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at the same time betraying him into the hands of those who sought his life.

How can it be interpreted in any other light, when men come to public worship, and attend ordinances, and yet will be drunkards and profane swearers, will live in lasciviousness, injustice, or some other known wickedness? Ifa man should pray to God to keep him from drunkenness, and at the same time should put the bottle to his own mouth, and drink hunself drunk; the absurdity and horrid wickedness of his conduct would be manifest to every man. But the very same thing though not so visible to us, is done by those who make profession of great respect to God, and pray God from time to time to keep them from sin ; yet at the same time have no design to forsake their known sins, but intend the contrary.

God sees men's designs and resolutions more plainly than we can see their outward actions; therefore for a man to pray to God to be kept from sin, and at the same time to intend to sin, is mockery as visible to God as if he prayed to be kept from some particular sin, which he was at the same time willingly and allowedly committing.

These persons are guilty of an horrid profanation of God's ordinances ; for they make them occasions of a greater atfront to God, the occasions of showing their impudence and presumption ; for he who lives in wilful wickedness, and doth not enjoy the ordinances of God, is not guilty of so great presumption, as he who attends these ordinances, and yet allows himself in wickedness. This latter acts as though he came into the presence of God on purpose to affront him. He comes from time to time to hear the will of God, and all the while designs disobedience, and goes away and acts directly contrary to it.

A servant would affront his master by wilfully disobeying his commands in any wise. But he would affront him much more, if he should on every occasion come to him to inquire his will, as though he were ready to do whatever his master would have him do, and then should immediately go away and do the contrary.

3. They put the ordinances of God to a profane use. The ordinances of God are holy, as they are set apart of God to an holy use and purpose. They are the worship of God, instituted for the ends of giving honour and glory to him, and to be means of grace and spiritual good to us.

But those persons who attend these ordinances, and yet live in allowed wickedness, aim at neither of these ends: they, in their attendance

on ordinances, neither aim to give honour to God, or to express any love, or esteem, or thankfulness; nor do they sincerely seek the good of their own souls. It is not truly the aim of any such persons to obtain grace, or to be made holy; their actions plainly show that this is not their desire; they chuse to be wicked, and intend it.

It is not therefore to these purposes that they improve the koly ordinances of God; but they put them to another and profane use. They attend ordinances to avoid that discredit which a voluntarily and habitual absence from them would cause among those with whom they live, to avoid the punishment of human laws, or for their worldly, advantage; to make up for other wickedness, or for some other carnal purposes. Thus they profane the ordinances of God, by perverting thein to profane purposes.

4. When persons thus treat God's holy ordinances, it tends to beget contempt of them in others. When others see sacred things commonly used so irreverently, and attended with such carelessness and contempt, and treated without any sacred regard; when they see persons are bold with them, treat them without any solemnity of spirit; when they see them thus commonly profaned, it tends to diminish their sense of their sacredness, and to make them seem no very awful things. In short, it tends to embolden them to do the like.

The boly vessels and utensils of the temple and tabernacle were never to be put to a common use, nor to be handled withe out the greatest care and reverence: for if it had been come monly otherwise, the reverence of them could not have been maintained; they would have seemed no more sacred than any thing else. So it is in the ordinances of Christian worship.

SECT. III.

A call to self-examination.

Let this doctrine put all upon examining themselves, whether they wonci allow themselves in known wickedness. You are such a. du erzu, the ordinances of divine worship. You come into the bodi presence of Gid, attending on those ordibances, which God; by sacred ahority, fiath hallowed and set art that in then we miglit lave immediate intercourse with buruf; that we might worship and usore hiin, and express to him an humble, holy, supreme respect; and that in them we might receive immediate communications from him.

Here you come and speak to God, pretending to express your sense how glorious he is, and how worthy that you should fear and love him, humble yourselves before him, devote yourselves to him, obey him, and have a greater respect to his commands and to his honour, than to any temporal interest, case, or pleasure of your own. Here you pretend before God, that you are sensible how unworthily you have done by sing committed in times past, and that you have a great desire not to do the like in time to come. You pretend to confess your sins, and to bumble yourselves for them. Here you pray ubat God would give you his spirit to assist you against sin, to keep you from the commission of it, enable you to overcome temptations, and help you to walk bolily in all your conversa. tion, as though you really had a great desire to avoid sucb sins as you have been guilty of in time past. And the like pretences you have made in your attendance upon the other ordinances, as in hearing the word, in singing praise, &c.

