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SERM. XVII. modefty, that many affect; contrary to the word of God, Ifa. iii. 18,-23. 1 Tim. ii. 9. 1 Tim, ii. 9. 1 Pet. iii. 3. This is the epidemical disease of both fexes: and even too much affected by those who ought to be examplary to others of modefty and fobriety. There are vain and foolish customs, even in matters of religion; and many are fond of what is fashionable, though it be never fuch an ill fashion. Hence,

3. We must not be conformed to the worship of the world; for the world worship they know not what; they worship an unknown God: they worship God in a carnal, hypocritical, and fuperftitious way. But we are to worfhip him in fpirit, and in truth; and in the way and manner that he hath appointed in his word, that we may not be puzzled with that question, Who hath required thefe things at your hand? but may have it to fay, "He by whofe authority I do these things, is neither pope, nor prelate, nor civil potentate; but there is my war"rant in the word of God." Hence,

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4. We must not be conformed to the traditions and rudiments of the world; Beware left any man spoil you through philofophy, and vain deceit, after the invention of men, after the rudiments of the world, and not after Christ, Col. ii. 8. See also, ver. 20, 21, 22. where God teacheth us our freedom from all abolished ceremonies, and ritual obfervances; and that fubjection to ordinances of human invention and appointment, in the worship of God, is highly blameable, and contrary to the freedom and liberty of the gofpel; and an invading the authority of Chrift, the Head of the church: on which account we are exhorted to stand fast in the liberty wherewith Christ hath made us free; and not to be entangled again into the yoke of bondage. But I must here pafs many things, which would natively fall in, for want of time.

5. We must not be conformed to the principles of the world. There are many doctrinal principles that we are not to be conformed to, which would lead to a large field to speak of*: but to confine myfelf to this point,

*The Reader, if he pleases, may fee fome of these do&rinal principles, by confulting Vol. III. Serm. XXXVIII. under the ufe of Reproof; and Vol. II. p. 212, 213.

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namely, What are the principles of the unregenerate world? Why, they are even naturally of devilish and hellifh principles. By nature we are all Arminians, Pelagians, Socinians, yea, and Atheists, without God in the world; and therefore fufpect the principle that is most natural, and that is moft eafy for you to fall in with. Every principle that favours corrupt and depraved reafon, is fufpicious; for the gospel is a mystery that viciated nature cannot fathom.-There are political principles that the world is filled with. Many, for example, are of that principle, That it is better to fin than to fuffer; better to make fuch and fuch compliances, that expofe ourfelves to the fury of men, or the lofs of fome worldly fubftance: better an uneafy confcience, than an empty purfe. Many are of that principle, better a bird in hand than two in the bufh, as we use to speak: better a palace in Paris, a portion in this world, which we fee and have among our hands, than a palace in Paradife and hence many fay, Who will fhew us any good? and few, Lord, lift upon us the light of thy countenance, Pfal. iv. 6. We must not be conformed to the world herein.

6. We must not be conformed to the practice, course, and way of the world; Wherein in time past ye walked according to the courfe of this world, according to the prince of the power of the air, the spirit that worketh in the children of difobedience, Eph. ii. 2. God would have his people cross the world in their life and conversation. This was pointed out by his forbidding Ifrael to eat and touch fome things, which other nations did eat and touch; and his allowing them to eat what other nations did not. For example; the Egyptians did eat, for the moft part, fish and some few kinds of birds: but of the flesh of beasts they ate no other but only fines flesh; and this one kind of flesh is directly forbidden the Jews, Lev. xi. 7, 8. By this was pointed out, that God would have a kind of contrariety between the world, and fuch as make a profeffion of his name; and that his children must be as far from the manners of the world as may be. The way of the world is downward; he will have his people to walk upward: the course of this world is hellward; he will have his people's courfe to be heaven

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SERM. XVII. ward: the world walk in the broad way; he will have his people walk in the narrow way.

In a word, we are not to be conformed to the world in their thoughts, words, actions, defires, delights, love, joys, affections, or paffions. But on all these we cannot infift at the time; and must therefore proceed,

III. To the third thing propofed, which was, To fhew what this difconformity to the world imports. Not to multiply particulars, it fairly imports the four following things.

1. It imports more than a contrariety to the world. What is faid of the flesh may be faid of the world, with refpect to the believer. As the flesh lufteth against the Spirit, and the Spirit against the flesh; and these two are contrary one to another: fo, the world fights against the believer, and the believer fights against the world; and these two are contrary one to the other: and this is the victory whereby he overcometh the world, even his faith.

