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We read likewise of the sect of the Pharisees; and they proved themselves to be a sect, by thirsting after the praise of men, by devouring widows houses, and the like: but some sworn enemies to the Christian religion, such as Cæsar Vaninus, who was industrious in searching out all objections against it, owned there was nothing in it that savoured of carnal and worldly designs. True Christianity is a heavenly calling, not under the conduct of fleshly wisdom.

But if, notwithstanding of all this, the true followers of Christ be nicknamed a sect; if a strict and sober conversation; if a zealous contending for the faith; if a diligent attendance upon, and adherence to the gospel, and its truths and ordinances; if joining in religious societies, for prayer and Christian conference, and endeavouring in our places, the suppression of error, immorality and profaneness; if a vigorous opposition to every thing that encroaches upon the prerogative of Christ, or tendeth to hurt the doctrine, worship, discipline, and government of his house; if these, and the like, be called and counted the badge of a sect, or party, let us not be moved at it; but rather say as David, 2 Sam. vi. 22. "If this be to be vile, I will be more vile." Let us not be deterred from gospel-principles and practices, by the invidious name of a sect; it is better to be under the reproach of men, for following of Christ, than to be under the curse of God for forsaking him.

The Fifth mark of reproach cast upon them is, That sometimes they are held as monsters of error, and as signs and wonders for novelty of doctrine and deportment, Acts xvii. 19, 20. “ What new doctrine is this? For thou bringest certain strange things to our ears:" and yet it was nothing but the doctrine of Christ and his_gospel, preached from the beginning of the world in Paradise, and professed of through the Old Testament; however, it was reproached as a new scheme, and a doctrine subversive of the law; "This fellow persuades men to worship God contrary to the law." Acts xviii. 13. Christ himself was obliged to vindicate himself, from this charge, saying, Mat. v. 17. "Think not that I am come to destroy the law and the prophets; I am

not come to destroy, but to fulfil." And Paul vindicated himself, Rom. iii. 31. "Do we make void the law through faith? God forbid! Nay, we establish the law."

The Sixth mark of reproach is, they are held as monsters of melancholy, dulness and stupidity; that is an ordinary reproach cast upon religion, as if it turned men dumpish and sottish, dull and melancholy: which is occasioned especially by the humbled and dejected circumstances of new beginners in religion; while they are under a spirit of bondage, and under a law-work of conviction and humiliation. But let poor humbled souls, that are weighted under a sense of sin, and fear of wrath, and grievous reflections upon their mispent time; and with a concern about what will become of them at death and judgment, and through a long vast eternity; let them remember, that it is better to bear that yoke, for a while, till the Lord himself give an outget, though they should be called mad and melancholy both, than to bear the yoke of God's everlasting wrath, which will be wreathed about the necks of all despisers of God and godliness. Sometimes this reproach is occasioned by the different dispositions that true religion works upon its followers, from that of the world. True godliness makes a man leave all sinful pleasure and delight, as well as all sinful profit and gain: and this being contrary to the way of the world, the man that is thus mortified to the world, is presently censured for melancholy; whereas no pleasure in the world is comparable to the pleasure of religion: "Wisdom's ways are pleasantness." And religion is so far from being a melancholy, uncomfortable thing, that nothing fills the religious man with more grief and melancholy than this, that he is not religious enough; and that he thinks he hath no religion. Some prospect of eternal happiness, in Christ Jesus, freedom from divine wrath, communion and fellowship with God, and religion, in the life and power of it, is the best antidote against melancholy that I know; and the greatest advancer of sober mirth, and spiritual gladness.

