phemers and heretics; in which they have fulfilled the prophecy of our Lord Jesus Christ; who did not say, that they should think they do the gods good service to kill the Christians, his dear followers, which might refer to the persecutions of the idolatrous Gentiles, but that they should think they do God good service to kill them: which shews, that they should be such as professedly owned the true God, as the apostate Christians have all along pretended to do. So that they must be those wolves, that the apostle foretold should arise out of themselves, and worry the flock of Christ, after the great falling away should commence, that was foretold by him, and made necessary, in order to the proving of the faithful, and the revelation of the great mystery of iniquity.*

I shall conclude this head with this assertion, that it is too undeniable a truth, where the clergy has been most in power and authority, and has had the greatest influence upon princes and states, there has been most confusions, wrangles, blood-shed, sequestrations, imprisonments, and exiles: to the justifying of which, I call the testimony of the records of all times. How it is in our age, I leave to the experience of the living: yet there is one demonstration that can hardly fail us : the people are not converted, but debauched, to a degree, that time will not allow us an example. The worship of Christendom is visible, ceremonious, and gaudy; the clergy ambitious of worldly preferments, under the pretence of spiritual promotions; making the earthly revenues of church-men, much the reason of their function; being almost ever sure to leave the present smaller incumbence, to solicit and obtain benefices of larger title and income. So that with their pride and avarice, which good old Peter foresaw would be their snares, they have drawn after them, ignorance, misery, and irreligion upon Christendom.

* John xvi. 2.

Acts xx. 29.

Sect. 17. The way of recovery from this miserable defection is, to come to a saving knowledge of religion: that is, an experience of the divine work of God in the soul; to obtain which, be diligent to obey the grace that appears in thy own 'soul, O man! that brings salvation, it turns thee out of the broad way, into the narrow way; from thy lusts to thy duty, from sin to holiness, from Satan to God." Thou must see and abhor self, thou must watch, and thou must pray, and thou must fast; thou must not look at thy tempter, but at thy preserver; avoid ill company, retire to thy solitudes, and be a chaste pilgrim in this evil world: and thus thou wilt arrive to the knowledge of God and Christ, that brings eternal life to the soul: a well-grounded assurance from what a man feels and knows within himself; such shall not be moved with evil tidings.

" Tit. ii. 4, 11, 12, 14.

CHAP. VIII.

SECT. 1. Pride craves power as well as knowledge. 2. The case of Korah, &c. a proof. 3. Absalom's ambition confirms it. 4. Nebuchadnezzar's does the like. 5. The history of Pisistratus, Alexander, Cæsar, &c. shews the same thing. 6. The Turks are a lively proof, who have shed much blood to gratify pride for power. 7. The last ten years in Christendom exceed in proof of this. 8. Ambition rests not in courts, it finds room in private breasts too, and spoils families and societies. 9. Their peace is great, that limit their desires by God's grace, and having power, use it to the good of others.

SECT. 1. BUT let us see the next most common, eminent, and mischievous effect of this evil. Pride does extremely crave power, than which, not one thing has proved more troublesome and destructive to mankind. I need not labour myself much in evidence of this, since most of the wars of nations, depopulation of kingdoms, ruin of cities, with the slavery and misery that have followed, both our own experience and unquestionable histories acquaint us to have been the effect of ambition, which is the lust of pride after power.

Sect. 2. How specious soever might be the pretences of Korah, Dathan and Abiram against Moses, it was their emulation of his mighty power in the camp of Israel, that put them upon conspiracies and mutinies. They longed for his authority, and their not having it was his crime, for they had a mind to be the heads and leaders of the people. The consequence of which was, a remarkable destruction to themselves, and all their unhappy accomplices.

Sect. 3. Absalom too was for the people's rights, against the tyranny of his father and his king: at least, with this pretence he palliated his ambition: but his rebellion shewed he was impatient for power, and that he resolved to sacrifice his duty, as a son and subject, to the importunities of his restless pride, which brought a miserable death to himself, and an extraordinary slaughter upon his army.

Sect. 4. Nebuchadnezzar is a lively instance of the excessive lust of pride for power. His successes and empire were too heady for him: so much too strong for his understanding, that he forgot he did not make himself, or that his power had a superior. He makes an image, and all must bow to it, or be burnt. And when Shadrach, Meshach, and Abednego refused to comply, "Who, (says he) is that God that shall deliver you out of my hands?" And notwithstanding the convictions he had upon him, at the constancy of those excellent men, and Daniel's interpretation of his dreams, it was not long before the pride of his power had filled his heart, and then his mouth, with this haughty question, "Is not this great Babylon that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty ?"" But we are told, that while the words were in his mouth, "a voice from heaven rebuked the pride of his spirit, and he was driven from the society of men, to graze among the beasts of field."

Sect. 5. If we look into the histories of the world, we shall find many instances to prove the mischief of this lust of pride. I will mention a few of them for their sakes, who have either not read or considered them.

Solon made Athens free by his excellent constitution of laws: but the ambition of Pisistratus began the ruin of it before his eyes. Alexander, not contented with his own kingdom, invades others, and filled with spoil

a 2 Sam. xv.

b Dan. iii. 15.

c Dan. iv. 30.

and slaughter those countries he subdued: and it was not ill said by him, who, when Alexander accused him of piracy, told him to his face, that Alexander was the greatest pirate in the world. It was the same ambition that made Cæsar turn traitor to his masters, and with their own army, put into his hand for their service, subdue them to his yoke, and usurp the government; which ended in the expulsion of freedom and virtue together in that commonwealth; for goodness quickly grew to be faction in Rome; and that sobriety and wisdom, which ever rendered her senators venerable, became dangerous to their safety; insomuch that his successors hardly left one they did not kill or banish: unless such as turned to be flatterers of their unjust acquisition, and the imitators of their debauched manners.

Sect. 6. The Turks are a great proof to the point in hand; who, to extend their dominion, have been the cause of shedding much blood, and laying many stately countries waste. And yet they are to be out-done by apostate Christians; whose practice is therefore more condemnable, because they have been better taught: they have had a master of another doctrine and example. It is true, they call him Lord still, but let their ambition reign they love power more than one another; and to get it, kill one another; though charged by him, not to strive, but to love and serve one another. And, which adds to the tragedy, all natural affection is sacrificed to the fury of this lust: and therefore are stories so often stained with the murder of parents, children, uncles, nephews, masters, &c.

Sect. 7. If we look abroad into remoter parts of the world, we shall rarely hear of wars; but in Christendom, of peace. A very trifle is too often made a ground of quarrel here: nor can any league be so sacred or inviolable, that arts shall not be used to evade and dissolve it, to increase dominion. No matter who,

d Matt. xviii. 1 to 6. Mark ix. 33 to 37.

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