pierc'd the Heavens God heard his Voice out of his Temple and speedily in the best Season came for his deliverance He was seen upon the Wings of the Wind he rode upon a Cherub those swifter Spirits and did fly He describes the Terrors of his coming against his Enemies The Lord thundred from the Heavens he sent down his Arrows and scattered them his Lightning discomfited them The Acts of Justice reverst have the Ensign of Mercy on them The drowning of the Egyptians in the Red Sea was the preserving of the Israelites Briefly He ascribes his deliverance to the Favour of God as the sole Mover and the Power of God as the sole Worker of it He delivered me because he delighted in me His free and compassionate Love was primarily active and drew forth his Power in its most noble Exercise for the Salvation of David Such an ingenuous and grateful Sense the Psalmist had of the Divine Mercy this gave the sweetest relish of his deliverance this was his true triumph after the final conquest of his Enemies Indeed his Enemies were unjust and cruel and God vindicated the justice of his Cause against them therefore he saith The Lord rewarded me according to my Righteousness according to the cleanness of my Hands hath he recompensed me He declares the Holiness of his Conversation I have kept the Ways of the Lord and have not wickedly departed from my God. And as an eminent Instance of this he saith in the words of the Text I was upright also before him and kept my self from mine Iniquity In the Text there is a solemn Declaration of David's Uprightness by his attesting God the Searcher and Judg of the Heart I was upright before him and by an infallible proof of it I kept my self from mine Iniquity There is one Difficulty to be remov'd before I come to discourse upon the Proposition and that is how this Profession of Uprightness is reconcileable with David's Actions in the Matter of Uriah Whether we consider the Quality of his Sins the crimson Guilt and killing Circumstances that attended them especially the deliberate and cruel Contrivance of Uriah's Death or whether we consider the fearful Interval between his Sin and Repentance for like some fair Rivers that in their Current suddenly sink under Ground and are lost in their secret Passage till at a great distance they rise and flow again thus it was with David he that was so conspicuous in holiness of Life sunk into a Gulf of Sensuality and Cruelty and for a long time was unrelenting and unreformed till by a speciall Message from God by the Prophet Nathan he was renewed to Repentance and restored to the forfeited Favour of God. To this Objection some Learned Interpreters answer That the Declaration of his Innocence and Integrity must be understood with a tacit Exception according to the Testimony of Scripture concerning him That he did that which was right in the Eyes of the Lord and turned not aside from any thing that he commanded him all the days of his Life save only in the Matter of Uriah That Sin though a dreadful Provocation yet did not blast the Uprightness of the rest of his Life and make it unacceptable to God. 2. This affirmation of David may refer to his afflicted State when his Conscience was tender and vigilant and his Passions so subdued that though Saul his most unrighteous and implacable Adversary was at his Mercy and he could as 〈◊〉 have cut off his Head as the Lap of his Garment though he was provok'd to take his full revenge on him and put an end to his own Fears yet he rejected the Motion with abhorrence God forbid I should lift up my Hand against the Lord 's Anointed He spared Saul and would not by such an irregular Act obtain the Kingdom though elected to it by God himself By this we may take an estimate of his Integrity which God rewarded at last The Proposition that I shall discourse of is this That the preserving a Man's self from his Iniquity is an undeceiving Evidence of Uprightness In the managing the Doctrine three Things are to be considered and unfolded 1. What Sin may be denominated a Man's own 2. What the preserving ones self from that Sin implies 3. How this is an undeceiving Evidence of Uprightness 1. What Sin may be denominated a Man's own In general every Sin that a Man commits may be stiled his own as 't is the issue of his corrupt Nature and the Off-spring of his depraved Will. St. James expresses it Every Man is tempted that is effectually when he is drawn away of his own Lust. The Devil may sollicite and excite but without the consent of the Will he can never fasten Guilt upon us Every actual Sin is in some degree voluntary But some Sins in an eminent propriety and peculiar manner may be called our own such as there is a strong tendency to commit either from the natural Iâ—â—lination or Custom that is an accessary Nature or from special respects that engage the Will and Affections As in the natural Body compos'd of various Members some are more dear and useful as the right Eye and the right Hand So in the Body of the Sins of the Flesh as the corrupt Nature is stil'd by the Apostle from the