2. This difconformity to the world imports a defpifing of the world. They that are not conformed to the world, are not in love with the world; they are not taken up with the gaudy vanities thereof. They that are faints indeed, have got a fight that makes the world appear nothing. The natural fun fhines upon this world, and enlightens it but the fun of righteoufnefs, when he fhines upon the foul, darkens this earth, and all the excellencies thereof, and makes them all appear but lofs and dung for the excellency of the knowledge of Chrift. Hence the believer doth not admire the world: it is not filver and gold that he calls true riches; it is not worldly advancement that he calls honour; it is not carnal delight that he reckons pleasure and happiness; it is not human learning that he esteems folid wifdom: he can be rich, honourable, happy, and all without them; and all in Chrift. He values worldly and earthly things no more than a picture drawn in fand, which the leaft wave will wash away.

3. This difconformity to the world imports a forsaking of the world; Forget also thine own people, and thy

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father's house; fo fhall the King greatly defire thy beauty, Pfalm xlv. 10, II. The child of God is made to forfake the world, and to come up from this world leaning on the Beloved: this feems to be the import of that call to the church, Song iv. 8. Come with me from Lebanon, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon: from the lions dens, and the mountains of leopards. We profefs to renounce the devil, the world, and the flesh; to forfake the world, and follow Christ. Now, this forfaking of the world, viewed negatively, it is not to go out of the world by a hafty death, that were double iniquity; nor is it to vow a voluntary poverty, as the Papifts do; nor is it to be idle and improvident about the things of the world: but, affirmatively, to forfake the world, is to do it in point of ufe: to use this world as if we ufed it not; that is, moderately to forfake it in point of fervice; we are not to be flaves to it; for, we cannot ferve God and Mammon: to forfake it in point of confidence; we are not to trust in, or depend upon outward enjoyments: and we are to forfake it in point of adherence, fo as not to be glewed to it; it should not be like the hair upon the head, or skin of the hand, which cannot be pulled off without pain; but like a hat on the head, or a glove on the hand, that we can take off when we please: we must keep a loose grip of it. And,

4. This difconformity to the world imports, an actual crucifying of the world: God forbid, that I should glory, faith the apostle, fave in the cross of the Lord Jefus Chrift, by whom the world is crucified unto me, and I unto the world. The world cares not for me, and I care not for the world; the world is dead to me, and I am dead to the world. But I infift not, and therefore proceed,

IV. To the fourth thing, which was, To enquire why, or for what reafons, the people of God muft not be conformed to the world. Why, in general, because they are of another world: they are fubjects of another kingdom; they are people of another state; they are perfons of another principle; they are recipients of another spirit; they are directed by another rule; and they

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SERM. XVII. are aiming at another end, than the rest of the world: but concerning these, and other things of this nature, we will have occafion to fpeak upon more fully afterwards. We fhall only, in the mean time, obferve, that there are two great contending parties, that powerfully draw all men after them; namely, GoD and the world; and there is an irreconcilable enmity between them: thofe who are on God's fide, are against the world; and those that are on the world's fide, are against God: and therefore, it is the duty of all the followers of Christ, not to take the world's part against him; and confequently, not to be conformed to the world. When the three children, Dan. iii. 12. refused to fall down and worship Nebuchadnezzar's image, He was full of fury, and the form of his vizage was changed against them, ver. 19. It is fo with the men of this world; if the friends of Chrift will not bow down and worship this golden image, and join in with the vanities and follies thereof, why then the worldlings run mad at them. It is true, the world would agree with the godly, if they would bow down to them: but that they cannot do, they dare not do; because the Lord forbids it: Be not conformed to the world.

Now the reafons of the doctrine may be claffed under thefe four heads. The children of God muft not be conformed to this world. 1. In refpect of God. 2. In refpect of the world. 3. In refpect of their brethren. And, 4. In refpect of themselves.

ft, In refpect of God; there are many reasons might be given, why the people of God are not to be conformed to the world. For,

1. By being conformed to the world, you tempt God, and lead yourfelves into temptation: if any of God's people entertain unneceffary communion with the wicked of the world, like Peter in the high-prieft's hall, they tempt God, to let them fall into mischief, contrary to his exprefs command, Thou shalt not tempt the Lord thy God. They run upon a dangerous precipice, where, if God take away his hand, they may fall and break all their bones.

2. By being conformed to the world, they fo far forfake

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