the Inquisition and Judicature of Conscience Wealth and Wickedness harden them against the most serious Counsels the most solemn Reproofs and ardent Exhortations they are blind to the Sun and deaf to Thunder but a sharp Affliction clears the Eyes unlocks the Ears opens the Heart and pricks the tender Vein The awaken'd Penitent will make an exact search to find out the Achan the troubler of the Soul and the special Sin is so in the interpretation of the vigilant and afflicted Conscience The bitter remembrance of that Sin is answerable to its Guilt the more it was indulg'd the more the Law of God was despis'd the more it wounds the Spirit when the Pleasure is past nothing remains but the Sting and Poison Joseph's Brethren who so long had been insensible of their treacherous selling him to Bondage and Misery yet in their Fears Conscience remembers it with aggravations of their unnatural Cruelty And they said one to another We are verily guilty concerning our Brother in that we saw the anguish of his Soul when he besought us and we would not hear therefore is this distress come upon us Lastly Consider the several kinds of Sins to find out your own some are of Omission some of Commission some are Spiritual and Inward some are Carnal and acted with Noise and Notice some distinctly flow from visible Causes some spring from an unsuspected Fountain There are many of a civil compos'd Conversation who are careless of spiritual Duties of holy Communion with God by raised solemn Thoughts and ardent desires of watchfulness over their Hearts to regulate their Aims and Affections by the pure Law and are insensible of their Neglect and Guilt The unrenewed Nature has a strong reluctance against spiritual Duties Many are righteous to Men and unrighteous towards God they do not pay those Duties that are indispensibly required from reasonable Creatures to the blessed Creator the highest Love for his Perfections and Benefits an obedient respect to his Commands in their Actions a resigned submission to his Will and Wisdom an entire trust in his fatherly Providence and zeal for his Glory Many rob him of that Time that is consecrated to his Service the Lord's Day though 't is our Priviledg as well as Duty to keep it Holy when the Publick Worship is at an end as if the remainder were unsanctified they wretchedly waste in complemental Visits in civil Matters in Discourses impertinent to the solemn Work of it Many who are diligent to provide for their Families yet are as bad as Infidels in neglecting to instruct their Children and Servants in the saving Doctrine of the Gospel to command them to be circumspect in their Ways to set before them a living Pattern of Holiness and carelesly suffer their precious Souls to perish for ever How many who are not guilty of open rebellious Sins against the Law yet neglect the great indispensible Duty of the Gospel an humble unfeigned entire closing with Christ as their Prince and Saviour They presume upon their moral Vertues of the safety and goodness of their Condition they never had a feeling sense of their want of the imputed Righteousness of Christ to reconcile them to God nor of the Holy Spirit to make them partakers of the Divine Nature as if only the Prophane Riotous notorious Sinners had need of his most precious Merits and Mediation to abolish their Guilt and save them from Hell and of the Holy Spirit to sanctify them From hence it is that many civil Persons remain in an unrenewed State and are the natural Subjects of Satan and die in their Sins Some are regular in a course of Religious Duties they pray hear the Word receive the Sacrament but without those Holy Affections that are the Life of Religious Duties yet content themselves with the external bodily Service which is neither pleasing to God nor profitable to their Souls Some cherish a secret Pride that they are not so bad as others some a vain presumption of the Divine Favour because they serve God in a purer way of Worship than others when they neglect substantial Religion that recommends us to his gracious Eye Some will severely reflect upon the visible Sins of others whilst there is an unperceiv'd consumption of the spiritual Life in themselves This may seem to proceed from the hatred of Sin when the real inward Motive is to quiet Conscience by an appearance of Zeal against Sin and make it inobservant of their inward voluntary Defects The most excellent Things may be counterfeit Satan may transform himself into an Angel of Light sinful Affections may be varnish'd and gilded so as to be mistaken for Divine Graces Briefly the Heart is an everlasting Deceiver and without a perpetual watchfulness we are in danger of close Corruptions that will blast our Sincerity To find out our Sin 't is requisite to search where we may think there is little reason to expect the finding it 2. I will now consider what the preserving himself from his peculiar Sin implies 1. An abstaining from the practice of that Sin. When David had an opportunity to destroy Saul his unrighteous and implacable Enemy and secure himself when excited to it by Abishai who would have dispatch'd him at a Blow yet he rejected the Temptation with abhorrence The Lord forbid that I should stretch forth my Hand against the Lord 's Anointed thus he preserv'd his Innocence and Integrity Our Saviour tells us He that commits Sin is a Servant of Sin an indulgent course of Sin denominates a Person a Slave of Sin and a Rebel against God and is utterly inconsistent with Sincerity 'T is true an upright Man may fall by suddain surreption by an insinuating Infirmity into a foul Sin from which he has a setled aversation and keeps himself in the general Course of his Life and that single Act of Sin is a blemish of his Integrity but retracted by a speedy Repentance does not denominate him a Hypocrite One may be pale from an accidental surprize by fear or red through a suddain flush of Blood from Anger yet not be so by Complexion for the Complexions Pale and Sanguine are drawn by the Pencil of Nature the lively Characters of the predominant Humours and are usually visible in the Countenance But although an upright Person keeps himself from the gross Acts of Sins that are clearly against natural Conscience and supernatural Grace yet whilst we are cloth'd with Flesh the Body of Sin does not finally expire and Temptations are as importunate as Flys about us from whom the Tempter has his Title that 't is morally impossible to be absolutely undefiled therefore Uprightness requires that we should carefully consider our weak side what Passions we are most inclinable to by our Temper and so diligently fortify our selves against them that they may not have dominion over us and though we cannot arrive yet we may advance towards the compleat conquest of Sin. And in our endeavours against the Sins to
the Father's Love to them was faint in comparison to the warm Beams reflected upon Joseph 2. The Darling Corruption ingrosses the Thoughts There is a natural levity and featheriness in the Mind a strange inconsistency and discurrency of the Thoughts but Love will fasten them intensely upon its Object From hence it is that habitual and delightful Thoughts are the best discovery of our Hearts and our spiritual State. Words and Actions may be over-rul'd and counterfeit for divers Reasons but Thoughts are the invisible productions of the Soul and without fear or mask without restraint or disguise undissemblingly discover the Disposition of the Heart Thoughts are the Immediate Off-spring of the Soul and as the Waters that immediately flow from the Spring are strongest of the Mineral so the Thoughts are most deeply tinctur'd with the Affections A Saint is therefore described by his meditating in the Law of God Day and Night which is the natural and necessary Effect of his Delight in it Uncounterfeit Religion and Holiness consists in the order of Love as St. Austin briefly and fully describes it The Will is carried to its Object and End by the Motion of Love and Love applies the Mind intirely to the Object to which it is strongly inclin'd When the Heart is corrupt the ordinary Current of the Thoughts is in the Channel of our Lusts. The contriving Thoughts the Devices of the Mind the contemplative Thoughts and inward Musings are conversant about the beloved Lust that engages the Mind to it Thus when Covetousness is the reigning Passion the Mind is in continual exercise to compass secular Ends 't is full of Projects how to order the Means most