still, as Christ has his Church, so Satan has his Syna∣gogue amongst us; and too many there are, within the Limits of Christendom, who do openly and avowedly Obey no other, than the Laws of his Kingdom. All your Atheists and Deists, who Blaspheme God, and the Christian Religion; and all your Profane Swearers and Cursers, whom you shall hear every Hour in the Day to Dare God, as it were, by their horrid Oaths and Imprecations to Damn 'em, that is, to send 'em to the Devil; and all those, who resort to Charmers, and Conjurers, and Fortune-tellers (as many Thousands do in this Nation:) All these, I say, are the open and profest Subjects of Satan's Kingdom. And how many Lewd and Riotous Livers are there amongst us, who do little else but the Works of the Devil, and Obey no other Laws, but those of Sin? So that as you will Re∣nounce the Devil, and all his Works, in that Sence, wherein the Church does at present understand the Words, you are with all possible care to avoid being of the Number of such Men.

And I know no more that need be said at present,* 1.27 to explain the Importance of the words, Renounce the Devil, and all his Works, ex∣cept it be this; That if we consider such a Renunciation, as the Act of One, who has been heretofore a Slave to Satan, and a Servant to Sin, then it signifies to Forsake and Abandon the Service of Sin and the Devil, formerly Liv'd in; and so being a Ceasing to do Evil, and a Learning to do well, is the same with Repentance. But if it be the Act of one of those, who may be said to need no Repen∣tance, of which sort are Infants, who have never committed Actual Sin, then to Renounce the Devil, and all his Works, does mean a firm Resolution, never to side with him in his Rebellion against God; and as carefully as he can, to avoid the committing of any Sin, as being that, whereby God's Rightful Authority is cast off, and the Devil's Ʋsurpt Dominion submitted to. And so much for the Meaning of Renouncing the Devil, and all his Works.

* 1.28And now Lastly it remains, that I should shew you, how that it is necessary, we should Absolutely and Entirely Renounce the Devil, and all his Works. As to those other Enemies to our Souls, the World, and our own Flesh, there is some Temper to be us'd, being neither of 'em are Absolutely, and in themselves Evil, but only by accident, when the World is too intensely Belov'd, and our Flesh too much Indulg'd, to the Prejudice and Hurt of the Soul; and there∣fore there are some Degrees of Affection and Regard allow'd to both them. But the Devil is the Evil One, and he is by way of Emi∣nence and Singularity styl'd, the wicked One, in the Holy Scripture, as Matth. 13.19. and 1 Joh. 2.13.19.* 1.29 So that there's not the least Good, and nothing but Evil, proceeds from him; and therefore no manner of Agreement is to be made with him; What Concord hath Christ with Belial, 2 Cor. 6.15. Nor are we to imagine we can di∣vide our Service betwixt God and him; We cannot serve God and Mammon, Matth. 6.24. So that the Devil is Absolutely and Entirely to be Renounced by us.

* 1.30And so likewise must his Works of Sin. Sin as Sin, is entirely Evil: Consider it in its Original Cause and Nature, and consider it in its Effects and Consequents, and there is not a worse Evil in the World than Sin: View it in its Original and first Cause, and it is a Brat of the Devil's, the First-born of Hell. And view it again in its Nature, and it is a Choosing of quite other Ends, than what the Wise and Good God has appointed us, and ordain'd us for; and is a Going quite cross to those Laws and Rules, which he has given us. And then consider it next in its sad Effects and Consequents, and there is no Evil in the World to be compar'd to it.

It is a Sin, says One, which turn'd glorious Angels into hideous Devils, and tumbl'd them down from Heaven, to Hell: It is Sin, that fill'd the World with Woes and Plagues, brought Death and Diseases, and a vast and endless Summ of Miseries into it. It is Sin, that torments and terrifies the Conscience, that kindles Hell Flames, Exposes the Soul to the eternal and direful Revenges of the Great God: And in a word, Sin is so perfectly and only Evil, that the worst of things here, were they free from the Con∣tagion and Evil of Sin, would be Excellent and Amiable.

So that Sin also is Absolutely and Entirely to be Renounced by us; and there is no one Sin, nothing in the least of Sin, that may willingly be comply'd with.