variety and union of the vicious Affections there are some particular Lusts either for Pleasure or Profit are as the right Eye or right Hand in our Saviour's Language so dear to Men that they will lose Eternal Life rather than be separated from them These reigning Sins that have a compleat dominion in the Unregenerate are of different kinds in several Persons I will proceed in the discovery of them 1. By a direct Light from their Causes 2. By a reflex Light from their Effects The Causes of special Sins are either Natural or Moral The Natural are the different Temperaments of Mens Bodies and the Connexion of the Passions that so strongly draw the Will that we may as certainly understand what vicious Actions are naturally consequent as Astronomers foretel the Eclipses of the Lights of Heaven I will begin with the consideration of the different Temperaments of Mens Bodies which are the secret Springs of their Inclinations and Aversions 'T is requisite to premise that Original Sin the Poison distilled through all the Faculties of Man by propagation is an universal supreme Evil 'T is a Seminary of all corrupt Desires from whence the Issues of actual Sins are derived and that some are less inclin'd to notorious Sins than others is not from naked Nature but from the singular distinguishing Mercy of God. This Depravation so general and deplorable was observed by the wiser Heathens who were ignorant of the Cause of it the rebellious Sin of Adam the common Father and Representative of Mankind This Corruption of Nature doth not extenuate but aggravate our Guilt As the Psalmist with deep sorrow acknowledges his native inherent Pollution In Sin was I
Truth Vices and Vertues Errors are inconsistent and irreconcileable and at War among themselves but Truth has an universal Consent and mutual Dependance in all its parts there is no Contrariety between natural and supernatural Verities Vices are sometimes so contrary in their Ends and Exercise that they fall foul upon one another that none can be so universally wicked as to commit all Sins but if he be addicted to one must forsake the other But there is a Connexion between the Graces of the Holy Spirit tho different in their Objects and Natures yet they have the same Tendency the Glory of God and our own Salvation and are united in the Subject There is but one way to Heaven as there can be but one straight way to a place but there are innumerable Deviations from it as many crooked ways to Hell as there are sinful Lusts that bring Men thither The Prophet tells us All we like Sheep have gone astray every one in his own way There are many By-paths that lead to Destruction We must also observe to prevent Mistakes there may be a forsaking of a particular Sin that has been delightful and predominant without Sincerity towards God for another Lust may have got possession of the Heart and take the Throne There is an alternate Succession of Appetites in the corrupt Nature according to the Change of Mens Tempers or Interests in the World. As Seeds sown in that order in a Garden that 't is always full of the Fruits in Season so original Sin that is sown in our Nature is productive of divers Lusts some in the Spring others in the Summer of our Age some in the Autumn others in the Winter Sensual Lusts flourish in Youth but when mature Age has cool'd these Desires Worldly Lusts succeed In old Age there is no relish of Sensuality but Covetousness reigns imperiously And as the Conditions and Interests of Men alter so their Affections change they are not constant to their Bosom-Sins Now he that expels one Sin and entertains another continues in a State of Sin 't is but exchanging of one Familiar for another or to borrow the Prophet's Expression 'T is as if one should fly from a Lion and meet with a Bear that will as certainly devour him 2. The forsaking our respective Sin is the inseparable Effect of Uprightness It has been proved before that if the Heart be divided between Obedience to the Divine Law and Inclination to any Sin 't is false to God. Repenting Ephraim said What have I to do any more with Idols an Expression of vehement detestation Idolatry had been the reigning Sin of that Tribe and therefore the renouncing of Idols was a clear convincing Sign of their sound Conversion It is impossible that sincere Love to God and the habitual allowance of a known Sin should be in the same Heart as for the Ark of God and the Idol of the Philistins to be plac'd on the same Altar Uprightness is consistent with Frailties but not with chosen Lusts. As Loyalty to the Prince is consistent with some Actions contravening his Laws that proceed from Ignorance or Surprize But Loyalty is inconsistent with Rebellion that is open Treason or with treasonable Designs that are secret Rebellion So any Sin that Men presumptuously live in or consent to in their Hearts is absolutely inconsistent with Uprightness 2. Let us be excited to keep our selves with all Diligence from our Iniquity This is the Master-piece of Mortification the noble effect of renewing Grace and very