successfully to increase Riches and how to remove what-ever may obstruct the main Design The Spirit is captivated and like a drudg in a Mill is continually grinding for the satisfaction of the earthly Appetite When the more sensual voluptuous Passions are predominant the contriving Thoughts are to make Provisions for the Flesh to satisfy the Lusts thereof The Understanding is debased to be the Pander and Caterer for the intemperate and incontinent Appetites The ambitious Spirit lays the Scene how to obtain his desired Honour and forecasts how to ascend to some place of Eminence so Anger sowred into Revenge envies at the Excellencies and Advancements of others turns the Mind to plot Mischief The contemplative Thoughts and Musings of the Mind are also fix'd on the darling Lust. As a Holy Believer in whose Heart the desire of enjoying God in Heaven is the supreme Affection frequently ascends in his Mind thither and by solemn serious Thoughts substantiates his future Happiness and has an unspeakable glorious Joy in the lively hopes of it Thus the unrenewed Heart turns the Thoughts to the desired Object either in representing it in all its Charms or in reflections upon the enjoyment of what is past or in expectation of what is to come and pleases it self with the Supposition instead of Fruition A proud Person entertains vain-glorious thoughts of his own Worth and worships the vain Idol himself In his Mind he repeats the Ecchoes of Praise that his foolish Flatterers lavish upon him 'T is recorded of Nebuchadnezzar that as he walk'd in his Palace he said 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 His high towring words were the Expression of his Thoughts and discover'd Pride to be the reigning passion of his Heart The sensual Wretch surveys his Carnal Paradise and personates the Pleasures of Sin by impure Imaginations his fancy runs riotously over tempting Beauties by an active Contemplation he contracts a new Stain and induces a new Guilt upon himself he commits the same Sin a thousand times by renewing the pleasant Thoughts of it and by carnal complacence in the remembrance In the silence of the Night when a Curtain of Darkness is drawn over the visible World and the Soul not diverted by sensible Objects is most free in its Operations then the Thoughts are conversant about the beloved Sin. 'T is said of the Malicious and Revengeful They plot mischief upon their Beds The rich Fool was contriving how to bestow his Fruits and Goods and entertaining himself with the thoughts of festival voluptuous living in the Night wherein his Soul was required And in the Morning the Virgin Thoughts are prostituted to the beloved Lust. In the time of Divine Worship when the pure Majesty and special Presence of God should unite the Thoughts and compose the Soul to a holy solemn Frame then the beloved Lust will be so impudent and outragious as to break into the Mind the Chamber of Presence and seat it self there As Lot's Wife led by an Angel out of Sodom turn'd a lingring Eye towards it so the Carnal Heart even in religious Service and Addresses to God reflects upon the sinful Object that has an attractive force upon it 'T is charg'd against those fine Hypocrites in Ezekiel They sit before thee as my People and hear thy words but they will not do them for with their Mouth they shew much love but their Heart goeth after their Covetousness 'T is reckon'd as an high Aggravation of their Guilt Yea in my House have I found their Wickedness saith the Lord. The familiar Lust will haunt Men in the Divine Presence This makes them cold and careless in Holy Duties this makes their Devotion so faint and dilute that God is infinitely provok'd by them In short the darling Lust does so intirely and intensely fix the Mind upon it that Mens Accounts are dreadfully increast by the swarms of wicked Thoughts that defile their Souls and in the Day of Judgment that is called the Day of Revelation there will be a discovery made to their everlasting Confusion 4. The Sin Men desire to conceal from others and from Conscience and are apt to defend or extenuate and are impatient of reproof for it has a special Interest in their Affections Every Sinner is a Master of this Art to counterfeit the Vertues he wants and dissemble the Vices that he allows 'T is the Observation of Solomon God made Man upright but he sought out many Inventions especially to palliate and hide or to excuse his Faults Sin in its native deformity is so foul that Men employ a great deal of Art and Study either to conceal it under a Vail of Darkness or a deceitful Mask of Vertue or by various Excuses to lessen its Guilt and Ignominy Adam patch'd up an Apron of Fig-Leaves to cover his Nakedness a resemblance of his care to hide his Sin. David could not expect to deceive God but to hide his Adultery with Bathsheba from Men he sends for Uriah from the Army that he might have gone home to his Wife 'T is observ'd of Caesar and Pompey whose ambitious Spirits aspir'd to Sovereign Power they made use of some Ensigns of Royalty to accustom
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
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
rectitude in the discharge of their Office Judges should so impartially and with that noble Resolution perform their Duty as to disourage all Attempts to pervert them Zeuxes having painted a Boy carrying some Grapes so coloured according to Nature that the Birds peck'd at them An Observer said The Birds discredited the Picture for if the Boy had been drawn with equal Life they had not been so bold to fly at the Grapes a sign they fancied the Grapes true and the Boy painted Thus whoever tempts those who sit in Judicature to unworthy Things disgraces their Dignity and constructively declares that he esteems them to have an appearance of Vertue without sincere Zeal for it And how many who are pleaders by fallacious Colours commend a bad Cause and discredit a Good and thereby expose themselves to that terrible denunciation Wo be them that call Good Evil and Evil Good. A degenerous Mind and mercenary Tongue will plead any Cause to obtain the Ends of Avarice and Ambition as if according to what an Italian Lawyer said of himself They were the Advocates of their Clients and not of Justice In short every Calling has its Temptations In the various ways of Commerce there are deceitful Arts which an upright Man observes and abhors Some Callings expose to more Temptations than others so that without Circumspection and Care Men are undone in the way of their Callings Some ingage Persons in such a throng of Business that from one rising of the Sun to another they never seriously remember God or their Souls 'T is therefore a Point of great Wisdom in the choice of a Calling with a free Judgment to consider what is least liable to Temptations and affords more freedom of serving God and regarding our Spiritual State for the Body is not the intire Man and the present Life is not his only Duration The Apostle directs Christians to chuse such a State of Life that they may have an advantage of attending upon the Lord without distraction I shall add That the several Relations wherein we stand as Husbands Parents Masters and Wives Children Servants have peculiar Temptations and many whose general Conversation seems fair and blameless are not observant of their Relative Duties A Husband may be harsh and unkind a Parent fond and viciously indulgent 't was Ely's Sin that brought Ruin upon his Family a Master may be severe and rigorous Superiors who are to instruct and govern Families by Holy Counsels and Examples often neglect their Duty and by their evil Carriage set a Copy which their Children and Servants transcribe and derive a woful Guilt upon themselves from their multiplied Sins And how often are those in lower Relations careless of their proper Duties Wives disrespectful and not observant of their Husbands Children disobedient Servants unfaithful If Conscience be inlightned and tender it will regard the whole compafs of our Duty it will see and feel our sinful neglects in any kind and make us careful according to the extent of its Obligation 2. The opposite States of Prosperity and Adversity have suitable Temptations adherent to them Prosperity is beset with the thickest and most dangerous Temptations In a Garden the Tempter lay in ambush and made use of the Fruit that was pleasant to the Taste and pleasant to the Eye and desireable for Knowledg and by those Allurements corrupted and ruin'd our first