pleafed in Their Gratification: So that here is on the one Hand, Strength to at tack, to conquer, and enflave us; and on. the other Hand, Unwillingness to refift,. Eafinefs to comply, and Readiness to give up our Freedom: And what can be the Iffue of fuch a fatal Concurrence, but that withont fome extraordinary Succour, the World muft gain an entire Victory, and lead us away Captive at its Will.

Now, as we are fure that the Danger of This is very great, fo 'tis equally certain, that whomfoever the World getteth the Dominion over, it deceiveth his Confidence, baulketh his Expectations, and maketh him draw Difcomfort from that which he looketh upon as the Fountain of his Delight. All its golden Promiles by which it allureth Men to let go their Integrity, are found to be vain, unfatisfying, and empty: And all its dreadful Threatnings wherby it affrighteneth them. from their Duty, bring upon them much greater Evils than they can avoid by their Sin. Thefe are Truths of which I might. produce many Inftances out of the Hiftory of former Times; but that I think our Own Obfervation is abundantly fufficient. to confirm it. Do but impartially furvey the Condition of thofe Men, who facri

fice Religion and a good Confcience to their infatiable Ambition, Avarice and Voluptuoufnefs; who ftick at nothing, fo they may obtain worldly Honours, Riches, and Pleafure; and run many Lengths of Iniquity, rather than meet with the Revere of them: I fay, Do but impartially farvey the Condition of these Men, and you will find in the End, that their most lufcious Pleasures are mingled with Gall, that their Gold and Silver are canker'd, and their Advancement to high Pofts of Honour, proves unto them only an Occafion of Falling.

Thefe temporal Evils, and feveral more which hinder our fpiritual Welfare, proceed from our being Slaves to the World; and therefore we must needs reckon it a most valuable Bleffing to be delivered from the Bondage thereof, to be Proof against its Charms, and regardless of its Frowns. Since the Corruption of human Nature doth render the Temptations of the World fo ftrong; and fince if thofe Temptations fucceed, they will be of very pernicious Confequence unto us; it cannot but be a mighty Satisfaction to fecure ourselves from thofe Milchiefs which threaten us from this Quarter, by learning how to escape thefe Snares which easily befet us; by overcoming this Enemy which

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doth frequently conquer us. Now for this Purpose we have an infallible Direction infinuated in my Text: This is the Victory that overcometh the World, even. our Faith. Which Words I fhall

First Explain, and show what I take to be the genuine Meaning of them. Secondly, I fhall illuftrate the Truth of them.

Thirdly, and Laftly, I fhall make fome Reflections or Obfervations from them, by Way of Application.

First, Then, I am to explain the Meaning of the Text, and fhow what I take to be the genuine Senfe of it. This Term, the World, hath feveral different Significations in Holy Writ: Sometimes it is ufed for the beautiful Fabrick of Heaven and Earth, in which are comprehended all the Parts of the vifible Creation. Some times it is put for the whole Mafs of Mankind, which are the principal Inhabitants of it. And fometimes it denoteth thofe Men only who are given up to its Service, and had rather part with their Integrity than forego the Good, or fuffer the Evil Things of it. Lastly, it doth often fignify thole Good and Evil Things themfelves, which entice and over-awe Men

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to difregard and neglect their Duty. In this Acception, I conceive it must be understood here; we being under no Obligation, that I know of, to overcome the World in either of the former Senfes.

Now the good Things of the World, are Pleasure, Wealth, and Honour: And its evil Things, are Pain, Poverty and Difgrace. Thefe Things are faid to overcome us, when our Affections are immoderately fixed upon them; when we are byals'd and determin'd by them in our Actings about moral Good or Evil. And confequently, we may be faid to overcome them, when our Hearts are lifted up far above them, to an eager Defire, and diligent Profecution of the Things of another Life: When our Hope and our Fear, our Love and our Averfion, are no more concerned about the Things of this World, than Reafon and Religion do permit. I fay, than Reafon and Religion do permit, becaufe as long as we live in the World, both Reafon and Religion đỡ jointly allow us to have fome little in ferior Regard unto it. A Diflike of the Calamities, and a Complacency in the Comforts of the World, are interwoven with the very Frame and Conftitution of our Nature; and our heavenly Father, who

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knoweth whereof we are made, knoweth what Things we have need of; and what are the Objects of our Difapprobation: and hath accordingly indulg'd us fuch a Liberty to follow after the Former, and protect ourselves agamft the Latter, as doth confift with the Attainment of our Supreme Welfare.

And therefore, to overcome the World, is not to fit down in a fullen difcontented Humour, and live in a continual Abftinence from the Recreations of it. 'Tis not to refign up every Thing valuable in ir, merely for the Gratification of a fuperftitious Fancy, and put ourselves out to the bleffed Employment of Begging 'Tis not to retire from the Company of Mankind, and go a grave Pilgrimage into the Woods and Mountains. 'Tis not to penn ourselves up in a Monaftery or Nunnery; or gloomily to lurk in a Cave or a Cell. No, for fuch Practices as these are fo far from being recommended by, that they are quite contrary to, the chearful and focial Spirit of Chriftianity.

But, to overcome the World, is to escape the Corruption which is in the World through Luft: 'Tis to bring it under, and keep it in fuch Subjection, as that it fhall want Power to prevail upon us, to com