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Strength to controul the combin'd Efficacy of the Inclination and the Occasion is from Above which is justly withdrawn when we grieve the Holy Spirit by conversing with the Temptations of Sin.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
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
are capable of Instruction and Discipline and by coming near to Reason have a little imitation of Liberty they are rewarded or punished But Man in the condition wherein he was created had perfect freedom becoming the dignity of the reasonable Creature and was enrich'd with all the Graces of which Original Righteousness was compounded the harmonious Orders and coherent Dispositions of the Soul and Body qualified him for his Duty But in the state wherein his voluntary Sin has sunk him the Body is often distemper'd by the annoyance of the Mind and the Soul pays an unnatural and injurious Tribute to the vicious Appetites of the Body And when Corruption is heightned by Custom and the natural Propensity inflam'd by Temptations any Lust becomes more irresistible So that without a new Nature inspir'd from Above they cannot rescue themselves from the Bondage of Sin. Now the moral Impotence in Men to vanquish their Lusts tho it will be no Apology at the Day of Judgment yet it will discourage them from making resistance for who will attempt an impossibility Despair of Success relaxes the active Powers cuts the Nerves of our Endeavours and blunts the edg of Industry 'T is related of the West-Indians that upon the first incursion of the Spaniards into their Country they tamely yielded to their Tyranny for seeing them clad in Armour which their Spears could not pierce they fancied them to be the Children of the Sun invulnerable and immortal But an Indian carrying a Spaniard over a River resolved to try whether he were mortal and plung'd him under Water so long till he was drown'd From that Experiment they took courage and resolv'd to kill their Enemies who were capable of dying and recover their dear Liberty lost by so foolish a Conceit Thus Men will languish in a worse Servitude if they fancy the Lusts of the Flesh their intimate Enemies to be insuperable Fear congeals the Spirits and disables from noble Enterprises which Hope persuades and Courage executes Now we have an Army of Conquerors to encourage us in the Spiritual War with the Flesh the World and Satan Enemies in combination against us How many Saints have preserv'd themselves unspotted from the most alluring Temptations they were not Statues without sensible Faculties but ordered them according to the Rule of Life they were not without a conflict of Carnal Passions but by the Holy Spirit subdued them and though some obtain'd a clearer Victory than others yet all were victorious by Divine Grace The Examples of so many Holy and Heavenly Men prove as clearly and convincingly that the strongest Lusts may be subdued as the walking of Diogenes demonstrated there was progressive motion against the Sophistical Arguments of Zeno. I can do all things saith the Apostle through Christ that strengthens me To Omnipotent Grace all things are easy Our Saviour speaking of the extream difficulty of a Rich Man's Salvation That 't is as easy for a Camel to go through the Eye of a Needle as for a Rich Man to enter into the Kingdom of Heaven presently mitigates the Difficulty what is impossible to Men is possible to God. He can sanctify a Rich Man that his Humility shall be as low as his Estate is rais'd above others that his Affection shall be Heavenly in the affluence of the World that trust in God shall be his dearest Treasure Divine Grace is a sure Fountain of Assistance to all that sincerely seek it 'T is the Promise of God Ephraim shall say What have I to do any more with Idols The Idols that charm'd their Imaginations should be rejected with deep abhorrence Our Saviour cur'd the Paralitick Person that for 38 Years had been in a desperate Case incurable by natural Remedies an Emblem of the Efficacy of Divine Grace in curing the most inveterate Habits of Sin. There are recorded some eminent Instances of the Power of Grace in changing the Nature of Men. Nicodemus came to our Saviour conceal'd at first by Night as being asham'd or afraid of Observation in the Day But when he was born again by the renovation of the Spirit what an admirable change was wrought in him with a holy heat of Affection he defended our Saviour when alive in the presence of the Pharisees his unrighteous and implacable Enemies he brought costly Preparations for his Funeral when dead And these two glorious effects of his Valour are recorded by St. John with this addition This is that Nicodemus that came to Jesus by Night No Passion is more ungovernable than Fear yet even the Apostles did not express such fidelity and fervency for the Honour of their Master Another Instance is of the Jaylor that kept the Apostles Prisoners he was of a harsh cruel Temper a quality adherent to his Office but Grace so intenerated and softned his Heart that he took them the same hour of the Night and washed their Stripes Acts 16. 33. A visible and suddain effect of the Spirit of Love and Power and of a sound Mind 'T is recorded of many who used curious Arts they brought their magical Books though counted worth fifty thousand pieces of Silver and burnt them so mightily grew the Word of God and prevail'd How insuperable soever Sin is to naked Nature it may be subdued by Grace St. John gives an honourable Testimony of the Christians to whom he wrote My little Children ye are of God and have overcome the evil One for the Spirit that is in you is greater than that which is in the World. The Holy Spirit is not only greater in himself than the Tempter but as fortifying weak Christians is superior to the Evil Spirit with all his Train of Artillery the manifold Temptations which the World affords in his War against our Souls Satan takes advantage not only from our Security but our Pusillanimity we are therefore commanded to resist the Devil and he will flee from us What is observed of the Crocodile is applicable to the great Enemy of our Salvation He is terrible in his Assaults upon the faint-hearted but flies from those who are watchful to resist his Temptations To excite Christians to make serious and hopeful Trials for the subduing the strongest Corruptions I will select two Examples of the vertuous Heathens who restrain'd Anger and Lust that are the most rebellious Passions against the Empire of the Mind Socrates by natural Temper was Cholerick yet he had so far reduc'd his Passions under the command of Reason that upon any violent Provocation his Countenance was more placid and calm his Voice more temperate and his Words more obliging Thus by wise Counsel and Circumspection he obtain'd a happy Victory over himself The other is of young Scipio the Roman General in Spain who when a Virgin of exquisite Beauty was presented to him among other Captives religiously abstained from touching her and restor'd her to the Prince to whom she was espous'd How do such Examples of the poor Pagans who in the glimmerings of