Parents to the loss of their Innocence and Felicity Although Prosperity be a Blessing in it self yet 't is often more destructive than Adversity by the inseparable and ingaging Snares that surround the Persons that enjoy it Pride Luxury Security Impiety grow and flourish in Prosperity Affliction calls home the wandring Spirit makes us reflect with solemnity upon our selves excites us to arm our Minds with Religious Resolutions against the World whereas Prosperity relaxes and dissolves the Spirit and foments the Lusts of the Flesh. Those who live in the Courts of Princes where the Height of Honour and the Centre of Pleasure are where Ambition Hypocrisy Avarice and Sensuality reign are encircled with dangerous Inchantments and usually are charm'd and corrupted by them The Court Life is splendid to the Eye but very perilous like a Ship that is finely carv'd painted but so leaky that without continual pumping it cannot be kept above Water so without the strictest guard over their Hearts and Senses the prosperous cannot escape the Shipwrack of a good Conscience and fall into many foolish Lusts that drown Men in Perdition Yet this state of Life many aspire to as the most happy When Lot separated from Abraham he chose the pleasant fruitful Country that was like the Garden of the Lord. Sad choice the Land was the best but the Inhabitants the worst Within a short time the cry of their Sins reach'd as high as the Throne of God and brought down showrs of Fire and Brimstone that turned that natural Paradise into an Hell. Riches has a Train of Temptations and Poverty is not exempt from them 'T was the wise Prayer of Agur Give me neither Poverty nor Riches lest I be full and deny thee and say Who is the Lord or lest I be poor and steal and take the Name of my God in vain A full Estate intirely possesses the Heart and excludes the eternal World from the Thoughts and Affections 't is therefore wise Advice If Riches increase set not your Heart upon them intimating they are a Snare to the most in the corrupt State. They often induce in Mens Minds an ungrateful Oblivion of their Divine Benefactor as 't is charg'd upon Israel Their Hearts were exalted therefore they have forgotten me They incline Men to presume upon Self-sufficiency and to rob God of the Homage that is due from his Creatures an humble thankful dependance upon his Providence every day The Psalmist saith They trust in their Wealth and boast themselves in the multitude of their Riches They are engaging Snares to renounce Religion when-ever the Sincere and open profession of it exposes our Estates to hazard Briefly as the Israelites made an Egyptian Idol of their Egyptian Jewels so worldly Things are abus'd for worldly Lusts. The most who enjoy Prosperity perish by the abuse of it 'T is a rare effect of Divine Grace to preserve the Heart and Conversation pure in such a contagious Air when a thousand fall at thy side and ten thousand at thy right Hand And the contrary state of Poverty and Affliction in any kind if sharp has its peculiar Temptations Discontent and the use of unlawful Means to obtain what they want and desire is the Sin of the Poor The Afflicted are ready to faint under the weight of Sorrow The loss of one Comfort blasts all the Content of their Lives There is a perpetual consumption of their Thoughts and Time in revolving the afflicting Circumstances of their Condition and they are apt to think as if God were regardless or very severe to them Fearful depth they
That he walked in the Commandments of God and not according to the Doings of Israel 2. I come to show how the peculiar Sin may be discovered from its Effects and the discovery from hence is more sensible than from the Causes for Divine Grace may controul the Efficacy of the Causes that a Christian may abhor the Sin to which there are strong Temptations but Effects emergent from inward Lusts discover the habitual frame of the Heart 1. The Sin that is frequently and easily committed and difficulty retracted is a Man's peculiar Sin. 1. Frequently Single Acts do not denominate a Person but Habits that proceed from repeated Acts are characteristical Noah's single Act of Drunkenness which might proceed from his ignorance of the strength of the Wine or the weakness of his Brain did not argue his being addicted to it but frequent relapses into that Sin denominates a Man a Drunkard A train of sinful Actions is from a disposition strongly bent to them If a Man be of a cholerick Nature Anger will be his quotidian if of a Sanguine licentious Mirth will be his tertian 'T is the Character of Man in his unregenerate polluted State he commits Sin 't is his Trade and as any particular Lust has dominion in his Heart such is the course of his Life When the Inclination leads to a Calling a Man applies himself continually to it for the Work produces Delight and the Delight strongly inclines him to work Thus according to the tendency of our corrupt Natures is the constant practice of Sin. We may as surely judg of the active Powers of the Soul by the Actions that proceed from them as of the vigour of the Sap in the Root by the number of the Fruits of the Tree 'T is said of the Scoffers they walk after their own Lusts which implies the habitual practice of Sin the license and pleasure they take in a carnal Course 2. The Sin that is easily committed is our own As the Divine Nature in a Saint makes him fit for every good Work but especially for the exercise of that Grace that is eminently regent in his Heart upon the first Call of Conscience he applies himself to his Duty so the corrupt Nature prepares Men for evil Works and its special tendency is presently inflam'd by a suitable Object This Indication is clear with respect to the Sins of the desiring and angry Appetites The more quick and speedy the Power of a Temptation is the more strong is the vicious Inclination When Achan saw a goodly Babylonish Garment and a Wedg of Gold he coveted them and took them the immediate rise of his Affection upon the presence of the Object his presumptuous Sacrilege notwithstanding the terrible Interdict was a convincing sign of his worldly Mind So 't is said of the young Man in the Proverbs that was enticed by the blandishments of the Harlot he went straitway after her When the alluring Object presently inveigles the Senses and easily obtains the consent of the Will we may truly infer what Passion reigns in the Heart So a Man that is soon angry whose Passion like Tinder takes fire at a Spark a small Occasion may understand what his Nature is A Man of a cool Spirit of meek and mortified Passions is not easily incensed 3. The Sin that is difficultly retracted There are Principles of Conscience in laps'd Nature concerning Good and Evil that cannot be rased out and are improv'd and heightned by revealed Light from hence there is often an internal Conflict between the convinced Mind and the corrupt Heart But the darling Lust controuls the Efficacy of those Principles for Nature and Custom are of all things most hardly to be chang'd Properties inherent in the nature of things are inseparable Thus wallowing in the Mire is natural to a Swine and though wash'd will return to it When a Lust is deeply rooted in Nature Men cannot cease from Sin. We have a sad Instance of this in St. Austin before his intire and blessed Conversion He declares in his Confessions how extream hard it was to divorce himself from sensual Delights they were incarnated in his Nature ingrafted into his Affections and the separation from them was as the fleaing him alive When he prayed for Chastity it was with a restriction Make me chast but not too soon In the vigour of his Age the sinning Season he was averse to be weaned from those poisonous Breasts 'Till Divine Grace chang'd his Nature he could never rescue himself from the Intanglements of his Iniquity Custom in Sin usually proceeds from Inclination and with as strong a sway determines the corrupt Will as Original Nature Can the Ethiopian change his Skin and the Leopard his Spots then may you who are accustom'd to do Evil do Good. Dreadful difficulty some habitual Sinners are secure and stupid and of such depraved obstinacy that they will not resolve to cleanse themselves from their Defilements In others there are some sparks of Religious Fear but notwithstanding the stings of Conscience continue in the practice of Sin. The charming Lust so long indulg'd is imperious and peremptory and till Omnipotent Grace unbinds the Charm they are never releas'd