* 1.31I say, No One Sin, nor any the least of Sin, for so Poisonous a thing it is in spoiling of every thing, that is Good in Man, that if we shall allow our selves but in One single Sin, it will utterly spoil all our other Righteousness. If a man keep the whole Law, and yet offend in one Point, he is guilty of all, Jam. 2.10. And one such single Allowance will stop God's Ears against all our Prayers: If I regard Iniquity in my heart the Lord will not hear me, Psal. 66.18. Nay, so absolutely an Evil is Sin, and so Absolutely and Entirely it is to be Renounced by us, that the least sinful Action is not to be committed in order to attain the greatest Good. So little a Sin, as an Officious Lie, must not be told, no not to save a Man's Life: Nor a Pious Fraud, nor a Holy Cheat committed to promote the Good of the Church, and to secure and propagate what we take to be the True

Religion: For if the Truth of God hath more Abounded through my Lie unto his Glory; why yet am I judged as a Sinner? Whereas he who telleth such a Kind and Serviceable Lie, will certainly be Judg'd as such; and as it follows, Whosoever shall say, Let us do Evil that Good may come of it, his Damnation is just, Rom. 3.7, 8. So that every Christian must Absolutely and Entirely Renounce the Devil, and all his Works of Sin.

And indeed it is but to consider,* 1.32 as well as know the Nature of Satan, and of Sin, and the horrid Consequence of yielding to either of them; and it is impossible any should not absolutely and entire∣ly Renounce, that is, utterly detest, and avoid, and beware of them. As for the Devil, why? Even the Perversest of People, the Israelites, when it was solemnly put to their Reason and Considera∣tion, who to serve, God, or the Devil, could not without the utmost Detestation think of the latter. If it seems Evil unto you, says Joshua to them, Josh. 24.15, 16. to serve the Lord, choose you this day whom you will serve; whether the Gods of the Amorites, in whose Land ye dwell, (and those Gods were no other than Devils) but as for me, and my house, said he, we will serve the Lord. And the Re∣sult was, That the people answered and said, God forbid, that we should forsake the Lord to serve other Gods. God forbid: The very thoughts of such a Thing, when they came to consider it, was Odious to them.

And if we did but consider the odious Nature of Sin, we should not more Abhor the Devil himself, than Abandon every Sin: For why? He that committeth Sin is of the Devil, we are told, 1 Joh. 3.8. Such a One is of the Devil's Party, he is a sharer in the Devil's Re∣bellion against God, and in his wicked Designs to destroy God's Au∣thority: And tho' he be not a Devil himself, yet he is near a-kin to him, and shall Partake with him, as in his Rebellion, so in his Punishment: And who, that considers this, can stick Entirely to abandon and to abhor so foul a thing as Sin is.

But however, whether People will consider it or no,* 1.33 so necessary it is, that every Christian should absolutely and entirely Renounce the Devil, and all his Works of Sin; that this if you do not do, you will forfeit all your Right and Title to those infinite Blessings, held forth to you in the Covenant of Grace, and Purchas'd for you by the Blood of Christ. If you do not utterly Renounce the Devil, by having nothing to do with him, in his foul Rebellion against God, you will be accounted no Members of Christ's Church, but of the Synagogue of Satan, as the Apostatizing Gnosticks, those great Ene∣mies of God are call'd, Rev. 2.9. and that for their Halting betwixt God and Satan. And except you do also utterly Renounce his Works of Sin, by abandoning every known Sin, as that, whereby the Divine Authority is thrown aside, and his Power dis-own'd, you will be so far from being the Children of God, that you will be styl'd no better than Children of the Devil: For whosoever is Born of God, doth not commit Sin, it is said, 1 Joh. 3.9. that is, does keep him∣self strictly from all deliberate Sin: And in this the Children of God are manifested, and the Children of the Devil; whosoever doth not Righ∣teousness is not of God, as the same Apostle goes on, ver. 10. And who else is it, think ye, but he, who Overcometh both the Devil,

and all his Works of Sin, that shall ever Inherit the Kingdom of Heaven? Why he, and none else, shall Inherit so inestimable a Blessing, we are assur'd, Rev. 21.7, 8. He that Overcometh shall In∣herit all things; and I will be his God, and he shall be my Son: But the Fearful and Ʋnbelieving, and the Abominable, and Murderers, and Whoremongers, and Sorcerers, and Idolaters, and all Liars shall have their part in the Lake, that burneth with Fire and Brimstone, which is the Second Death. So necessary upon these several Accounts it is, that, according as has been Explain'd, you should Renounce, that is, Disclaim, Abhor and Abandon the Devil, and all his Works of Sin: Which that you may all of you do, God Almighty grant of his in∣finite Mercy, through Jesus Christ our Lord. Amen.