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In a word manifold are the remarks of reproach fastened upon true religion, and its friends.Sometimes they are reproached as monsters of ingratitude to the world, because they will not humour and please them, in the way of wickedness; because they will serve them only, USQUE AD ARAS, according to the Latin proverb; that is to say, As far as is lawful,' and no farther.Sometimes they are reproached as monsters of wrath and spite while their zeal for God comes under the name of anger, and canker, and rancour. The meek of the earth can bear injuries against themselves: but if they cannot bear the injuries that are done to the honour of God; if they cannot bear evil, as it is said to the commendation of the church of Ephesus, Rev. ii. 2.: then they are censured and stigmatised for hot-headed zealots. If they be faithful in reproving of sin, and testifying against other general defections, or particular enormities, then they are ready to meet with the prophet Micaiah's entertainment: "This fellow never speaks good of me."-Sometimes they are reproached as bunglers and babblers, Acts xvii. 18. The Athenian philosophers, Epicureans, and Stoics encountered Paul, and insulted him saying, "What will this babbler say?"-Sometimes they are reproached for the very grace of God itself, that appears in them: Gal, iv. 29. "He that was born after the flesh, persecuted him that was born after the Spirit." So also it is now: and the persecution here especially pointed at, was that of scorning and mocking, viz. as Ishmael mocked Isaac. And, indeed, mocking and derision, which arises from an hatred and contempt of our brother, is a degree of murder; " But I say unto you, that whosoever is angry with his brother, without a cause, shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell-fire," Mat. v. 22. Here RACA signifies all signs and gestures that express contempt; such as hissing, and flouting, and looking contemptuously on our brother. Now, the mocking wherewith Ishmael mocked Isaac, proceeded from the contempt and hatred of the grace of God in Isaac; which Paul observes,

when he says, that he persecuted that which was born after the Spirit. Thus Cain hated his brother, because of the grace of God in him: because his deeds were good, 1 John iii. 12. A great part of the sufferings of Christ stood in this, that he was mocked for his confidence in God, Psal. xxii. 8. Mat. xxvii. 43. The children of Bethel mocked Elisha, 1. For his person, saying, "Go up thou bald-head; go up thou bald-head." 2. For the grace and favour of God shared to Elijah his master, saying, Go up or ascend, as Elijah did; go up, not to Bethel, as some remark; but go up to heaven: and this profane scorning he cursed in the name of God. Let this learn children to beware of being mockers of the godly the curse of God lighted upon these children, and she-bears came forth out of the wood, and tare to pieces forty-two children of them," 2. Kings ii. 23, 24. Now, these are some of the many marks of reproach, that are cast upon religion, and the followers of it, while they are for signs and for wonders in Israel.

IV. The Fourth thing was, To give the reasons of the doctrine, whence it is, that Christ and his children have been and are thus for signs and wonders in Israel: or, why they have been, and are thus stigmatised with marks of reproach and contempt. And,

1. They are for signs and wonders, because they are not known, 1 John iii. 1." The world knoweth us not, because it knew not him." The world knew not Christ, and therefore they abused him: if they had known, they would not have crucified the Lord of glory. Christ was despised because the world knew him not, John i. 10. 1 Cor. ii. 8. The world did not know the dignity of his person, that he was the Son of God: yea, when he called himself the Son of God, they called him a blasphemer, and stoned him. They did not know the excellency of his doctrine, otherwise they would never have said, that he deceiveth the people. They did not know the design of his coming, or that he was the Saviour of the world, and was to die that they might live. They did not know him in the power of his resurrection, or the fellowship of his sufferings; and, therefore, they reproached him. The world doth not know his

followers and friends neither: though the world may know them with respect to their outward circumstances, yet the world doth not know the people of God. The world doth not know them in their spiritual relation to God, as being the children of God. The world doth not know them in their spiritual state of favour and friendship with God. The world doth not know them in their spiritual privileges, graces, and endowments. The world doth not know them in respect of their love to God, and God's love to them, and his disposition toward them. The world doth not know them in their acts of faith toward a God in Christ. The world doth not know them in their secret duties, and secret fellowship with God; their life is hid with Christ in God. As in a frosty night the stars will appear to them that live in that climate; while those that live in another climate, cannot discern them; so will the graces of the godly appear, like so many glistering diamonds, to the spiritual discerning of those, who live in the same spiritual climate. But the world cannot see them; they live in another climate; The natural man receiveth not the things of the Spirit of God: they are foolishness unto him." The world doth not know them, in respect of their usefulness; how useful they are to bring down blessings on these among whom they live; and how useful they are, in holding off many sad judgments; so ten righteous men, in Sodom, would have saved it from destruction. The world doth not know them in these respects; they do not know them because they are spiritually blind: they do not know them, because they do not converse with them; they do not keep company with them; they may outwardly trade with them, but have no spiritualcorrespondence with them. And, O how excellent are the ways of God, which none reproach, but those that know them not!

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2. They are for signs and wonders in the world, because they are not like the world; they are unlike to the wicked. As men will wonder at a person that is not like other folk: so they are for wonders, because they are a different species from the world; yea they are men of another world, John xv. 16, 17.; where you

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