from the circle of confessing their Sins when their Desires are sated and committing them with new Heat and Rapture upon the returning Temptation Though Convictions be heightned into Resolutions the next Temptation hinders the Effect They rescind their solemn and sacred Engagements perfidiously break double Chains the Law of God with their own Vows grieve his Spirit and wound their own from hence 't is evident that such Sins are properly Mens own 2. That Lust to which others are subservient has the supremacy in the Heart In all the Dominions of Satan there is some special Lust that is his Viceroy and keeps possession for him There is an Order in the Kingdom of Darkness one Sin wants the assistance and countenance of another sometimes to disguise and palliate it or for the doing it The reigning Sin has as it were its Court and Council its Guard and Attendants To illustrate this by its contrary 't is observable there is a concatenation of Vertues and the superior Vertue is assisted by other Vertues in its Exercise as Justice in dispensing what is due to others is assisted by Fortitude and Temperance which regulate Fear and Desire that often hinder its most noble Exercise and the Actions immediately flowing from Courage or Temperance are ascribed to Justice to which they are subservient for the End and Intention constitutes the Kinds in the ranks of moral Things either Vertues or Vices 'T is the Observation of the Philosopher that one who does an Act of Robbery that he may have Mony to corrupt a Woman is not so much Covetous as Incontinent Joseph's Brethren sold him into Egypt dipt his Garment in Blood to deceive their Father and thereby contracted a Crimson Guilt but Cruelty and Hypocrisy were subordinate to their Envy They hated him because
the People by degrees to them yet were crafty to hide their Design Caesar sometimes appeared publickly with a Wreath of Lawrel on his Head but lest the People from his wearing that appearance of a Crown should be jealous of his Intention pretended it was only to supply his want of Hair and cover his baldness Pompey wore a white Fillet curiously wrought about his Leg in pretence that his Leg was hurt but in truth because it was a Diadem a Royal Ornament for which he was reproach'd by some strict Observer There are innumerable Arts us'd to cover Mens respective Sins I shall only instance in one that is usually practis'd How do many like the crafty Lapwing that flutters at a distance from its Nest appear zealous against the visible Sins of others that under that shadowy Deceit they may hide their own Their Words feather'd with severe censure fly abroad wounding the Reputation of others for lesser Faults that they may not be suspected to be guilty of worse Sins secretly cherish'd by them But if the beloved Sin be evident Satan assists the corrupt Mind to frame such colourable Pretences either to defend or excuse it that it may not appear in a ghastly manner attended with strict Judgment and an everlasting Hell. When a Lust has enticed and drawn away the Will the Mind is ingag'd to give colour to the Consent and either directly or in an oblique way to represent the Sin that it may appear less odious and more amiable Sometimes the Understanding is so perverted by the impression of Pleasure that Conscience allows Concupiscence 'T is a repeated Observation of a wise Philosopher that Vices were disguis'd under the resemblance of Vertues and Vertues disparag'd under the names of Vices from whence the Understanding and Will the Mind and Manners were depraved and shame was cast upon the Vertuous and boldness given to the Vicious Profuseness is stil'd Magnificence Violence Valour Dissoluteness Gentility Fraud and Craft Prudence On the contrary Sincerity is blasted with the name of Folly Patience reputed Stupidity and Conscience Superstition The Proud will set off the the lofty Humour and Carriage as a decent greatness of Spirit and vilify the Humble as low and sordid The Cholerick will ingage Reason to justify his Passion he will alledge the Provocation would anger an Angel. The Luke-warm in Religion will represent lukewarmness as a discreet Temperament between the vicious Extreams of a Wild-fire Zeal and a prophane coldness and neglect The Earthly-minded will put flattering Colours on Covetousness to make it appear a praise-worthy Vertue a prudent provision for time to come If Men are quite destitute of defence they will by a mild construction extenuate the guilt of their darling Sin. The incontinent Person will make a Canopy for his Lust as only a humane Frailty The Intemperate will excuse his Excess as free Mirth and harmless Society Many Apologies are made for the Sins Men indulgently commit some will plead in excuse a prone necessity of Nature some the Custom of the Places they live in some their unsettled Youth any thing that may lessen the turpitude in the view of Conscience or in the Opinion of others Now pleading argues Love and Love denominates the Sin to be their own From hence it is that so many contract a desperate hardness and are irrecoverably depraved But if Men cannot hide or excuse their beloved Sin they are impatient of reproof for it and with secret Discontent or stormy Passions reject Admonition Some of fair Tempers and Conversation if a Minister or Friend be faithful to their Souls and with holy Zeal urges the divorcing Command of God between them and their pleasant Sins and represents sincerely the Guilt of their sinful course of Life they become fierce and vehement and recoil upon their Reprovers as arrogating imperious Authority or for Rigour and Severity or importinence in admonishing them and sometimes recriminate that the Reprover is as bad or worse himselfl ike a River that passes without noise till it meets with the Arches of a Bridg that stops its free Current then it swells and roars In short the indulgent Sinner will endeavour to defend his bosom-bosom-Sin or to subdue his Conscience that it may not torment him for it 5. The Sin that the enlightned Conscience reflects upon with anguish and bitter remorse is usually that which has been indulg'd and whereby God has been most dishonour'd There is so deep an impression of the Deity in the Soul and our duty and accountableness that it cannot be utterly defac'd and though the rebellious Will and Affections controul it for a time yet it remains for the Conviction and Punishment of Delinquents Conscience is a Spy in our Bosoms and observes in order to a discovery and what is written in its Register cannot be razed out 'T is true a Spirit of Slumber sometimes seizes upon the Wicked and Conscience is so stupified that they sin without reflection and remorse but there are times wherein Conscience is rous'd up like a Lion and tears them in pieces according to the fearful Threatning This is sometimes done by the powerful preaching of the Word The Apostle describes the Word of God by its admirable efficacy 'T is quick and powerful and sharper than any two-edged Sword piercing even to the dividing asunder the Soul and Spirit and of the Joints and Marrow and is a discerner of the Thoughts and Intents of the Heart When the Word by a piercing Application discovers the bosom-bosom-Sin and the fearful Judgment that attends it so that the Guilty cannot obscure the Evidence of the one nor avoid the terror of the other then Conscience bleeds afresh that was seared before There is recorded a wonderful Instance of this in the Acts of the Apostles when Paul the Prisoner reason'd of Righteousness Temperance Judgment to come Felix trembled The discoursing of those Vertues that were directly contrary to his habitual Enormities ript up his Conscience to the quick and struck into consternation that lofty Sinner From hence it is that many decline a sharp and searching Ministry which is always the Token of a guilty Heart The Word shining upon the Conscience like the reflection of the Sun upon the Waters that made them appear like Blood makes Sins to appear in their crimson Guilt their bloody Aggravations Our Saviour tells us that the evil Doer neither loves or comes to the Light lest his Deeds should be reproved When a powerful Preacher as a second Conscience as if he knew the Hearts and Ways of Men sets their Sins in order before their Eyes and closely applies the Threatnings of Divine Vengeance to them Conscience often joins with him and as a faithful Eccho repeats the terrible Truths to their conviction and anxiety In times of Affliction when our Sins find us out we usually find out our Sins In full Prosperity Men are strangers at Home and rarely look inward they will not endure