difficult to the corrupt Nature To enforce this Duty I will propound those Motives and Means as are very conducing for our performance of it The Motives are 1. Habitual indulged Lusts are irreconcileable with the state of Grace they render the Sinner till forsaken uncapable of God's pardoning Mercy here and the heavenly Glory hereafter The Gospel is a gracious Act of Oblivion for the restoring of Rebellious Sinners to the Favour of God but the Pardon is obtained upon Conditions that are indespensable Mercy is assured to penitent Believers for all their Sins of Ignorance and those Frailties that are the Causes of their daily Sorrow and Watchfulness and for all presumptuous Sins retracted by Repentance but the Saviour of the World excludes the impenitent and unreform'd from Mercy unless ye repent ye shall all likewise perish Now when Repentance is sound and solemn the Spirit is deeply wounded for that Sin whereby God has been most dishonoured and his Law violated The remembrance of it opens a full stream of Tears excits a holy Hatred and according to the degrees of Sorrow and Revenge there will be care to preserve our selves from that Sin. The Psalmist saith Blessed is the Man to whom the Lord imputes no Iniquity in whose Spirit there is no Guile implying that one reserved Lust which is a certain Argument of Deceit in the fairest Professors of Religion is a Bar against the Pardon of our Sins The Tenor of the unchangeable Covenant of Grace is I will write my Laws in their Hearts and I will be merciful to their Unrighteousness and their Sins and Iniquities I will remember no more God promises to reconcile their Affections to his Commands The Law may be written in the Mind and Memory of an unsanctified Person for the Ideas of the most repugnant things are consistent in those Faculties but the Heart is not capable of contrary Objects the Love of God's Law expels the predominant Love of Sin. Now since the Promise of Pardon is in Conjunction with inward Sanctification which implies an universal Aversion from Sin 't is evident that indulged habitual Lusts are not capable of Pardon whatever quality the Sin be of whether of Omission or Commission the allowance makes it destructive to Sinners As from what Corner soever a blasting Wind comes whether from the East or the North it destroys the Fruits If but one selected Sin remains in the Affections and Practice it contracts the Malignity of all the rest and will prove deadly to the Soul. 'T is not a presumptuous reliance on the Merits of Christ will save Men with their Sins The Atonement made to Divine Justice by the precious Sacrifice of the Lamb of God was never designed for the reconciling God to those who with depraved Obstinacy continue in their Sins 't is utterly inconsistent with the Divine Wisdom Holiness Justice and Truth to appoint a Sacrifice for the Expiation of final Impenitency Such out-sin the Death of Christ I will not say as to its infinite Merit but as to the Application and intended Benefit of it The Value of his Death to abolish the Guilt and the Vertue of it to mortify the Power of Sin are inseparable The precicious Balm has a fragrant Smell that revives the Spirits but without applying its Substance to the Wound the Scent will not heal it The Soul must feel the Power of Christ's Sufferings to kill our Sins otherwise the pleasing belief of his Righteousness
step to final Impenitence that is unpardonable Who can tell the degrees of Danger in continuing in Sin a day How many have been cut off in their early Sins and lost their Time and Hopes and Souls for ever But that which more specially belongs to the present Matter is this by the neglect of speedy Repentance Sin is more difficultly retracted By continuance in Sin the Heart is more unwilling and unable to mortify it The Habits of the Mind differ from the Habits of the Body these wear out by continuance the others are more firm and powerful they are second Inclinations and as violent as the first that are deeply set in corrupt Nature The healing a fresh Wound is much more easy than an inveterate Ulcer the healing the Soul and renewing it by Repentance is much more easy and safe presently after the wounding it by Sin then after continuance under the power and infection of Sin. A deep Heart-breaking Sorrow will prevent relapses into Sin. When Conscience represents our Sin in its killing Circumstances as committed against the knowledg of the Divine Law and our Vows of Obedience against the tender Mercies and dreadful Justice of God that for the low and despicable satisfaction of the sensual part we have made our selves unholy and unhappy from hence the Soul is struck with a Sorrow so pungent that the love of Pleasure is mortified and the sweetest Sin is imbitter'd The remembrance of that perplexing anguish will heighten the aversation and resolution against Sin The Soul will fly with horror the occasions of offending God and recoil at the first glance of that Sin that cost it so dear and which if entertain'd will renew its Agonies As one that narrowly escapes from being consum'd by Fire retains so strong an impression of the Terror that makes him always circumspect to avoid the like danger David's broken Bones made him understand what a fearful Sin Adultery was and cautious ever after But a slight Confession a superficial Sorrow a few sad Thoughts and Tears are soon forgot when the Sinner presumes by a slight Repentance to obtain Reconciliation with God he is ready to answer the next Temptation and return to Folly. 