But consider whether you do not horribly defile and pro. fane the public prayers and other ordinances. Notwithstand, ing all your pretences, and what you seem to hold forth by your attendance on them, do you not all the while live in known wickedness against God? For all your pretences of respect to God, of humiliation for sin, and desires to avoid it, have you not come directly from the allowed practice of known sin to God's ordinances, and did not at all repent of what you had done, nor at all sorry for it at the very time when you stood before God, making these pretences; and even had no design of reformation, but intended to return to the same practice again after your departure from the presence of God? I say, Hath not this, on many occasions, been your manner of coming and attending on the ordinances of divine worship? Not only so, but is it not still your manner, your common way of attending upon these ordinances, eren to this very day? Do you not lie to God with your tongues, when you pretend, that he is a great God, and that you are poor, guilty, unworthy creatures, deserving his wrath by the sins of which you have been guilty ? and when you pretend, that you earnestly desire he would keep you from the like for time to come? Are you not guilty of borrid mockery of God in it, when at the same time you design no such thing, but the contrary?

Do you not even the same day that you come into God's

house, and to his ordinanees, allow yourselves in known sins? Do you not with consent and approbation think of the sinful practices, in which you allow yourselves, and in which you have been exercising yourselves in the week past? Do you not the very day in which you attend ordinance, allowedly please and gratify a wicked imagination? And are you not then perpetrating wickedness in vour thoughts, and contriving the further fulfilment of your wickedness! Yea, are you not guilty of these things sometimes even in the very time of your attendance on ordinances, when you are in the immediate preç, sence of God! And while others have inmediate jotercourse with God, and you likewise pretend to the saine? Do you not even in these circumstances, allow yourselves in wicked thoughts and imaginations, voluptarily wallowing in known wickedness?

Are not some of you guilty of allowedly breaking God's Holy Sabbath, in maintaining no government of your thoughts, thinking indifferently about any thing that comes next to mind; and not only thinking, but talking too about common, worldly affairs? And sometimes talking in such a manner, as is not suitable even on other days; talking profanely, or in an unclean manner, sporting and diverting yourselves in such conversation on God's holy day? Yea, it is well if some have not been thus guilty in the very time of attendance on the ordinances of worship.

Examine yourselves, how it hath been with you. You all attend many of the ordinances of divine worship. You come to the house of God, attend public prayers, singing, and preaching of the word; and many of you come to the Lord's Supper, that holy ordinance, instituted for the special commemoration of the greatest and most wonderful of all divine acts towards mankind; for the special and visible representation of the most glorious and wonderful things of our religion; for the most solemn profession and renewal of our engagement to God; and for special communion with Jesus Christ. Let such examine themselves whether they do not allow themselves in known sin, to the borrid profanation and pollution of this most sacred ordinance.

Examine and see whether you do not allow yourselves in some way of dealing with your fellow-men, which you have sufficient light to know to be evil; or whether you do not allow yourselves in a known evil behaviour towards some person or persons of the families to which you respectively beVOL. IV.

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long, as towards your husbands, your wives, your children or servants; or your neighbours, in your spirit and behaviour towards them, or in your talk of them.

Examine whether you do not some way willingly indulge an unclean appetite, in less or grosser acts of uncleapness, or in your discourse, or in your imagination. Or do you not give way to a lust after strong drink, or indulge yourselves in some vicious excess in gratifying some sensual appetite in meat or drink, or otherwise? Are you not willingly guilty of vanity, and extravagance in your conversation.

Do you not, for all your attendance on ordinances, continue in the allowed neglect of your precious souls, neglecting secret prayer or some known duty of private religion? Or do you not allow yourselves in Sabbath-breaking ?--In all these ways are the ordinances of God's sacred worship polluted and profaned.

Men are apt to act very treacherously and perversely in the matter of self-examination.

When they are put upon examining themselves, they very often decline it, and will not enter into any serious examination of themselves at all. They hear uses of examination insisted on, but put them off to others, and never seriously apply them to themselves.And if they do examine themselves, when they are put upon it, they are exceedingly partial to themselves; they spare themselves ; they do not search, and look, and pass a judgment according to truth; but so as unreasonably to favour and justify themselves.--If they can be brought to examine themselves at all, whether they do not allow themselves ja known wickedness, although they attend on divine ordinances, they will not do it impartially. Their endeavour will not be indeed to know the truth of their case, and to give a true answer to their consciences; but to blind themselves, to persuade and flatter themselves that they do not allow themselves in known sin, whether it be true or not. There are two things especially wherein persons often act very perversely and falsely in this matter.

1. Personis very often deal very perversely in pretending, that the sins in which they live are not known sins. Nothing is more common surely, than for persons to Aatter themselves. with this concerning the wickedness in which they live. Let that wickedness be almost what it may, they will plead to their consciences and endeavour to still them, that there is no evil in it, or that they do not know that there is any evil in it. Men's own consciences can best tell how they are wont to do in

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