which we are most inclinable and that often foil us Constancy is inseparable from Sincerity If we neglect the humbling of our Souls for unavoidable Infirmities the earnest seeking for the Divine Mercy and Grace and a careful watching against them we so far decline from Uprightness 2. It implies the mortifying the inward Affection to that Sin. The Rule of our Duty requires this Cleanse your Hands ye Sinners purify your Hearts ye double-minded The Will is the proper Principle of Sin and from the depravation of the free Faculty actual Sins proceed As the Love of the Subject is the Strength of the Prince so the Love of any Sin preserves its Dominion There may be a concurrence of Circumstances to hinder the actual commission of Sin of which the Heart is guilty An unclean Person when separated from the Object of his impure Desires may languish in his Lusts and by contemplative commission be guilty before God. A malicious Person may keep the Fire of Malice in his Breast without the least discovery by a Spark or Smoak in his Words or Actions waiting for an opportunity that he may take his full Revenge and is a Murderer in his Wishes The rapacious desire of anothers Goods without actual Robbery induces the Guilt of Thest. There may be an invincible Bar between the sinful Affection and the Object Sickness or Age may so waste the vigour of the Body that we cannot perform the gross Acts of Sin But this Abstinence has no moral Value for it only proceeds from the disability of the Instrumental Faculties If one in a Consumption leaves his Revelling and Licentiousness 't is no sign of Divine Grace but of wasted Nature As in a sick Person the Appetite fails the Soul abhors dainty Meat but if he recovers his Appetite revives and is more craving for his Abstinence Thus many who could not enjoy their pleasant Lusts in the time of Diseases being restored to strength their vicious Affections are reincited by new Temptations and with greater excess act over their old Sins as if they would pay Interest for their impatient forbearance An old Sinner may retain and cherish the Fire of Lust in his Heart when Age has snow'd upon his Head As in Mount Aetna the sulphurious Fire and Snow are near together But as the Philosopher observes If a young Eye were put into an old Man's Head he would see as clearly as ever So if natural strength were restor'd in an unconverted Sinner he would be as ardent and active in prosecuting his carnal Desires as before Terrors of Conscience may stop the current of Mens Lusts Fear has Torment and is inconsistent with the Pleasures of Sin the fear of visible Vengeance that sometimes strikes the Wicked or the apprehension of Judgment to come may controul the licentious Appetites from breaking forth into actual commission of Sins But as when the Lions spared Daniel it was not from the change of their wild devouring Nature for they destroyed his Accusers immediately but from the suspending their hurtful Power so when a strong fear lays a restraint upon the active Powers yet inward Lust is the same and would licentiously commit Sin were the Restraint taken away The keeping ones self from Sin that is the sign of Uprightness proceeds from the mortification of the Flesh with the Affections and Lusts thereof The Apostle tells us Carnal Circumcision without the Circumcision of the Heart was of no avail to obtain the Favour of God So the outward forbearance of Sin without inward Purity can never commend us to the Divine Acceptance A Rebel may be driven from the Frontiers but so long as he keeps the Royal City he is unsubdued So if a Lust keeps possession of the Heart tho the executive Powers may be retained or disabled from the outward Acts it still reigns 3. I shall now prove that the keeping a Man's Self from his special Sin is an undeceiving evidence of Sincerity 1. God approves it I was upright before him God has not Eyes of Flesh he doth not see as Man sees The deepest Breast is as clear as Christal in his sight He weighs the Spirits of Men and exactly knows what is true Gold and what is counterfeit He is the Searcher and Judg of our Hearts and his approbation is the strongest Seal of our Uprightness As God said to Abraham Now I know thou fearest me in that thou hast not withheld thy Son thine only Son from me So if we Sacrifice at his Command the Sin that is as dear to us as Isaac was to his Father the Sin of our Love and Delight the Sin that is ours by Choice and Custom then we shall hear the blessed Testimony from Heaven that we love God in sincerity he will own us as his Friends Sincere Christians can appeal to God in the Psalmist's Language and with his Affections Lord search me and try me and see whether there be any way of Wickedness in me they are not conscious of any indulged course of Sin which would make them fearful of his pure and piercing Eye 2. It will appear that the keeping our selves from our peculiar Sins is an infallible proof of Uprightness by considering in what it consists In Scripture Uprightness is equivalent to Perfection and Integrity and opposite to Guilt 1. 'T is equivalent to Perfection Mark the perfect Man and behold the Upright for the End of that Man is Peace The absolute perfection of Holiness is not attainable upon Earth none are refin'd to a height of Purity without Mixtures and Allays But according to the mitigation of the Gospel the Saints whose Aims Desires and Endeavours are to obtain Perfection are accepted in the Blessed Mediator as perfect Now the indulgence of any darling Sin is utterly inconsistent with Perfection in the mild sense of the Gospel and consequently with Uprightness This will be more evident by considering that Uprightness is equivalent with Integrity The Psalmist prays Let Integrity and Uprightness preserve me Integrity implies an uniform equal respect to all the Divine Commands When Conscience of our Duty to God and the reverence of his Authority shining in his Law inclines us to obey all his Will we are upright Partial Obedience that divides the Precepts and complies with those that are agreeing with our Carnal Affections and Interest and neglects the rest is an inconsistent with Sincerity as Death and Life As the Soul in the natural Man is a vital Principle from whence all the Actions of Life and Sense proceed so renewing Grace is a Principle of Universal Obedience Herod did many things gladly upon the preaching of John the Baptist but he would not part with Herodias his charming Lust still had dominion in his Heart The young Man observed other Commands of the Law but when our Saviour tried his Integrity by commanding him to sell all and to give it to the Poor and he should have Treasure in Heaven 't is said he went
away sorrowful Covetousness was his bosom-Sin and blasted the sincerity of his Obedience Uprightness is opposite to Guile Our Saviour gives this Testimony of Nathanael Behold an Israelite indeed in whom there is no guile a genuine Son of Israel whose Character was Sincerity Guile implies a reserved Affection for a particular Sin under a pretence of religious observing the Divine Law. The Scripture sets forth by Conjugal Love the dearest resemblance of the Mutual Love between Christ and his Church If a Wife should take another besides her Husband into her Embraces she is an Adulteress false to her Husband and all her amiable attractive society with him is but the fine Hypocrisy and pretence of Love. Thus when one bosom-Sin is retain'd the Heart is false to God notwithstanding the most specious Devotion the indulgent practice of one Sin impeaches our Integrity To this I shall add select Examples of Uprightness recorded in Scripture 'T is said of Noah he was a just Man and perfect in his Generations for when the whole World lay in wickedness he preserv'd himself unspotted from their Pollutions this was a noble Testimony of his Uprightness in the esteem of God. Joseph repell'd the impure Sollicitations of his Mistress with indignation How shall I do this great Wickedness and sin against God David when old and his Blood and Spirits so frozen that no Cloaths could warm him that a fair young Virgin lying in his Bosom was not blemish'd by him was not from Divine Grace but wasted Nature But that Joseph in the vigour of his Age the sinning Season kept himself undefiled was the sure symptom of Sincerity Job has this Testimony from God that he was a perfect upright