Notes

• * 1.1

  Whereof the First is, to Renounce the Devil, the World, and the Flesh.
• * 1.2

  The Devil, his Names, and their im∣portance.
• * 1.3

  He was once one of the highest An∣gels, and is now that Arch-Rebel against God.
• * 1.4

  He, with many Legi∣ons of inferi∣or Angels, whom he drew into the same Conspiracy, is Banisht Hea∣ven.
• * 1.5

  Being acted with a Spirit of Revenge a∣gainst God, he afterwards with-drew Mankind to join with him in his Rebel∣lion.
• * 1.6

  And prevail∣ed so far, till God's Autho∣rity was al∣most utterly banisht from amongst men.
• * 1.7

  Which occa∣sion'd the Son of God's com∣ing into the World, to re∣cover Man∣kind.
• * 1.8

  The works of the Devil in general are
• * 1.9

  I. Sin.
• * 1.10

  By Sin God's Authority is thrown off, which is the Devil's con∣stant work.
• * 1.11

  Whoever therefore does wilfully sin, does strike at God's Au∣thority.
• * 1.12

  For which reason no Sin ought to be the subject of any Man's Mirth.
• * 1.13

  Some Sins more particu∣larly the works of the Devil.
• * 1.14

  I. Such as are directly Le∣vel'd against God's Autho∣rity, viz. I∣dolatry.
• * 1.15

  Sorcery, Charming, Witch-craft, and Conjur∣ing, as also Resorting to such as use those unlaw∣ful Arts.
• * 1.16

  II. Such as ex∣press more of the Devil's Temper, than others, viz. Pride.
• * 1.17

  Envy.
• * 1.18

  Malice.
• * 1.19

  III. Such as are more the pra∣ctice of Sa∣tan himself, than other Sins, viz. Murder.
• * 1.20

  Apostacy.
• * 1.21

  Lying, and especially Ca∣lumniating, and Evil-speaking.
• * 1.22

  To Renounce, a Word of va∣rious Import∣ance, accord∣ing to the Renounced.
• * 1.23

  To Renounce the Devil, in the sence of the Ancient Church, was to disclaime his Ʋsurped Dominion & Authority o∣ver Mankind.
• * 1.24

  Aquam adituri, ibidem, sed aliquanto prius in Ecclesia, sub Antistitis manu contestamur nos Renuntiare Diabolo, & Pompae, & Angelis ejus. Tertul. de Corona.
• * 1.25

  To Renounce his Works of Sin, was in their Sence, to Abandon and Forsake every Sin, as being the pro¦per Service of the Devil.
• * 1.26

  The Words are to be un∣derstood in much the same Sence at this day; Satan having his Kingdom still in the World, and even a∣mongst Chri∣stians, and the Laws of Sin, which are the Laws of his Kingdom, being still O∣bey'd by the greatest Part of Mankind.
• * 1.27

  This Renun∣ciation for the most Part the same with Repentance.
• * 1.28

  The Devil, and all his works of Sin must be abso∣lutely and en∣tirely Renoun∣ced, because,
• * 1.29

  There is no∣thing but E∣vil proceeds from Satan.
• * 1.30

  And Sin, whether we consider it in its Original Cause & Na∣ture; or in its sad Effects and Conse∣quents, is the utmost Evil.
• * 1.31

  Therefore no one Sin, nor any thing the least of Sin, must willing∣ly be comply'd with.
• * 1.32

  And indeed if the Na∣ture of Satan, and of Sin, & the horrid Consequence of yielding to either, be well consider'd, it is hardly pos∣sible, not ab∣solutely and entirely to re∣nounce both.
• * 1.33

  However, this if we do not do, we shall forfeit all Right and Title to those infinite Bles∣sings held forth in the Covenant of Grace.