5. Fervent and constant Prayer for the renewing Grace of God is indispensably necessary to preserve us from our Sins 'T is by the Spirit of Holiness that we mortify the Deeds of the Body that we put off the old Man and put on the new Sanctifying Grace introduces a new Nature the Prolifick and Productive Principle of a new Life it turns the current of the Affections from Sin to Holiness This is as astonishing as the miraculous motion of the Shadow upon Ahaz Dial that went ten degrees backward Unregenerate Morality may lop the Branches restrain from the gross Acts but sanctifying Grace strikes at the root of Sin the inward Affection There are some Medicines that will stop the fits of the falling-Sickness for a time but not expelling the Cause the Disease invades Nature again So moral Counsels and Politick Respects may stop the breaking forth of the Lusts of the Flesh but the inward Affection of Sin remaining will make us apt to fall by the Commission of it Sanctifying Grace makes an inward universal Change in the Soul he that was unclean in his Thoughts and Desires by the transforming Power of the Spirit loves Pureness of Heart delights in it and has a fixed Hatred against any thing that defiles the Soul that cleaves to the Dust and pursues the acquisition of Earthly Things as his Treasure being refined and elevated by Grace seeks the things above with vigorous Enedavours In this the Diseases of the Body differ from those of the Mind the first notwithstanding the most earnest desire of Cures may be incurable the other when the Desires are sincere of spiritual Healing are in the happy way of Cure for vicious Affections are the Diseases of the Soul. This Change of the Affections the Effect of supernatural Grace is obtain'd by fervent Prayer Our Saviour assures us that our Heavenly Father will freely and abundantly give the holy Spirit to those who ask it with such ardent Affections as flow from their feeling sense of the want of his Influences In humble Prayer we acknowledg our Unworthiness our Weakness our absolute necessity of Divine Grace to mortify our Lusts in believing Prayer we glorify his Mercy and his Omniporence that he is both willing and powerful to make us victorious over our worst Enemies The Prayer of Jehosaphat when invaded by a vast Army conspiring the Destruction of his Kingdom is a Copy to be transcribed by us O our God we have no Might against this great Company that comes against us neither know we what to do but our Eyes are upon thee Thus Satan the World and the Flesh are combin'd in warring against the Soul and we are utterly unable to resist them we must therefore address our selves to the God of all Grace to strengthen our inward Man. And since some Lusts have such strong Possession that like that stubborn sort of Spirits mention'd in the Gospel they cannot be expell'd but by Fasting and Prayer we must with the most zealous Devotion Prayer joyn'd with Fasting implore Grace to subdue them Prayer must be continual if we intermit this recourse to Heaven we shall presently find our selves like Sampson when his Hair was shav'd weak like other Men. Grace in the Saints is not like Light in the Sun that springs from it self but like the Light of a Lamp that is constantly fed with Supplies of Oil otherwise the weak Light will faint and dye Inherent Grace is maintain'd by the continual Emanations from the holy Spirit Nay the Habits of Grace are drawn forth into Act and vigorous Exercise by supervenient exciting Grace without which they would be ineffective and useless As there cannot be actual Sight unless the Light in the Eye be irradiated by Light of the Air So without special assisting Grace we cannot do any Spiritual Good nor avoid Evil we shall be foil'd by every Temptation even the best will leave God and provoke God to leave them Our Saviour therefore enjoyns his Disciples the double Duty Watch and pray lest ye enter into Temptation David with his severe Resolutions to be circumspect joyn'd his fervent Requests to God I said I will take heed to my ways that I sin not with my Tongue I will keep my Mouth with a Bridle while the wicked is before me Set a Watch O Lord before my Mouth and keep the door of my Lips. His special Guidance is necessary to regulate our Tongues that we neither offend God nor justly provoke Men. Lastly Faith in the Redeemer is a Soveraign effectual Means for the mortifying Sin. The Son of God incarnate is the Fountain of inherent as well as imputed Righteousness Grace and Glory are conveyed to us by the Hands of the Mediator The Supernatual Power to do Good and vanquish Evil is