Man and in the depth of his Affliction he tells his suspicious Friends Till I die I will not remove my Integrity from me my Heart shall not reproach me so long as I live that is of reigning Hypocrisy of which they had accused him His Uprightness he proves by an Induction He preserv'd himself from the Sin of his Age In his Youth when sensual Lusts are impetuous he made a Covenant with his Eyes not to look upon a Maid and for this Reason because he was under the inspection and observance of God. He kept himself from the Sins of his Calling he was a Magistrate and in the exercise of his Office his Foot never hasted to deceit and no Blot cleav'd to his Hand Upon this he appeals to the inlightned Tribunal Above Let me be weighed in the Ballance that God may know my Integrity He kept himself from the Sins of his Condition for tho high in Dignity yet so humble that he despised not the Cause of his Man-Servant or Maid-Servant that contended with him tho in full Prosperity yet so compassionate that as a Father he fed the Poor and clothed the Naked He was so sensible of his dependent mutable State here that Gold was not his Hope nor the fine Gold his Confidence and so Heavenly and Spiritual in his Mind and Affections that he did not rejoice because his Wealth was great and because his Hand had gotten much This Reflection upon the Temper of his Heart and his Deportment in his prosperous State was the main assurance of his Integrity The APPLICATION 1. Let us be excited to make a Judgment of our selves by this Rule The true Decision of our Spiritual State results from the Testimony of Conscience concerning our Uprightness or Insincerity If our Hearts condemn us not of predominant Hypocrisy some indulged habitual Sin then have we Confidence towards God that we are accepted of him If Conscience be inlightned and faithful in the Trial a Man cannot deliberately deceive himself he must know whether his Resolutions and Endeavours be to obey all the Will of God or whether like an intermitting Pulse that sometimes beats regularly and then faulters he is zealous in some Duties and cold or careless in others Saul would offer Sacrifice but not obey the Divine Command to destroy all the Amalekites for his Partiality and Hypocrisy he was rejected of God. But 't is the Character of David he was a Man after God's own Heart in that he did all his Will. 'T is not the Authority of the Lawgiver but other Motives that sway those who observe some Commands and are respectless of others A Servant that readily goes to a Fair or a Feast when sent by his Master and neglects other Duties does not his Master's Command from Obedience but his own Choice Sincere Obedience is to the Royalty of the Divine Law and is commensurate to its Purity and Extent There are two Requisites to make a certain Sign of a thing 1. If the Sign be never without the Thing signified 2. If the Thing be never without the Sign The Redness of the Sky is but a Contingent Sign of fair Weather because the appearance of it in the Morning is often followed with Storms and Rain and sometimes a fair day is without that visible Sign But Day-light is an infallible sign of the Sun 's being risen for its ascending in the Horizon always causes day and without the presence of the Sun all inferiour Lights can never cause Day Thus the abstaining from the beloved Lust is a sure sign of Uprightness For 't is inconsistent with Hypocrisy and the inseparable Effect of Sincerity 'T is inconsistent with Hypocrisy till Divine Grace cleanses the Heart alters the Taste of our Appetites and purifies our Affections we shall never detest and forsake our own Sins that are flesh'd in our Natures 'T is true there may be an abstaining from some Sins when the Heart is not sincere towards God for some particular Sins are opposite to the respective Tempers of Men and the Averseness from them is not the Effect of Supernatural Grace but of natural Constitution As that Meat that is delicious to one Palate to another is distasteful so the Sins that have a Temperamental Relish to some are disagreeing to others 'T is observ'd of those who are stung with a Tarantula the sweetest Musick does not move them till those Notes are struck that are harmonious with their Distemper and then delightfully transported they fall a dancing till their Strength is spent Thus Temptations are prevalent according to the Complexional Lusts of Human Nature But when there is no Harmony and Agreement between the Objects without and the Affections within the Tempter loses his design Avoluptuous Brute whose Heart is always smothering or flaming with impure Desires may have no Inclination to Covetousness a covetous Wretch whose Soul cleaves to the Earth may feel no Temptation at the sight of an exquisite Beauty Some are made Captives by one Passion and some by another In the mysterious Fable Perseus who encounter'd the Terrors of Medusa was easily overcome by the Beauty of Andromeda Vertue victorious over Fear is often corrupted by Pleasure Besides some Lusts are of a repugnant Nature This difference is observable between Errors and
will not justify us before God. The Mercy-Seat sprinkled with his Blood affords Protection from the Avenger to all relenting returning Sinners but Justice will tear the presumptuous Sinner from the Horns of the Altar The most rigorous Penance will not avail without mortifying the Affection to Sin the most severe Discipline to the Body is but like a Mountebanck's applying the Salve to the Weapon without dressing the Wound that cannot work a found Cure. The dispensing of the Treasure of Merits to penitent Pay-Masters and giving mercenary Bills of Exchange to receive Righteousness from others is so wretched and transparent a Fallacy that were not the Minds of Men prodigiously stupified it is impossible they should believe it will avail them before the Judgment-Seat of God. Let our Prayers be never so frequent and earnest they are of no prevalency with God whilst the beloved Sin is retain'd The Condition of our favourable Audience is set down by Solomon in his Divine Prayer at the Dedication of the Temple What Prayer or Supplication soever be made by any Man or by all the People of Israel which shall know every Man the Plague of his own Heart and spread forth his hand to Heaven then hear thou in Heaven and hearing forgive If they shall be sensible of the Bosom-Sin of its pestilential Malignity and with repenting Sorrow acknowledg and forsake it they are prepared Objects of Mercy David saith If I regard Iniquity in my Heart the Lord will not hear my Prayer God sees through all the Disguises of Hypocrites and has a bright prospect into the Heart if any insinuating Infirmity be cherish'd there it will make him averse from our Persons and Requests 'T is not the performance of religious and charitable Duties that will purchase Indulgence for a beloved Sin. The most costly Sacrifices the most liberal Charities are neither pleasing to God nor profitable to us without an unfeigned renouncing of our Sins 'T is a carnal Shift that many use to excuse the Practice of a chosen Sin by the doing some good things many strict Observers of the Rituals of Religion are dissolute Epicures as if they might compensate for their voluntary Defects in one Duty by their care in another But if Conscience be not so far stupified that it can neither hear nor see nor speak 't is impossible but the guilty Deceiver must be terrified with the words of St. James That whosoever shall keep the whole Law yet offend in one point he is guilty of all The most strict Observance of one Precept will not excuse Disobedience to another the voluntary continued Transgression of any Command involves a Man under the Guilt of breaking the entire Law the Divine Authority being despised that makes it binding I will instance in one kind of Sins Many that have increas'd their Estates by Craft and Circumvention or by Violence and Rapine will bequeath part to pious uses presuming by a kind of Composition with God to be discharged of their guilty Gains St. Austin observes that some in his time thought it to be Obedience to the Command of our Saviour Make your selves Friends of the Mammon of Unrighteousness that when ye fail they may receive you into everlasting Habitations This is to defile and debase the Name of the Righteous and Holy God 't is to make him altogether like to corrupt Men as if he would be brib'd to patronize their Wickedness And in other cases thus monstrously Carnal Men bend the Rule of