perftition in the latter as well as in the for

mer.

1. Superftition in religious Rites of human Invention and Appointment, lies in placing Religion in fuch Rites, fuch external Forms and outward Obfervances; being very zea lous for them, and yet very negligent about thofe holy Difpofitions, and that holy Converfation, which become all God's Worshippers.

Is it not strange Men fhould venture to make Additions of their own to the Worship of God? Is it not a Thing exprefly forbidden? Did not our Saviour charge it as a very criminal Thing on the Scribes and Pharisees, that they taught for Doctrines the Commandments of Men? Can it be thought our Saviour, at the fame Time he abolished the Jewish ceremonial Law, which was of divine Inftitution, would give Men Liberty to make another of their own? Will Men act as if God did not know what Rites were neceffary and ufeful? Or will they not let him be King in his own Kingdom, but take it on them to make Laws, and enjoin the Obfervance of them? Will Men have fuch trifling Apprehenfions of the fupreme Being, as that there must be Rites, or any Rites they please of their own Invention? Is it not certain, Man may invent endlessly if they are not reftrained by Authority; that the common People have always made an ill Use of human Rites,

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Rites, idoliz'd them, and placed Religion in them, have hated others for not joining with them in thefe Obfervances; and that these húman Rites have been ever Bones of Contention? 'Tis true, Men have made an ill Ufe of divine Rites; but this is no Reason there should be none fuch, or that they fhould be obferv'd no more; though 'tis with Refpect to Mens, as might be easily fhewn, had I Time.

As 'tis ftrange Men fhould make religious Rites, fo 'tis that Men fhould place Religion in them, as if God was pleased with them, and they should hereby make Atonement for their Sins, and obtain Favour with God. What mean Notions must fuch have of the Supreme Being? What a light and passionate Being must they fuppofe him? There is too much of this Superftition among Proteftants.

2. There is Superftition with Respect to Rites and Ordinances of divine Appointment; when Men, reft in them, are careful about the outward Obfervance, but use them not as Means to cultivate and improve Virtue, and to be better in their Hearts and Lives. These Perfons Religion is as truly Superftition as theirs, who are zealous for human Rites. Do not these Perfons conceive of God as an arbitrary Being, commanding Things for mere Will and Pleafure, which is a very debafing Conception of him? Do not they make him

to be a light and paffionate Being, one pleas'd with Trifles without regarding the inward Difpofitions of his People, whether they are good and holy or not? Which is the very Effence of Superftition. Of this latter Sort of. Superftition, are not Proteftant Diffenters too guilty? Are there not many that place Religion in hearing, in praying, in Sacraments, in fasting; that rest in thefe Things, and hope to find Favour with God on the Account of them, when they are careless of their Hearts and Lives? My Brethren in the Ministry, have we not Reason to fear there are too many fuch in our feveral Congregations? Are we warm in charging Superftition on our Brethren of the Church of England; have we none of it among ourselves? Would to God we had none.

The last Thing meant by Ungodliness with Regard to worship, and which we are to abftain from, is, falfe Worship: Of which are guilty all Perfons worshipping God without any Fear of him, or Love to him, or fincere Subjection to his Government; Perfons making Religion a Cloke for their Iniquity, and a Cover for their Hypocrify, like the Pharifees who devour'd Widows Houfes, and for a Pretence made long Prayers; like the Ifraelites of old who fafted for Strife and Debate, and to Jmite with the fift of Wickedness, Ifai. Iviii. 4. Many Heathens had very impure Notions of their Gods, and afcribed to them even all Man

ner

ner of Lufts and Vices: And fuch were the Services they paid them; 'twas a fhame to speak of thofe Things which were done of them in fecret, Ephef. v. 12. And what Notions have many of God, who call themfelves Chriftians, if we may judge by their Lives? Is not all Manner of Sin and Iniquity practis'd in the midft of us?

Ungodliness as to the common Conversation lies in living without any Fear of God, any Acknowledgment of him, denying his Being or Providence; in speaking loosely, and profanely, and irreverently of God, his Word, and Ordinances; in vain Swearing and Curfing; in Perjury; in Impatience and Murmuring. Do not these Sins abound in our Land?

As we are to deny Ungodliness, fo we are to deny worldly Lufts; inordinate Defires after the Things of this World, which make Men proud, ambitious, envious, imperious, given to Strife and Contention; after the Riches of this World, which make Men earthly minded, covetous, unjuft, oppreffive; after the Pleasures of this World, which make Men Senfualifts, to revel it in lawful Pleafures, or to give in to fuch as are unlawful, Rioting and Drunkenness, Chambering and Wantonnefs: We are to abftain from the Lufts too commonly gratified, the Pollutions which are in the World by Lust.

A

Thus

Thus have I confidered what we muft ab ftain from, viz. Ungodliness and worldly Lufts. I come now to confider what our real Prac tice muft be.

We must live foberly. We must walk with Humility, and Condefcenfion: We must be very temperate as to Meats and Drinks: We must be chaft, and pure; be meek, and peaceable, be loving, and forgiving; We must use the Delights and Enjoyments of this World with Moderation: We must maintain an Indifferency to earthly things; we must be contented in our Condition, be refign'd to God's Will, have our Converfation in Heaven, behave it as Probationers for Eternity, as Travellers to a better Country.

We must live righteously, or, as the Word is differently render'd, justly and charitably. We must live justly, maintain Truth and Uprightness in our Words, and Promises, and in all our Actions; must be Men of Integrity, must not live or act in Disguise. A naked Simplicity muft run through our whole Conduct: We must do as we would be done by: We must render to all their Dues.

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We must live charitably, have a fincere Love for all Men; accordingly hope the best we can of them, rejoice in their Good, be forry for Evil that comes upon them, be very ready to forgive any Injuries they have done us, no Way to revenge them, and if they repent, to be. entirely reconciled to them; be tender of their good