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
recorded of Craesus when pursued by the Army of the Persians he fill'd a straight Passage between the Mountains with Boughs of Trees and set fire to them and thereby secur'd his Retreat If Men were so wise as to set the Fire of Hell between the Temptations of Sin and their Affections it would be a sure defence from their Spiritual Enemies But the Scene of Torments prepared for unreform'd Sinners is little understood and less believed by Men whilst they are in Prosperity tho the Saviour of the World has in great Mercy revealed them in such Expressions as may terrify even secure Carnalists that only live to Sense Infidelity lies at the bottom and renders the most terrible Truths ineffectual There is such a Riddle in the Tempers of Men they are not sensible of Divine Mercies till deprived of them nor of Divine Judgments till they feel them But if right Reason were attended to they must be convinced of unseen Rewards and Punishment to be dispensed in the next State. For the Light of Nature discovers an essential Difference between Moral Good and Evil From hence proceeds the Reflections of Conscience either approving or condemning our own Actions and making a Judgment upon the Actions of others by that common Rule according to which all acknowledg that Men ought to live This Truth is so engraven in the Humane Nature that even the most wicked Sinners who endeavour if it were possible to make Conscience so blind as not to see and stupid as not to feel yet cannot totally exclude the Application of it to themselves and will acknowledg the Obligation of it in the general and with respect to others Now the Law of God written in Mans Heart necessarily infers a Judgment upon the Transgressors of it and the Judgment includes a Punishment becoming the Majesty of the Lawgiver that ordains it and the extent of his Power that executes it Divine Revelation makes this Truth much more clear and certain The Apostle tells us If we live after the Flesh we shall die and will God cease to be holy and just and true that impenitent Sinners may escape Punishment But there are some poisonous Principles infus'd into the Hearts of Men that encourage them in their Sins notwithstanding their Assent to the Doctrine of a future Judgment Some cannot perswade themselves that God will be so strict and severe that for a single forbidden Pleasure when they respect other Commands of his Law he will condemn them for ever The secret Presumption that one Transgression will not provoke their Judg to extream Wrath hardens them in a sinful course But St. James declares He that offends in one Point is guilty of all One known allowed Sin that a Man habitually commits involves him in the Guilt of Rebellion against the Divine Authority that made the Law. It was observ'd before Herod did somethings according to John's Divine Instructions but he would not part with Herodias and that one Sin denominated him wicked Many are like him they observe some Rules of Religion perform some Duties are zealous against some Sins but there is an Herodias a Sin pleasant to the Taste of their Temper that they will not relinquish and without any Promise nay against the Threatnings of God they believe he will be merciful to them notwithstanding their Wickedness This Presumption is an unnatural abuse of God's Mercy This exasperates that high and tender Attribute For what can be more provoking than to imagine that the Divine Mercy should encourage Sin and protect unceform'd Sinners from the Arrests of Vindictive Justice The Blood that Ahab spar'd in Benhadad induc'd a deadly Guilt as that he spilt of Naboth as God spake by the Prophet to him Because thou hast spared that Man whom I appointed to Destruction thy Life shall go for his Life The Application is easy to spare the Life of Sin will cost the Life of the Sinner One Lust that adhering Custom or the closer Nature or any carnal Interest so endears to Men that they do not sincerely desire and endeavour to mortify and forsake will be fatal to them for ever Some habitual Sinners when terrified with the Apprehension of future Judgment for God sometimes thunders in the Conscience as well as in the Air endeavour to quiet their Fears by presuming that the Death of Christ will reconcile offended Justice and his Blood cleanse them from all Sin. They will lean upon the Cross to save them from falling into the bottomless Pit but not crucify one Lust on it The Vanity of this has been shewed before I shall only add that 't is most opprobrious to the Son of God and most destructive to Sinners for 't is to make him the Minister of Sin as if he came into the World to compose a Church of rotten and corrupt Members and unite it to himself Such a Mystieal Body would be more monstrous than Nebuthadnezzar's Image of which the Head was Gold and Feet were Miry Clay And this will be most destructive to their Souls for by turning the remedy of Sin into an occasion of sinning they derive a woful Guilt from the Death of Christ instead of the precious Benefits purchased by it for true Believers For an unreformed Sinner to oppose the Blood of Christ to the Fears of Damnation renders his Condition desperate The most who continue in a sinful course strive to elude the Warnings of Conscience by resolving that after the Season of sinning is past they will reform and apply themselves to seek the Favour and Grace of God. But how hazardous how incongruous is the delay of serious Repentance How hazardous The Lives of Sinners are forfeited in Law their time is a Reprieve depending meerly upon the Favour of the Judg how can they have a Warrant for a day But they are young and strong and think the day of Death and their last Account to be at a great distance Vain Security as if Death were not in every place and every hour as near Rebellious Sinners as their Sins that deserve it If thou doest Evil says God to Cain Sin is at the Door Damnation is ready to tread upon the Heels of Sinners and if Divine Clemency and Patience did not interpose would immediately seize upon them God sometimes shoots from the Clouds and breaks the strongest Buildings into Ruins it is not the Error of his Hand but his Pity that impenitent Sinners escape his visible Vengeance But who can assure them of future time Besides suppose that Sinners who hate to be reform'd whilst present Temptations are so inviting had a Lease of Time can they command the Grace of God They now suppress the Motions of the Spirit and in effect say to him as Felix to St. Paul awakening his Conscience with a Sermon of Righteousness and Temperance and Judgment to come Go away for the present when it is a convenient season I will call for thee But will the holy Spirit assist them at Death who have always resisted him