Rectitude to the Obliquity of their Desires They are willing to deceive themselves and imagine that only Ministers of a preciser strain will terrify them with eternal Judgment for one retained Sin they desire and are apt to believe such a Mercy as will bring them to Heaven with their Sins in their Bosoms But the Apostle warns us Be not deceived God is not mocked as a Man sows so shall he reap There are sure and tender Mercies for the Upright but strict and certain Justice for the Wicked Sincerity is so amiable and pleasing in God's Eyes that he graciously passes by many Infirmities upon that account It is said of Asa that his Heart was perfect all his days and notwithstanding some gross Faults God accepted him But when the Heart is corrupted by the love of some pleasant or profitable Sin it renders a Person with the most specious Services odious in God's sight In short indulged known Sins that Men habitually commit in hopes of an easie Absolution are not the Spots of God's Children 'T is so directly contrary to the Divine Nature to that holy ingenuous Fear of offending our heavenly Father resulting from it that only the Wicked are capable of such a disposition Presumptuous Sins are a contumelious abuse of Divine Mercy and exasperate that high and tender attribute to the confusion of Sinners at the last Do good O Lord unto those that be good and to them that are upright in Heart As for such as turn aside to their crooked Ways the Lord shall lead them forth with the workers of Iniquity 2. We may by Divine Grace subdue the strongest Lusts that from our Nature and Temper or from Custom and the Interests of the Carnal State have rule over us The New Covenant assures Believers that Sin shall not have Dominion over them because they are not under the Law but under Grace The Law strictly forbids Sin but the Gospel furnishes with strength to subdue it 'T is true inherent Corruption has so devested Men of spiritual Strength that they cannot free themselves from the Power and Infection of Sin and when any Lust is fomented by Temptations and has been frequently gratified 't is more hard to be subdued The Apostle speaks of some whose Eyes were full of Adultery that could not cease from Sin they were in a state of Carnality and lov'd to be so When Lust is imperious and the Will servile Men cannot wean themselves from the poison'd Breasts This disability consists in the depraved obstinacy of the Will that aggravates their Sin and Judgment Yet so foolish are Sinners as to use this Plea to make them excusable for their habitual Lusts Conscience checks them and some faint Desires they have to avoid their Sins but they cannot change their Natures They colour Licentiousness with the pretence of Necessity they complain of their Chains to let loose the Reins of their exorbitant Desires in a course of Sin. But natural Corruption that involves us under Guilt cannot make us innocent 'T is true if in our original Condition the humane Will had been stamp'd by Fate with an unalterable inclination to Sin we could not have been guilty for if there be no Principles of Liberty all the Names of Good and Evil are cancell'd and all moral Means Instructions Persuasions Threatnings are but lost labour In Brutes there are some natural Resemblances of Vertue and Vice yet not worthy of Reward or Punishment only so far as by Imagination they
of victorious Grace Where there is little Resistance there is no Honour to overcome where there is no Matter of Triumph there is no Glory in triumphing But when in the natural Temper there are Seeds of Incitation to fierce Anger and inordinate Lust and when those Propensities are inflam'd by Temptations if we subdue those disorderly and violent Passions 't is the most noble Effect of Divine Grace On the contrary the Sinner that yields himself to the sway of the Carnal Appetites is the Servant of Corruption is defil'd and debas'd in such a manner that he is sunk below the Beasts that perish For what is baser than Corruption except the Sinner that obeys it The Peace and Joy that is the Reward of Victory over our Sins cannot be understood but by Experience What a savour of Life is the Death of a reigning Sin What an Angelical Comfort was it to Joseph and the blessed Mother of Christ when the Advice was brought from Heaven to them in Egypt Arise for they are dead that sought the young Child's Life What Consolation does it afford when the Holy Spirit witnesses with our Spirits that the Enemy in our Bosoms that sought the Life of our Souls is mortified by Repentance The Psalmist tells us Light is sown for the Righteous and Joy for the upright in Heart The present sense of God's Favour and the future Hope of Glory sheds abroad that bright serenity in their Breasts that is a reflection of Heaven In our Extremity when a good and quiet Conscience will be more valuable than Crowns and Scepters and solid Comfort more worth than the World how refreshing will the inward Testimony be of our Uprightness When Hezekiah was under the Sentence of Death and his Kingdom could afford him no Comfort this allayed his Sorrows Remember O Lord that I have walk'd before thee with an upright Heart This Testimony of Conscience will calm our Agonies and expel the Terrors of that last Enemy this when we are ready to die will assure us that our Redeemer lives The two substantial Joys how Divine the one from the reflection upon the past Life the other from the prospect of Eternal Life are the blessed Reward of Uprightness In short the sum of Felicity is expresly assur'd to them The Upright shall dwell in thy presence where is fulness of Joy and Rivers of Pleasure flow for ever 6. Consider the woful Effects of indulging the Lusts that by Pleasure or Profit bribe Men to give consent to their Commission The naked Light of Reason discovers Sin and makes it uneasy to Conscience but a strong Light arm'd with Terrors the Law of God with the Doom annex'd to the Precept against rebellious Sinners makes it fearful The Command is peremptory and universal with respect to all Temptations and Allurements to Sin be they as dear and difficult to be parted with as the right Eye or right Hand the most useful and precious Instruments of Life yet they must with abhorrence be cast from us or the whole Man will be cast into Hell Fire where the Worm dies not and the Fire is not quenched This terrible Threatning is sadly repeated by our Saviour three times to make the more powerful impression upon Sinners The guilty accusing Conscience begins the everlasting Hell here Our Saviour saith That a Woman when she is in travail hath sorrow because her hour is come but as soon as she is delivered she remembreth no more the anguish for joy that a Man is born into the World But a Sinner after he hath brought forth his Sin with pleasure is struck with horror at the monstrous Birth When Conscience is strongly awaken'd it arraigns and condemns without partiality the Sinner is the Executioner of the Sentence upon himself The Torment of the Spirit is invisible to others and in that the liker Hell and unavoidable 'T is as the cruel practice of the Tyrant related by the Poet who fasten'd a dead Body and a Living together that the putrefaction and stench of the one might cause a lingring death in the other this is a little resemblance of the Effect of the guilty Conscience charg'd with dead Works and inseparable from the Sinner All the Pleasures of the World cannot stupify the Sense or mitigate the Torments of the wounded Spirit In the approaches of Death the Sins Men have indulgently committed return to the Memory and the ghastly Apparition strikes them into consternation the Thoughts are fearfully transferr'd from the sick Body to the guilty Soul from the consideration of the first Death to the second that immediately attends it In vain they desire to live for Time is irrevocably past and the Season of Mercy expir'd in vain they desire to die intirely and put an end to their Misery for Immortality is the inseparable but fatal Privilege of their Nature If they look upward revenging Justice is ready to pass a heavy Doom if beneath a fearful Depth is ready to swallow them up Who can express the Agonies and Throws of the guilty Conscience the dismal Degrees of the tormenting Passions in the Wicked under the apprehensions of Eternal Judgment Yet the most fearful Apprehensions are not commensurate to the prepared Plagues by vindictive Justice for impenitent Sinners Who knows the Power of God's Wrath The chosen Expressions in Scripture to represent it will be verified in higher degrees than can be inflicted from the most vehement and terrible things in the World. Fire is so tormenting to Sense that no Man can endure the point of the Flame of a Candle upon his Flesh Who then can dwell with devouring Fire and with everlasting burning Besides the Damned are not only passive but active in their wretched State there is a Hell of Rancor and Indignation within and of Fire and Brimstone without them What furious Reflections will they make upon their votary Madness that for the seeming Pleasures of Sin that were but for a season they should continue their Rebellion against the Omnipotent Deity and bring upon themselves his fierce and unchangeable Displeasure This infinitely aggravates their Misery after a Million of Years the intire Sum remains that revenging Justice will exact for ever The Righteous Judg will never so far be reconciled as to annihilate them Perfection of Misery Desperate Sorrow A Life in Torments that never dies a Death that never ends Now it is impossible for Men that have reasonable Minds to choose the Pleasures of Sin that are like Bubbles on the Water that presently break and vanish when attended with Misery that admits no Ease or End Is there any possible Comparison between them The serious belief of Hell cannot consist with the knowledg and purpose of Sin and the delightful Practice of it Either the belief of it will infuse and impress such efficacious Vertue into Mens Minds that will restrain them from Sin or the habitual course of Sin will extinguish or eclipse the belief of the Punishment 'T is
orders Things that Temptations approach us upon our earnest and constant Prayer we shall be furnish'd with the Armour of God the Shield of Faith the Sword of the Spirit the Helmet of Salvation But if we run into Temptations we provoke him to desert us and if we are not overcome by them yet for our transgressing his Holy Command we are liable to his Displeasure Confirming Grace is a continual emanation from the Holy Spirit without which we shall fall every Hour 'T is therefore extreamly hazardous to venture into Temptations for the corrupt Nature that with weight and violence inclines us to sin is within and supernatural Strength to controul the combin'd Efficacy of the Inclination and the Occasion is from Above which is justly withdrawn when we grieve the Holy Spirit by conversing with the Temptations of Sin. The Fear of the Lord is clean effectively as it induces an Holy Caution and Circumspection to preserve our selves from the defiling captivating Snares of Sin. 'T is a Petition more necessary than that for our daily Bread Lead us not into Temptation Considering our inseparable Frailty and the Arts of our Spiritual Enemies to take every advantage over us we should with all possible ardency of Affection pray that we be not expos'd to Temptations or not vanquish'd by them but if we rashly expose our selves our Prayers will be an Indictment against us and we shall fall under Condemnation 3. Serious Resolutions and solemn Ingagements are of excellent efficacy to bind our deceitful Hearts from yielding to Sin. In the Christian Life a general Resolution is absolutely necessary of being faithful to God never to have correspondence with his Enemies but always to cleave to our Duty notwithstanding all the Allurements or Terrors of the World to supplant our Integrity and surprise our Constancy David tells us I have sworn and will perform it that I will keep thy righteous Judgments The Divine Law binds us antecedently to our consent but having taken the Oath of Fidelity to God there is superinduced a new Obligation to fasten us to his Service After this to revolt from our Duty is Rebellion heightned with the Guilt of Perfidiousness Besides solemn Engagements against particular Sins are necessary Ephraim shall say What have I to do any more with Idols He had been inchanted with the love of Idols which he renounces with Indignation A practical Decree a stedfast resolution to forsake our Sin will produce a diligent use of Means in order to that End. In resolving against Sin we must depend upon the present and perpetual Assistance of the Divine Grace without which our Resolutions will neither be sincere nor effectual Carnal Men under Judgments do often relent and resolve against their Sins from the convinced Mind transient Wishes and floating Purposes of Reformation arise but till the Heart be renewed by Divine Grace the will is incompleat There are secret and sometimes undiscern'd Affections to Sin that by new Temptations are drawn forth and betray them to Satan 'T is a charge against the Hypocrites in the Prophecy of Hosea They were like a deceitful Bow that being ill made or ill bent never sent the Arrow directly to the Mark sometimes after the Carnal Faculties have been sated with the gross fruition Men renounce their Sins and promise they will never return more to folly but those Resolutions are as insufficient to fortify them against the new incursion of tempting Objects as a Wall of Glass to resist the Battery of Cannon for there is no permanent over-ruling Principle in the Heart that makes the Resolution stedfast against Sin. But suppose the Resolutions be sincere and proceed from a full bent of the Heart against Sin yet if Divine Grace do not ratify them a strong Temptation will break them as a gust of Wind breaks the Strings of a Cobweb St. Peter consulting his Affection not his Strength presumptuously ingag'd to his Master Though all Men forsake thee I will not forsake thee but in the time of Trial surpriz'd with so strong a fear that precluded serious recollection and distracted his Mind from the deliberare comparing of the evil of Sin with the instant Danger he most unworthily deny'd his Master and is a sad Instance how weak and wavering the best Men are without the continual Influences of the Holy Spirit to determine their Wills and make them with unfainting Courage persevere in their Duty There is a vast difference between the sight of a Storm at Sea and a Ship in violent agitation by the Winds and Waves and the miserable Passengers with pale affrighted Countenances expecting present Death in a lively Picture and being in a real Ship in the midst of a real Tempest and in real danger of being swallowed up by the Ocean The sight of such a Spectacle without fear is but painted Courage as the Object is upon which 't is exercis'd if one should presume that his Heart were impenetrable to Fear because he sees the representation of extream Danger without Fear it were egregious Folly and would be soon confuted if he were actually in extream danger of perishing in the raging Sea. Thus there is a great difference between Temptations represented in our Thoughts and when immediately and really before us and between religious Resolutions when Temptations are at a distance and when actually incumbent on us There may be such Resolutions conceiv'd in the Mind in the absence of Temptations that we may think our selves guarded safely against our Sins and yet at the first encounter of a strong Temptation our Resolutions may cool and faint and our Vows of Obedience may vanish as the morning Dew before the heart of the Sun There is such a Ievity and featheriness in our Minds such a mutability and inconstancy in our Hearts Therefore the Scripture doth so frequently inculcate the Duty of continual Trust in God to assist us by his Strength to overcome our Spiritual Enemies Divine Grace raises our Thoughts into stedfast Resolutions against Sin turns our Resolutions into holy Actions our Actions into permanent Habits God works in us to will and to do of his good Pleasure 4. If upon intermitting our Watch we fall into the Sin that we are prone to speedy and deep Repentance is necessary to recover the Favour of God and to preserve us for the future against it Sins of Relapse more easily prevail then in the first Temptation because the tenderness and reluctancy of Conscience is lessened by the commission of Sin they are more pernicious to the Soul for besides the inhancing of Guilt the unclean Spirit returns with more imperiousness from indignation that he was expell'd If we have been effectually tempted to Sin let us presently retract it by Repentance There will be a suspension of God's Favour whilst we continue without a due sense of our Sin Let not the Sun go down upon God's Wrath but with Prayers and Tears sue out his pardoning Mercy The neglect of present Repentance is a